20669	----	produced from public domain images available in the University of Michigan Making of America Collection) THE OAHU COLLEGE AT THE SANDWICH ISLANDS. BOSTON: PRESS OF T. R. MARVIN, 42 CONGRESS STREET. 1856. THE OAHU COLLEGE. In the year 1841, a school was commenced, for the children of missionaries, at Punahou, near Honolulu, Sandwich Islands. Five year ago, it was opened to others besides the children of missionaries. The number of pupils has varied from thirty to sixty, and the whole number of pupils, up to September, 1854, was one hundred and twenty-two. In May, 1853, the Hawaiian Government incorporated twelve persons, all of them except one either then or formerly connected with the mission, as a corporate body by the name of "_The Trustees of the Punahou School and Oahu College_." It is probable that the legal name of the institution will be shortened, and that it will be called simply the "_Oahu College_." The charter recognizes the design of the institution to be "the training of youth in the various branches of a Christian education, teaching them sound and useful knowledge." It further states, that, "as it is reasonable that the Christian education should be in conformity to the general views of the founders and patrons of the institution, no course of instruction shall be deemed lawful in said institution, which is not accordant with the principles of Protestant Evangelical Christianity, as held by that body of Protestant Christians in the United States of America, which originated the Christian mission to the Islands, and to whose labors and benevolent contributions the people of these Islands are so greatly indebted." There is also an additional security for the institution in the following article, namely,--"Whenever a vacancy shall occur in said corporation, it shall be the duty of the Trustees to fill the same with all reasonable and convenient dispatch. And every new election shall be immediately made known to the Prudential Committee of the American Board of Commissioners for Foreign Missions, and be subject to their approval or rejection, and this power of revision shall be continued to the American Board for twenty years from the date of this charter." _The Sandwich Islands Christianized._ The effort to christianize the Sandwich Islands was begun in the year 1820, and has succeeded beyond any similar efforts recorded in history. In the year 1853, a little more than thirty years from the commencement of the mission, the Board was able to make proclamation in the Annual Report, that the people of the Sandwich Islands had become a Christian nation. The proofs then adduced of this fact were beyond all controversy; such as entitled the Hawaiian nation to the Christian name, if any people on earth might claim it; though without that intellectual development and social culture, which enter so deeply into the modern idea of civilization. But even in respect to these things a vast work had been accomplished. It was evident to the Prudential Committee, as early as the year 1848, that the time had come for a change of some sort in the relations of the missionaries to the people of the Islands and to the Board. They saw that new and additional motives must be presented to induce the married missionaries to remain at the Islands, or the greater part of them might feel constrained to return to this country within a few years, to make provision for their children. This was not owing simply, nor chiefly, to the number and age of their children, (for such a result was nowhere seen in the older missions elsewhere,) but to the novel and remarkable relations, at that time, of the mission to the people of the Sandwich Islands. The problem, as then presented, was, how to give scope to the parental feelings in missionaries, without increasing burdens and expenses that could not be borne; though it soon appeared that there was really a higher problem to be solved, and one that was novel in missions, namely, how to bring the mission itself, as such, to a termination, dissolving its relations to the Board, and merging its members in the newly created Christian community. The first problem stated came first in the order of time, and it involved the solution of the other. It was, how to convert the Islands into the home of the missionaries, (which the peculiar relation of the Islands to the commercial world then rendered possible,) and the missionaries into citizens and pastors. This was effected, so far as the action of the Prudential Committee was concerned, by a series of resolutions made public in the Report of the Board for the year 1849. The response of the missionaries was in general favorable, though it required five years was complete the arrangement. The case was unprecedented; there was no experience; every step had to be considered in its principles, its equity, and its expediency. The transition was at length effected, and the mission was merged in the general Christian community of the Islands. The meeting of the mission in May, 1853, was its last meeting in its associated, corporate character as a mission,--responsible, as such, to the Board, controlling, as such, the operations of its members. The relations of the ministry and churches of the Sandwich Islands towards the Board and its patrons, and towards other foreign missions and the Christian church at large, then became those of an independent Christian community. The salaries of the native pastors, the cost of church buildings, and the greater part of the cost of schools, were to be met (as in fact they have been) by the natives. So was the support of Hawaiian missionaries, whether sent to Micronesia, or to the Marquesas Islands. It was only in _part_, however, that the natives could support their _foreign_ pastors. The Board, in this new relation of things, would have to sustain to the new Christian community a relation like that, which the Home Missionary Society sustains to the Christian community in Oregon or California; and it might be necessary to continue this relation for some time. _Native College at Lahainaluna._ The first important step taken at the Islands after the mission had responded, in the year 1849, to the proposals of the Prudential Committee, was the transfer, by the Board, of the native Seminary or College at Lahainaluna to the Hawaiian Government. This is wholly for natives. The transfer was made on the condition, that the institution should continue to cultivate sound literature and science, and not allow to be taught religious doctrines contrary to those heretofore inculcated by the mission. In case of the non-fulfillment of the conditions, the whole property, with any additions and improvements made upon the premises, was to revert to the Board. The government have since sustained two clerical professors obtained from the company of missionaries, and the institution answers the purpose of a College for the native community. It is not adapted, however, nor can it be, to the wants of the foreign community. _Necessity for the College at Punahou._ The Oahu College is open to natives speaking the English language; but it is especially designed for pupils from that increasing and important portion of the Hawaiian community, which is of foreign origin. This of course includes those who have heretofore constituted the mission. These, with their families, must be regarded as in the highest degree essential to the religious welfare of the Islands. Their children, now at the Islands in a course of education, not including those too young for school, nor those in the colleges and schools of the United States, number one hundred and forty-five. To remove even a considerable portion of these for education to the United States, would be at great expense and inconvenience, and there is a growing conviction among the parents, that their children must be chiefly educated there. "They can there," says one of the most experienced of the parents, "be under parental guardianship and home influences; and this will help to retain both parents and children in the field. The education will be less perfect than in the United States, but it will fit them better, in some respects, to labor in the land of their birth, than an education in a foreign country. The parents will seek an education for their children elsewhere, if it be not provided for them at the Islands; but it is believed that most of them will retain their children there, if a college be there provided." The number of foreign residents and their descendants is increasing at the Sandwich Islands. An intelligent glance at the future will show, that this enterprising community is destined to exert a very commanding influence in that increasingly important part of the world, and that the necessity of its being well educated cannot be over-estimated. The foreign community now springing up at the Sandwich Islands will inevitably shape the character and destiny of the whole northern Pacific. The missionary part of this community has now the vantage ground as regards all good influences, and with the divine blessing is able to mould the literary and religious institutions of the Hawaiian nation. Religion, just now, has a strong hold on those Islands. The present is, therefore, a favorable time to institute a College, and put it into a working condition. The necessity for an institution, such as it is proposed to make of the _Oahu College_, is one of the most obvious and interesting facts now presented to our view in that part of the world. 1. The College is essential to the development and continued existence of the Hawaiian nation. It is so because the missionary portion is really the _palladium_ of the nation, and because a College is essential to that part of the community. The religious foreign community cannot otherwise long continue to perform its functions. It must have the means of liberally educating its children on the ground. Without a College, its moral, social and civil influence will tend constantly to decay. This most precious Christian influence, now rooted on the Islands, now no longer exotic, needs only the proper culture to perpetuate itself. The cheapest thing we can do for the Islands and for that part of the world, is to furnish this culture. It is better to educate our ministry there, than to send it thither from these remote shores. Indeed we are shut up to this, as our main policy. The providential indications are perfectly clear. Through the grace of God and the gospel of his Son, all the means, excepting such as are pecuniary, for perpetuating Christianity at the Islands, are already there. Mr. Armstrong, the Minister of Instruction at the Islands, writing to one of the Secretaries of the American Board under date of January 2, 1856, bears this remarkable testimony:-- "During the year 1855, just closed," he says, "I visited all the Islands, and every missionary station, in the course of my official duty, and had good opportunities for seeing how the brethren conduct the affairs of their respective stations, and the success that has crowned their labors. I found them all at their posts, hard at work, watching for souls, and promoting the welfare of their people in various ways. As a class, they are very laborious and self-denying, and the advancement of their people in knowledge, industry, civilization and religion, is the best evidence of their success. I have lived for weeks on weeks among the natives, lodging with them in their huts, partaking of their homely fare and sleeping on their mats; and the more I see of them, the more I bless God for what he has done for them. I do not believe there is a community on earth, of the same number, more entirely pervaded by the blessed gospel. In the remotest corners of the land, I find a Bible and Hymn-book in nearly every house, if there was nothing else." We may say of the faithful men, who, ceasing to be missionaries in the technical sense, are now laboring as pastors of churches, superintendents of education, or professors in the native College, or as physicians, teachers, editors, or Christian merchants:--"Except these abide in the ship, ye cannot be saved." Had the great body of these men left the Islands in the year 1848, the native government could not long have survived the catastrophe; and now, and for years to come, they will be, under God, the most effectual safeguard the Hawaiian Government and people can possibly have. Remaining there, with their numerous and healthy families of children, and furnished with facilities for educating those children, the government, the nation, the Islands will continue, with the ordinary blessing of Heaven, to be Christian, evangelical, a glorious monument of the triumphs of the gospel, a light enlightening the benighted groups lying far to the westward, and a cause for admiring gratitude to the whole Christian world! Surely results like these are worth a great outlay for their preservation; but this cannot be effectually done without the speedy institution of a _College at the Islands_, where a portion of the children of foreign parents, and some of the more promising of the native youth, may receive that liberal education which is deemed so important in this country. 2. There is another and highly interesting view of the subject. This Christian community at the Sandwich Islands,--mixed in blood, but one in Christ,--should be regarded as a centre of light and influence for the large number of inhabited but benighted Islands scattered over the far and vast WEST of the Pacific Ocean. This missionary enterprise in the insular world beyond, besides its intrinsic importance, is among the necessary means, by its reacting influence, of raising the Hawaiian churches to the point of self-support and self-control; and its value, in this view, is already delightfully evident. The pecuniary means for supporting missionaries in Micronesia who are sent from the United States, must of course come in great measure from this country; but the support of missionaries and native assistants drawn from the Hawaiian churches, (as well as much of the labor connected with the details of the business,) may be thrown upon the 'Hawaiian Missionary Society,' which is independent of the American Board; and no small portion of the missionaries may at length be obtained from among the _alumni_ of the _Oahu College_. Dr. Gulick, one of the first missionaries to Micronesia, is the son of a missionary at the Sandwich Islands, though educated in the United States; and the missionary children at the Islands are associated together to provide among themselves the means for his support. When the missionary ship, to be called the 'Morning Star,' which has been requested for the mission in Micronesia, is actually in those seas, the proposed institution for educating missionaries inured to the people and climate, will become a still more valuable auxiliary. Thus we see, that the reasonable endowment of the Oahu College will be a good use of money for the upbuilding of Christ's kingdom at the Sandwich Islands, and for extending that kingdom through the islands of the great ocean beyond. _Funds and Buildings of the College._ The value of the property now belonging to the Oahu College, derived chiefly through the American Board, is estimated as follows: Three hundred acres of land, $9,000 College building, two stories, 7,000 Two dwelling houses, 6,000 Twelve lodging rooms, 2,000 Dining room, kitchen, etc., 1,000 Out-houses, 500 Farming implements, herds, etc., 1,500 ------- Total, $27,000 The land on which the buildings stand has an excellent and valuable spring of water, sufficient to irrigate it. There are one hundred acres in this lot, all enclosed by a good stone wall, and in part under cultivation. Another hundred acres adjoining, is also enclosed with a stone wall, and is devoted to pasturage. Another hundred acres of woodland lies about two miles distant. The buildings will suffice for the present. An observer, familiar with the college edifices of the United States, may hardly be able to recognize a _College_ in what he sees at Punahou. But what there is surpasses what were the _visible beginnings_ of either Harvard, or Yale. Until the present time, moreover, there has been only a preparatory school. The first college class, and that a small one, commences the present year. A number of young men, once at Punahou, who would perhaps have been in the College had there been one, are at Williams, Yale, or some other of our American Colleges. Some have completed their preparations for life's business, and are preachers, missionaries, merchants, or connected with the government of the Islands. _The Endowment._ The cost of living at the Sandwich Islands has been materially increased by the settlement and mines of California. Just at present, it may not be easy to bring the expenses of a family at Punahou within the bounds recommended for the salaries of the officers of College. The arrangement for salaries should be based, however, on what we know to be the general course of things in the world. Fifteen hundred dollars, with the use of a house, is thought not to be too large a salary for the President of the Oahu College; and twelve hundred dollars, with the use of a house, for a Professor. The American Board will pay these two salaries for the years 1856 and 1857. The Trustees propose to raise the sum of _fifty thousand dollars_. This is not too large a beginning. Of this sum the Hawaiian government engages to give ten thousand dollars, or one fifth part; on condition that the remaining forty thousand dollars be raised before July 6, 1858, and that the King have the right of nominating two of the twelve trustees of the College. The Prudential Committee have voted to subscribe five thousand dollars towards the endowment, on behalf of the American Board, payable in the year 1858. It should be understood that, excepting the duty of approval or disapproval in respect to the election of members on the Board of Trustees, laid upon the American Board by the Charter for the space of twenty years, that Board has no connection whatever with the College, or control of its proceedings. The College is an independent institution, sustaining no other relation to the Board, than it does to every other benefactor. * * * * * The Colleges of New England had generally some benevolent patron provided for them by Divine Providence;--a Harvard, a Yale, a Dartmouth, a Brown, a Bowdoin, a Williams; and the Colleges very properly took and embalmed their names in memory of an enlightened and refined Christian community. These provided the general endowment. Many liberal men also funded particular professorships; or gave funds for the education of young men of talents and character, without the means of obtaining a liberal education. May the Lord raise up such benefactors for the Oahu College. That has grown, as the New England Colleges did, out of a great religious movement and the wonderful blessing of God on that movement. It has a religious object, and is controlled by a religious influence. The funds have every practicable guard from perversion. The permanent necessity for such an institution is apparent in the certainty of a permanent, rising, influential community on those admirably situated Islands. The independence of the Hawaiian Nation,--which, under present circumstances, is most favorable to its development,--is guaranteed by the United States, Great Britain and France; and the presumption of its falling under the dominion of a power foreign to us, is too small to deserve notice; and the influence of the College itself, as already described, will be one of the most effectual guards against such a result. There is not a finer climate in all the world. Were it true, that the native population is still wasting away, the effect of corrupt commerce in old heathen times, still greater would be the need of such an institution. A flourishing community of some kind at the Sandwich Islands, then certainly will be; and the religious influences now at the Islands will be as available for that community, as hereafter developed, with whatever elements, as it will be for the one now existing. A number of gentlemen have kindly consented, at the request of the Prudential Committee of the American Board of Commissioners for Foreign Missions, acting for the Trustees of the College, to take charge of the funds contributed in this country for the Oahu College, (where the donors do not direct them to be remitted directly to the Trustees at the Islands;) and they will invest such funds in the United States, and cause the interest to be remitted annually to the officer of the corporation legally authorized to receive it. The Trustees for the Fund, appointed in the first instance by the Prudential Committee, will fill the vacancies occurring in their own number; and they will be authorized to transfer the investment of the funds to the Sandwich Islands whenever they and the Trustees of the College concur in the opinion, that this can be safely and advantageously effected. The following gentlemen compose the Trustees for the Funds to be invested in the United States; namely,-- HENRY HILL, Esq., of Boston, Mass. PELATIAH PERIT, Esq., of New York city. Gen. WILLIAM WILLIAMS, of Norwich, Conn. Hon. THOMAS W. WILLIAMS, of New London, Conn. HENRY P. HAVEN, Esq., of New London, Conn. JAMES HUNNEWELL, Esq., of Charlestown, Mass. WILLIAM E. DODGE, Esq., of New York city. ABNER KINGMAN, Esq., of Boston, Mass. _Boston, August_ 1856. At a meeting of the Trustees of Oahu College, held at Honolulu, Oct. 27, 1856, the following resolutions were adopted with reference to the appointment of the Trustees for the Funds: _Resolved_, 1. That the following gentlemen be and are hereby appointed Trustees, to receive, take charge of, and invest any funds that may have been, or hereafter may be contributed, in the United States, for the endowment of Oahu College; viz., HENRY HILL, Esq., of Boston, Mass. PELATIAH PERIT, Esq., of New York city. Gen. WILLIAM WILLIAMS, of Norwich, Conn. Hon. THOMAS W. WILLIAMS, of New London, Conn. HENRY P. HAVEN, Esq., of New London, Conn. JAMES HUNNEWELL, Esq., of Charlestown, Mass. WILLIAM E. DODGE, Esq., of New York city. ABNER KINGMAN, Esq., of Boston, Mass. _Resolved_, 2. That the Trustees appointed by the foregoing resolution be and are hereby authorized to fill all vacancies occurring in their own number; and that they be and are also further authorized to transfer the investment of any funds that may be received by them for the endowment of Oahu College, to the Sandwich Islands, whenever they and the Trustees of the said College concur in the opinion, that this can be safely and advantageously done. * * * * * The President of the College is now in this country to act for the Board of Trustees, under the following commission: _Honolulu, Sandwich Islands, Feb_. 26, 1857. Know all persons to whom these presents may come, that the Rev. Edward Griffin Beckwith, President of Oahu College, is duly appointed and authorized by the Board of Trustees of this Institution to act as their agent in procuring funds, instructors, and books for the same; and to promote its general interests in all such ways as may be in his power, during his contemplated visit to the United States. To this end, the Trustees of the College hereby bespeak for him the kind regards and co-operation of all the friends of education and religion with whom he may meet during his mission. R. ARMSTRONG, _Sec'y of Board of Trustees_. At a meeting of the Trustees for the Fund, held in Boston, May 28, 1857, it was _Resolved_, That the Rev. E. G. Beckwith, President of Oahu College, now in this country for the purpose of obtaining an endowment for that now and important Institution at the Sandwich Islands, be earnestly commended, by the Trustees for the Fund it is proposed to raise for the College in this country, to the liberal patronage of those who would promote the cause of education at the Islands, and thus give stability and perpetuity to the civil and Christian institutions which have been so successfully introduced into that part of the world; with the understanding, that the investment of the Fund be made under the direction of the aforesaid Trustees residing in the United States. ABNER KINGMAN, _Clerk_. The following is the form of subscription, which it is proposed to circulate among the friends of this enterprise: We, the undersigned, subscribe the several sums set to our respective names, towards a Fund for the endowment of the Oahu College, in the Sandwich Islands, which Fund is to be invested under the direction of a Board of Trustees in the United States appointed for this purpose by the Trustees of the College; and the income arising therefrom to be annually appropriated to the support of said institution. Provided always, that no portion of said subscriptions, or any of the income arising therefrom, shall be used for the promotion of any system or course of education not in accordance with the Sixth Article of the present Charter of the said College. * * * * * Article Sixth of the Charter, reads as follows: "Be it hereby further known, that, as the object of the Institution is the training of youth in the various branches of a Christian education, and, as it is reasonable that the Christian education should be in conformity to the general views of the founders and patrons of the Institution, no course of instruction shall be deemed lawful in said Institution, which is not accordant with the principles of Protestant Evangelical Christianity, as held by that body of Protestant Christians, in the United States of America, which originated the Christian Mission to these Islands, and to whose labors and benevolent contributions the people of these Islands are so greatly indebted." * * * * * HENRY HILL, Esq., of Boston, Mass., Chairman of the Trustees for the Fund, is Treasurer of said Board of Trustees, and all remittances for the College can be made to him, at his office, 118 Milk St. _Boston, June_ 1, 1857. 
2416	----	Transcribed from the 1919 Mills & Boon edition by David Price, email ccx074@pglaf.org THE HOUSE OF PRIDE Contents: The House of Pride Koolau the Leper Good-bye, Jack Aloha Oe Chun Ah Chun The Sheriff of Kona Jack London THE HOUSE OF PRIDE Percival Ford wondered why he had come. He did not dance. He did not care much for army people. Yet he knew them all--gliding and revolving there on the broad _lanai_ of the Seaside, the officers in their fresh- starched uniforms of white, the civilians in white and black, and the women bare of shoulders and arms. After two years in Honolulu the Twentieth was departing to its new station in Alaska, and Percival Ford, as one of the big men of the Islands, could not help knowing the officers and their women. But between knowing and liking was a vast gulf. The army women frightened him just a little. They were in ways quite different from the women he liked best--the elderly women, the spinsters and the bespectacled maidens, and the very serious women of all ages whom he met on church and library and kindergarten committees, who came meekly to him for contributions and advice. He ruled those women by virtue of his superior mentality, his great wealth, and the high place he occupied in the commercial baronage of Hawaii. And he was not afraid of them in the least. Sex, with them, was not obtrusive. Yes, that was it. There was in them something else, or more, than the assertive grossness of life. He was fastidious; he acknowledged that to himself; and these army women, with their bare shoulders and naked arms, their straight-looking eyes, their vitality and challenging femaleness, jarred upon his sensibilities. Nor did he get on better with the army men, who took life lightly, drinking and smoking and swearing their way through life and asserting the essential grossness of flesh no less shamelessly than their women. He was always uncomfortable in the company of the army men. They seemed uncomfortable, too. And he felt, always, that they were laughing at him up their sleeves, or pitying him, or tolerating him. Then, too, they seemed, by mere contiguity, to emphasize a lack in him, to call attention to that in them which he did not possess and which he thanked God he did not possess. Faugh! They were like their women! In fact, Percival Ford was no more a woman's man than he was a man's man. A glance at him told the reason. He had a good constitution, never was on intimate terms with sickness, nor even mild disorders; but he lacked vitality. His was a negative organism. No blood with a ferment in it could have nourished and shaped that long and narrow face, those thin lips, lean cheeks, and the small, sharp eyes. The thatch of hair, dust- coloured, straight and sparse, advertised the niggard soil, as did the nose, thin, delicately modelled, and just hinting the suggestion of a beak. His meagre blood had denied him much of life, and permitted him to be an extremist in one thing only, which thing was righteousness. Over right conduct he pondered and agonized, and that he should do right was as necessary to his nature as loving and being loved were necessary to commoner clay. He was sitting under the algaroba trees between the _lanai_ and the beach. His eyes wandered over the dancers and he turned his head away and gazed seaward across the mellow-sounding surf to the Southern Cross burning low on the horizon. He was irritated by the bare shoulders and arms of the women. If he had a daughter he would never permit it, never. But his hypothesis was the sheerest abstraction. The thought process had been accompanied by no inner vision of that daughter. He did not see a daughter with arms and shoulders. Instead, he smiled at the remote contingency of marriage. He was thirty-five, and, having had no personal experience of love, he looked upon it, not as mythical, but as bestial. Anybody could marry. The Japanese and Chinese coolies, toiling on the sugar plantations and in the rice-fields, married. They invariably married at the first opportunity. It was because they were so low in the scale of life. There was nothing else for them to do. They were like the army men and women. But for him there were other and higher things. He was different from them--from all of them. He was proud of how he happened to be. He had come of no petty love-match. He had come of lofty conception of duty and of devotion to a cause. His father had not married for love. Love was a madness that had never perturbed Isaac Ford. When he answered the call to go to the heathen with the message of life, he had had no thought and no desire for marriage. In this they were alike, his father and he. But the Board of Missions was economical. With New England thrift it weighed and measured and decided that married missionaries were less expensive per capita and more efficacious. So the Board commanded Isaac Ford to marry. Furthermore, it furnished him with a wife, another zealous soul with no thought of marriage, intent only on doing the Lord's work among the heathen. They saw each other for the first time in Boston. The Board brought them together, arranged everything, and by the end of the week they were married and started on the long voyage around the Horn. Percival Ford was proud that he had come of such a union. He had been born high, and he thought of himself as a spiritual aristocrat. And he was proud of his father. It was a passion with him. The erect, austere figure of Isaac Ford had burned itself upon his pride. On his desk was a miniature of that soldier of the Lord. In his bedroom hung the portrait of Isaac Ford, painted at the time when he had served under the Monarchy as prime minister. Not that Isaac Ford had coveted place and worldly wealth, but that, as prime minister, and, later, as banker, he had been of greater service to the missionary cause. The German crowd, and the English crowd, and all the rest of the trading crowd, had sneered at Isaac Ford as a commercial soul-saver; but he, his son, knew different. When the natives, emerging abruptly from their feudal system, with no conception of the nature and significance of property in land, were letting their broad acres slip through their fingers, it was Isaac Ford who had stepped in between the trading crowd and its prey and taken possession of fat, vast holdings. Small wonder the trading crowd did not like his memory. But he had never looked upon his enormous wealth as his own. He had considered himself God's steward. Out of the revenues he had built schools, and hospitals, and churches. Nor was it his fault that sugar, after the slump, had paid forty per cent; that the bank he founded had prospered into a railroad; and that, among other things, fifty thousand acres of Oahu pasture land, which he had bought for a dollar an acre, grew eight tons of sugar to the acre every eighteen months. No, in all truth, Isaac Ford was an heroic figure, fit, so Percival Ford thought privately, to stand beside the statue of Kamehameha I. in front of the Judiciary Building. Isaac Ford was gone, but he, his son, carried on the good work at least as inflexibly if not as masterfully. He turned his eyes back to the _lanai_. What was the difference, he asked himself, between the shameless, grass-girdled _hula_ dances and the decollete dances of the women of his own race? Was there an essential difference? or was it a matter of degree? As he pondered the problem a hand rested on his shoulder. "Hello, Ford, what are you doing here? Isn't this a bit festive?" "I try to be lenient, Dr. Kennedy, even as I look on," Percival Ford answered gravely. "Won't you sit down?" Dr. Kennedy sat down, clapping his palms sharply. A white-clad Japanese servant answered swiftly. Scotch and soda was Kennedy's order; then, turning to the other, he said:-- "Of course, I don't ask you." "But I will take something," Ford said firmly. The doctor's eyes showed surprise, and the servant waited. "Boy, a lemonade, please." The doctor laughed at it heartily, as a joke on himself, and glanced at the musicians under the _hau_ tree. "Why, it's the Aloha Orchestra," he said. "I thought they were with the Hawaiian Hotel on Tuesday nights. Some rumpus, I guess." His eyes paused for a moment, and dwelt upon the one who was playing a guitar and singing a Hawaiian song to the accompaniment of all the instruments. His face became grave as he looked at the singer, and it was still grave as he turned it to his companion. "Look here, Ford, isn't it time you let up on Joe Garland? I understand you are in opposition to the Promotion Committee's sending him to the States on this surf-board proposition, and I've been wanting to speak to you about it. I should have thought you'd be glad to get him out of the country. It would be a good way to end your persecution of him." "Persecution?" Percival Ford's eyebrows lifted interrogatively. "Call it by any name you please," Kennedy went on. "You've hounded that poor devil for years. It's not his fault. Even you will admit that." "Not his fault?" Percival Ford's thin lips drew tightly together for the moment. "Joe Garland is dissolute and idle. He has always been a wastrel, a profligate." "But that's no reason you should keep on after him the way you do. I've watched you from the beginning. The first thing you did when you returned from college and found him working on the plantation as outside _luna_ was to fire him--you with your millions, and he with his sixty dollars a month." "Not the first thing," Percival Ford said judicially, in a tone he was accustomed to use in committee meetings. "I gave him his warning. The superintendent said he was a capable _luna_. I had no objection to him on that ground. It was what he did outside working hours. He undid my work faster than I could build it up. Of what use were the Sunday schools, the night schools, and the sewing classes, when in the evenings there was Joe Garland with his infernal and eternal tum-tumming of guitar and _ukulele_, his strong drink, and his _hula_ dancing? After I warned him, I came upon him--I shall never forget it--came upon him, down at the cabins. It was evening. I could hear the _hula_ songs before I saw the scene. And when I did see it, there were the girls, shameless in the moonlight and dancing--the girls upon whom I had worked to teach clean living and right conduct. And there were three girls there, I remember, just graduated from the mission school. Of course I discharged Joe Garland. I know it was the same at Hilo. People said I went out of my way when I persuaded Mason and Fitch to discharge him. But it was the missionaries who requested me to do so. He was undoing their work by his reprehensible example." "Afterwards, when he got on the railroad, your railroad, he was discharged without cause," Kennedy challenged. "Not so," was the quick answer. "I had him into my private office and talked with him for half an hour." "You discharged him for inefficiency?" "For immoral living, if you please." Dr. Kennedy laughed with a grating sound. "Who the devil gave it to you to be judge and jury? Does landlordism give you control of the immortal souls of those that toil for you? I have been your physician. Am I to expect tomorrow your ukase that I give up Scotch and soda or your patronage? Bah! Ford, you take life too seriously. Besides, when Joe got into that smuggling scrape (he wasn't in your employ, either), and he sent word to you, asked you to pay his fine, you left him to do his six months' hard labour on the reef. Don't forget, you left Joe Garland in the lurch that time. You threw him down, hard; and yet I remember the first day you came to school--we boarded, you were only a day scholar--you had to be initiated. Three times under in the swimming tank--you remember, it was the regular dose every new boy got. And you held back. You denied that you _could_ swim. You were frightened, hysterical--" "Yes, I know," Percival Ford said slowly. "I was frightened. And it was a lie, for I could swim . . . And I was frightened." "And you remember who fought for you? who lied for you harder than you could lie, and swore he knew you couldn't swim? Who jumped into the tank and pulled you out after the first under and was nearly drowned for it by the other boys, who had discovered by that time that you _could_ swim?" "Of course I know," the other rejoined coldly. "But a generous act as a boy does not excuse a lifetime of wrong living." "He has never done wrong to you?--personally and directly, I mean?" "No," was Percival Ford's answer. "That is what makes my position impregnable. I have no personal spite against him. He is bad, that is all. His life is bad--" "Which is another way of saying that he does not agree with you in the way life should be lived," the doctor interrupted. "Have it that way. It is immaterial. He is an idler--" "With reason," was the interruption, "considering the jobs out of which you have knocked him." "He is immoral--" "Oh, hold on now, Ford. Don't go harping on that. You are pure New England stock. Joe Garland is half Kanaka. Your blood is thin. His is warm. Life is one thing to you, another thing to him. He laughs and sings and dances through life, genial, unselfish, childlike, everybody's friend. You go through life like a perambulating prayer-wheel, a friend of nobody but the righteous, and the righteous are those who agree with you as to what is right. And after all, who shall say? You live like an anchorite. Joe Garland lives like a good fellow. Who has extracted the most from life? We are paid to live, you know. When the wages are too meagre we throw up the job, which is the cause, believe me, of all rational suicide. Joe Garland would starve to death on the wages you get from life. You see, he is made differently. So would you starve on his wages, which are singing, and love--" "Lust, if you will pardon me," was the interruption. Dr. Kennedy smiled. "Love, to you, is a word of four letters and a definition which you have extracted from the dictionary. But love, real love, dewy and palpitant and tender, you do not know. If God made you and me, and men and women, believe me He made love, too. But to come back. It's about time you quit hounding Joe Garland. It is not worthy of you, and it is cowardly. The thing for you to do is to reach out and lend him a hand." "Why I, any more than you?" the other demanded. "Why don't you reach him a hand?" "I have. I'm reaching him a hand now. I'm trying to get you not to down the Promotion Committee's proposition of sending him away. I got him the job at Hilo with Mason and Fitch. I've got him half a dozen jobs, out of every one of which you drove him. But never mind that. Don't forget one thing--and a little frankness won't hurt you--it is not fair play to saddle another fault on Joe Garland; and you know that you, least of all, are the man to do it. Why, man, it's not good taste. It's positively indecent." "Now I don't follow you," Percival Ford answered. "You're up in the air with some obscure scientific theory of heredity and personal irresponsibility. But how any theory can hold Joe Garland irresponsible for his wrongdoings and at the same time hold me personally responsible for them--more responsible than any one else, including Joe Garland--is beyond me." "It's a matter of delicacy, I suppose, or of taste, that prevents you from following me," Dr. Kennedy snapped out. "It's all very well, for the sake of society, tacitly to ignore some things, but you do more than tacitly ignore." "What is it, pray, that I tacitly ignore!" Dr. Kennedy was angry. A deeper red than that of constitutional Scotch and soda suffused his face, as he answered: "Your father's son." "Now just what do you mean?" "Damn it, man, you can't ask me to be plainer spoken than that. But if you will, all right--Isaac Ford's son--Joe Garland--your brother." Percival Ford sat quietly, an annoyed and shocked expression on his face. Kennedy looked at him curiously, then, as the slow minutes dragged by, became embarrassed and frightened. "My God!" he cried finally, "you don't mean to tell me that you didn't know!" As in answer, Percival Ford's cheeks turned slowly grey. "It's a ghastly joke," he said; "a ghastly joke." The doctor had got himself in hand. "Everybody knows it," he said. "I thought you knew it. And since you don't know it, it's time you did, and I'm glad of the chance of setting you straight. Joe Garland and you are brothers--half-brothers." "It's a lie," Ford cried. "You don't mean it. Joe Garland's mother was Eliza Kunilio." (Dr. Kennedy nodded.) "I remember her well, with her duck pond and _taro_ patch. His father was Joseph Garland, the beach- comber." (Dr. Kennedy shook his head.) "He died only two or three years ago. He used to get drunk. There's where Joe got his dissoluteness. There's the heredity for you." "And nobody told you," Kennedy said wonderingly, after a pause. "Dr. Kennedy, you have said something terrible, which I cannot allow to pass. You must either prove or, or . . . " "Prove it yourself. Turn around and look at him. You've got him in profile. Look at his nose. That's Isaac Ford's. Yours is a thin edition of it. That's right. Look. The lines are fuller, but they are all there." Percival Ford looked at the Kanaka half-breed who played under the _hau_ tree, and it seemed, as by some illumination, that he was gazing on a wraith of himself. Feature after feature flashed up an unmistakable resemblance. Or, rather, it was he who was the wraith of that other full- muscled and generously moulded man. And his features, and that other man's features, were all reminiscent of Isaac Ford. And nobody had told him. Every line of Isaac Ford's face he knew. Miniatures, portraits, and photographs of his father were passing in review through his mind, and here and there, over and again, in the face before him, he caught resemblances and vague hints of likeness. It was devil's work that could reproduce the austere features of Isaac Ford in the loose and sensuous features before him. Once, the man turned, and for one flashing instant it seemed to Percival Ford that he saw his father, dead and gone, peering at him out of the face of Joe Garland. "It's nothing at all," he could faintly hear Dr. Kennedy saying, "They were all mixed up in the old days. You know that. You've seen it all your life. Sailors married queens and begat princesses and all the rest of it. It was the usual thing in the Islands." "But not with my father," Percival Ford interrupted. "There you are." Kennedy shrugged his shoulders. "Cosmic sap and smoke of life. Old Isaac Ford was straitlaced and all the rest, and I know there's no explaining it, least of all to himself. He understood it no more than you do. Smoke of life, that's all. And don't forget one thing, Ford. There was a dab of unruly blood in old Isaac Ford, and Joe Garland inherited it--all of it, smoke of life and cosmic sap; while you inherited all of old Isaac's ascetic blood. And just because your blood is cold, well-ordered, and well-disciplined, is no reason that you should frown upon Joe Garland. When Joe Garland undoes the work you do, remember that it is only old Isaac Ford on both sides, undoing with one hand what he does with the other. You are Isaac Ford's right hand, let us say; Joe Garland is his left hand." Percival Ford made no answer, and in the silence Dr. Kennedy finished his forgotten Scotch and soda. From across the grounds an automobile hooted imperatively. "There's the machine," Dr. Kennedy said, rising. "I've got to run. I'm sorry I've shaken you up, and at the same time I'm glad. And know one thing, Isaac Ford's dab of unruly blood was remarkably small, and Joe Garland got it all. And one other thing. If your father's left hand offend you, don't smite it off. Besides, Joe is all right. Frankly, if I could choose between you and him to live with me on a desert isle, I'd choose Joe." Little bare-legged children ran about him, playing, on the grass; but Percival Ford did not see them. He was gazing steadily at the singer under the _hau_ tree. He even changed his position once, to get closer. The clerk of the Seaside went by, limping with age and dragging his reluctant feet. He had lived forty years on the Islands. Percival Ford beckoned to him, and the clerk came respectfully, and wondering that he should be noticed by Percival Ford. "John," Ford said, "I want you to give me some information. Won't you sit down?" The clerk sat down awkwardly, stunned by the unexpected honour. He blinked at the other and mumbled, "Yes, sir, thank you." "John, who is Joe Garland?" The clerk stared at him, blinked, cleared his throat, and said nothing. "Go on," Percival Ford commanded. "Who is he?" "You're joking me, sir," the other managed to articulate. "I spoke to you seriously." The clerk recoiled from him. "You don't mean to say you don't know?" he questioned, his question in itself the answer. "I want to know." "Why, he's--" John broke off and looked about him helplessly. "Hadn't you better ask somebody else? Everybody thought you knew. We always thought . . . " "Yes, go ahead." "We always thought that that was why you had it in for him." Photographs and miniatures of Isaac Ford were trooping through his son's brain, and ghosts of Isaac Ford seemed in the air about hint "I wish you good night, sir," he could hear the clerk saying, and he saw him beginning to limp away. "John," he called abruptly. John came back and stood near him, blinking and nervously moistening his lips. "You haven't told me yet, you know." "Oh, about Joe Garland?" "Yes, about Joe Garland. Who is he?" "He's your brother, sir, if I say it who shouldn't." "Thank you, John. Good night." "And you didn't know?" the old man queried, content to linger, now that the crucial point was past. "Thank you, John. Good night," was the response. "Yes, sir, thank you, sir. I think it's going to rain. Good night, sir." Out of the clear sky, filled only with stars and moonlight, fell a rain so fine and attenuated as to resemble a vapour spray. Nobody minded it; the children played on, running bare-legged over the grass and leaping into the sand; and in a few minutes it was gone. In the south-east, Diamond Head, a black blot, sharply defined, silhouetted its crater-form against the stars. At sleepy intervals the surf flung its foam across the sands to the grass, and far out could be seen the black specks of swimmers under the moon. The voices of the singers, singing a waltz, died away; and in the silence, from somewhere under the trees, arose the laugh of a woman that was a love-cry. It startled Percival Ford, and it reminded him of Dr. Kennedy's phrase. Down by the outrigger canoes, where they lay hauled out on the sand, he saw men and women, Kanakas, reclining languorously, like lotus-eaters, the women in white _holokus_; and against one such _holoku_ he saw the dark head of the steersman of the canoe resting upon the woman's shoulder. Farther down, where the strip of sand widened at the entrance to the lagoon, he saw a man and woman walking side by side. As they drew near the light _lanai_, he saw the woman's hand go down to her waist and disengage a girdling arm. And as they passed him, Percival Ford nodded to a captain he knew, and to a major's daughter. Smoke of life, that was it, an ample phrase. And again, from under the dark algaroba tree arose the laugh of a woman that was a love-cry; and past his chair, on the way to bed, a bare-legged youngster was led by a chiding Japanese nurse-maid. The voices of the singers broke softly and meltingly into an Hawaiian love-song, and officers and women, with encircling arms, were gliding and whirling on the _lanai_; and once again the woman laughed under the algaroba trees. And Percival Ford knew only disapproval of it all. He was irritated by the love-laugh of the woman, by the steersman with pillowed head on the white _holoku_, by the couples that walked on the beach, by the officers and women that danced, and by the voices of the singers singing of love, and his brother singing there with them under the _hau_ tree. The woman that laughed especially irritated him. A curious train of thought was aroused. He was Isaac Ford's son, and what had happened with Isaac Ford might happen with him. He felt in his cheeks the faint heat of a blush at the thought, and experienced a poignant sense of shame. He was appalled by what was in his blood. It was like learning suddenly that his father had been a leper and that his own blood might bear the taint of that dread disease. Isaac Ford, the austere soldier of the Lord--the old hypocrite! What difference between him and any beach-comber? The house of pride that Percival Ford had builded was tumbling about his ears. The hours passed, the army people laughed and danced, the native orchestra played on, and Percival Ford wrestled with the abrupt and overwhelming problem that had been thrust upon him. He prayed quietly, his elbow on the table, his head bowed upon his hand, with all the appearance of any tired onlooker. Between the dances the army men and women and the civilians fluttered up to him and buzzed conventionally, and when they went back to the _lanai_ he took up his wrestling where he had left it off. He began to patch together his shattered ideal of Isaac Ford, and for cement he used a cunning and subtle logic. It was of the sort that is compounded in the brain laboratories of egotists, and it worked. It was incontrovertible that his father had been made of finer clay than those about him; but still, old Isaac had been only in the process of becoming, while he, Percival Ford, had become. As proof of it, he rehabilitated his father and at the same time exalted himself. His lean little ego waxed to colossal proportions. He was great enough to forgive. He glowed at the thought of it. Isaac Ford had been great, but he was greater, for he could forgive Isaac Ford and even restore him to the holy place in his memory, though the place was not quite so holy as it had been. Also, he applauded Isaac Ford for having ignored the outcome of his one step aside. Very well, he, too, would ignore it. The dance was breaking up. The orchestra had finished "Aloha Oe" and was preparing to go home. Percival Ford clapped his hands for the Japanese servant. "You tell that man I want to see him," he said, pointing out Joe Garland. "Tell him to come here, now." Joe Garland approached and halted respectfully several paces away, nervously fingering the guitar which he still carried. The other did not ask him to sit down. "You are my brother," he said. "Why, everybody knows that," was the reply, in tones of wonderment. "Yes, so I understand," Percival Ford said dryly. "But I did not know it till this evening." The half-brother waited uncomfortably in the silence that followed, during which Percival Ford coolly considered his next utterance. "You remember that first time I came to school and the boys ducked me?" he asked. "Why did you take my part?" The half-brother smiled bashfully. "Because you knew?" "Yes, that was why." "But I didn't know," Percival Ford said in the same dry fashion. "Yes," the other said. Another silence fell. Servants were beginning to put out the lights on the _lanai_. "You know . . . now," the half-brother said simply. Percival Ford frowned. Then he looked the other over with a considering eye. "How much will you take to leave the Islands and never come back?" he demanded. "And never come back?" Joe Garland faltered. "It is the only land I know. Other lands are cold. I do not know other lands. I have many friends here. In other lands there would not be one voice to say, '_Aloha_, Joe, my boy.'" "I said never to come back," Percival Ford reiterated. "The _Alameda_ sails tomorrow for San Francisco." Joe Garland was bewildered. "But why?" he asked. "You know now that we are brothers." "That is why," was the retort. "As you said yourself, everybody knows. I will make it worth your while." All awkwardness and embarrassment disappeared from Joe Garland. Birth and station were bridged and reversed. "You want me to go?" he demanded. "I want you to go and never come back," Percival Ford answered. And in that moment, flashing and fleeting, it was given him to see his brother tower above him like a mountain, and to feel himself dwindle and dwarf to microscopic insignificance. But it is not well for one to see himself truly, nor can one so see himself for long and live; and only for that flashing moment did Percival Ford see himself and his brother in true perspective. The next moment he was mastered by his meagre and insatiable ego. "As I said, I will make it worth your while. You will not suffer. I will pay you well." "All right," Joe Garland said. "I'll go." He started to turn away. "Joe," the other called. "You see my lawyer tomorrow morning. Five hundred down and two hundred a month as long as you stay away." "You are very kind," Joe Garland answered softly. "You are too kind. And anyway, I guess I don't want your money. I go tomorrow on the _Alameda_." He walked away, but did not say good-bye. Percival Ford clapped his hands. "Boy," he said to the Japanese, "a lemonade." And over the lemonade he smiled long and contentedly to himself. KOOLAU THE LEPER "Because we are sick they take away our liberty. We have obeyed the law. We have done no wrong. And yet they would put us in prison. Molokai is a prison. That you know. Niuli, there, his sister was sent to Molokai seven years ago. He has not seen her since. Nor will he ever see her. She must stay there until she dies. This is not her will. It is not Niuli's will. It is the will of the white men who rule the land. And who are these white men? "We know. We have it from our fathers and our fathers' fathers. They came like lambs, speaking softly. Well might they speak softly, for we were many and strong, and all the islands were ours. As I say, they spoke softly. They were of two kinds. The one kind asked our permission, our gracious permission, to preach to us the word of God. The other kind asked our permission, our gracious permission, to trade with us. That was the beginning. Today all the islands are theirs, all the land, all the cattle--everything is theirs. They that preached the word of God and they that preached the word of Rum have fore-gathered and become great chiefs. They live like kings in houses of many rooms, with multitudes of servants to care for them. They who had nothing have everything, and if you, or I, or any Kanaka be hungry, they sneer and say, 'Well, why don't you work? There are the plantations.'" Koolau paused. He raised one hand, and with gnarled and twisted fingers lifted up the blazing wreath of hibiscus that crowned his black hair. The moonlight bathed the scene in silver. It was a night of peace, though those who sat about him and listened had all the seeming of battle-wrecks. Their faces were leonine. Here a space yawned in a face where should have been a nose, and there an arm-stump showed where a hand had rotted off. They were men and women beyond the pale, the thirty of them, for upon them had been placed the mark of the beast. They sat, flower-garlanded, in the perfumed, luminous night, and their lips made uncouth noises and their throats rasped approval of Koolau's speech. They were creatures who once had been men and women. But they were men and women no longer. They were monsters--in face and form grotesque caricatures of everything human. They were hideously maimed and distorted, and had the seeming of creatures that had been racked in millenniums of hell. Their hands, when they possessed them, were like harpy claws. Their faces were the misfits and slips, crushed and bruised by some mad god at play in the machinery of life. Here and there were features which the mad god had smeared half away, and one woman wept scalding tears from twin pits of horror, where her eyes once had been. Some were in pain and groaned from their chests. Others coughed, making sounds like the tearing of tissue. Two were idiots, more like huge apes marred in the making, until even an ape were an angel. They mowed and gibbered in the moonlight, under crowns of drooping, golden blossoms. One, whose bloated ear-lobe flapped like a fan upon his shoulder, caught up a gorgeous flower of orange and scarlet and with it decorated the monstrous ear that flip-flapped with his every movement. And over these things Koolau was king. And this was his kingdom,--a flower-throttled gorge, with beetling cliffs and crags, from which floated the blattings of wild goats. On three sides the grim walls rose, festooned in fantastic draperies of tropic vegetation and pierced by cave- entrances--the rocky lairs of Koolau's subjects. On the fourth side the earth fell away into a tremendous abyss, and, far below, could be seen the summits of lesser peaks and crags, at whose bases foamed and rumbled the Pacific surge. In fine weather a boat could land on the rocky beach that marked the entrance of Kalalau Valley, but the weather must be very fine. And a cool-headed mountaineer might climb from the beach to the head of Kalalau Valley, to this pocket among the peaks where Koolau ruled; but such a mountaineer must be very cool of head, and he must know the wild-goat trails as well. The marvel was that the mass of human wreckage that constituted Koolau's people should have been able to drag its helpless misery over the giddy goat-trails to this inaccessible spot. "Brothers," Koolau began. But one of the mowing, apelike travesties emitted a wild shriek of madness, and Koolau waited while the shrill cachination was tossed back and forth among the rocky walls and echoed distantly through the pulseless night. "Brothers, is it not strange? Ours was the land, and behold, the land is not ours. What did these preachers of the word of God and the word of Rum give us for the land? Have you received one dollar, as much as one dollar, any one of you, for the land? Yet it is theirs, and in return they tell us we can go to work on the land, their land, and that what we produce by our toil shall be theirs. Yet in the old days we did not have to work. Also, when we are sick, they take away our freedom." "Who brought the sickness, Koolau?" demanded Kiloliana, a lean and wiry man with a face so like a laughing faun's that one might expect to see the cloven hoofs under him. They were cloven, it was true, but the cleavages were great ulcers and livid putrefactions. Yet this was Kiloliana, the most daring climber of them all, the man who knew every goat-trail and who had led Koolau and his wretched followers into the recesses of Kalalau. "Ay, well questioned," Koolau answered. "Because we would not work the miles of sugar-cane where once our horses pastured, they brought the Chinese slaves from overseas. And with them came the Chinese sickness--that which we suffer from and because of which they would imprison us on Molokai. We were born on Kauai. We have been to the other islands, some here and some there, to Oahu, to Maui, to Hawaii, to Honolulu. Yet always did we come back to Kauai. Why did we come back? There must be a reason. Because we love Kauai. We were born here. Here we have lived. And here shall we die--unless--unless--there be weak hearts amongst us. Such we do not want. They are fit for Molokai. And if there be such, let them not remain. Tomorrow the soldiers land on the shore. Let the weak hearts go down to them. They will be sent swiftly to Molokai. As for us, we shall stay and fight. But know that we will not die. We have rifles. You know the narrow trails where men must creep, one by one. I, alone, Koolau, who was once a cowboy on Niihau, can hold the trail against a thousand men. Here is Kapalei, who was once a judge over men and a man with honour, but who is now a hunted rat, like you and me. Hear him. He is wise." Kapalei arose. Once he had been a judge. He had gone to college at Punahou. He had sat at meat with lords and chiefs and the high representatives of alien powers who protected the interests of traders and missionaries. Such had been Kapalei. But now, as Koolau had said, he was a hunted rat, a creature outside the law, sunk so deep in the mire of human horror that he was above the law as well as beneath it. His face was featureless, save for gaping orifices and for the lidless eyes that burned under hairless brows. "Let us not make trouble," he began. "We ask to be left alone. But if they do not leave us alone, then is the trouble theirs and the penalty. My fingers are gone, as you see." He held up his stumps of hands that all might see. "Yet have I the joint of one thumb left, and it can pull a trigger as firmly as did its lost neighbour in the old days. We love Kauai. Let us live here, or die here, but do not let us go to the prison of Molokai. The sickness is not ours. We have not sinned. The men who preached the word of God and the word of Rum brought the sickness with the coolie slaves who work the stolen land. I have been a judge. I know the law and the justice, and I say to you it is unjust to steal a man's land, to make that man sick with the Chinese sickness, and then to put that man in prison for life." "Life is short, and the days are filled with pain," said Koolau. "Let us drink and dance and be happy as we can." From one of the rocky lairs calabashes were produced and passed round. The calabashes were filled with the fierce distillation of the root of the _ti_-plant; and as the liquid fire coursed through them and mounted to their brains, they forgot that they had once been men and women, for they were men and women once more. The woman who wept scalding tears from open eye-pits was indeed a woman apulse with life as she plucked the strings of an _ukulele_ and lifted her voice in a barbaric love-call such as might have come from the dark forest-depths of the primeval world. The air tingled with her cry, softly imperious and seductive. Upon a mat, timing his rhythm to the woman's song Kiloliana danced. It was unmistakable. Love danced in all his movements, and, next, dancing with him on the mat, was a woman whose heavy hips and generous breast gave the lie to her disease-corroded face. It was a dance of the living dead, for in their disintegrating bodies life still loved and longed. Ever the woman whose sightless eyes ran scalding tears chanted her love-cry, ever the dancers of love danced in the warm night, and ever the calabashes went around till in all their brains were maggots crawling of memory and desire. And with the woman on the mat danced a slender maid whose face was beautiful and unmarred, but whose twisted arms that rose and fell marked the disease's ravage. And the two idiots, gibbering and mouthing strange noises, danced apart, grotesque, fantastic, travestying love as they themselves had been travestied by life. But the woman's love-cry broke midway, the calabashes were lowered, and the dancers ceased, as all gazed into the abyss above the sea, where a rocket flared like a wan phantom through the moonlit air. "It is the soldiers," said Koolau. "Tomorrow there will be fighting. It is well to sleep and be prepared." The lepers obeyed, crawling away to their lairs in the cliff, until only Koolau remained, sitting motionless in the moonlight, his rifle across his knees, as he gazed far down to the boats landing on the beach. The far head of Kalalau Valley had been well chosen as a refuge. Except Kiloliana, who knew back-trails up the precipitous walls, no man could win to the gorge save by advancing across a knife-edged ridge. This passage was a hundred yards in length. At best, it was a scant twelve inches wide. On either side yawned the abyss. A slip, and to right or left the man would fall to his death. But once across he would find himself in an earthly paradise. A sea of vegetation laved the landscape, pouring its green billows from wall to wall, dripping from the cliff-lips in great vine-masses, and flinging a spray of ferns and air-plants in to the multitudinous crevices. During the many months of Koolau's rule, he and his followers had fought with this vegetable sea. The choking jungle, with its riot of blossoms, had been driven back from the bananas, oranges, and mangoes that grew wild. In little clearings grew the wild arrowroot; on stone terraces, filled with soil scrapings, were the _taro_ patches and the melons; and in every open space where the sunshine penetrated were _papaia_ trees burdened with their golden fruit. Koolau had been driven to this refuge from the lower valley by the beach. And if he were driven from it in turn, he knew of gorges among the jumbled peaks of the inner fastnesses where he could lead his subjects and live. And now he lay with his rifle beside him, peering down through a tangled screen of foliage at the soldiers on the beach. He noted that they had large guns with them, from which the sunshine flashed as from mirrors. The knife-edged passage lay directly before him. Crawling upward along the trail that led to it he could see tiny specks of men. He knew they were not the soldiers, but the police. When they failed, then the soldiers would enter the game. He affectionately rubbed a twisted hand along his rifle barrel and made sure that the sights were clean. He had learned to shoot as a wild-cattle hunter on Niihau, and on that island his skill as a marksman was unforgotten. As the toiling specks of men grew nearer and larger, he estimated the range, judged the deflection of the wind that swept at right angles across the line of fire, and calculated the chances of overshooting marks that were so far below his level. But he did not shoot. Not until they reached the beginning of the passage did he make his presence known. He did not disclose himself, but spoke from the thicket. "What do you want?" he demanded. "We want Koolau, the leper," answered the man who led the native police, himself a blue-eyed American. "You must go back," Koolau said. He knew the man, a deputy sheriff, for it was by him that he had been harried out of Niihau, across Kauai, to Kalalau Valley, and out of the valley to the gorge. "Who are you?" the sheriff asked. "I am Koolau, the leper," was the reply. "Then come out. We want you. Dead or alive, there is a thousand dollars on your head. You cannot escape." Koolau laughed aloud in the thicket. "Come out!" the sheriff commanded, and was answered by silence. He conferred with the police, and Koolau saw that they were preparing to rush him. "Koolau," the sheriff called. "Koolau, I am coming across to get you." "Then look first and well about you at the sun and sea and sky, for it will be the last time you behold them." "That's all right, Koolau," the sheriff said soothingly. "I know you're a dead shot. But you won't shoot me. I have never done you any wrong." Koolau grunted in the thicket. "I say, you know, I've never done you any wrong, have I?" the sheriff persisted. "You do me wrong when you try to put me in prison," was the reply. "And you do me wrong when you try for the thousand dollars on my head. If you will live, stay where you are." "I've got to come across and get you. I'm sorry. But it is my duty." "You will die before you get across." The sheriff was no coward. Yet was he undecided. He gazed into the gulf on either side and ran his eyes along the knife-edge he must travel. Then he made up his mind. "Koolau," he called. But the thicket remained silent. "Koolau, don't shoot. I am coming." The sheriff turned, gave some orders to the police, then started on his perilous way. He advanced slowly. It was like walking a tight rope. He had nothing to lean upon but the air. The lava rock crumbled under his feet, and on either side the dislodged fragments pitched downward through the depths. The sun blazed upon him, and his face was wet with sweat. Still he advanced, until the halfway point was reached. "Stop!" Koolau commanded from the thicket. "One more step and I shoot." The sheriff halted, swaying for balance as he stood poised above the void. His face was pale, but his eyes were determined. He licked his dry lips before he spoke. "Koolau, you won't shoot me. I know you won't." He started once more. The bullet whirled him half about. On his face was an expression of querulous surprise as he reeled to the fall. He tried to save himself by throwing his body across the knife-edge; but at that moment he knew death. The next moment the knife-edge was vacant. Then came the rush, five policemen, in single file, with superb steadiness, running along the knife-edge. At the same instant the rest of the posse opened fire on the thicket. It was madness. Five times Koolau pulled the trigger, so rapidly that his shots constituted a rattle. Changing his position and crouching low under the bullets that were biting and singing through the bushes, he peered out. Four of the police had followed the sheriff. The fifth lay across the knife-edge still alive. On the farther side, no longer firing, were the surviving police. On the naked rock there was no hope for them. Before they could clamber down Koolau could have picked off the last man. But he did not fire, and, after a conference, one of them took off a white undershirt and waved it as a flag. Followed by another, he advanced along the knife- edge to their wounded comrade. Koolau gave no sign, but watched them slowly withdraw and become specks as they descended into the lower valley. Two hours later, from another thicket, Koolau watched a body of police trying to make the ascent from the opposite side of the valley. He saw the wild goats flee before them as they climbed higher and higher, until he doubted his judgment and sent for Kiloliana, who crawled in beside him. "No, there is no way," said Kiloliana. "The goats?" Koolau questioned. "They come over from the next valley, but they cannot pass to this. There is no way. Those men are not wiser than goats. They may fall to their deaths. Let us watch." "They are brave men," said Koolau. "Let us watch." Side by side they lay among the morning-glories, with the yellow blossoms of the _hau_ dropping upon them from overhead, watching the motes of men toil upward, till the thing happened, and three of them, slipping, rolling, sliding, dashed over a cliff-lip and fell sheer half a thousand feet. Kiloliana chuckled. "We will be bothered no more," he said. "They have war guns," Koolau made answer. "The soldiers have not yet spoken." In the drowsy afternoon, most of the lepers lay in their rock dens asleep. Koolau, his rifle on his knees, fresh-cleaned and ready, dozed in the entrance to his own den. The maid with the twisted arms lay below in the thicket and kept watch on the knife-edge passage. Suddenly Koolau was startled wide awake by the sound of an explosion on the beach. The next instant the atmosphere was incredibly rent asunder. The terrible sound frightened him. It was as if all the gods had caught the envelope of the sky in their hands and were ripping it apart as a woman rips apart a sheet of cotton cloth. But it was such an immense ripping, growing swiftly nearer. Koolau glanced up apprehensively, as if expecting to see the thing. Then high up on the cliff overhead the shell burst in a fountain of black smoke. The rock was shattered, the fragments falling to the foot of the cliff. Koolau passed his hand across his sweaty brow. He was terribly shaken. He had had no experience with shell-fire, and this was more dreadful than anything he had imagined. "One," said Kapahei, suddenly bethinking himself to keep count. A second and a third shell flew screaming over the top of the wall, bursting beyond view. Kapahei methodically kept the count. The lepers crowded into the open space before the caves. At first they were frightened, but as the shells continued their flight overhead the leper folk became reassured and began to admire the spectacle. The two idiots shrieked with delight, prancing wild antics as each air- tormenting shell went by. Koolau began to recover his confidence. No damage was being done. Evidently they could not aim such large missiles at such long range with the precision of a rifle. But a change came over the situation. The shells began to fall short. One burst below in the thicket by the knife-edge. Koolau remembered the maid who lay there on watch, and ran down to see. The smoke was still rising from the bushes when he crawled in. He was astounded. The branches were splintered and broken. Where the girl had lain was a hole in the ground. The girl herself was in shattered fragments. The shell had burst right on her. First peering out to make sure no soldiers were attempting the passage, Koolau started back on the run for the caves. All the time the shells were moaning, whining, screaming by, and the valley was rumbling and reverberating with the explosions. As he came in sight of the caves, he saw the two idiots cavorting about, clutching each other's hands with their stumps of fingers. Even as he ran, Koolau saw a spout of black smoke rise from the ground, near to the idiots. They were flung apart bodily by the explosion. One lay motionless, but the other was dragging himself by his hands toward the cave. His legs trailed out helplessly behind him, while the blood was pouring from his body. He seemed bathed in blood, and as he crawled he cried like a little dog. The rest of the lepers, with the exception of Kapahei, had fled into the caves. "Seventeen," said Kapahei. "Eighteen," he added. This last shell had fairly entered into one of the caves. The explosion caused the caves to empty. But from the particular cave no one emerged. Koolau crept in through the pungent, acrid smoke. Four bodies, frightfully mangled, lay about. One of them was the sightless woman whose tears till now had never ceased. Outside, Koolau found his people in a panic and already beginning to climb the goat-trail that led out of the gorge and on among the jumbled heights and chasms. The wounded idiot, whining feebly and dragging himself along on the ground by his hands, was trying to follow. But at the first pitch of the wall his helplessness overcame him and he fell back. "It would be better to kill him," said Koolau to Kapahei, who still sat in the same place. "Twenty-two," Kapahei answered. "Yes, it would be a wise thing to kill him. Twenty-three--twenty-four." The idiot whined sharply when he saw the rifle levelled at him. Koolau hesitated, then lowered the gun. "It is a hard thing to do," he said. "You are a fool, twenty-six, twenty-seven," said Kapahei. "Let me show you." He arose, and with a heavy fragment of rock in his hand, approached the wounded thing. As he lifted his arm to strike, a shell burst full upon him, relieving him of the necessity of the act and at the same time putting an end to his count. Koolau was alone in the gorge. He watched the last of his people drag their crippled bodies over the brow of the height and disappear. Then he turned and went down to the thicket where the maid had keen killed. The shell-fire still continued, but he remained; for far below he could see the soldiers climbing up. A shell burst twenty feet away. Flattening himself into the earth, he heard the rush of the fragments above his body. A shower of hau blossoms rained upon him. He lifted his head to peer down the trail, and sighed. He was very much afraid. Bullets from rifles would not have worried him, but this shell-fire was abominable. Each time a shell shrieked by he shivered and crouched; but each time he lifted his head again to watch the trail. At last the shells ceased. This, he reasoned, was because the soldiers were drawing near. They crept along the trail in single file, and he tried to count them until he lost track. At any rate, there were a hundred or so of them--all come after Koolau the leper. He felt a fleeting prod of pride. With war guns and rifles, police and soldiers, they came for him, and he was only one man, a crippled wreck of a man at that. They offered a thousand dollars for him, dead or alive. In all his life he had never possessed that much money. The thought was a bitter one. Kapahei had been right. He, Koolau, had done no wrong. Because the _haoles_ wanted labour with which to work the stolen land, they had brought in the Chinese coolies, and with them had come the sickness. And now, because he had caught the sickness, he was worth a thousand dollars--but not to himself. It was his worthless carcass, rotten with disease or dead from a bursting shell, that was worth all that money. When the soldiers reached the knife-edged passage, he was prompted to warn them. But his gaze fell upon the body of the murdered maid, and he kept silent. When six had ventured on the knife-edge, he opened fire. Nor did he cease when the knife-edge was bare. He emptied his magazine, reloaded, and emptied it again. He kept on shooting. All his wrongs were blazing in his brain, and he was in a fury of vengeance. All down the goat-trail the soldiers were firing, and though they lay flat and sought to shelter themselves in the shallow inequalities of the surface, they were exposed marks to him. Bullets whistled and thudded about him, and an occasional ricochet sang sharply through the air. One bullet ploughed a crease through his scalp, and a second burned across his shoulder-blade without breaking the skin. It was a massacre, in which one man did the killing. The soldiers began to retreat, helping along their wounded. As Koolau picked them off he became aware of the smell of burnt meat. He glanced about him at first, and then discovered that it was his own hands. The heat of the rifle was doing it. The leprosy had destroyed most of the nerves in his hands. Though his flesh burned and he smelled it, there was no sensation. He lay in the thicket, smiling, until he remembered the war guns. Without doubt they would open upon him again, and this time upon the very thicket from which he had inflicted the danger. Scarcely had he changed his position to a nook behind a small shoulder of the wall where he had noted that no shells fell, than the bombardment recommenced. He counted the shells. Sixty more were thrown into the gorge before the war-guns ceased. The tiny area was pitted with their explosions, until it seemed impossible that any creature could have survived. So the soldiers thought, for, under the burning afternoon sun, they climbed the goat-trail again. And again the knife-edged passage was disputed, and again they fell back to the beach. For two days longer Koolau held the passage, though the soldiers contented themselves with flinging shells into his retreat. Then Pahau, a leper boy, came to the top of the wall at the back of the gorge and shouted down to him that Kiloliana, hunting goats that they might eat, had been killed by a fall, and that the women were frightened and knew not what to do. Koolau called the boy down and left him with a spare gun with which to guard the passage. Koolau found his people disheartened. The majority of them were too helpless to forage food for themselves under such forbidding circumstances, and all were starving. He selected two women and a man who were not too far gone with the disease, and sent them back to the gorge to bring up food and mats. The rest he cheered and consoled until even the weakest took a hand in building rough shelters for themselves. But those he had dispatched for food did not return, and he started back for the gorge. As he came out on the brow of the wall, half a dozen rifles cracked. A bullet tore through the fleshy part of his shoulder, and his cheek was cut by a sliver of rock where a second bullet smashed against the cliff. In the moment that this happened, and he leaped back, he saw that the gorge was alive with soldiers. His own people had betrayed him. The shell-fire had been too terrible, and they had preferred the prison of Molokai. Koolau dropped back and unslung one of his heavy cartridge-belts. Lying among the rocks, he allowed the head and shoulders of the first soldier to rise clearly into view before pulling trigger. Twice this happened, and then, after some delay, in place of a head and shoulders a white flag was thrust above the edge of the wall. "What do you want?" he demanded. "I want you, if you are Koolau the leper," came the answer. Koolau forgot where he was, forgot everything, as he lay and marvelled at the strange persistence of these _haoles_ who would have their will though the sky fell in. Aye, they would have their will over all men and all things, even though they died in getting it. He could not but admire them, too, what of that will in them that was stronger than life and that bent all things to their bidding. He was convinced of the hopelessness of his struggle. There was no gainsaying that terrible will of the _haoles_. Though he killed a thousand, yet would they rise like the sands of the sea and come upon him, ever more and more. They never knew when they were beaten. That was their fault and their virtue. It was where his own kind lacked. He could see, now, how the handful of the preachers of God and the preachers of Rum had conquered the land. It was because-- "Well, what have you got to say? Will you come with me?" It was he voice of the invisible man under the white flag. There he was, like any haole, driving straight toward the end determined. "Let us talk," said Koolau. The man's head and shoulders arose, then his whole body. He was a smooth- faced, blue-eyed youngster of twenty-five, slender and natty in his captain's uniform. He advanced until halted, then seated himself a dozen feet away. "You are a brave man," said Koolau wonderingly. "I could kill you like a fly." "No, you couldn't," was the answer. "Why not?" "Because you are a man, Koolau, though a bad one. I know your story. You kill fairly." Koolau grunted, but was secretly pleased. "What have you done with my people?" he demanded. "The boy, the two women, and the man?" "They gave themselves up, as I have now come for you to do." Koolau laughed incredulously. "I am a free man," he announced. "I have done no wrong. All I ask is to be left alone. I have lived free, and I shall die free. I will never give myself up." "Then your people are wiser than you," answered the young captain. "Look--they are coming now." Koolau turned and watched the remnant of his band approach. Groaning and sighing, a ghastly procession, it dragged its wretchedness past. It was given to Koolau to taste a deeper bitterness, for they hurled imprecations and insults at him as they went by; and the panting hag who brought up the rear halted, and with skinny, harpy-claws extended, shaking her snarling death's head from side to side, she laid a curse upon him. One by one they dropped over the lip-edge and surrendered to the hiding soldiers. "You can go now," said Koolau to the captain. "I will never give myself up. That is my last word. Good-bye." The captain slipped over the cliff to his soldiers. The next moment, and without a flag of truce, he hoisted his hat on his scabbard, and Koolau's bullet tore through it. That afternoon they shelled him out from the beach, and as he retreated into the high inaccessible pockets beyond, the soldiers followed him. For six weeks they hunted him from pocket to pocket, over the volcanic peaks and along the goat-trails. When he hid in the lantana jungle, they formed lines of beaters, and through lantana jungle and guava scrub they drove him like a rabbit. But ever he turned and doubled and eluded. There was no cornering him. When pressed too closely, his sure rifle held them back and they carried their wounded down the goat-trails to the beach. There were times when they did the shooting as his brown body showed for a moment through the underbrush. Once, five of them caught him on an exposed goat-trail between pockets. They emptied their rifles at him as he limped and climbed along his dizzy way. Afterwards they found bloodstains and knew that he was wounded. At the end of six weeks they gave up. The soldiers and police returned to Honolulu, and Kalalau Valley was left to him for his own, though head-hunters ventured after him from time to time and to their own undoing. Two years later, and for the last time, Koolau crawled into a thicket and lay down among the _ti_-leaves and wild ginger blossoms. Free he had lived, and free he was dying. A slight drizzle of rain began to fall, and he drew a ragged blanket about the distorted wreck of his limbs. His body was covered with an oilskin coat. Across his chest he laid his Mauser rifle, lingering affectionately for a moment to wipe the dampness from the barrel. The hand with which he wiped had no fingers left upon it with which to pull the trigger. He closed his eyes, for, from the weakness in his body and the fuzzy turmoil in his brain, he knew that his end was near. Like a wild animal he had crept into hiding to die. Half-conscious, aimless and wandering, he lived back in his life to his early manhood on Niihau. As life faded and the drip of the rain grew dim in his ears it seemed to him that he was once more in the thick of the horse-breaking, with raw colts rearing and bucking under him, his stirrups tied together beneath, or charging madly about the breaking corral and driving the helping cowboys over the rails. The next instant, and with seeming naturalness, he found himself pursuing the wild bulls of the upland pastures, roping them and leading them down to the valleys. Again the sweat and dust of the branding pen stung his eyes and bit his nostrils. All his lusty, whole-bodied youth was his, until the sharp pangs of impending dissolution brought him back. He lifted his monstrous hands and gazed at them in wonder. But how? Why? Why should the wholeness of that wild youth of his change to this? Then he remembered, and once again, and for a moment, he was Koolau, the leper. His eyelids fluttered wearily down and the drip of the rain ceased in his ears. A prolonged trembling set up in his body. This, too, ceased. He half-lifted his head, but it fell back. Then his eyes opened, and did not close. His last thought was of his Mauser, and he pressed it against his chest with his folded, fingerless hands. GOOD-BYE, JACK Hawaii is a queer place. Everything socially is what I may call topsy- turvy. Not but what things are correct. They are almost too much so. But still things are sort of upside down. The most ultra-exclusive set there is the "Missionary Crowd." It comes with rather a shock to learn that in Hawaii the obscure martyrdom-seeking missionary sits at the head of the table of the moneyed aristocracy. But it is true. The humble New Englanders who came out in the third decade of the nineteenth century, came for the lofty purpose of teaching the kanakas the true religion, the worship of the one only genuine and undeniable God. So well did they succeed in this, and also in civilizing the kanaka, that by the second or third generation he was practically extinct. This being the fruit of the seed of the Gospel, the fruit of the seed of the missionaries (the sons and the grandsons) was the possession of the islands themselves,--of the land, the ports, the town sites, and the sugar plantations: The missionary who came to give the bread of life remained to gobble up the whole heathen feast. But that is not the Hawaiian queerness I started out to tell. Only one cannot speak of things Hawaiian without mentioning the missionaries. There is Jack Kersdale, the man I wanted to tell about; he came of missionary stock. That is, on his grandmother's side. His grandfather was old Benjamin Kersdale, a Yankee trader, who got his start for a million in the old days by selling cheap whiskey and square-face gin. There's another queer thing. The old missionaries and old traders were mortal enemies. You see, their interests conflicted. But their children made it up by intermarrying and dividing the island between them. Life in Hawaii is a song. That's the way Stoddard put it in his "Hawaii Noi":-- "Thy life is music--Fate the notes prolong! Each isle a stanza, and the whole a song." And he was right. Flesh is golden there. The native women are sun-ripe Junos, the native men bronzed Apollos. They sing, and dance, and all are flower-bejewelled and flower-crowned. And, outside the rigid "Missionary Crowd," the white men yield to the climate and the sun, and no matter how busy they may be, are prone to dance and sing and wear flowers behind their ears and in their hair. Jack Kersdale was one of these fellows. He was one of the busiest men I ever met. He was a several-times millionaire. He was a sugar-king, a coffee planter, a rubber pioneer, a cattle rancher, and a promoter of three out of every four new enterprises launched in the islands. He was a society man, a club man, a yachtsman, a bachelor, and withal as handsome a man as was ever doted upon by mammas with marriageable daughters. Incidentally, he had finished his education at Yale, and his head was crammed fuller with vital statistics and scholarly information concerning Hawaii Nei than any other islander I ever encountered. He turned off an immense amount of work, and he sang and danced and put flowers in his hair as immensely as any of the idlers. He had grit, and had fought two duels--both, political--when he was no more than a raw youth essaying his first adventures in politics. In fact, he played a most creditable and courageous part in the last revolution, when the native dynasty was overthrown; and he could not have been over sixteen at the time. I am pointing out that he was no coward, in order that you may appreciate what happens later on. I've seen him in the breaking yard at the Haleakala Ranch, conquering a four-year-old brute that for two years had defied the pick of Von Tempsky's cow-boys. And I must tell of one other thing. It was down in Kona,--or up, rather, for the Kona people scorn to live at less than a thousand feet elevation. We were all on the _lanai_ of Doctor Goodhue's bungalow. I was talking with Dottie Fairchild when it happened. A big centipede--it was seven inches, for we measured it afterwards--fell from the rafters overhead squarely into her coiffure. I confess, the hideousness of it paralysed me. I couldn't move. My mind refused to work. There, within two feet of me, the ugly venomous devil was writhing in her hair. It threatened at any moment to fall down upon her exposed shoulders--we had just come out from dinner. "What is it?" she asked, starting to raise her hand to her head. "Don't!" I cried. "Don't!" "But what is it?" she insisted, growing frightened by the fright she read in my eyes and on my stammering lips. My exclamation attracted Kersdale's attention. He glanced our way carelessly, but in that glance took in everything. He came over to us, but without haste. "Please don't move, Dottie," he said quietly. He never hesitated, nor did he hurry and make a bungle of it. "Allow me," he said. And with one hand he caught her scarf and drew it tightly around her shoulders so that the centipede could not fall inside her bodice. With the other hand--the right--he reached into her hair, caught the repulsive abomination as near as he was able by the nape of the neck, and held it tightly between thumb and forefinger as he withdrew it from her hair. It was as horrible and heroic a sight as man could wish to see. It made my flesh crawl. The centipede, seven inches of squirming legs, writhed and twisted and dashed itself about his hand, the body twining around the fingers and the legs digging into the skin and scratching as the beast endeavoured to free itself. It bit him twice--I saw it--though he assured the ladies that he was not harmed as he dropped it upon the walk and stamped it into the gravel. But I saw him in the surgery five minutes afterwards, with Doctor Goodhue scarifying the wounds and injecting permanganate of potash. The next morning Kersdale's arm was as big as a barrel, and it was three weeks before the swelling went down. All of which has nothing to do with my story, but which I could not avoid giving in order to show that Jack Kersdale was anything but a coward. It was the cleanest exhibition of grit I have ever seen. He never turned a hair. The smile never left his lips. And he dived with thumb and forefinger into Dottie Fairchild's hair as gaily as if it had been a box of salted almonds. Yet that was the man I was destined to see stricken with a fear a thousand times more hideous even than the fear that was mine when I saw that writhing abomination in Dottie Fairchild's hair, dangling over her eyes and the trap of her bodice. I was interested in leprosy, and upon that, as upon every other island subject, Kersdale had encyclopedic knowledge. In fact, leprosy was one of his hobbies. He was an ardent defender of the settlement at Molokai, where all the island lepers were segregated. There was much talk and feeling among the natives, fanned by the demagogues, concerning the cruelties of Molokai, where men and women, not alone banished from friends and family, were compelled to live in perpetual imprisonment until they died. There were no reprieves, no commutations of sentences. "Abandon hope" was written over the portal of Molokai. "I tell you they are happy there," Kersdale insisted. "And they are infinitely better off than their friends and relatives outside who have nothing the matter with them. The horrors of Molokai are all poppycock. I can take you through any hospital or any slum in any of the great cities of the world and show you a thousand times worse horrors. The living death! The creatures that once were men! Bosh! You ought to see those living deaths racing horses on the Fourth of July. Some of them own boats. One has a gasoline launch. They have nothing to do but have a good time. Food, shelter, clothes, medical attendance, everything, is theirs. They are the wards of the Territory. They have a much finer climate than Honolulu, and the scenery is magnificent. I shouldn't mind going down there myself for the rest of my days. It is a lovely spot." So Kersdale on the joyous leper. He was not afraid of leprosy. He said so himself, and that there wasn't one chance in a million for him or any other white man to catch it, though he confessed afterward that one of his school chums, Alfred Starter, had contracted it, gone to Molokai, and there died. "You know, in the old days," Kersdale explained, "there was no certain test for leprosy. Anything unusual or abnormal was sufficient to send a fellow to Molokai. The result was that dozens were sent there who were no more lepers than you or I. But they don't make that mistake now. The Board of Health tests are infallible. The funny thing is that when the test was discovered they immediately went down to Molokai and applied it, and they found a number who were not lepers. These were immediately deported. Happy to get away? They wailed harder at leaving the settlement than when they left Honolulu to go to it. Some refused to leave, and really had to be forced out. One of them even married a leper woman in the last stages and then wrote pathetic letters to the Board of Health, protesting against his expulsion on the ground that no one was so well able as he to take care of his poor old wife." "What is this infallible test?" I demanded. "The bacteriological test. There is no getting away from it. Doctor Hervey--he's our expert, you know--was the first man to apply it here. He is a wizard. He knows more about leprosy than any living man, and if a cure is ever discovered, he'll be that discoverer. As for the test, it is very simple. They have succeeded in isolating the _bacillus leprae_ and studying it. They know it now when they see it. All they do is to snip a bit of skin from the suspect and subject it to the bacteriological test. A man without any visible symptoms may be chock full of the leprosy bacilli." "Then you or I, for all we know," I suggested, "may be full of it now." Kersdale shrugged his shoulders and laughed. "Who can say? It takes seven years for it to incubate. If you have any doubts go and see Doctor Hervey. He'll just snip out a piece of your skin and let you know in a jiffy." Later on he introduced me to Dr. Hervey, who loaded me down with Board of Health reports and pamphlets on the subject, and took me out to Kalihi, the Honolulu receiving station, where suspects were examined and confirmed lepers were held for deportation to Molokai. These deportations occurred about once a month, when, the last good-byes said, the lepers were marched on board the little steamer, the _Noeau_, and carried down to the settlement. One afternoon, writing letters at the club, Jack Kersdale dropped in on me. "Just the man I want to see," was his greeting. "I'll show you the saddest aspect of the whole situation--the lepers wailing as they depart for Molokai. The _Noeau_ will be taking them on board in a few minutes. But let me warn you not to let your feelings be harrowed. Real as their grief is, they'd wail a whole sight harder a year hence if the Board of Health tried to take them away from Molokai. We've just time for a whiskey and soda. I've a carriage outside. It won't take us five minutes to get down to the wharf." To the wharf we drove. Some forty sad wretches, amid their mats, blankets, and luggage of various sorts, were squatting on the stringer piece. The Noeau had just arrived and was making fast to a lighter that lay between her and the wharf. A Mr. McVeigh, the superintendent of the settlement, was overseeing the embarkation, and to him I was introduced, also to Dr. Georges, one of the Board of Health physicians whom I had already met at Kalihi. The lepers were a woebegone lot. The faces of the majority were hideous--too horrible for me to describe. But here and there I noticed fairly good-looking persons, with no apparent signs of the fell disease upon them. One, I noticed, a little white girl, not more than twelve, with blue eyes and golden hair. One cheek, however, showed the leprous bloat. On my remarking on the sadness of her alien situation among the brown-skinned afflicted ones, Doctor Georges replied:-- "Oh, I don't know. It's a happy day in her life. She comes from Kauai. Her father is a brute. And now that she has developed the disease she is going to join her mother at the settlement. Her mother was sent down three years ago--a very bad case." "You can't always tell from appearances," Mr. McVeigh explained. "That man there, that big chap, who looks the pink of condition, with nothing the matter with him, I happen to know has a perforating ulcer in his foot and another in his shoulder-blade. Then there are others--there, see that girl's hand, the one who is smoking the cigarette. See her twisted fingers. That's the anaesthetic form. It attacks the nerves. You could cut her fingers off with a dull knife, or rub them off on a nutmeg-grater, and she would not experience the slightest sensation." "Yes, but that fine-looking woman, there," I persisted; "surely, surely, there can't be anything the matter with her. She is too glorious and gorgeous altogether." "A sad case," Mr. McVeigh answered over his shoulder, already turning away to walk down the wharf with Kersdale. She was a beautiful woman, and she was pure Polynesian. From my meagre knowledge of the race and its types I could not but conclude that she had descended from old chief stock. She could not have been more than twenty- three or four. Her lines and proportions were magnificent, and she was just beginning to show the amplitude of the women of her race. "It was a blow to all of us," Dr. Georges volunteered. "She gave herself up voluntarily, too. No one suspected. But somehow she had contracted the disease. It broke us all up, I assure you. We've kept it out of the papers, though. Nobody but us and her family knows what has become of her. In fact, if you were to ask any man in Honolulu, he'd tell you it was his impression that she was somewhere in Europe. It was at her request that we've been so quiet about it. Poor girl, she has a lot of pride." "But who is she?" I asked. "Certainly, from the way you talk about her, she must be somebody." "Did you ever hear of Lucy Mokunui?" he asked. "Lucy Mokunui?" I repeated, haunted by some familiar association. I shook my head. "It seems to me I've heard the name, but I've forgotten it." "Never heard of Lucy Mokunui! The Hawaiian nightingale! I beg your pardon. Of course you are a _malahini_, {1} and could not be expected to know. Well, Lucy Mokunui was the best beloved of Honolulu--of all Hawaii, for that matter." "You say was," I interrupted. "And I mean it. She is finished." He shrugged his shoulders pityingly. "A dozen _haoles_--I beg your pardon, white men--have lost their hearts to her at one time or another. And I'm not counting in the ruck. The dozen I refer to were _haoles_ of position and prominence." "She could have married the son of the Chief Justice if she'd wanted to. You think she's beautiful, eh? But you should hear her sing. Finest native woman singer in Hawaii Nei. Her throat is pure silver and melted sunshine. We adored her. She toured America first with the Royal Hawaiian Band. After that she made two more trips on her own--concert work." "Oh!" I cried. "I remember now. I heard her two years ago at the Boston Symphony. So that is she. I recognize her now." I was oppressed by a heavy sadness. Life was a futile thing at best. A short two years and this magnificent creature, at the summit of her magnificent success, was one of the leper squad awaiting deportation to Molokai. Henley's lines came into my mind:-- "The poor old tramp explains his poor old ulcers; Life is, I think, a blunder and a shame." I recoiled from my own future. If this awful fate fell to Lucy Mokunui, what might my lot not be?--or anybody's lot? I was thoroughly aware that in life we are in the midst of death--but to be in the midst of living death, to die and not be dead, to be one of that draft of creatures that once were men, aye, and women, like Lucy Mokunui, the epitome of all Polynesian charms, an artist as well, and well beloved of men--. I am afraid I must have betrayed my perturbation, for Doctor Georges hastened to assure me that they were very happy down in the settlement. It was all too inconceivably monstrous. I could not bear to look at her. A short distance away, behind a stretched rope guarded by a policeman, were the lepers' relatives and friends. They were not allowed to come near. There were no last embraces, no kisses of farewell. They called back and forth to one another--last messages, last words of love, last reiterated instructions. And those behind the rope looked with terrible intensity. It was the last time they would behold the faces of their loved ones, for they were the living dead, being carted away in the funeral ship to the graveyard of Molokai. Doctor Georges gave the command, and the unhappy wretches dragged themselves to their feet and under their burdens of luggage began to stagger across the lighter and aboard the steamer. It was the funeral procession. At once the wailing started from those behind the rope. It was blood-curdling; it was heart-rending. I never heard such woe, and I hope never to again. Kersdale and McVeigh were still at the other end of the wharf, talking earnestly--politics, of course, for both were head- over-heels in that particular game. When Lucy Mokunui passed me, I stole a look at her. She _was_ beautiful. She was beautiful by our standards, as well--one of those rare blossoms that occur but once in generations. And she, of all women, was doomed to Molokai. She straight on board, and aft on the open deck where the lepers huddled by the rail, wailing now, to their dear ones on shore. The lines were cast off, and the _Noeau_ began to move away from the wharf. The wailing increased. Such grief and despair! I was just resolving that never again would I be a witness to the sailing of the _Noeau_, when McVeigh and Kersdale returned. The latter's eyes were sparkling, and his lips could not quite hide the smile of delight that was his. Evidently the politics they had talked had been satisfactory. The rope had been flung aside, and the lamenting relatives now crowded the stringer piece on either side of us. "That's her mother," Doctor Georges whispered, indicating an old woman next to me, who was rocking back and forth and gazing at the steamer rail out of tear-blinded eyes. I noticed that Lucy Mokunui was also wailing. She stopped abruptly and gazed at Kersdale. Then she stretched forth her arms in that adorable, sensuous way that Olga Nethersole has of embracing an audience. And with arms outspread, she cried: "Good-bye, Jack! Good-bye!" He heard the cry, and looked. Never was a man overtaken by more crushing fear. He reeled on the stringer piece, his face went white to the roots of his hair, and he seemed to shrink and wither away inside his clothes. He threw up his hands and groaned, "My God! My God!" Then he controlled himself by a great effort. "Good-bye, Lucy! Good-bye!" he called. And he stood there on the wharf, waving his hands to her till the _Noeau_ was clear away and the faces lining her after-rail were vague and indistinct. "I thought you knew," said McVeigh, who had been regarding him curiously. "You, of all men, should have known. I thought that was why you were here." "I know now," Kersdale answered with immense gravity. "Where's the carriage?" He walked rapidly--half-ran--to it. I had to half-run myself to keep up with him. "Drive to Doctor Hervey's," he told the driver. "Drive as fast as you can." He sank down in a seat, panting and gasping. The pallor of his face had increased. His lips were compressed and the sweat was standing out on his forehead and upper lip. He seemed in some horrible agony. "For God's sake, Martin, make those horses go!" he broke out suddenly. "Lay the whip into them!--do you hear?--lay the whip into them!" "They'll break, sir," the driver remonstrated. "Let them break," Kersdale answered. "I'll pay your fine and square you with the police. Put it to them. That's right. Faster! Faster!" "And I never knew, I never knew," he muttered, sinking back in the seat and with trembling hands wiping the sweat away. The carriage was bouncing, swaying and lurching around corners at such a wild pace as to make conversation impossible. Besides, there was nothing to say. But I could hear him muttering over and over, "And I never knew. I never knew." ALOHA OE Never are there such departures as from the dock at Honolulu. The great transport lay with steam up, ready to pull out. A thousand persons were on her decks; five thousand stood on the wharf. Up and down the long gangway passed native princes and princesses, sugar kings and the high officials of the Territory. Beyond, in long lines, kept in order by the native police, were the carriages and motor-cars of the Honolulu aristocracy. On the wharf the Royal Hawaiian Band played "Aloha Oe," and when it finished, a stringed orchestra of native musicians on board the transport took up the same sobbing strains, the native woman singer's voice rising birdlike above the instruments and the hubbub of departure. It was a silver reed, sounding its clear, unmistakable note in the great diapason of farewell. Forward, on the lower deck, the rail was lined six deep with khaki-clad young boys, whose bronzed faces told of three years' campaigning under the sun. But the farewell was not for them. Nor was it for the white- clad captain on the lofty bridge, remote as the stars, gazing down upon the tumult beneath him. Nor was the farewell for the young officers farther aft, returning from the Philippines, nor for the white-faced, climate-ravaged women by their sides. Just aft the gangway, on the promenade deck, stood a score of United States Senators with their wives and daughters--the Senatorial junketing party that for a month had been dined and wined, surfeited with statistics and dragged up volcanic hill and down lava dale to behold the glories and resources of Hawaii. It was for the junketing party that the transport had called in at Honolulu, and it was to the junketing party that Honolulu was saying good-bye. The Senators were garlanded and bedecked with flowers. Senator Jeremy Sambrooke's stout neck and portly bosom were burdened with a dozen wreaths. Out of this mass of bloom and blossom projected his head and the greater portion of his freshly sunburned and perspiring face. He thought the flowers an abomination, and as he looked out over the multitude on the wharf it was with a statistical eye that saw none of the beauty, but that peered into the labour power, the factories, the railroads, and the plantations that lay back of the multitude and which the multitude expressed. He saw resources and thought development, and he was too busy with dreams of material achievement and empire to notice his daughter at his side, talking with a young fellow in a natty summer suit and straw hat, whose eager eyes seemed only for her and never left her face. Had Senator Jeremy had eyes for his daughter, he would have seen that, in place of the young girl of fifteen he had brought to Hawaii a short month before, he was now taking away with him a woman. Hawaii has a ripening climate, and Dorothy Sambrooke had been exposed to it under exceptionally ripening circumstances. Slender, pale, with blue eyes a trifle tired from poring over the pages of books and trying to muddle into an understanding of life--such she had been the month before. But now the eyes were warm instead of tired, the cheeks were touched with the sun, and the body gave the first hint and promise of swelling lines. During that month she had left books alone, for she had found greater joy in reading from the book of life. She had ridden horses, climbed volcanoes, and learned surf swimming. The tropics had entered into her blood, and she was aglow with the warmth and colour and sunshine. And for a month she had been in the company of a man--Stephen Knight, athlete, surf-board rider, a bronzed god of the sea who bitted the crashing breakers, leaped upon their backs, and rode them in to shore. Dorothy Sambrooke was unaware of the change. Her consciousness was still that of a young girl, and she was surprised and troubled by Steve's conduct in this hour of saying good-bye. She had looked upon him as her playfellow, and for the month he had been her playfellow; but now he was not parting like a playfellow. He talked excitedly and disconnectedly, or was silent, by fits and starts. Sometimes he did not hear what she was saying, or if he did, failed to respond in his wonted manner. She was perturbed by the way he looked at her. She had not known before that he had such blazing eyes. There was something in his eyes that was terrifying. She could not face it, and her own eyes continually drooped before it. Yet there was something alluring about it, as well, and she continually returned to catch a glimpse of that blazing, imperious, yearning something that she had never seen in human eyes before. And she was herself strangely bewildered and excited. The transport's huge whistle blew a deafening blast, and the flower-crowned multitude surged closer to the side of the dock. Dorothy Sambrooke's fingers were pressed to her ears; and as she made a _moue_ of distaste at the outrage of sound, she noticed again the imperious, yearning blaze in Steve's eyes. He was not looking at her, but at her ears, delicately pink and transparent in the slanting rays of the afternoon sun. Curious and fascinated, she gazed at that strange something in his eyes until he saw that he had been caught. She saw his cheeks flush darkly and heard him utter inarticulately. He was embarrassed, and she was aware of embarrassment herself. Stewards were going about nervously begging shore-going persons to be gone. Steve put out his hand. When she felt the grip of the fingers that had gripped hers a thousand times on surf-boards and lava slopes, she heard the words of the song with a new understanding as they sobbed in the Hawaiian woman's silver throat: "Ka halia ko aloha kai hiki mai, Ke hone ae nei i ku'u manawa, O oe no kan aloha A loko e hana nei." Steve had taught her air and words and meaning--so she had thought, till this instant; and in this instant of the last finger clasp and warm contact of palms she divined for the first time the real meaning of the song. She scarcely saw him go, nor could she note him on the crowded gangway, for she was deep in a memory maze, living over the four weeks just past, rereading events in the light of revelation. When the Senatorial party had landed, Steve had been one of the committee of entertainment. It was he who had given them their first exhibition of surf riding, out at Waikiki Beach, paddling his narrow board seaward until he became a disappearing speck, and then, suddenly reappearing, rising like a sea-god from out of the welter of spume and churning white--rising swiftly higher and higher, shoulders and chest and loins and limbs, until he stood poised on the smoking crest of a mighty, mile- long billow, his feet buried in the flying foam, hurling beach-ward with the speed of an express train and stepping calmly ashore at their astounded feet. That had been her first glimpse of Steve. He had been the youngest man on the committee, a youth, himself, of twenty. He had not entertained by speechmaking, nor had he shone decoratively at receptions. It was in the breakers at Waikiki, in the wild cattle drive on Manna Kea, and in the breaking yard of the Haleakala Ranch that he had performed his share of the entertaining. She had not cared for the interminable statistics and eternal speechmaking of the other members of the committee. Neither had Steve. And it was with Steve that she had stolen away from the open-air feast at Hamakua, and from Abe Louisson, the coffee planter, who had talked coffee, coffee, nothing but coffee, for two mortal hours. It was then, as they rode among the tree ferns, that Steve had taught her the words of "Aloha Oe," the song that had been sung to the visiting Senators at every village, ranch, and plantation departure. Steve and she had been much together from the first. He had been her playfellow. She had taken possession of him while her father had been occupied in taking possession of the statistics of the island territory. She was too gentle to tyrannize over her playfellow, yet she had ruled him abjectly, except when in canoe, or on horse or surf-board, at which times he had taken charge and she had rendered obedience. And now, with this last singing of the song, as the lines were cast off and the big transport began backing slowly out from the dock, she knew that Steve was something more to her than playfellow. Five thousand voices were singing "Aloha Oe,"--"_My love be with you till we meet again_,"--and in that first moment of known love she realized that she and Steve were being torn apart. When would they ever meet again? He had taught her those words himself. She remembered listening as he sang them over and over under the _hau_ tree at Waikiki. Had it been prophecy? And she had admired his singing, had told him that he sang with such expression. She laughed aloud, hysterically, at the recollection. With such expression!--when he had been pouring his heart out in his voice. She knew now, and it was too late. Why had he not spoken? Then she realized that girls of her age did not marry. But girls of her age did marry--in Hawaii--was her instant thought. Hawaii had ripened her--Hawaii, where flesh is golden and where all women are ripe and sun-kissed. Vainly she scanned the packed multitude on the dock. What had become of him? She felt she could pay any price for one more glimpse of him, and she almost hoped that some mortal sickness would strike the lonely captain on the bridge and delay departure. For the first time in her life she looked at her father with a calculating eye, and as she did she noted with newborn fear the lines of will and determination. It would be terrible to oppose him. And what chance would she have in such a struggle? But why had Steve not spoken? Now it was too late. Why had he not spoken under the _hau_ tree at Waikiki? And then, with a great sinking of the heart, it came to her that she knew why. What was it she had heard one day? Oh, yes, it was at Mrs. Stanton's tea, that afternoon when the ladies of the "Missionary Crowd" had entertained the ladies of the Senatorial party. It was Mrs. Hodgkins, the tall blonde woman, who had asked the question. The scene came back to her vividly--the broad _lanai_, the tropic flowers, the noiseless Asiatic attendants, the hum of the voices of the many women and the question Mrs. Hodgkins had asked in the group next to her. Mrs. Hodgkins had been away on the mainland for years, and was evidently inquiring after old island friends of her maiden days. "What has become of Susie Maydwell?" was the question she had asked. "Oh, we never see her any more; she married Willie Kupele," another island woman answered. And Senator Behrend's wife laughed and wanted to know why matrimony had affected Susie Maydwell's friendships. "_Hapa-haole_," was the answer; "he was a half-caste, you know, and we of the Islands have to think about our children." Dorothy turned to her father, resolved to put it to the test. "Papa, if Steve ever comes to the United States, mayn't he come and see us some time?" "Who? Steve?" "Yes, Stephen Knight--you know him. You said good-bye to him not five minutes ago. Mayn't he, if he happens to be in the United States some time, come and see us?" "Certainly not," Jeremy Sambrooke answered shortly. "Stephen Knight is a _hapa-haole_ and you know what that means." "Oh," Dorothy said faintly, while she felt a numb despair creep into her heart. Steve was not a _hapa-haole_--she knew that; but she did not know that a quarter-strain of tropic sunshine streamed in his veins, and she knew that that was sufficient to put him outside the marriage pale. It was a strange world. There was the Honourable A. S. Cleghorn, who had married a dusky princess of the Kamehameha blood, yet men considered it an honour to know him, and the most exclusive women of the ultra-exclusive "Missionary Crowd" were to be seen at his afternoon teas. And there was Steve. No one had disapproved of his teaching her to ride a surf-board, nor of his leading her by the hand through the perilous places of the crater of Kilauea. He could have dinner with her and her father, dance with her, and be a member of the entertainment committee; but because there was tropic sunshine in his veins he could not marry her. And he didn't show it. One had to be told to know. And he was so good- looking. The picture of him limned itself on her inner vision, and before she was aware she was pleasuring in the memory of the grace of his magnificent body, of his splendid shoulders, of the power in him that tossed her lightly on a horse, bore her safely through the thundering breakers, or towed her at the end of an alpenstock up the stern lava crest of the House of the Sun. There was something subtler and mysterious that she remembered, and that she was even then just beginning to understand--the aura of the male creature that is man, all man, masculine man. She came to herself with a shock of shame at the thoughts she had been thinking. Her cheeks were dyed with the hot blood which quickly receded and left them pale at the thought that she would never see him again. The stem of the transport was already out in the stream, and the promenade deck was passing abreast of the end of the dock. "There's Steve now," her father said. "Wave good-bye to him, Dorothy." Steve was looking up at her with eager eyes, and he saw in her face what he had not seen before. By the rush of gladness into his own face she knew that he knew. The air was throbbing with the song-- My love to you. My love be with you till we meet again. There was no need for speech to tell their story. About her, passengers were flinging their garlands to their friends on the dock. Steve held up his hands and his eyes pleaded. She slipped her own garland over her head, but it had become entangled in the string of Oriental pearls that Mervin, an elderly sugar king, had placed around her neck when he drove her and her father down to the steamer. She fought with the pearls that clung to the flowers. The transport was moving steadily on. Steve was already beneath her. This was the moment. The next moment and he would be past. She sobbed, and Jeremy Sambrooke glanced at her inquiringly. "Dorothy!" he cried sharply. She deliberately snapped the string, and, amid a shower of pearls, the flowers fell to the waiting lover. She gazed at him until the tears blinded her and she buried her face on the shoulder of Jeremy Sambrooke, who forgot his beloved statistics in wonderment at girl babies that insisted on growing up. The crowd sang on, the song growing fainter in the distance, but still melting with the sensuous love-languor of Hawaii, the words biting into her heart like acid because of their untruth. Aloha oe, Aloha oe, e ke onaona no ho ika lipo, A fond embrace, ahoi ae au, until we meet again. CHUN AH CHUN There was nothing striking in the appearance of Chun Ah Chun. He was rather undersized, as Chinese go, and the Chinese narrow shoulders and spareness of flesh were his. The average tourist, casually glimpsing him on the streets of Honolulu, would have concluded that he was a good-natured little Chinese, probably the proprietor of a prosperous laundry or tailorshop. In so far as good nature and prosperity went, the judgment would be correct, though beneath the mark; for Ah Chun was as good-natured as he was prosperous, and of the latter no man knew a tithe the tale. It was well known that he was enormously wealthy, but in his case "enormous" was merely the symbol for the unknown. Ah Chun had shrewd little eyes, black and beady and so very little that they were like gimlet-holes. But they were wide apart, and they sheltered under a forehead that was patently the forehead of a thinker. For Ah Chun had his problems, and had had them all his life. Not that he ever worried over them. He was essentially a philosopher, and whether as coolie, or multi-millionaire and master of many men, his poise of soul was the same. He lived always in the high equanimity of spiritual repose, undeterred by good fortune, unruffled by ill fortune. All things went well with him, whether they were blows from the overseer in the cane field or a slump in the price of sugar when he owned those cane fields himself. Thus, from the steadfast rock of his sure content he mastered problems such as are given to few men to consider, much less to a Chinese peasant. He was precisely that--a Chinese peasant, born to labour in the fields all his days like a beast, but fated to escape from the fields like the prince in a fairy tale. Ah Chun did not remember his father, a small farmer in a district not far from Canton; nor did he remember much of his mother, who had died when he was six. But he did remember his respected uncle, Ah Kow, for him had he served as a slave from his sixth year to his twenty-fourth. It was then that he escaped by contracting himself as a coolie to labour for three years on the sugar plantations of Hawaii for fifty cents a day. Ah Chun was observant. He perceived little details that not one man in a thousand ever noticed. Three years he worked in the field, at the end of which time he knew more about cane-growing than the overseers or even the superintendent, while the superintendent would have been astounded at the knowledge the weazened little coolie possessed of the reduction processes in the mill. But Ah Chun did not study only sugar processes. He studied to find out how men came to be owners of sugar mills and plantations. One judgment he achieved early, namely, that men did not become rich from the labour of their own hands. He knew, for he had laboured for a score of years himself. The men who grew rich did so from the labour of the hands of others. That man was richest who had the greatest number of his fellow creatures toiling for him. So, when his term of contract was up, Ah Chun invested his savings in a small importing store, going into partnership with one, Ah Yung. The firm ultimately became the great one of "Ah Chun and Ah Yung," which handled anything from India silks and ginseng to guano islands and blackbird brigs. In the meantime, Ah Chun hired out as cook. He was a good cook, and in three years he was the highest-paid chef in Honolulu. His career was assured, and he was a fool to abandon it, as Dantin, his employer, told him; but Ah Chun knew his own mind best, and for knowing it was called a triple-fool and given a present of fifty dollars over and above the wages due him. The firm of Ah Chun and Ah Yung was prospering. There was no need for Ah Chun longer to be a cook. There were boom times in Hawaii. Sugar was being extensively planted, and labour was needed. Ah Chun saw the chance, and went into the labour-importing business. He brought thousands of Cantonese coolies into Hawaii, and his wealth began to grow. He made investments. His beady black eyes saw bargains where other men saw bankruptcy. He bought a fish-pond for a song, which later paid five hundred per cent and was the opening wedge by which he monopolized the fish market of Honolulu. He did not talk for publication, nor figure in politics, nor play at revolutions, but he forecast events more clearly and farther ahead than did the men who engineered them. In his mind's eye he saw Honolulu a modern, electric-lighted city at a time when it straggled, unkempt and sand-tormented, over a barren reef of uplifted coral rock. So he bought land. He bought land from merchants who needed ready cash, from impecunious natives, from riotous traders' sons, from widows and orphans and the lepers deported to Molokai; and, somehow, as the years went by, the pieces of land he had bought proved to be needed for warehouses, or coffee buildings, or hotels. He leased, and rented, sold and bought, and resold again. But there were other things as well. He put his confidence and his money into Parkinson, the renegade captain whom nobody would trust. And Parkinson sailed away on mysterious voyages in the little _Vega_. Parkinson was taken care of until he died, and years afterward Honolulu was astonished when the news leaked out that the Drake and Acorn guano islands had been sold to the British Phosphate Trust for three-quarters of a million. Then there were the fat, lush days of King Kalakaua, when Ah Chun paid three hundred thousand dollars for the opium licence. If he paid a third of a million for the drug monopoly, the investment was nevertheless a good one, for the dividends bought him the Kalalau Plantation, which, in turn, paid him thirty per cent for seventeen years and was ultimately sold by him for a million and a half. It was under the Kamehamehas, long before, that he had served his own country as Chinese Consul--a position that was not altogether unlucrative; and it was under Kamehameha IV that he changed his citizenship, becoming an Hawaiian subject in order to marry Stella Allendale, herself a subject of the brown-skinned king, though more of Anglo-Saxon blood ran in her veins than of Polynesian. In fact, the random breeds in her were so attenuated that they were valued at eighths and sixteenths. In the latter proportions was the blood of her great- grandmother, Paahao--the Princess Paahao, for she came of the royal line. Stella Allendale's great-grandfather had been a Captain Blunt, an English adventurer who took service under Kamehameha I and was made a tabu chief himself. Her grandfather had been a New Bedford whaling captain, while through her own father had been introduced a remote blend of Italian and Portuguese which had been grafted upon his own English stock. Legally a Hawaiian, Ah Chun's spouse was more of any one of three other nationalities. And into this conglomerate of the races, Ah Chun introduced the Mongolian mixture. Thus, his children by Mrs. Ah Chun were one thirty-second Polynesian, one-sixteenth Italian, one sixteenth Portuguese, one-half Chinese, and eleven thirty-seconds English and American. It might well be that Ah Chun would have refrained from matrimony could he have foreseen the wonderful family that was to spring from this union. It was wonderful in many ways. First, there was its size. There were fifteen sons and daughters, mostly daughters. The sons had come first, three of them, and then had followed, in unswerving sequence, a round dozen of girls. The blend of the race was excellent. Not alone fruitful did it prove, for the progeny, without exception, was healthy and without blemish. But the most amazing thing about the family was its beauty. All the girls were beautiful--delicately, ethereally beautiful. Mamma Ah Chun's rotund lines seemed to modify papa Ah Chun's lean angles, so that the daughters were willowy without being lathy, round-muscled without being chubby. In every feature of every face were haunting reminiscences of Asia, all manipulated over and disguised by Old England, New England, and South of Europe. No observer, without information, would have guessed, the heavy Chinese strain in their veins; nor could any observer, after being informed, fail to note immediately the Chinese traces. As beauties, the Ah Chun girls were something new. Nothing like them had been seen before. They resembled nothing so much as they resembled one another, and yet each girl was sharply individual. There was no mistaking one for another. On the other hand, Maud, who was blue-eyed and yellow-haired, would remind one instantly of Henrietta, an olive brunette with large, languishing dark eyes and hair that was blue-black. The hint of resemblance that ran through them all, reconciling every differentiation, was Ah Chun's contribution. He had furnished the groundwork upon which had been traced the blended patterns of the races. He had furnished the slim-boned Chinese frame, upon which had been builded the delicacies and subtleties of Saxon, Latin, and Polynesian flesh. Mrs. Ah Chun had ideas of her own to which Ah Chun gave credence, though never permitting them expression when they conflicted with his own philosophic calm. She had been used all her life to living in European fashion. Very well. Ah Chun gave her a European mansion. Later, as his sons and daughters grew able to advise, he built a bungalow, a spacious, rambling affair, as unpretentious as it was magnificent. Also, as time went by, there arose a mountain house on Tantalus, to which the family could flee when the "sick wind" blew from the south. And at Waikiki he built a beach residence on an extensive site so well chosen that later on, when the United States government condemned it for fortification purposes, an immense sum accompanied the condemnation. In all his houses were billiard and smoking rooms and guest rooms galore, for Ah Chun's wonderful progeny was given to lavish entertainment. The furnishing was extravagantly simple. Kings' ransoms were expended without display--thanks to the educated tastes of the progeny. Ah Chun had been liberal in the matter of education. "Never mind expense," he had argued in the old days with Parkinson when that slack mariner could see no reason for making the _Vega_ seaworthy; "you sail the schooner, I pay the bills." And so with his sons and daughters. It had been for them to get the education and never mind the expense. Harold, the eldest-born, had gone to Harvard and Oxford; Albert and Charles had gone through Yale in the same classes. And the daughters, from the eldest down, had undergone their preparation at Mills Seminary in California and passed on to Vassar, Wellesley, or Bryn Mawr. Several, having so desired, had had the finishing touches put on in Europe. And from all the world Ah Chun's sons and daughters returned to him to suggest and advise in the garnishment of the chaste magnificence of his residences. Ah Chun himself preferred the voluptuous glitter of Oriental display; but he was a philosopher, and he clearly saw that his children's tastes were correct according to Western standards. Of course, his children were not known as the Ah Chun children. As he had evolved from a coolie labourer to a multi-millionaire, so had his name evolved. Mamma Ah Chun had spelled it A'Chun, but her wiser offspring had elided the apostrophe and spelled it Achun. Ah Chun did not object. The spelling of his name interfered no whit with his comfort nor his philosophic calm. Besides, he was not proud. But when his children arose to the height of a starched shirt, a stiff collar, and a frock coat, they did interfere with his comfort and calm. Ah Chun would have none of it. He preferred the loose-flowing robes of China, and neither could they cajole nor bully him into making the change. They tried both courses, and in the latter one failed especially disastrously. They had not been to America for nothing. They had learned the virtues of the boycott as employed by organized labour, and he, their father, Chun Ah Chun, they boycotted in his own house, Mamma Achun aiding and abetting. But Ah Chun himself, while unversed in Western culture, was thoroughly conversant with Western labour conditions. An extensive employer of labour himself, he knew how to cope with its tactics. Promptly he imposed a lockout on his rebellious progeny and erring spouse. He discharged his scores of servants, locked up his stables, closed his houses, and went to live in the Royal Hawaiian Hotel, in which enterprise he happened to be the heaviest stockholder. The family fluttered distractedly on visits about with friends, while Ah Chun calmly managed his many affairs, smoked his long pipe with the tiny silver bowl, and pondered the problem of his wonderful progeny. This problem did not disturb his calm. He knew in his philosopher's soul that when it was ripe he would solve it. In the meantime he enforced the lesson that complacent as he might be, he was nevertheless the absolute dictator of the Achun destinies. The family held out for a week, then returned, along with Ah Chun and the many servants, to occupy the bungalow once more. And thereafter no question was raised when Ah Chun elected to enter his brilliant drawing-room in blue silk robe, wadded slippers, and black silk skull-cap with red button peak, or when he chose to draw at his slender-stemmed silver-bowled pipe among the cigarette-and cigar-smoking officers and civilians on the broad verandas or in the smoking room. Ah Chun occupied a unique position in Honolulu. Though he did not appear in society, he was eligible anywhere. Except among the Chinese merchants of the city, he never went out; but he received, and he always was the centre of his household and the head of his table. Himself peasant, born Chinese, he presided over an atmosphere of culture and refinement second to none in all the islands. Nor were there any in all the islands too proud to cross his threshold and enjoy his hospitality. First of all, the Achun bungalow was of irreproachable tone. Next, Ah Chun was a power. And finally, Ah Chun was a moral paragon and an honest business man. Despite the fact that business morality was higher than on the mainland, Ah Chun outshone the business men of Honolulu in the scrupulous rigidity of his honesty. It was a saying that his word was as good as his bond. His signature was never needed to bind him. He never broke his word. Twenty years after Hotchkiss, of Hotchkiss, Morterson Company, died, they found among mislaid papers a memorandum of a loan of thirty thousand dollars to Ah Chun. It had been incurred when Ah Chun was Privy Councillor to Kamehameha II. In the bustle and confusion of those heyday, money-making times, the affair had slipped Ah Chun's mind. There was no note, no legal claim against him, but he settled in full with the Hotchkiss' Estate, voluntarily paying a compound interest that dwarfed the principal. Likewise, when he verbally guaranteed the disastrous Kakiku Ditch Scheme, at a time when the least sanguine did not dream a guarantee necessary--"Signed his cheque for two hundred thousand without a quiver, gentlemen, without a quiver," was the report of the secretary of the defunct enterprise, who had been sent on the forlorn hope of finding out Ah Chun's intentions. And on top of the many similar actions that were true of his word, there was scarcely a man of repute in the islands that at one time or another had not experienced the helping financial hand of Ah Chun. So it was that Honolulu watched his wonderful family grow up into a perplexing problem and secretly sympathized with him, for it was beyond any of them to imagine what he was going to do with it. But Ah Chun saw the problem more clearly than they. No one knew as he knew the extent to which he was an alien in his family. His own family did not guess it. He saw that there was no place for him amongst this marvellous seed of his loins, and he looked forward to his declining years and knew that he would grow more and more alien. He did not understand his children. Their conversation was of things that did not interest him and about which he knew nothing. The culture of the West had passed him by. He was Asiatic to the last fibre, which meant that he was heathen. Their Christianity was to him so much nonsense. But all this he would have ignored as extraneous and irrelevant, could he have but understood the young people themselves. When Maud, for instance, told him that the housekeeping bills for the month were thirty thousand--that he understood, as he understood Albert's request for five thousand with which to buy the schooner yacht _Muriel_ and become a member of the Hawaiian Yacht Club. But it was their remoter, complicated desires and mental processes that obfuscated him. He was not slow in learning that the mind of each son and daughter was a secret labyrinth which he could never hope to tread. Always he came upon the wall that divides East from West. Their souls were inaccessible to him, and by the same token he knew that his soul was inaccessible to them. Besides, as the years came upon him, he found himself harking back more and more to his own kind. The reeking smells of the Chinese quarter were spicy to him. He sniffed them with satisfaction as he passed along the street, for in his mind they carried him back to the narrow tortuous alleys of Canton swarming with life and movement. He regretted that he had cut off his queue to please Stella Allendale in the prenuptial days, and he seriously considered the advisability of shaving his crown and growing a new one. The dishes his highly paid chef concocted for him failed to tickle his reminiscent palate in the way that the weird messes did in the stuffy restaurant down in the Chinese quarter. He enjoyed vastly more a half-hour's smoke and chat with two or three Chinese chums, than to preside at the lavish and elegant dinners for which his bungalow was famed, where the pick of the Americans and Europeans sat at the long table, men and women on equality, the women with jewels that blazed in the subdued light against white necks and arms, the men in evening dress, and all chattering and laughing over topics and witticisms that, while they were not exactly Greek to him, did not interest him nor entertain. But it was not merely his alienness and his growing desire to return to his Chinese flesh-pots that constituted the problem. There was also his wealth. He had looked forward to a placid old age. He had worked hard. His reward should have been peace and repose. But he knew that with his immense fortune peace and repose could not possibly be his. Already there were signs and omens. He had seen similar troubles before. There was his old employer, Dantin, whose children had wrested from him, by due process of law, the management of his property, having the Court appoint guardians to administer it for him. Ah Chun knew, and knew thoroughly well, that had Dantin been a poor man, it would have been found that he could quite rationally manage his own affairs. And old Dantin had had only three children and half a million, while he, Chun Ah Chun, had fifteen children and no one but himself knew how many millions. "Our daughters are beautiful women," he said to his wife, one evening. "There are many young men. The house is always full of young men. My cigar bills are very heavy. Why are there no marriages?" Mamma Achun shrugged her shoulders and waited. "Women are women and men are men--it is strange there are no marriages. Perhaps the young men do not like our daughters." "Ah, they like them well enough," Mamma Chun answered; "but you see, they cannot forget that you are your daughters' father." "Yet you forgot who my father was," Ah Chun said gravely. "All you asked was for me to cut off my queue." "The young men are more particular than I was, I fancy." "What is the greatest thing in the world?" Ah Chun demanded with abrupt irrelevance. Mamma Achun pondered for a moment, then replied: "God." He nodded. "There are gods and gods. Some are paper, some are wood, some are bronze. I use a small one in the office for a paper-weight. In the Bishop Museum are many gods of coral rock and lava stone." "But there is only one God," she announced decisively, stiffening her ample frame argumentatively. Ah Chun noted the danger signal and sheered off. "What is greater than God, then?" he asked. "I will tell you. It is money. In my time I have had dealings with Jews and Christians, Mohammedans and Buddhists, and with little black men from the Solomons and New Guinea who carried their god about them, wrapped in oiled paper. They possessed various gods, these men, but they all worshipped money. There is that Captain Higginson. He seems to like Henrietta." "He will never marry her," retorted Mamma Achun. "He will be an admiral before he dies--" "A rear-admiral," Ah Chun interpolated. "Yes, I know. That is the way they retire." "His family in the United States is a high one. They would not like it if he married . . . if he did not marry an American girl." Ah Chun knocked the ashes out of his pipe, thoughtfully refilling the silver bowl with a tiny pleget of tobacco. He lighted it and smoked it out before he spoke. "Henrietta is the oldest girl. The day she marries I will give her three hundred thousand dollars. That will fetch that Captain Higginson and his high family along with him. Let the word go out to him. I leave it to you." And Ah Chun sat and smoked on, and in the curling smoke-wreaths he saw take shape the face and figure of Toy Shuey--Toy Shuey, the maid of all work in his uncle's house in the Cantonese village, whose work was never done and who received for a whole year's work one dollar. And he saw his youthful self arise in the curling smoke, his youthful self who had toiled eighteen years in his uncle's field for little more. And now he, Ah Chun, the peasant, dowered his daughter with three hundred thousand years of such toil. And she was but one daughter of a dozen. He was not elated at the thought. It struck him that it was a funny, whimsical world, and he chuckled aloud and startled Mamma Achun from a revery which he knew lay deep in the hidden crypts of her being where he had never penetrated. But Ah Chun's word went forth, as a whisper, and Captain Higginson forgot his rear-admiralship and his high family and took to wife three hundred thousand dollars and a refined and cultured girl who was one thirty-second Polynesian, one-sixteenth Italian, one-sixteenth Portuguese, eleven thirty-seconds English and Yankee, and one-half Chinese. Ah Chun's munificence had its effect. His daughters became suddenly eligible and desirable. Clara was the next, but when the Secretary of the Territory formally proposed for her, Ah Chun informed him that he must wait his turn, that Maud was the oldest and that she must be married first. It was shrewd policy. The whole family was made vitally interested in marrying off Maud, which it did in three months, to Ned Humphreys, the United States immigration commissioner. Both he and Maud complained, for the dowry was only two hundred thousand. Ah Chun explained that his initial generosity had been to break the ice, and that after that his daughters could not expect otherwise than to go more cheaply. Clara followed Maud, and thereafter, for a space of two years; there was a continuous round of weddings in the bungalow. In the meantime Ah Chun had not been idle. Investment after investment was called in. He sold out his interests in a score of enterprises, and step by step, so as not to cause a slump in the market, he disposed of his large holdings in real estate. Toward the last he did precipitate a slump and sold at sacrifice. What caused this haste were the squalls he saw already rising above the horizon. By the time Lucille was married, echoes of bickerings and jealousies were already rumbling in his ears. The air was thick with schemes and counter-schemes to gain his favour and to prejudice him against one or another or all but one of his sons-in-law. All of which was not conducive to the peace and repose he had planned for his old age. He hastened his efforts. For a long time he had been in correspondence with the chief banks in Shanghai and Macao. Every steamer for several years had carried away drafts drawn in favour of one, Chun Ah Chun, for deposit in those Far Eastern banks. The drafts now became heavier. His two youngest daughters were not yet married. He did not wait, but dowered them with a hundred thousand each, which sums lay in the Bank of Hawaii, drawing interest and awaiting their wedding day. Albert took over the business of the firm of Ah Chun and Ah Yung, Harold, the eldest, having elected to take a quarter of a million and go to England to live. Charles, the youngest, took a hundred thousand, a legal guardian, and a course in a Keeley institute. To Mamma Achun was given the bungalow, the mountain House on Tantalus, and a new seaside residence in place of the one Ah Chun sold to the government. Also, to Mamma Achun was given half a million in money well invested. Ah Chun was now ready to crack the nut of the problem. One fine morning when the family was at breakfast--he had seen to it that all his sons-in- law and their wives were present--he announced that he was returning to his ancestral soil. In a neat little homily he explained that he had made ample provision for his family, and he laid down various maxims that he was sure, he said, would enable them to dwell together in peace and harmony. Also, he gave business advice to his sons-in-law, preached the virtues of temperate living and safe investments, and gave them the benefit of his encyclopedic knowledge of industrial and business conditions in Hawaii. Then he called for his carriage, and, in the company of the weeping Mamma Achun, was driven down to the Pacific Mail steamer, leaving behind him a panic in the bungalow. Captain Higginson clamoured wildly for an injunction. The daughters shed copious tears. One of their husbands, an ex-Federal judge, questioned Ah Chun's sanity, and hastened to the proper authorities to inquire into it. He returned with the information that Ah Chun had appeared before the commission the day before, demanded an examination, and passed with flying colours. There was nothing to be done, so they went down and said good-bye to the little old man, who waved farewell from the promenade deck as the big steamer poked her nose seaward through the coral reef. But the little old man was not bound for Canton. He knew his own country too well, and the squeeze of the Mandarins, to venture into it with the tidy bulk of wealth that remained to him. He went to Macao. Now Ah Chun had long exercised the power of a king and he was as imperious as a king. When he landed at Macao and went into the office of the biggest European hotel to register, the clerk closed the book on him. Chinese were not permitted. Ah Chun called for the manager and was treated with contumely. He drove away, but in two hours he was back again. He called the clerk and manager in, gave them a month's salary, and discharged them. He had made himself the owner of the hotel; and in the finest suite he settled down during the many months the gorgeous palace in the suburbs was building for him. In the meantime, with the inevitable ability that was his, he increased the earnings of his big hotel from three per cent to thirty. The troubles Ah Chun had flown began early. There were sons-in-law that made bad investments, others that played ducks and drakes with the Achun dowries. Ah Chun being out of it, they looked at Mamma Ah Chun and her half million, and, looking, engendered not the best of feeling toward one another. Lawyers waxed fat in the striving to ascertain the construction of trust deeds. Suits, cross-suits, and counter-suits cluttered the Hawaiian courts. Nor did the police courts escape. There were angry encounters in which harsh words and harsher blows were struck. There were such things as flower pots being thrown to add emphasis to winged words. And suits for libel arose that dragged their way through the courts and kept Honolulu agog with excitement over the revelations of the witnesses. In his palace, surrounded by all dear delights of the Orient, Ah Chun smokes his placid pipe and listens to the turmoil overseas. By each mail steamer, in faultless English, typewritten on an American machine, a letter goes from Macao to Honolulu, in which, by admirable texts and precepts, Ah Chun advises his family to live in unity and harmony. As for himself, he is out of it all, and well content. He has won to peace and repose. At times he chuckles and rubs his hands, and his slant little black eyes twinkle merrily at the thought of the funny world. For out of all his living and philosophizing, that remains to him--the conviction that it is a very funny world. THE SHERIFF OF KONA "You cannot escape liking the climate," Cudworth said, in reply to my panegyric on the Kona coast. "I was a young fellow, just out of college, when I came here eighteen years ago. I never went back, except, of course, to visit. And I warn you, if you have some spot dear to you on earth, not to linger here too long, else you will find this dearer." We had finished dinner, which had been served on the big _lanai_, the one with a northerly _exposure_, though exposure is indeed a misnomer in so delectable a climate. The candles had been put out, and a slim, white-clad Japanese slipped like a ghost through the silvery moonlight, presented us with cigars, and faded away into the darkness of the bungalow. I looked through a screen of banana and lehua trees, and down across the guava scrub to the quiet sea a thousand feet beneath. For a week, ever since I had landed from the tiny coasting-steamer, I had been stopping with Cudworth, and during that time no wind had ruffled that unvexed sea. True, there had been breezes, but they were the gentlest zephyrs that ever blew through summer isles. They were not winds; they were sighs--long, balmy sighs of a world at rest. "A lotus land," I said. "Where each day is like every day, and every day is a paradise of days," he answered. "Nothing ever happens. It is not too hot. It is not too cold. It is always just right. Have you noticed how the land and the sea breathe turn and turn about?" Indeed, I had noticed that delicious rhythmic, breathing. Each morning I had watched the sea-breeze begin at the shore and slowly extend seaward as it blew the mildest, softest whiff of ozone to the land. It played over the sea, just faintly darkening its surface, with here and there and everywhere long lanes of calm, shifting, changing, drifting, according to the capricious kisses of the breeze. And each evening I had watched the sea breath die away to heavenly calm, and heard the land breath softly make its way through the coffee trees and monkey-pods. "It is a land of perpetual calm," I said. "Does it ever blow here?--ever really blow? You know what I mean." Cudworth shook his head and pointed eastward. "How can it blow, with a barrier like that to stop it?" Far above towered the huge bulks of Mauna Kea and Mauna Loa, seeming to blot out half the starry sky. Two miles and a half above our heads they reared their own heads, white with snow that the tropic sun had failed to melt. "Thirty miles away, right now, I'll wager, it is blowing forty miles an hour." I smiled incredulously. Cudworth stepped to the _lanai_ telephone. He called up, in succession, Waimea, Kohala, and Hamakua. Snatches of his conversation told me that the wind was blowing: "Rip-snorting and back-jumping, eh? . . . How long? . . . Only a week? . . . Hello, Abe, is that you? . . . Yes, yes . . . You _will_ plant coffee on the Hamakua coast . . . Hang your wind- breaks! You should see _my_ trees." "Blowing a gale," he said to me, turning from hanging up the receiver. "I always have to joke Abe on his coffee. He has five hundred acres, and he's done marvels in wind-breaking, but how he keeps the roots in the ground is beyond me. Blow? It always blows on the Hamakua side. Kohala reports a schooner under double reefs beating up the channel between Hawaii and Maui, and making heavy weather of it." "It is hard to realize," I said lamely. "Doesn't a little whiff of it ever eddy around somehow, and get down here?" "Not a whiff. Our land-breeze is absolutely of no kin, for it begins this side of Mauna Kea and Mauna Loa. You see, the land radiates its heat quicker than the sea, and so, at night, the land breathes over the sea. In the day the land becomes warmer than the sea, and the sea breathes over the land . . . Listen! Here comes the land-breath now, the mountain wind." I could hear it coming, rustling softly through the coffee trees, stirring the monkey-pods, and sighing through the sugar-cane. On the _lanai_ the hush still reigned. Then it came, the first feel of the mountain wind, faintly balmy, fragrant and spicy, and cool, deliciously cool, a silken coolness, a wine-like coolness--cool as only the mountain wind of Kona can be cool. "Do you wonder that I lost my heart to Kona eighteen years ago?" he demanded. "I could never leave it now. I think I should die. It would be terrible. There was another man who loved it, even as I. I think he loved it more, for he was born here on the Kona coast. He was a great man, my best friend, my more than brother. But he left it, and he did not die." "Love?" I queried. "A woman?" Cudworth shook his head. "Nor will he ever come back, though his heart will be here until he dies." He paused and gazed down upon the beachlights of Kailua. I smoked silently and waited. "He was already in love . . . with his wife. Also, he had three children, and he loved them. They are in Honolulu now. The boy is going to college." "Some rash act?" I questioned, after a time, impatiently. He shook his head. "Neither guilty of anything criminal, nor charged with anything criminal. He was the Sheriff of Kona." "You choose to be paradoxical," I said. "I suppose it does sound that way," he admitted, "and that is the perfect hell of it." He looked at me searchingly for a moment, and then abruptly took up the tale. "He was a leper. No, he was not born with it--no one is born with it; it came upon him. This man--what does it matter? Lyte Gregory was his name. Every _kamaina_ knows the story. He was straight American stock, but he was built like the chieftains of old Hawaii. He stood six feet three. His stripped weight was two hundred and twenty pounds, not an ounce of which was not clean muscle or bone. He was the strongest man I have ever seen. He was an athlete and a giant. He was a god. He was my friend. And his heart and his soul were as big and as fine as his body. "I wonder what you would do if you saw your friend, your brother, on the slippery lip of a precipice, slipping, slipping, and you were able to do nothing. That was just it. I could do nothing. I saw it coming, and I could do nothing. My God, man, what could I do? There it was, malignant and incontestable, the mark of the thing on his brow. No one else saw it. It was because I loved him so, I do believe, that I alone saw it. I could not credit the testimony of my senses. It was too incredibly horrible. Yet there it was, on his brow, on his ears. I had seen it, the slight puff of the earlobes--oh, so imperceptibly slight. I watched it for months. Then, next, hoping against hope, the darkening of the skin above both eyebrows--oh, so faint, just like the dimmest touch of sunburn. I should have thought it sunburn but that there was a shine to it, such an invisible shine, like a little highlight seen for a moment and gone the next. I tried to believe it was sunburn, only I could not. I knew better. No one noticed it but me. No one ever noticed it except Stephen Kaluna, and I did not know that till afterward. But I saw it coming, the whole damnable, unnamable awfulness of it; but I refused to think about the future. I was afraid. I could not. And of nights I cried over it. "He was my friend. We fished sharks on Niihau together. We hunted wild cattle on Mauna Kea and Mauna Loa. We broke horses and branded steers on the Carter Ranch. We hunted goats through Haleakala. He taught me diving and surfing until I was nearly as clever as he, and he was cleverer than the average Kanaka. I have seen him dive in fifteen fathoms, and he could stay down two minutes. He was an amphibian and a mountaineer. He could climb wherever a goat dared climb. He was afraid of nothing. He was on the wrecked _Luga_, and he swam thirty miles in thirty-six hours in a heavy sea. He could fight his way out through breaking combers that would batter you and me to a jelly. He was a great, glorious man-god. We went through the Revolution together. We were both romantic loyalists. He was shot twice and sentenced to death. But he was too great a man for the republicans to kill. He laughed at them. Later, they gave him honour and made him Sheriff of Kona. He was a simple man, a boy that never grew up. His was no intricate brain pattern. He had no twists nor quirks in his mental processes. He went straight to the point, and his points were always simple. "And he was sanguine. Never have I known so confident a man, nor a man so satisfied and happy. He did not ask anything from life. There was nothing left to be desired. For him life had no arrears. He had been paid in full, cash down, and in advance. What more could he possibly desire than that magnificent body, that iron constitution, that immunity from all ordinary ills, and that lowly wholesomeness of soul? Physically he was perfect. He had never been sick in his life. He did not know what a headache was. When I was so afflicted he used to look at me in wonder, and make me laugh with his clumsy attempts at sympathy. He did not understand such a thing as a headache. He could not understand. Sanguine? No wonder. How could he be otherwise with that tremendous vitality and incredible health? "Just to show you what faith he had in his glorious star, and, also, what sanction he had for that faith. He was a youngster at the time--I had just met him--when he went into a poker game at Wailuku. There was a big German in it, Schultz his name was, and he played a brutal, domineering game. He had had a run of luck as well, and he was quite insufferable, when Lyte Gregory dropped in and took a hand. The very first hand it was Schultz's blind. Lyte came in, as well as the others, and Schultz raised them out--all except Lyte. He did not like the German's tone, and he raised him back. Schultz raised in turn, and in turn Lyte raised Schultz. So they went, back and forth. The stakes were big. And do you know what Lyte held? A pair of kings and three little clubs. It wasn't poker. Lyte wasn't playing poker. He was playing his optimism. He didn't know what Schultz held, but he raised and raised until he made Schultz squeal, and Schultz held three aces all the time. Think of it! A man with a pair of kings compelling three aces to see before the draw! "Well, Schultz called for two cards. Another German was dealing, Schultz's friend at that. Lyte knew then that he was up against three of a kind. Now what did he do? What would you have done? Drawn three cards and held up the kings, of course. Not Lyte. He was playing optimism. He threw the kings away, held up the three little clubs, and drew two cards. He never looked at them. He looked across at Schultz to bet, and Schultz did bet, big. Since he himself held three aces he knew he had Lyte, because he played Lyte for threes, and, necessarily, they would have to be smaller threes. Poor Schultz! He was perfectly correct under the premises. His mistake was that he thought Lyte was playing poker. They bet back and forth for five minutes, until Schultz's certainty began to ooze out. And all the time Lyte had never looked at his two cards, and Schultz knew it. I could see Schultz think, and revive, and splurge with his bets again. But the strain was too much for him." "'Hold on, Gregory,' he said at last. 'I've got you beaten from the start. I don't want any of your money. I've got--'" "'Never mind what you've got,' Lyte interrupted. 'You don't know what I've got. I guess I'll take a look.'" "He looked, and raised the German a hundred dollars. Then they went at it again, back and forth and back and forth, until Schultz weakened and called, and laid down his three aces. Lyte faced his five cards. They were all black. He had drawn two more clubs. Do you know, he just about broke Schultz's nerve as a poker player. He never played in the same form again. He lacked confidence after that, and was a bit wobbly." "'But how could you do it?' I asked Lyte afterwards. 'You knew he had you beaten when he drew two cards. Besides, you never looked at your own draw.'" "'I didn't have to look,' was Lyte's answer. 'I knew they were two clubs all the time. They just had to be two clubs. Do you think I was going to let that big Dutchman beat me? It was impossible that he should beat me. It is not my way to be beaten. I just have to win. Why, I'd have been the most surprised man in this world if they hadn't been all clubs.'" "That was Lyte's way, and maybe it will help you to appreciate his colossal optimism. As he put it he just had to succeed, to fare well, to prosper. And in that same incident, as in ten thousand others, he found his sanction. The thing was that he did succeed, did prosper. That was why he was afraid of nothing. Nothing could ever happen to him. He knew it, because nothing had ever happened to him. That time the _Luga_ was lost and he swam thirty miles, he was in the water two whole nights and a day. And during all that terrible stretch of time he never lost hope once, never once doubted the outcome. He just knew he was going to make the land. He told me so himself, and I know it was the truth. "Well, that is the kind of a man Lyte Gregory was. He was of a different race from ordinary, ailing mortals. He was a lordly being, untouched by common ills and misfortunes. Whatever he wanted he got. He won his wife--one of the Caruthers, a little beauty--from a dozen rivals. And she settled down and made him the finest wife in the world. He wanted a boy. He got it. He wanted a girl and another boy. He got them. And they were just right, without spot or blemish, with chests like little barrels, and with all the inheritance of his own health and strength. "And then it happened. The mark of the beast was laid upon him. I watched it for a year. It broke my heart. But he did not know it, nor did anybody else guess it except that cursed _hapa-haole_, Stephen Kaluna. He knew it, but I did not know that he did. And--yes--Doc Strowbridge knew it. He was the federal physician, and he had developed the leper eye. You see, part of his business was to examine suspects and order them to the receiving station at Honolulu. And Stephen Kaluna had developed the leper eye. The disease ran strong in his family, and four or five of his relatives were already on Molokai. "The trouble arose over Stephen Kaluna's sister. When she became suspect, and before Doc Strowbridge could get hold of her, her brother spirited her away to some hiding-place. Lyte was Sheriff of Kona, and it was his business to find her. "We were all over at Hilo that night, in Ned Austin's. Stephen Kaluna was there when we came in, by himself, in his cups, and quarrelsome. Lyte was laughing over some joke--that huge, happy laugh of a giant boy. Kaluna spat contemptuously on the floor. Lyte noticed, so did everybody; but he ignored the fellow. Kaluna was looking for trouble. He took it as a personal grudge that Lyte was trying to apprehend his sister. In half a dozen ways he advertised his displeasure at Lyte's presence, but Lyte ignored him. I imagined Lyte was a bit sorry for him, for the hardest duty of his office was the apprehension of lepers. It is not a nice thing to go in to a man's house and tear away a father, mother, or child, who has done no wrong, and to send such a one to perpetual banishment on Molokai. Of course, it is necessary as a protection to society, and Lyte, I do believe, would have been the first to apprehend his own father did he become suspect. "Finally, Kaluna blurted out: 'Look here, Gregory, you think you're going to find Kalaniweo, but you're not.' "Kalaniweo was his sister. Lyte glanced at him when his name was called, but he made no answer. Kaluna was furious. He was working himself up all the time. "'I'll tell you one thing,' he shouted. 'You'll be on Molokai yourself before ever you get Kalaniweo there. I'll tell you what you are. You've no right to be in the company of honest men. You've made a terrible fuss talking about your duty, haven't you? You've sent many lepers to Molokai, and knowing all the time you belonged there yourself.' "I'd seen Lyte angry more than once, but never quite so angry as at that moment. Leprosy with us, you know, is not a thing to jest about. He made one leap across the floor, dragging Kaluna out of his chair with a clutch on his neck. He shook him back and forth savagely, till you could hear the half-caste's teeth rattling. "'What do you mean?' Lyte was demanding. 'Spit it out, man, or I'll choke it out of you!' "You know, in the West there is a certain phrase that a man must smile while uttering. So with us of the islands, only our phrase is related to leprosy. No matter what Kaluna was, he was no coward. As soon as Lyte eased the grip on his throat he answered:-- "'I'll tell you what I mean. You are a leper yourself.' "Lyte suddenly flung the half-caste sideways into a chair, letting him down easily enough. Then Lyte broke out into honest, hearty laughter. But he laughed alone, and when he discovered it he looked around at our faces. I had reached his side and was trying to get him to come away, but he took no notice of me. He was gazing, fascinated, at Kaluna, who was brushing at his own throat in a flurried, nervous way, as if to brush off the contamination of the fingers that had clutched him. The action was unreasoned, genuine. "Lyte looked around at us, slowly passing from face to face. "'My God, fellows! My God!' he said. "He did not speak it. It was more a hoarse whisper of fright and horror. It was fear that fluttered in his throat, and I don't think that ever in his life before he had known fear. "Then his colossal optimism asserted itself, and he laughed again. "'A good joke--whoever put it up,' he said. 'The drinks are on me. I had a scare for a moment. But, fellows, don't do it again, to anybody. It's too serious. I tell you I died a thousand deaths in that moment. I thought of my wife and the kids, and . . . ' "His voice broke, and the half-caste, still throat-brushing, drew his eyes. He was puzzled and worried. "'John,' he said, turning toward me. "His jovial, rotund voice rang in my ears. But I could not answer. I was swallowing hard at that moment, and besides, I knew my face didn't look just right. "'John,' he called again, taking a step nearer. "He called timidly, and of all nightmares of horrors the most frightful was to hear timidity in Lyte Gregory's voice. "'John, John, what does it mean?' he went on, still more timidly. 'It's a joke, isn't it? John, here's my hand. If I were a leper would I offer you my hand? Am I a leper, John?' "He held out his hand, and what in high heaven or hell did I care? He was my friend. I took his hand, though it cut me to the heart to see the way his face brightened. "'It was only a joke, Lyte,' I said. 'We fixed it up on you. But you're right. It's too serious. We won't do it again.' "He did not laugh this time. He smiled, as a man awakened from a bad dream and still oppressed by the substance of the dream. "'All right, then,' he said. 'Don't do it again, and I'll stand for the drinks. But I may as well confess that you fellows had me going south for a moment. Look at the way I've been sweating.' "He sighed and wiped the sweat from his forehead as he started to step toward the bar. "'It is no joke,' Kaluna said abruptly. I looked murder at him, and I felt murder, too. But I dared not speak or strike. That would have precipitated the catastrophe which I somehow had a mad hope of still averting. "'It is no joke,' Kaluna repeated. 'You are a leper, Lyte Gregory, and you've no right putting your hands on honest men's flesh--on the clean flesh of honest men.' "Then Gregory flared up. "'The joke has gone far enough! Quit it! Quit it, I say, Kaluna, or I'll give you a beating!' "'You undergo a bacteriological examination,' Kaluna answered, 'and then you can beat me--to death, if you want to. Why, man, look at yourself there in the glass. You can see it. Anybody can see it. You're developing the lion face. See where the skin is darkened there over your eyes. "Lyte peered and peered, and I saw his hands trembling. "'I can see nothing,' he said finally, then turned on the _hapa-haole_. 'You have a black heart, Kaluna. And I am not ashamed to say that you have given me a scare that no man has a right to give another. I take you at your word. I am going to settle this thing now. I am going straight to Doc Strowbridge. And when I come back, watch out.' "He never looked at us, but started for the door. "'You wait here, John,' he said, waving me back from accompanying him. "We stood around like a group of ghosts. "'It is the truth,' Kaluna said. 'You could see it for yourselves.' "They looked at me, and I nodded. Harry Burnley lifted his glass to his lips, but lowered it untasted. He spilled half of it over the bar. His lips were trembling like a child that is about to cry. Ned Austin made a clatter in the ice-chest. He wasn't looking for anything. I don't think he knew what he was doing. Nobody spoke. Harry Burnley's lips were trembling harder than ever. Suddenly, with a most horrible, malignant expression he drove his fist into Kaluna's face. He followed it up. We made no attempt to separate them. We didn't care if he killed the half- caste. It was a terrible beating. We weren't interested. I don't even remember when Burnley ceased and let the poor devil crawl away. We were all too dazed. "Doc Strowbridge told me about it afterward. He was working late over a report when Lyte came into his office. Lyte had already recovered his optimism, and came swinging in, a trifle angry with Kaluna to be sure, but very certain of himself. 'What could I do?' Doc asked me. 'I knew he had it. I had seen it coming on for months. I couldn't answer him. I couldn't say yes. I don't mind telling you I broke down and cried. He pleaded for the bacteriological test. 'Snip out a piece, Doc,' he said, over and over. 'Snip out a piece of skin and make the test.'" "The way Doc Strowbridge cried must have convinced Lyte. The _Claudine_ was leaving next morning for Honolulu. We caught him when he was going aboard. You see, he was headed for Honolulu to give himself up to the Board of Health. We could do nothing with him. He had sent too many to Molokai to hang back himself. We argued for Japan. But he wouldn't hear of it. 'I've got to take my medicine, fellows,' was all he would say, and he said it over and over. He was obsessed with the idea. "He wound up all his affairs from the Receiving Station at Honolulu, and went down to Molokai. He didn't get on well there. The resident physician wrote us that he was a shadow of his old self. You see he was grieving about his wife and the kids. He knew we were taking care of them, but it hurt him just the same. After six months or so I went down to Molokai. I sat on one side a plate-glass window, and he on the other. We looked at each other through the glass and talked through what might be called a speaking tube. But it was hopeless. He had made up his mind to remain. Four mortal hours I argued. I was exhausted at the end. My steamer was whistling for me, too. "But we couldn't stand for it. Three months later we chartered the schooner _Halcyon_. She was an opium smuggler, and she sailed like a witch. Her master was a squarehead who would do anything for money, and we made a charter to China worth his while. He sailed from San Francisco, and a few days later we took out Landhouse's sloop for a cruise. She was only a five-ton yacht, but we slammed her fifty miles to windward into the north-east trade. Seasick? I never suffered so in my life. Out of sight of land we picked up the _Halcyon_, and Burnley and I went aboard. "We ran down to Molokai, arriving about eleven at night. The schooner hove to and we landed through the surf in a whale-boat at Kalawao--the place, you know, where Father Damien died. That squarehead was game. With a couple of revolvers strapped on him he came right along. The three of us crossed the peninsula to Kalaupapa, something like two miles. Just imagine hunting in the dead of night for a man in a settlement of over a thousand lepers. You see, if the alarm was given, it was all off with us. It was strange ground, and pitch dark. The leper's dogs came out and bayed at us, and we stumbled around till we got lost. "The squarehead solved it. He led the way into the first detached house. We shut the door after us and struck a light. There were six lepers. We routed them up, and I talked in native. What I wanted was a _kokua_. A _kokua_ is, literally, a helper, a native who is clean that lives in the settlement and is paid by the Board of Health to nurse the lepers, dress their sores, and such things. We stayed in the house to keep track of the inmates, while the squarehead led one of them off to find a _kokua_. He got him, and he brought him along at the point of his revolver. But the _kokua_ was all right. While the squarehead guarded the house, Burnley and I were guided by the _kokua_ to Lyte's house. He was all alone. "'I thought you fellows would come,' Lyte said. 'Don't touch me, John. How's Ned, and Charley, and all the crowd? Never mind, tell me afterward. I am ready to go now. I've had nine months of it. Where's the boat?' "We started back for the other house to pick up the squarehead. But the alarm had got out. Lights were showing in the houses, and doors were slamming. We had agreed that there was to be no shooting unless absolutely necessary, and when we were halted we went at it with our fists and the butts of our revolvers. I found myself tangled up with a big man. I couldn't keep him off me, though twice I smashed him fairly in the face with my fist. He grappled with me, and we went down, rolling and scrambling and struggling for grips. He was getting away with me, when some one came running up with a lantern. Then I saw his face. How shall I describe the horror of it. It was not a face--only wasted or wasting features--a living ravage, noseless, lipless, with one ear swollen and distorted, hanging down to the shoulder. I was frantic. In a clinch he hugged me close to him until that ear flapped in my face. Then I guess I went insane. It was too terrible. I began striking him with my revolver. How it happened I don't know, but just as I was getting clear he fastened upon me with his teeth. The whole side of my hand was in that lipless mouth. Then I struck him with the revolver butt squarely between the eyes, and his teeth relaxed." Cudworth held his hand to me in the moonlight, and I could see the scars. It looked as if it had been mangled by a dog. "Weren't you afraid?" I asked. "I was. Seven years I waited. You know, it takes that long for the disease to incubate. Here in Kona I waited, and it did not come. But there was never a day of those seven years, and never a night, that I did not look out on . . . on all this . . . " His voice broke as he swept his eyes from the moon-bathed sea beneath to the snowy summits above. "I could not bear to think of losing it, of never again beholding Kona. Seven years! I stayed clean. But that is why I am single. I was engaged. I could not dare to marry while I was in doubt. She did not understand. She went away to the States and married. I have never seen her since. "Just at the moment I got clear of the leper policeman there was a rush and clatter of hoofs like a cavalry charge. It was the squarehead. He had been afraid of a rumpus and he had improved his time by making those blessed lepers he was guarding saddle up four horses. We were ready for him. Lyte had accounted for three _kokuas_, and between us we untangled Burnley from a couple more. The whole settlement was in an uproar by that time, and as we dashed away somebody opened upon us with a Winchester. It must have been Jack McVeigh, the superintendent of Molokai. "That was a ride! Leper horses, leper saddles, leper bridles, pitch-black darkness, whistling bullets, and a road none of the best. And the squarehead's horse was a mule, and he didn't know how to ride, either. But we made the whaleboat, and as we shoved off through the surf we could hear the horses coming down the hill from Kalaupapa. "You're going to Shanghai. You look Lyte Gregory up. He is employed in a German firm there. Take him out to dinner. Open up wine. Give him everything of the best, but don't let him pay for anything. Send the bill to me. His wife and the kids are in Honolulu, and he needs the money for them. I know. He sends most of his salary, and lives like an anchorite. And tell him about Kona. There's where his heart is. Tell him all you can about Kona." JACK LONDON BY HIMSELF I was born in San Francisco in 1876. At fifteen I was a man among men, and if I had a spare nickel I spent it on beer instead of candy, because I thought it was more manly to buy beer. Now, when my years are nearly doubled, I am out on a hunt for the boyhood which I never had, and I am less serious than at any other time of my life. Guess I'll find that boyhood! Almost the first things I realized were responsibilities. I have no recollection of being taught to read or write--I could do both at the age of five--but I know that my first school was in Alameda before I went out on a ranch with my folks and as a ranch boy worked hard from my eighth year. The second school were I tried to pick up a little learning was an irregular hit or miss affair at San Mateo. Each class sat in a separate desk, but there were days when we did not sit at all, for the master used to get drunk very often, and then one of the elder boys would thrash him. To even things up, the master would then thrash the younger lads, so you can think what sort of school it was. There was no one belonging to me, or associated with me in any way, who had literary tastes or ideas, the nearest I can make to it is that my great-grandfather was a circuit writer, a Welshman, known as "Priest" Jones in the backwoods, where his enthusiasm led him to scatter the Gospel. One of my earliest and strongest impressions was of the ignorance of other people. I had read and absorbed Washington Irving's "Alhambra" before I was nine, but could never understand how it was that the other ranchers knew nothing about it. Later I concluded that this ignorance was peculiar to the country, and felt that those who lived in cities would not be so dense. One day a man from the city came to the ranch. He wore shiny shoes and a cloth coat, and I felt that here was a good chance for me to exchange thoughts with an enlightened mind. From the bricks of an old fallen chimney I had built an Alhambra of my own; towers, terraces, and all were complete, and chalk inscriptions marked the different sections. Here I led the city man and questioned him about "The Alhambra," but he was as ignorant as the man on the ranch, and then I consoled myself with the thought that there were only two clever people in the world--Washington Irving and myself. My other reading-matter at that time consisted mainly of dime novels, borrowed from the hired men, and newspapers in which the servants gloated over the adventures of poor but virtuous shop-girls. Through reading such stuff my mind was necessarily ridiculously conventional, but being very lonely I read everything that came my way, and was greatly impressed by Ouida's story "Signa," which I devoured regularly for a couple of years. I never knew the finish until I grew up, for the closing chapters were missing from my copy, so I kept on dreaming with the hero, and, like him, unable to see Nemesis, at the end. My work on the ranch at one time was to watch the bees, and as I sat under a tree from sunrise till late in the afternoon, waiting for the swarming, I had plenty of time to read and dream. Livermore Valley was very flat, and even the hills around were then to me devoid of interest, and the only incident to break in on my visions was when I gave the alarm of swarming, and the ranch folks rushed out with pots, pans, and buckets of water. I think the opening line of "Signa" was "It was only a little lad," yet he had dreams of becoming a great musician, and having all Europe at his feet. Well, I was only a little lad, too, but why could not I become what "Signa" dreamed of being? Life on a Californian ranch was then to me the dullest possible existence, and every day I thought of going out beyond the sky-line to see the world. Even then there were whispers, promptings; my mind inclined to things beautiful, although my environment was unbeautiful. The hills and valleys around were eyesores and aching pits, and I never loved them till I left them. * * * * * Before I was eleven I left the ranch and came to Oakland, where I spent so much of my time in the Free Public Library, eagerly reading everything that came to hand, that I developed the first stages of St. Vitus' dance from lack of exercise. Disillusions quickly followed, as I learned more of the world. At this time I made my living as a newsboy, selling papers in the streets; and from then on until I was sixteen I had a thousand and one different occupations--work and school, school and work--and so it ran. Then the adventure-lust was strong within me, and I left home. I didn't run, I just left--went out in the bay, and joined the oyster pirates. The days of the oyster pirates are now past, and if I had got my dues for piracy, I would have been given five hundred years in prison. Later, I shipped as a sailor on a schooner, and also took a turn at salmon fishing. Oddly enough, my next occupation was on a fish-patrol, where I was entrusted with the arrest of any violators of the fishing laws. Numbers of lawless Chinese, Greeks, and Italians were at that time engaged in illegal fishing, and many a patrolman paid his life for his interference. My only weapon on duty was a steel table-fork, but I felt fearless and a man when I climbed over the side of a boat to arrest some marauder. Subsequently I shipped before the mast and sailed for the Japanese coast on a seal-hunting expedition, later going to Behring Sea. After sealing for seven months I came back to California and took odd jobs at coal shovelling and longshoring and also in a jute factory, where I worked from six in the morning until seven at night. I had planned to join the same lot for another sealing trip the following year, but somehow I missed them. They sailed away on the _Mary Thomas_, which was lost with all hands. In my fitful school-days I had written the usual compositions, which had been praised in the usual way, and while working in the jute mills I still made an occasional try. The factory occupied thirteen hours of my day, and being young and husky, I wanted a little time for myself, so there was little left for composition. The San Francisco _Call_ offered a prize for a descriptive article. My mother urged me to try for it, and I did, taking for my subject "Typhoon off the Coast of Japan." Very tired and sleepy, knowing I had to be up at half-past five, I began the article at midnight and worked straight on until I had written two thousand words, the limit of the article, but with my idea only half worked out. The next night, under the same conditions, I continued, adding another two thousand words before I finished, and then the third night I spent in cutting out the excess, so as to bring the article within the conditions of the contest. The first prize came to me, and the second and third went to students of the Stanford and Berkeley Universities. My success in the San Francisco _Call_ competition seriously turned my thoughts to writing, but my blood was still too hot for a settled routine, so I practically deferred literature, beyond writing a little gush for the _Call_, which that journal promptly rejected. I tramped all through the United States, from California to Boston, and up and down, returning to the Pacific coast by way of Canada, where I got into jail and served a term for vagrancy, and the whole tramping experience made me become a Socialist. Previously I had been impressed by the dignity of labour, and, without having read Carlyle or Kipling, I had formulated a gospel of work which put theirs in the shade. Work was everything. It was sanctification and salvation. The pride I took in a hard day's work well done would be inconceivable to you. I was as faithful a wage-slave as ever a capitalist exploited. In short, my joyous individualism was dominated by the orthodox bourgeois ethics. I had fought my way from the open west, where men bucked big and the job hunted the man, to the congested labour centres of the eastern states, where men were small potatoes and hunted the job for all they were worth, and I found myself looking upon life from a new and totally different angle. I saw the workers in the shambles at the bottom of the Social Pit. I swore I would never again do a hard day's work with my body except where absolutely compelled to, and I have been busy ever since running away from hard bodily labour. In my nineteenth year I returned to Oakland and started at the High School, which ran the usual school magazine. This publication was a weekly--no, I guess a monthly--one, and I wrote stories for it, very little imaginary, just recitals of my sea and tramping experiences. I remained there a year, doing janitor work as a means of livelihood, and leaving eventually because the strain was more than I could bear. At this time my socialistic utterances had attracted considerable attention, and I was known as the "Boy Socialist," a distinction that brought about my arrest for street-talking. After leaving the High School, in three months cramming by myself, I took the three years' work for that time and entered the University of California. I hated to give up the hope of a University education and worked in a laundry and with my pen to help me keep on. This was the only time I worked because I loved it, but the task was too much, and when half-way through my Freshman year I had to quit. I worked away ironing shirts and other things in the laundry, and wrote in all my spare time. I tried to keep on at both, but often fell asleep with the pen in my hand. Then I left the laundry and wrote all the time, and lived and dreamed again. After three months' trial I gave up writing, having decided that I was a failure, and left for the Klondike to prospect for gold. At the end of the year, owing to the outbreak of scurvy, I was compelled to come out, and on the homeward journey of 1,900 miles in an open boat made the only notes of the trip. It was in the Klondike I found myself. There nobody talks. Everybody thinks. You get your true perspective. I got mine. While I was in the Klondike my father died, and the burden of the family fell on my shoulders. Times were bad in California, and I could get no work. While trying for it I wrote "Down the River," which was rejected. During the wait for this rejection I wrote a twenty-thousand word serial for a news company, which was also rejected. Pending each rejection I still kept on writing fresh stuff. I did not know what an editor looked like. I did not know a soul who had ever published anything. Finally a story was accepted by a Californian magazine, for which I received five dollars. Soon afterwards "The Black Cat" offered me forty dollars for a story. Then things took a turn, and I shall probably not have to shovel coal for a living for some time to come, although I have done it, and could do it again. My first book was published in 1900. I could have made a good deal at newspaper work; but I had sufficient sense to refuse to be a slave to that man-killing machine, for such I held a newspaper to be to a young man in his forming period. Not until I was well on my feet as a magazine- writer did I do much work for newspapers. I am a believer in regular work, and never wait for an inspiration. Temperamentally I am not only careless and irregular, but melancholy; still I have fought both down. The discipline I had as a sailor had full effect on me. Perhaps my old sea days are also responsible for the regularity and limitations of my sleep. Five and a half hours is the precise average I allow myself, and no circumstance has yet arisen in my life that could keep me awake when the time comes to "turn in." I am very fond of sport, and delight in boxing, fencing, swimming, riding, yachting, and even kite-flying. Although primarily of the city, I like to be near it rather than in it. The country, though, is the best, the only natural life. In my grown-up years the writers who have influenced me most are Karl Marx in a particular, and Spencer in a general, way. In the days of my barren boyhood, if I had had a chance, I would have gone in for music; now, in what are more genuinely the days of my youth, if I had a million or two I would devote myself to writing poetry and pamphlets. I think the best work I have done is in the "League of the Old Men," and parts of "The Kempton-Wace Letters." Other people don't like the former. They prefer brighter and more cheerful things. Perhaps I shall feel like that, too, when the days of my youth are behind me. Footnotes: {1} Malahini--new-comer. 
26501	----	produced from scanned images of public domain material from the Google Print project.) Transcriber's note Minor punctuation errors have been corrected without notice. Several words were spelled in two different ways and not corrected; they are listed at the end of this book. A few obvious typographical errors have been corrected, and they are also listed at the end. SPEECHES OF HIS MAJESTY KAMEHAMEHA IV. TO THE HAWAIIAN LEGISLATURE, WITH HIS MAJESTY'S REPLIES TO THE REPRESENTATIVES OF FOREIGN NATIONS AND TO PUBLIC BODIES; ALSO WITH SUNDRY PROCLAMATIONS AND OTHER DOCUMENTS RELATING TO HIS ADVENT TO THE THRONE, ETC., WITH THE LAST PROCLAMATION AND AN OBITUARY OF HIS LATE MAJESTY KING KAMEHAMEHA III. PRINTED BY ORDER OF THE MINISTER OF FOREIGN AFFAIRS. HONOLULU: PRINTED AT THE GOVERNMENT PRESS. 1861. SPEECHES OF HIS MAJESTY KAMEHAMEHA IV., AND OTHER DOCUMENTS. DECEMBER 8, 1854. _The last Public Proclamation made by His late Majesty King Kamehameha III._ PROCLAMATION. Whereas, It has come to my knowledge from the highest official sources, that my Government has been recently threatened with overthrow by lawless violence; and whereas the representatives at my Court, of the United States, Great Britain and France, being cognizant of these threats, have offered me the prompt assistance of the Naval forces of their respective countries, I hereby publicly proclaim my acceptance of the aid thus proffered in support of my Sovereignty. My independence is more firmly established than ever before. KAMEHAMEHA. KEONI ANA. PALACE, 8th December, 1854. By the King and Kuhina Nui. R. C. WYLLIE. DECEMBER 15TH, 1854. _Public Proclamation of the Succession To the Throne of His Majesty Kamehameha IV._ PROCLAMATION. Whereas, It has pleased Almighty God to remove from this world our beloved Sovereign, His late Majesty, Kamehameha III.; and whereas, by the will of His late Majesty, and by the appointment and Proclamation of His Majesty and of the House of Nobles, His Royal Highness, Prince Liholiho, was declared to be His Majesty's Successor. Therefore, Public Proclamation is hereby made, that Prince Alexander Liholiho is KING of the Hawaiian Islands, under the style of KAMEHAMEHA IV. God preserve the King. KEONI ANA, Kuhina Nui. DECEMBER 15TH, 1854. DECEMBER 16TH, 1854. _His Majesty's Address to His Privy Council of State in reply to their Condolences over the Death of His late Majesty Kamehameha III._ CHIEFS:--I have become by the Will of God, your Father, as I have been your Child. You must help me, for I stand in need of help. To you Ministers, and other high officers of State of Our late King, I return my sincere thanks for the expressions of condolence with which you have this morning comforted me. I request of you to continue your labors, in the several positions you have hitherto held, until when my grief shall have allowed me time for reflection, I make such new arrangements as shall seem proper. I thank the Members of this Council, in general for their condolence, who will, also, I hope, assist me with their advice, as though they had been appointed by myself. JANUARY 11, 1855. _His Majesty's Address on the occasion of taking the Oath prescribed by the Constitution. Extr. from =Polynesian=, Jan. 13, 1855._ I solemnly swear, in the presence of Almighty God, to maintain the Constitution of the Kingdom whole and inviolate, and to govern in conformity with that and the laws. Immediately afterwards, His Highness the Kuhina Nui repeated the words "God preserve the King," which were re-echoed everywhere throughout the Church with loud cheers; His Majesty's Royal Standard and the National Ensign were hoisted and a royal salute fired from the fort. Afterwards it pleased the King to make a solemn and eloquent address, in native, to His subjects, which was received by them with great enthusiasm, a translation of which is as follows: _Give ear Hawaii o Keawe! Maui o Kama! Oahu o Kuihewa! Kauai o Mano!_ In the providence of God, and by the will of his late Majesty Kamehameha III., this day read in your hearing, I have been called to the high and responsible position of the Chief Ruler of this nation. I am deeply sensible of the importance and sacredness of the great trust committed to my hands, and in the discharge of this trust, I shall abide by the Constitution and laws which I have just sworn to maintain and support. It is not my wish to entertain you on the present occasion with pleasant promises for the future; but I trust that the close of my career will show that I have not been raised to the head of this nation to oppress and curse it, but on the contrary to cheer and bless it, and that when I come to my end, I may, like the beloved Chief whose funeral we yesterday celebrated, pass from earth amid the bitter lamentation of my people. The good, the generous, the kind hearted Kamehameha is now no more. Our great Chief has fallen! But though dead he still lives. He lives in the hearts of his people! He lives in the liberal, the just, and the beneficent measures which it was always his pleasure to adopt. His monuments rise to greet us on every side. They may be seen in the church, in the school house, and the hall of justice; in the security of our persons and property; in the peace, the law, the order and general prosperity that prevail throughout the islands. He was the friend of the Makaainana, the father of his people, and so long as a Hawaiian lives his memory will be cherished! By the death of Kamehameha III., the chain that carried us back to the ancient days of Kamehameha I. has been broken. He was the last child of that great Chieftain, but how unlike the father from whom he sprung. Kamehameha I. was born for the age in which he lived, the age of war and of conquest. Nobly did he fulfill the destiny for which he was created, that of reducing the islands from a state of anarchy and constant warfare to one of peace and unity under the rule of one king. With the accession of Kamehameha II. to the throne the tabus were broken, the wild orgies of heathenism abolished, the idols thrown drown, and in their place was set up the worship of the only living and true God. His was the era of the introduction of Christianity and all its peaceful influences. He was born to commence the great moral revolution which began with his reign, and he performed his cycle. The age of Kamehameha III. was that of progress and of liberty--of schools and of civilization. He gave us a Constitution and fixed laws; he secured the people in the title to their lands, and removed the last chain of oppression. He gave them a voice in his councils and in the making of the laws by which they are governed. He was a great national benefactor, and has left the impress of his mild and amiable disposition on the age for which he was born. To-day we begin a new era. Let it be one of increased civilization--one of decided progress, industry, temperance, morality, and all those virtues which mark a nation's advance. This is beyond doubt a critical period in the history of our country, but I see no reason to despair. We have seen the tomb close over our Sovereign, but it does not bury our hopes. If we are united as _one individual_ in seeking the peace, the prosperity and independence of our country, we shall not be overthrown. The importance of this unity is what I most wish to impress upon your minds. Let us be one and we shall not fall! On _my_ part I shall endeavor to give you a mild, and liberal government, but at the same time one sufficiently vigorous to maintain the laws, secure you in all your rights of persons and property, and not too feeble to withstand the assaults of faction. On _your_ part I shall expect you to contribute your best endeavors to aid me in maintaining the Constitution, supporting the laws, and upholding our Independence. It further pleased His Majesty, in accordance with a suggestion made to him, to make the following _impromptu_ remarks, in English, to foreigners owing allegiance to him, and others residing in his dominions: A few remarks addressed on this occasion, to you, the foreign portion of the assembly present, may not be inappropriate. You have all been witnesses this day to the solemn oath I have taken in the presence of Almighty God and this assembly, to preserve inviolate the Constitution. This is no idle ceremony. The Constitution which I have sworn to maintain has its foundation laid in the deep and immutable principles of Liberty, Justice and Equality, and by these, and none other, I hope to be guided in the administration of my Government. As the ruler of this people, I shall endeavor, with the blessing of God, to seek the welfare of my subjects, and at the same time to consult their wishes. In these endeavors I shall expect the hearty co-operation of all classes--foreigners as well as natives. His Majesty Kamehameha III., now no more, was preeminently the friend of the foreigner; and I am happy in knowing he enjoyed your confidence and affection. He opened his heart and hand with a royal liberality, and gave till he had little to bestow and you but little to ask. In this respect I cannot hope to equal him, but though I may fall far behind I shall follow in his footsteps. To be kind and generous to the foreigner, to trust and confide in him, is no new thing in the history of our race. It is an inheritance transmitted to us by our forefathers. The founder of our dynasty was ever glad to receive assistance and advice from foreigners. His successor, not deviating from the policy of his father, listened not only to the voice of a missionary, and turned with his people to the light of Christianity, but against the wishes of the nation left his native land to seek for advice and permanent protection at a foreign Court. Although he never returned alive, his visit shows plainly what were his feelings towards the people of foreign countries. I cannot fail to heed the example of my ancestors. I therefore say to the foreigner that he is welcome. He is welcome to our shores--welcome so long as he comes with the laudable motive of promoting his own interests and at the same time respecting those of his neighbor. But if he comes here with no more exalted motive than that of building up his own interests at the expense of the native--to seek our confidence only to betray it--with no higher ambition than that of overthrowing our Government, and introducing anarchy, confusion and bloodshed--then is he most unwelcome! The duties we owe to each other are reciprocal. For my part I shall use my best endeavors, in humble reliance on the Great Ruler of all, to give you a just, liberal and satisfactory Government. At the same time I shall expect you in return to assist me in sustaining the Peace, the Law, the Order and the Independence of my Kingdom. The preceding is the address, as it was taken down at the time, by a practised stenographer. His Majesty afterwards, from the portico of the church, addressed, in native, a crowd of several thousand, who had not been able to find room in the church, and who had congregated in front thereof, outside the military. The crowd listened in breathless silence, and when the King concluded, cheered His Majesty most rapturously. The whole solemn proceedings were conducted with admirable order, and His Majesty throughout appeared calm, collected and dignified. JANUARY 6TH, 1855. _Extract from the =Polynesian= of January 6, 1855._ OBITUARY. [UNDER SPECIAL AUTHORITY.] His late Majesty, Kauikeouli Kaleiopapa Kuakamanolani, Mahinalani, Kalaninuiwaiakua, Keaweawealaokalani, whose royal style was Kamehameha III., was born on the 17th March, 1813, in Keauhou, District of Kona, Hawaii. His father was the renowned king and conqueror, Kamehameha I. His mother was Keopuolani, daughter of Kiwaloa, son of Kalaiopuu, of Kau, Hawaii. On the day before her death, while conversing with the celebrated chief Kalaimoku, respecting her children, she said, "I wish that my two children Kauikeouli, and Nahienaena (her daughter), should know God and serve him, and be instructed in Christianity. I wish you to take care of these my two children,--see that they walk in the right way, counsel them, let them not associate with bad companions." But after her death, the chief who had the immediate charge of the young Prince's person was Kaikeoewa. When he retired to Lanai, Kaahumanu placed the Prince under the immediate charge of Boki. The earliest education which the infant Prince received, was at Kailua, from the Rev. A. Thurston, and Thomas Hopu, a native who had been educated in the United States. In Honolulu the Prince became the pupil of the Rev. Hiram Bingham. The young Prince had the misfortune to lose his father Kamehameha, on the 8th of May, 1819, and his mother Keopuolani, on the 16th of September, 1823. Towards the end of that year King Kamehameha II. (Liholiho), embarked for England, where he died in 1824. The royal remains were conveyed back to the islands in the British frigate "Blonde," commanded by Lord Byron, in 1825. Soon afterwards, say in May, 1825, the reign of Kamehameha III. commenced, but under the political guidance of a supreme ruler, or "Kuhina Nui," till March, 1833, when he declared to the chiefs his wish to take into his own hands the lands for which his father had toiled, the powers of life and death, and the undivided sovereignty,--and confirmed Kinau (Kaahumanu II.) as his "Kuhina Nui." He then took into his own hands the reins of sovereign power, in the twentieth year of his age. How he has exercised that power, during the twenty-one years that intervened between its assumption and the 15th December last, when Death released him of all royal and other earthly cares, it will be the duty of his future biographer to show. His memory is, and must ever be, dear to his subjects, for the free constitutions which he voluntarily granted to them in 1840 and in 1852; for his support of religion and patronage of education; for his conferring upon them, and upon foreigners, the right to hold lands in fee simple, and for his willing abandonment of all the arbitrary powers and right of universal seignorial land-lordship, which he had inherited. There is scarcely in history, ancient or modern, any king to whom so many public reforms and benefits can be ascribed, as the achievements of only twenty-one years of his reign. Yet what king has had to contend with so many difficulties, arising from ignorance, prejudice, scanty revenue, inexperience and ineptitude, as his late Majesty King Kamehameha III.? It was only in 1844 that His Majesty had the assistance of a responsible legal counsellor, and of a Secretary of State; only in 1845 that a proper separation of the departments of government was attempted, and a cabinet formed. The political principles then established by His Majesty were the following, viz: "That monarchy in the Sandwich Islands is indispensable to the preservation of the King, the chiefs and the natives. That it is the duty of the Ministers, in all their measures, to have a single eye to the preservation of the King, the chiefs and the natives. "That the existence of the King, chiefs and the natives, can only be preserved by having a government efficient for the administration of enlightened justice, both to natives and the subjects of foreign powers residing in the islands, and that chiefly through missionary efforts the natives have made such progress in education and knowledge, as to justify the belief that by further training, they may be rendered capable of conducting efficiently the affairs of government; but that they are not at present so far advanced. "That the best means of bringing them to that desired state, are the careful study of proper books, and the practical knowledge of business, to be acquired by ascending through the different gradations of office, under foreign ministers. "That such foreign ministers hold their commissions only by the grace of the King, and agree to surrender them at the will of His Majesty in favor of native subjects, whenever they become properly qualified. "That the King being recognized as Sovereign by Great Britain, France, the United States and Belgium, has to maintain his position and rank as such, and that all his ministers and officers are to assist him in doing so, by deporting themselves towards him with that respect and consideration to which all sovereigns are entitled; and to discharge their duties so as to do honor to his appointment and credit to themselves. "That it is the duty of the ministry to discourage all republican tendencies and specious attempts to degrade the King to the rank of a mere superior chief, as calculated to undermine his influence and authority, and place the islands in subjection to white men. "That the subjection of the islands to white men, would lead to the extinction of the native race. "That the ministers ought to promote the numerical increase of the natives, and their happiness, and wealth, by encouraging religion, education, the arts and sciences. "That the co-operation of Christian missionaries should be admitted towards these objects, but that they shall not interfere in the purely political concerns of the King's Government. "That equal rights and privileges should be allowed to all foreign nations. "That the revenue necessary to support the King's Government, religion, schools, and to reward public services, should be raised without such oppressive taxes as would oppress the natives, and shackle their industry. "That the faith of all treaties, conventions, contracts, engagements, and even promises, should be religiously observed. "That a constitution and code of laws be provided, adapted to the genius of the nation, to the climate and soil, and to the wealth, the manners, and the customs, and the numbers of the people." These principles, so far as they could be applied to the good of his people, were faithfully adhered to by the late King, as will be seen by his recommendations to the Legislature, embodied in his speeches for the last nine years, which have been published together. The annual reports of his Ministers, and of his Chancellor and Chief Justice, best show whether those principles have been _mere profession_, or have had an _operative effect_, in promoting that progress which, for the last _decade_ of his late Majesty's reign, has unquestionably surpassed that of any other nation during the same period of time. All the reforms effected have been achieved without the creation of a national debt, and without one violent convulsion. The inference is irresistible, that monarchs may spring from the Hawaiian race, capable of well performing all the duties of constitutional sovereignty, and of fulfilling all the requirements of the government of an enlightened, independent nation, both in its internal and foreign relations. Revolutionary violence, therefore, has no excuse except in the selfish rapacity which prompts it. It cannot plead the example of any country bordering on the Pacific, where life and property are more secure than they have been here, under the reign of the late King; where foreigners enjoy greater privileges, and where, like this Kingdom, foreign commerce (excepting spirituous liquors) pays a contribution to the State of _only 5 per cent. ad valorem_. In private life, the late King was mild, kind, affable, generous and forgiving. He was never more happy than when free from the cares and trappings of state. He could enjoy himself sociably with his friends, who were much attached to him. Having associated much, while a boy, with foreigners, he continued to the last to be fond of their company. Without his personal influence, the law to allow them to hold lands in fee simple could never have been enacted; neither could conflicting claims to land have been settled and registered by that most useful institution, the Board of Land Commissioners. It is hardly possible to conceive any King more generally beloved than was his late Majesty; more universally obeyed, or more completely sovereign in the essential respect of independent sovereignty, that of governing his subjects free from any influence or control coming from beyond the limits of his own jurisdiction. The sister of the late King, the Princess Nahienaena, died on the 30th December, 1836. On the 4th of February, 1837, the late King was married to Kalama, daughter of Naihekukui, who has survived his Majesty, and is now the Queen Dowager. The King had by her two children, Keaweaweula and Keaweaweula 2d, who died in their infancy. Being childless, the late King adopted as his son and heir ALEXANDER LIHOLIHO, who was born on the 9th of February, 1834, and who now happily reigns as KING KAMEHAMEHA IV. JANUARY 16, 1855. _Replies made by His Majesty to the Congratulations of the Representatives and Consuls of Foreign Nations and the Commanders of Foreign Ships of War in port._ It pleased His Majesty to make the following replies: To the Diplomatic Corps: GENTLEMEN:--You cannot desire your remarks to be more gratifying than I feel them to be. In reply, I thank you, and hope that the amicable feelings which have hitherto existed between the several countries you represent and my own, may never be impaired. For my part I shall lose no opportunity to improve and strengthen them. Gentlemen, I thank you. To the Consular Corps: GENTLEMEN:--Your remarks are also very gratifying to me. The geographical position of my islands is indeed such as to point out plainly enough our policy--to make our ports what Providence destined them to be; places of safety, refuge and refreshment for the ships and merchants of all countries. Nothing more bespeaks the prosperity of a people than the extent of its intercourse with foreign countries. My utmost exertions shall be given to foster that intercourse between the countries, whose commercial interests here are placed in your hands, and my islands. This I shall do the more heartily from a pleasant remembrance of the harmony of our relations heretofore. To the officers of men-of-war: GENTLEMEN:--The feelings expressed by you on this occasion afford me sincere pleasure. The ports of my islands will always be open to receive the vessels and ships of war of the three nations which you represent--the three greatest maritime powers of the earth--the three greatest supporters of the independence of my kingdom. JANUARY 16TH, 1855. _Address made by His Majesty to His Ministers and High Officers of State on receiving their Portfolios._ GENTLEMEN:--On calling you to the high posts you respectively fill, I propose to make a few remarks, with the request that you will bear them constantly in mind. First, let me impress upon you the importance of unity of purpose and action, for I consider it impossible for the business of government to be effectively carried out, unless there exist a great unanimity of feeling among its officers. I have chosen you, because, I thought that being actuated by one common policy, your deliberations would be free from suspicious reserve, and your actions all tend to one end. In a Cabinet divided into factions, differing on fundamental points of policy, I could place no confidence; and should I find mine thus divided, I should feel it my duty to reorganize it. I am determined that my Government, if any power vested in me can attain that object, shall be respected for its honesty and efficiency. Unsupported by these two pillars, no kingdom is safe. I desire every part of the machinery of government to move in unison; to subserve the great purposes for which it was intended; and to be conducted with the strictest economy. Though young, with the help of God, I shall endeavor to be firm and faithful in the execution of the high trust devolved upon me, and never let my feelings, as a man, overcome my duties as a King. From all my counsellors I desire frank and faithful advice, and those who advise me honestly, have nothing to fear; while those who may abuse my confidence and advise me more from personal interests than regard for the public good, have nothing to hope. One word in regard to the nominations for office which according to law it becomes your duty to make, and I have done. Let your subordinates be recommended by at least these qualifications--honesty, temperance, industry and adaptation to the places they are to fill; and let them be men in whom you see good grounds for placing confidence. May success crown your efforts and after years approve my judgment in calling you to office. APRIL 7, 1855. _His Majesty's Speech in English and Hawaiian at the Opening of the Legislature, April 7, 1855._ NOBLES AND REPRESENTATIVES:--It has pleased the Almighty to gather to his forefathers my beloved Predecessor. This bereavement has been to me the source of the deepest sorrow; but my grief has been assuaged by the sympathy of this whole nation, in whom I see innumerable and ever-gathering proofs of the love and gratitude they bore their departed Chief. You meet this day in conformity with the Constitution he gave you. Had his suggestions, on the many occasions he addressed you from the place I now occupy, been matured by your deliberations, and carried into effect, there would, perhaps, be little for me to recommend, or for you to perform. The measures he initiated reflect lustre upon his name, and if by any endeavor of mine those measures shall be perfected, I shall consider it indeed an honor. In the exercise of my prerogative, I have availed myself of an Act passed during your last session, and since approved by me, by virtue of which I have separated the offices of Kuhina Nui and Minister of the Interior. To the former post I have called her Royal Highness, Princess Victoria Kamamalu. The Ministry of the Interior remains in the same hands as heretofore, as do the other portfolios of my Government; for, young and newly come to this responsible position, I have gladly availed myself of the wisdom and experience of the counsellors of our deceased King. I have instructed the high officers of my government to lay before you reports of their several departments. For a history of the Judiciary Department during the last year, and for certain changes proposed in our laws, I would refer you to the report of my Chancellor. His recommendations, especially those suggesting remedies for the great evils which are so speedily destroying our race, meet my most hearty approval, and are worthy of your serious consideration. I trust you will be able to devise such wise and salutary measures as shall effectually check licentiousness and intemperance. The doors of Justice are open to all, and so far as I am informed, its administration in the higher courts has been prompt, efficient and satisfactory. Of the inferior magistrates, there has been some complaint, no doubt in many instances with reason; but the character of district justices has greatly improved within the past few years, and it is to be hoped it will continue to improve. Weak as we are, and imperfect as our Government may be, it will not be doubted, I think, that there is no country in which there is more entire security for life, liberty, person and property. His Royal Highness, Prince Kamehameha, on whom has devolved the chief military command, will exhibit to you in his report, which is embodied in that of the Secretary at War, the plans he has in contemplation to render efficient the important service intrusted to his care. I have to request that you will give this subject the grave attention it deserves. His late Majesty urged the matter upon you frequently, but the appropriations have hitherto been insufficient for any permanent or efficient organization of that important department. I indulge a strong hope that you will remedy this deficiency, and place the Department of War upon a firm and better footing. Deeply imbued with a sense of the responsibility that rests upon my Government, not only to foster, but to lead the way in all that tends to the general good, I would invite your earnest attention to the recommendations that will be laid before you by my Minister of the Interior, and particularly to that portion of his report relating to the proposed improvements in the harbor of Honolulu. The facilities that would be afforded in the loading and unloading of vessels, native as well as foreign; the extra inducements that these new accommodations would hold out to those parties who contemplate making this port a place where ocean steamers may seek refreshments, and take in coal and water; the general impetus that would be given to trade by providing, at the water's edge, a site for the erection of warehouses; and the hundred other conveniences proper to a maritime city;--all these considerations prove to my mind the propriety of proceeding energetically with a work so national in its character that no part of the islands can fail to share in many of its advantages. To your wisdom it belongs to consider in what way the funds necessary to effect this great improvement may be best procured. It is gratifying to me, on commencing my reign, to be able to inform you, that my relations with all the great Powers, between whom and myself exist treaties of amity, are of the most satisfactory nature. I have received from all of them, assurances that leave no room to doubt that my rights and sovereignty will be respected. My policy, as regards all foreign nations, being that of peace, impartiality and neutrality, in the spirit of the Proclamation by the late King, of the 16th May last, and of the Resolutions of the Privy Council of the 15th June and 17th July, I have given to the President of the United States, at his request, my solemn adhesion to the rule, and to the principles establishing the rights of neutrals during war, contained in the Convention between his Majesty the Emperor of all the Russias, and the United States, concluded in Washington on the 22d July last. I have exchanged my ratification for that, by my great and good friend, His Majesty Oscar, King of Sweden and Norway, of the treaty concluded at my Court on the 1st day of July, 1852. I have ordered my Minister of Foreign Relations to inform you of all treaties with foreign nations negotiated under the late reign, of the progressive steps by which the sovereignty and independence of this Kingdom have become so generally acknowledged, and of the transactions generally of the Department under his charge. I have committed an important mission to the Honorable William L. Lee, Chancellor of the Kingdom and Chief Justice of the Supreme Court, and have accredited him as my Envoy Extraordinary and Minister Plenipotentiary, from which mission I anticipate important results for the benefit of you all, which will be made known to you hereafter. In the meanwhile, I recommend you to vote such a sum as, in your wisdom, you may deem adequate for the expenses of that mission. My Minister of Finance will submit, for your considerations, certain important measures relating to the National finances; and you cannot fail to be impressed with the necessity of devising some means of enlarging them. Without more extended means we must remain in the position of having the will, without the power, to stimulate agriculture and commerce, and to provide generally for the physical, mental and moral improvement of the nation. As a preparatory step towards increasing the sources of revenue, we must increase the revenue to be drawn from such sources as already exist. But, restricted as we are, by treaty, from exercising a right common to all free communities, we are unable to impose discriminating duties on foreign imports, which, whilst supplying the Treasury with additional means, would enhance the price of articles of luxury only. To regain the right of which we have, for the present, divested ourselves, it may be necessary that you reconsider the act by which the duty on spirituous liquors is now regulated. The Minister of Finance laid this subject before you last year in a clear and able manner, and his views have been confirmed by the experience of another year. Whether it would be wise to assist the revenue by a tax on property, is for you to determine. To foster education and widen every channel that leads to knowledge, is one of our most imperative duties. It will be for you to determine what obstacles, if any, exist, to the general enlightenment of my people. On this subject there will be submitted for your consideration, certain proposed changes in the Department of Public Instruction. It is of the highest importance, in my opinion, that education in the English language should become more general, for it is my firm conviction that unless my subjects become educated in this tongue, their hope of intellectual progress, and of meeting the foreigners on terms of equality, is a vain one. It is a melancholy fact that agriculture, as now practiced, is not a business of so prosperous and lucrative a nature as to induce men of means to engage in it; and capital is absolutely necessary to the successful production of our great staples, sugar, coffee and tobacco. I beg you, therefore, to consider whether there exist any restrictions, the removal of which would give new life to this important source of national prosperity, and tend to create a juster balance between our imports and exports. I need hardly mention the obligation that weighs upon you, to open wide our ports to commerce. Without commerce our agricultural produce might moulder in our warehouses; roads, and interisland communication almost cease to exist; the making of wharves become a work of supererogation, and the opening and closing of stores an idle ceremony. As the legislators of a young commercial nation, we should be liberal in our measures, and far-sighted in our views. A subject of deeper importance, in my opinion, than any I have hitherto mentioned, is that of the decrease of our population. It is a subject, in comparison with which all others sink into insignificance; for, our first and great duty is that of self-preservation. Our acts are in vain unless we can stay the wasting hand that is destroying our people. I feel a heavy, and special responsibility resting upon me in this matter; but it is one in which you all must share; nor shall we be acquitted by man, or our Maker, of a neglect of duty, if we fail to act speedily and effectually in the cause of those who are every day dying before our eyes. I think this decrease in our numbers may be stayed; and happy should I be if, during the first year of my reign, such laws should be passed as to effect this result. I would commend to your special consideration the subject of establishing public Hospitals; and it might, at first, perhaps, be wise to confine these hospitals to diseases of one class; and that the most fatal with which our population is afflicted. Intimately connected with this subject is that of preventing the introduction of fatal diseases and epidemics from abroad. Visited as we are by vessels from all parts of the world, this is no easy matter; but I trust your wisdom will devise some simple and practical remedy. It affords me unfeigned pleasure to be able to state that, according to the returns from most of the districts, the births during the past year have exceeded the deaths. It is to be regretted that the Chinese coolie emigrants, to whom has been given a trial of sufficient length for testing their fitness to supply our want of labor and population, have not realized the hopes of those who incurred the expense of their introduction. They are not so kind and tractable as it was anticipated they would be; and they seem to have no affinities, attractions or tendencies to blend with this, or any other race. In view of this failure it becomes a question of some moment whether a class of persons more nearly assimilated with the Hawaiian race, could not be induced to settle on our shores. It does not seem improbable that a portion of the inhabitants of other Polynesian groups might be disposed to come here, were suitable efforts made to lead them to such a step. In a few days they would speak our language with ease; they would be acclimated almost before they left the ships that conveyed them hither; and they might bring with them their wives, whose fecundity is said to be much greater than that of Hawaiian females. Such immigrants, besides supplying the present demand for labor, would pave the way for a future population of native born Hawaiians, between whom, and those of aboriginal parents, no distinguishable difference would exist. May the issue of your deliberations be crowned with those successful results which the will of the Almighty only can bestow. JUNE 16, 1855. _His Majesty's Speech and Proclamation on the occasion of Dissolving the Legislature._ NOBLES AND REPRESENTATIVES:--The Legislative Session of 1855 is now about to close. For some of your acts I thank you in common with the meanest of my subjects, for they embrace the interests of all. Newly admitted elements of action have operated upon you, and given to certain of your measures a vitality that authorizes me to hope much for the future. For the relief you have given to the estate of my Predecessor, for the feeling of respect and love evinced by you in assuming with alacrity, the expenses of his obsequies; and for the loyalty you have shown towards me, and my family, I thank you. Mixed with many circumstances that will always make the session of 1855 pleasant to reflect upon, there is one that must overshadow it forever in the minds of us all. The death of His Excellency, A. Paki, has stamped this year, and, indeed, removed a pillar of the State. From your own feelings on the loss of that High Chief and staunch Hawaiian, you may judge of mine. May the Almighty have us in his keeping, and bless, and perpetuate the Hawaiian Nation. Nobles and Representatives, I regret that you have not been able to agree upon the details of the Appropriation Bill. Therefore, in the exercise of my constitutional prerogative in such a case, I feel it my duty to dissolve you, and you are hereby dissolved. PROCLAMATION. TO ALL OUR LOYAL SUBJECTS, _Greeting_: We hereby Proclaim that We have this day dissolved the Legislature of Our Kingdom, by virtue of the power vested in Us by the Constitution. The exigency contemplated by that sacred instrument has arisen, by the disagreement of the two Houses on the Bill of Supplies, which are necessary to carry on Our Government; and furthermore, the House of Representatives framed an Appropriation Bill exceeding Our Revenues, as estimated by Our Minister of Finance, to the extent of about $200,000, which Bill We could not sanction. There seemed no prospect of agreement, inasmuch as the House of Nobles had made repeated efforts at conciliation with the House of Representatives, without success, and finally, the House of Representatives refused to confer with the House of Nobles respecting the said Appropriation Bill in its last stages, and We deemed it Our duty to exercise Our constitutional prerogative of dissolving the Legislature, and therefore there are no Representatives of the people in the Kingdom. Therefore, We further proclaim Our Will and Pleasure, that Our Loyal subjects, in all Our Islands, proceed immediately to elect new Representatives, according to law, on the 10th day of July next. And We convoke the Representatives who may be so elected, to meet in Parliament in Our City of Honolulu, on Monday, the 30th day of July, of this year, for the special and only purpose of voting the Supplies necessary to the administration of Our Government, without oppressing Our faithful Subjects with unreasonable taxes. Done in Our Palace of Honolulu, this sixteenth day of June, 1855, and the first year of Our reign. KAMEHAMEHA. VICTORIA K. KAMAMALU. JULY 30, 1855. _His Majesty's Speech at the Opening of the Extraordinary Session of the Legislature._ NOBLES AND REPRESENTATIVES:--By virtue of the power which the Constitution declares to be vested in me, I have convoked you to this Extraordinary Session of the Legislature. Neither the late dissolution, nor, of course, this Session, would have occurred under any but extraordinary circumstances. The only public business of emergency left unfinished at the close of the late Session, was the passage of the Appropriation Bill--the most important measure of every Session. It is solely to pass the Bill I mention that you are now brought together. I trust that whilst your memories are so freshly charged with the circumstances that prevented unanimity between your two Houses in regard to the Bill of Supplies, upon which you were deliberating when lately I dissolved you, there will be a desire on the part of all to restrict the amount appropriated for the current year within the probable limits of the year's receipts. It is useless to make appropriations for appearance sake, knowing that they will not, because they cannot, be acted on. My desire therefore is, that you will reject at once, in your deliberations, every item that is not of immediate necessity, since the means at your disposal will barely suffice for those outlays that are indispensable. By acting on this suggestion you will save time and render less likely the recurrence of differences on questions not of public interest. Nobles and Representatives, I hope the Session now opened will be a very short one, and that you will all cordially unite in appropriating our small means to the best advantage for the general good. AUGUST 13, 1855. _Messages from His Majesty to the House of Nobles and House of Representatives, Proroguing the Extraordinary Session._ NOBLES:--The Extraordinary Session to which I convoked you having terminated with the completion of the special business which I recommended to my Parliament, I now thank you for concurring with the Honorable Representatives of My People, in voting the supplies indispensable to the administration of My Government. I now free you from further attendance, and prorogue you till the Session of next year. KAMEHAMEHA. HONORABLE REPRESENTATIVES OF MY PEOPLE:--Having concluded the special business for which I convoked you to an Extraordinary Session, it only remains for me to thank you for the regard you have shown to the safety and welfare of my Kingdom in voting the supplies necessary to carry on the business of My Government, and to free you from further attendance in Parliament. I therefore prorogue you. KAMEHAMEHA. FEBRUARY 15, 1855. _His Majesty's Letter to Her Majesty the Queen of the United Kingdom of Great Britain and Ireland._[A] GREAT AND GOOD FRIEND:--Believing that Your Majesty takes a sincere interest in every thing which concerns the Hawaiian nation, I doubt not but that You will partake in my sorrow for the loss of my Predecessor, Kamehameha III., who died on the 15th of December last. In accordance with the will of the late King, and the Constitution of my Realm, I have succeeded to the throne of my forefathers. My anxious endeavor will be to rule for the good of my subjects, and of all foreigners residing within my jurisdiction; and, in so doing, I shall rely, under God, upon the sympathy and good will of Your Majesty, and of the British nation. Your Good Friend, (Signed,) KAMEHAMEHA. By the King. (Signed,) R. C. WYLLIE. [Footnote A: The same letter, _mutatis mutandis_, was sent to their Majesties the Emperor of the French, the Emperor of Russia, Kings of Denmark, Prussia, Sweden and Norway, Presidents of the United States, of Hamburg, Bremen, Chile, and Peru.] SEPTEMBER 18, 1855. _Reply by His Majesty to the Address of Hon. D. L. Gregg, Commissioner of the United States, on Presentation of the Letter of the President of the United States, condoling with His Majesty on the Death of His Predecessor, and congratulating Him on His Accession to the Throne._ I trust it is almost unnecessary for me to assure you, Mr. Gregg, that the letter you have just delivered to me from the President of the Great American Republic could not have reached me through a more agreeable channel than the hands of the United States' Commissioner. I will not do my own feelings the injustice of attempting to disguise the fact that, at the present moment this communication from the Head of your Government, according to my appreciation of it, loses entirely its formal character, and appears to express only the sentiments of a Friend, who has proved himself worthy of that high name. The Treaty recently negotiated between my Envoy at Washington and Mr. Marcy, on the part of the Government of the United States, is indeed but one link in the chain that binds the two countries in relations of the most happy kind. But it is a convention of the greatest importance not only to those who are numbered among my subjects, but to every American citizen who has any interests upon these islands. I do not doubt but that its effect will be to call hither more of your enterprising countrymen, and direct towards the now partially developed resources of this archipelago, the attention of your judicious, but ever ready capitalists. Under this treaty we may expect to see American citizens raising the produce which American ships will carry to an American market. But their prosperity will be ours. Indeed, the mutual interests of the two countries are so interwoven in this regard, that it would be a difficult task to define a line between them. Whatever may be the future in store for these islands, it will be impossible for any Hawaiian while the nation exists to forget or undervalue the fostering care which your Great Country, as a Parent, has extended towards them; and among the names of individual Americans that will stand out prominently, I foresee a high place assigned to those of Mr. President Pierce, and the gentleman I have the pleasure to address. DECEMBER 10, 1855. PROCLAMATION BY THE KING. We hereby proclaim Our pleasure that Tuesday, the first of January next, be kept as a day of solemn Thanksgiving to Almighty God for His numberless blessings to Our kingdom and people. (Signed,) KAMEHAMEHA. JANUARY 5, 1856. _Notes of an Address by His Majesty, at the Formation of the Hawaiian Agricultural Society, reported to the =Polynesian=._ In due course of time His Majesty addressed the meeting. The difficulty of taking short-hand notes in English of what is being said in the native dialect, the construction of which is peculiar, a sentence often beginning at the end and ending in the middle, must be our apology for doing so little justice to the eloquent language and sound common-sense ideas expressed by the President. After an opening sentence or two, the King spoke to the following effect: Convinced of the importance of this undertaking, I consented to address you to-day. I should not however, have done so, had I not been fearful that a refusal on my part might have induced others of more information and better acquainted with the particular object we have united to foster, to decline in like manner. At the same time I cannot help thinking and hoping that my few remarks will be eclipsed by the weight and breadth of those of other speakers who are to stand before you on the closing day of this month and other specified days, according to a resolution passed at our last meeting. We also caught the following sentence, which, although it may appear a little disjointed here, was neatly introduced, and bore upon the argument then being used: One of the greatest prospective advantages that we see in the assiduous pursuit of agriculture, is the reformation it would work amongst the people. It is not in the ranks of modern farmers that you must look for the most ignorant or the most immoral men. We all know that when an individual enters upon an undertaking of the mode to accomplish which he is ignorant, he applies for information where it may be found, having learnt that a man unqualified for his task must fail in it. Having acquired this much experience, and being solicitous for the prosperity and happiness of his children, he will on no account omit sending them to school, so that they may not be trammelled in after years by ignorance as their father was. Thus the rising generation is prepared for its work. The children find themselves on starting in life possessed of the information necessary to success, whereas their father had to struggle on his way in the midst of darkness and misapprehension. Suppose a step similar to the one I have described were made by the young people from one end of the islands to the other. Would not ignorance give way to intelligence? Would not darkness become light? Would not inexpertness succumb to proficiency? The general result could only be a largely increased sum of individual and national prosperity. The King, who has of late been residing a few miles from Honolulu superintending some agricultural operations of his own, we believe upon the very spot which his great predecessor, Kamehameha I., cultivated before him, spoke with animation of our natural advantages: Who ever heard of winter upon our shores? When was it so cold that the laborer could not go to his field. Where amongst us shall we find the numberless drawbacks which in less favored countries the working classes have to contend with? They have no place in our beautiful group, which rests on the swelling bosom of the Pacific like a water-lily. With a tranquil heaven above our heads, and a sun that keeps his jealous eye upon us every day, whilst his rays are so tempered that they never wither prematurely what they have warmed into life, we ought to be agriculturists in heart as well as practice. The following sentence contains a truth to which thousands can testify: I wish to allude to a bad custom which prevails amongst us. I mean the foolish hospitality extended everywhere towards the lazy and good-for-nothing equally with those who are worthy of it. A young man, able bodied and fit for work, lies in the house upon which he confers the honor of a visit, whilst his friends go out to labor. When they come back they share with him their scanty meal, and he is not ashamed to eat of it. Is that as it should be? Is it not a thing which we ought to feel as a disgrace--a custom that reflects upon the heads of the old and the hearts of the young? I am well aware that the sharing of food with every stranger and visitor that comes along is dignified with the name of ancient Hawaiian hospitality. I now tell you it is not true hospitality. Can that hospitality be correct in theory or practice which sends old men and sick men to work under a hot sun, whilst lusty young people lie in the house playing at cards. There is a very wholesome tone in this remark: At present we are a poor people, for the surplus produced by the few who work is consumed by the many who claim at their hands the rights of your boasted hospitality. Never close your doors on those who are hungry through sickness, misfortune, or the wrongs they have received; but on the other hand never help those who are too lazy to help themselves. Another nail is most decidedly hit on the head in the following: I will allude to another bad feature in the native mind; I mean the idea in which too many of you indulge, that a fortune if not made in a day, ought to be acquired in a very short space of time. If a man does not get rich in the first few months of his endeavoring to do so, he suddenly relaxes in his exertions, subsides into his native indolence, and becomes a laughing stock to those whose ideas are in advance of his own. You say commonly, everything a foreigner touches he turns into money. But the fact is that if you worked and persevered as the foreigners do, then you would grow rich like them. There are three essentials to success in cultivating the soil. The first is a place to cultivate--the second, the hands to work with--and the third, perseverance. You have all your patches granted you by law; your hands are not tied either by natural or artificial bonds--but as cultivators you do not succeed, because you have no perseverance. The concluding sentence was almost word for word as under: The great sources of poverty amongst Hawaiians are laziness and the want of perseverance. I know that what I now say is a matter of which you and I also have cause to be ashamed. But placed in the position I occupy, and as a Father to my people, I cannot hide the fact. The King's address was listened to with great earnestness, and every now and then we heard subdued expressions of _Oiaio no_ (True, true,) from different parts of the house. At present we see no cause to doubt that much good will result from the new society, and to those who interest themselves in it we hope to see the honor given which they undoubtedly deserve. MARCH 3, 1856. _His Majesty's Remarks to the Hon. W. L. Lee, on his being officially presented and resuming his Seat in the Privy Council, after his return from the Embassy to the United States._ I take great pleasure, Judge Lee, in your return to my islands, and I extend to you on behalf of myself and Chiefs a hearty welcome. Your valuable services in the United States have been such as to merit our warmest thanks and approval, and I trust the success of your mission may strengthen the friendly relations existing between the United States and my Kingdom. It is my desire that you should resume the duties of your department as head of the Judiciary, as soon as convenient, but that in so doing you should make your labors secondary to the improvement of your health. APRIL 5, 1856. _His Majesty's Speech on the Occasion of the Opening of the Session of the Hawaiian Legislature of 1856._ NOBLES AND REPRESENTATIVES:--I have convoked you to meet this day under the provision of our Constitution now in force, which provides for an Annual Session of the Legislative Body; and with humble thankfulness to the Ruler of Nations, I felicitate you upon the prosperity which has attended us, as a people, during the past year. I am happy to inform you that since your last meeting I have received from the Heads of nearly all the first class Powers of the present century, assurances of friendship, accompanied, in some instances, with promises of assistance should occasion require it. Never did I consider our hope of stability as a nation so well founded as they are at this moment. One of the most important features in my Foreign Relations during the past year, is that of the Mission upon which my Special Envoy, the Honorable William L. Lee, proceeded to Washington, where he was most cordially received, and whose exertions have been attended with the happiest results. They have opened, in the minds of our agriculturists and those who study the progress of our people as producers, hopes, which only need the confirmation of the Senate of the United States to become permanently realized, and greatly conducive to our prosperity. Negotiations have, for some time past, been in progress between my Ministers of Foreign Relations and Finance, and the Commissioner of the Emperor of France, for a new Treaty between that Sovereign and myself. For farther particulars regarding my Relations abroad, I refer you to the Report of my Minister of that Department. My Minister of War will furnish you a Report showing the appropriation, necessary to be made for the support of the Military during the ensuing year. The administration of Justice, during the past year, especially in the higher Courts of Judicature, has been such as to give general satisfaction. Respecting the business of the Judiciary Department, I would refer you to the Report of my Chancellor. The measures he proposes are worthy of being seriously deliberated upon, and I earnestly recommend to your early consideration that for the suppression of intoxication. It is painful to notice the increase of this evil in Honolulu, arising principally from the sale of cheap and noxious compounds. In connection with this subject, I would call your attention to the evil arising from the sale of opium to Chinese Coolies, which, unless speedily checked, I fear may spread among our own race. In the Report of my Minister of the Interior you will not fail to observe a valuable suggestion proposing a fundamental change in the appointment of the officers intrusted with the making and preserving of our public roads. It is to the effect that persons chosen for their ability be appointed by the executive, in lieu of the Superintendents elected at present by the tax payers of each district, a system the experience of several years has proved to be accompanied with many abuses. I recommend to your notice the several other points contained in that Report, especially that asking for an authorization to grant Title Deeds to persons who have proved their claims before the Land Commission, but received no Patents, in consequence of surveys not having been made of the Kuleanas to which they were entitled, and to Konohikis whose lands are described in the Book of Division, but who have not received their Awards. Also, the continuation of the Inter-island Mail Carrier service, and, above all, an appropriation for the purchase of a proper steamer, to assist intercourse between the Islands of this group, and encourage industry. You will perceive by the detailed Report of my Minister of Finance that the liabilities of my Treasury have been promptly discharged and the public credit fully sustained, notwithstanding the large expenditure made for important public improvements. The law for the more just and equal collection of Taxes, passed at your last Session, has operated favorably on the national finances, although I am of opinion that some alterations in its provisions would still further improve it. In addition to the ordinary expenses of the Government, you will see the necessity of appropriations sufficient to complete the public works already commenced, even though it should be necessary to resort to the loan authorized by the law of the last Session. My Minister of Finance has also called your attention to the important subject of a Usury law, which I commend to your favorable consideration. He has likewise alluded to a proposed mode of payment for the steamer before mentioned, which may, I trust, preclude all embarrassment to my Treasury. You cannot, at present, regard the law imposing duties on imports passed at your last Session, as a basis for appropriations, because it is uncertain whether it will go into effect. The state and progress of Education among my people during the past year, you will learn from the Report of the President of the Board of Education. The change in that Department, by an Act of the last Legislature, has proved, thus far, to be beneficial. It is particularly gratifying to know that instruction in the English language is prosecuted with so much success among my native subjects. I recommend you to make as liberal a provision for the support of this class of schools as the state of my Treasury will admit. I feel so keenly the necessity of some new stimulus to agriculture, in all its branches, that I very seriously call your attention to that point, and shall be happy if in your wisdom you can devise any measures to promote so important an object. The Native Hawaiian Agricultural Society, lately instituted, needs your fostering care in the form in which you have manifested it towards the sister Association. The decrease of our population, and the means of staying it, occupy many of my thoughts; and a subject so important cannot fail to receive your serious consideration. Intimately connected with the subject last alluded to, is the still unaccomplished wish of all the true friends of the nation to see a Hospital established, and I sincerely hope that those who have foretold difficulties opposed to the success of such an institution, will at last allow the experiment to be made. Fearful, as we all must be, of the introduction of any new diseases to decimate us again, I beg of you to consider by what means, under Providence, such a calamity may be averted. I sincerely trust that the Ruler of all will guide your deliberations to a result beneficial to the nation. MAY 24, 1856. _Reply by His Majesty to the Congratulations offered by the House of Representatives upon His approaching Marriage._ It is with much pleasure that I receive the congratulations of the Representatives of my People, upon the contemplated event of my marriage. Your voice is that of the Nation speaking through its Representatives, and it is a great satisfaction to me to have your approval of the important step I am about to take. You express the hope that the union may be the means of perpetuating our Sovereignty and promoting the welfare of the nation, and I sincerely unite with you in that hope. In conclusion, I thank you, Representatives, for the kind, prompt and unanimous manner in which you have responded to my Message. JUNE 11, 1856. _His Majesty's Speech upon Proroguing the Session of the Legislature of 1856._ NOBLES AND REPRESENTATIVES:--At the close of a Session which has been marked by so much unanimity as that about to terminate, and during which so much that displays the wisdom essential to success in legislation has been observable, I cannot but feel a gratification in meeting you. The appropriations you have made for the expenses of my Government during the next two years, and the zeal you have displayed to render especially efficient the Bureau of Public Works, meet with my sincere approval. In the matter of one appropriation only, do I entertain any doubts; but if by any possibility the military establishment can be maintained upon such a scale as to ensure a promise of security, no exertions will be wanting on the part of my Government to do so, without overstepping the amount by you provided. To the members of the House of Representatives I would express my sincere acknowledgments for the readiness with which they have interpreted the public feeling, and provided for my establishment under the new relations which I am about to assume. I have no expectations that any necessity will arise for calling you together before the stated session of 1858, and I trust that the interim will be full of prosperity to you and the nation, the blessing of God making fruitful those exertions from which I now release you by proroguing the session. NOVEMBER 3, 1856. THANKSGIVING. PROCLAMATION BY THE KING. We, Kamehameha, King of the Hawaiian Islands, hereby issue our Proclamation agreeably to former custom, that: Whereas, during the year now drawing to a close, we have enjoyed, as a people, numerous and great blessings; peace and tranquility have prevailed throughout our islands; we have been not only free from dangers from abroad, but have continued to enjoy the most friendly assurances of protection in our independence from the most powerful governments in the world; although the times have been hard through the scarcity of money, and our people have suffered from a drought almost unparalleled, neither our agriculture nor commerce has entirely failed; both begin to revive; the crops in most places have been good; perhaps we have never enjoyed a year of more general health; our laws have been sustained; religion and education have been free and prosperous: For all of which numerous and invaluable blessings we owe, as a nation, a formal, general and heartfelt tribute of thanksgiving to the Almighty, on whose favor all prosperity, whether individual or national, depends. We do, therefore, with the advice and consent of our Privy Council of State, designate and recommend Thursday, the 25th day of December next, as a day of general and public Thanksgiving to God, our Heavenly Father, throughout our islands; and we earnestly invite all good people to a sincere and prayerful observance of the same. Done at our Palace this 3d day of November, A. D., 1856. KAMEHAMEHA. DECEMBER 9, 1856. _His Majesty's Address at the Stone Church, before the Meeting of the Native Agricultural Society, from the_ =Polynesian= _of Dec. 13._ Our reporter caught only some of the more prominent ideas embodied in the King's address, which was delivered in the pure idiom of the elder chiefs, by which device he connected, as it were, modern science with ancient feeling. His train of discourse was nearly as follows: It were useless, his Majesty said, to make further suggestions, for to hear is not always to obey. If only a tenth part of all the practical hints that had been given from time to time, by persons standing where he then stood, had been systematically pursued, the usefulness of the Society would have been more apparent. Not but that the Society had done much good, and awakened an interest, in the minds of many besides its members, which might be considered as the dawn of a brighter day. His intention was briefly to examine the actual condition of agriculture science and practice; to show, not what we might be, but what we are. His Majesty spoke of the short-comings of the people as an agricultural population, and though he set down naught in malice it is equally certain that he extenuated nothing. This plain speaking tells with the Hawaiians, especially when it falls from the lips of their hereditary rulers. In the first place allusion was made to the almost universal want of perseverance which marks the character of the laboring classes more than that of any other. The King showed in few words how necessary it is to make agriculture an absorbing pursuit, the only pursuit in fact of the man who engages in it, proving that the intermission of a day may often render nugatory the labor of a month. No man in fact having put his hand to the plough ought to look back, till the last process of all dependent upon ploughing has been brought to the best possible issue. In the next place, the want of capital was touched on, and spoken of as a very serious draw-back, though not an insurmountable objection to the pursuit of agriculture. In a country like this where the necessaries of life are so easily supplied, one man's steady labor will always produce very much more than one man's sustenance, and the overplus with ordinary thrift--or what would be considered such in other lands--becomes so much capital with which to increase the scope of an individual's exertions, and provide those means and appliances which by reducing labor add to profit. A carelessness to observe and communicate the results of observation as to seasons and localities, was another peculiarity common amongst the Hawaiians. The natives are too much inclined to make an attempt without first gaining all the information procurable in regard to the particular plant or vegetable they intend to cultivate. Slight variations in the altitude of different fields above the level of the sea, and differences in the quality of the soil, produce oftentimes no less results than failure on the one hand and success on the other. But the Hawaiians are too apt to make an essay without previous enquiry, and afterwards to keep to themselves the result of the experiment. This should not be in a country which is visited weekly in its whole length and breadth by a newspaper intended, more than for any other purpose, to spread a knowledge of practical agriculture and afford a medium for intercommunication upon points interesting to persons engaged in the original pursuit of our race. The King enforced this idea with great earnestness, begging his hearers to look upon themselves as links in the chain of improvement, dependent upon the past, as future laborers would depend upon them for such experience as to seasons, methods and localities as might be worthy of record and transmission to another generation. The absence of methodical habits in the tillers of the soil was adverted to. Whilst on this subject, the King spoke of the utter disregard showed for any regularity in the hours of commencing and leaving off work. This desultory system is greatly aided by the want of stated hours for taking food and retiring to rest. If there were a common hour for breakfast and dinner, the hours for labor would be regulated and understood. The want of economy, not of time only, but of material, too, and labor, was then touched on. His Majesty seemed to be hinting at the old saying that "a stitch in time saves nine," a fact usually disregarded by the natives of this country. One gap in a fence is generally a prelude to its total destruction, whereas half a day's work might save it for years to come, and prevent the outlay at some future day of the labor and material necessary to build a new one. But we cannot follow the line of illustration used to enforce this point; suffice it to say that the matter was made intelligible and the value of economy fully vindicated. After some remarks on roads and means of communication by water, in which steam was spoken of as one of the agents to which our agriculturists must look for a helping hand up the hill that leads to competency and opulence, the King strongly recommended the planting of fruit trees, and went into some practical details of the method now pursued by the natives of Kona, Hawaii, who as a class bid fair not long hence to be, perhaps, more comfortably off than the people of any other district. Coffee, oranges, lemons and grape-vines were more particularly recommended to the fostering care of the audience. Allusion was also made to Dr. Hillebrand's very able remarks on the advantages of shade trees. His Majesty then brought his address to a close with a few general remarks that told home, breathing as they did the spirit of his often repeated exhortation to his people to remember that none will help those who will not help themselves--that responsible men must not, like children at their games, sit down to "open their mouths and shut their eyes," and "see what God will send them." MAY 26, 1857. _His Majesty's Reply to the Address of S. N. Castle, Esq., on Presenting a Bible on behalf of the "American Bible Society."_ The volume you present me in behalf of the American Bible Society, and the letter with which it is accompanied, I receive with a mingled feeling of pleasure and reverence. When I remember the moral illumination and the sense of social propriety which have spread throughout these islands, in proportion as the Holy Scriptures have been circulated, I cannot but admire and respect the human agency through which Providence has effected its benign purpose. But of all the members of the institution, there is none with whom I could more gladly find myself in communication than the Secretary, whose labors have won for him a name among Christian philanthropists which might excite a world to emulation. I will not attempt to echo the tone of fervent admiration and gratitude with which you allude to the happy changes effected by the dissemination of God's Holy Word. But from the position I occupy, the facts meet me whichever way I turn my eyes. I see them every day and every hour. I see principles taking root among my people that were unknown and unintelligible to them at that dark period of our religious history to which you have referred. They have now a standard by which to judge of themselves and of each other as members of society. Without that standard no law but the law of autocratic power could have ruled them. Its absence would have rendered the gift of free institutions, such as they now enjoy, a worse than useless act of magnanimity on the part of my predecessors. The commerce and intercourse with other countries to which we owe our present prosperity would have been checked by numberless difficulties. In one word, we see through all our relations the effect of those aspirations and principles inculcated by this sacred volume. I should be wanting to myself did I not express the gratification I feel at seeing here present some of those who were the first to labor in the vineyard. Although they look for their reward elsewhere, they will not reject my passing tribute of respect. Their labor has been long and their anxiety great, but their constancy and patience have equaled the emergency. The result of their life's work may even disappoint them if they judge it by the anticipation of their more sanguine years. Yet, in their decline of life, they see some of the fruits they prayed for, and they will not complain when they remember that the measure of their success is from above. Allow me to thank you for your personal share in the presentation, and through you to express my kindest acknowledgments to the American Bible Society. DECEMBER 10, 1857. BY ORDER OF THE KING. It is hereby proclaimed that Thursday, the 31st of December ensuing, be kept as a day of solemn fasting and humiliation for sin, and of thanksgiving to Almighty God for numberless unmerited mercies and blessings received during the year that expires on that day. L. KAMEHAMEHA. JANUARY 21, 1858. _His Majesty's Reply to the Address of Capt. Davis, of the U. S. Sloop_ =St. Marys=, _upon the eve of her Departure for San Francisco._ I can heartily assure you, Captain Davis, that it would have been a source of unfeigned regret to me, had circumstances prevented my having this last interview with you before your departure from these waters. When I say last, I mean the last during the visit of the _St. Marys_, for I sincerely hope to see you here again, and when you do return, I hope you will bring with you the same officers whose sojourn here with you has contributed so much to the social enjoyment of the last few months. Your desire to increase the good understanding existing between my Government and your own has been so conspicuous that I cannot but congratulate the latter upon the happy circumstances that in sending a ship here, for the preservation of safety and order, the command of that vessel devolved upon no other than you. That you have been successful in your object, must be a matter of pride to you, and I do not think you will hear with indifference from my lips the simple announcement, that I and every member of my Government have appreciated those exertions, but no one more so than I, whose opportunities of judging of your intentions have, I am happy to say, been more numerous than those of some others. MAY 21, 1858. _Replies by His Majesty to the Congratulatory Addresses on the Birth of a Son and Heir to His Throne, by A. P. Everett, Esq., for himself and other Foreign Consuls; by H. R. H. Prince General Kamehameha; by the Rev. Mr. Damon and other Clergymen; and by the U. S. Consul, A. Pratt, Esq., for Foreign Residents generally._ His Majesty replied as follows: GENTLEMEN:--I very kindly thank you for the congratulations you have just offered to the Queen and myself, and for the kind wishes you have expressed for the prosperity and happiness of the infant Prince. I also thank you for the many expressions of sympathy and good will which you have employed towards my people and Government, and for the prosperity of both. I assure you that the prosperity and happiness of my country, and of all who live within my rule, are subjects dear to my heart. And there is no greater encouragement afforded me that the hopes so often expressed by the friends of the Hawaiian people will be fulfilled, than the knowledge that I have the support and sympathy of the great and powerful nations whose officers I rejoice to see before me on this, to me, particularly happy day. PRINCE AND SOLDIERS:--The expressions of loyalty you have just uttered are very welcome to me. There is no tie between the head of a government and his troops like that of mutual good wishes and a common object. Such exists between us, and may it never cease to exist. So long as it does we have nothing to fear of one another, but every thing to hope. In the Queen's name and that of our infant son I thank you kindly for your generous wishes. Turning to Mr. Damon and the other reverend gentlemen present His Majesty observed: GENTLEMEN:--For your valuable present allow me to thank you in the name of my son, whose advent into this life has been greeted so kindly, so heartily, by the community at large, but by none more sincerely, or with more ardent wishes for his real happiness than by yourselves--of that I am sure. The birth of the young Prince has placed me in a relationship to which I have hitherto been a stranger, and it has imposed upon me new responsibilities. I trust that in my conduct towards him throughout my life, I may remember the particular offering which your affection deemed most proper, and that as this Bible is one of my boy's first possessions, so its contents may be the longest remembered. In the Queen's name and my own I thank you, and it shall be the task of both of us to teach our first-born child to kindly regard you. Then addressing himself more particularly to Mr. Consul Pratt, and from him to the assembly in general, His Majesty added: GENTLEMEN AND FRIENDS:--I receive your congratulations on this occasion with mixed feelings of pleasure and pride. I take pleasure in knowing that the event which has given so much happiness in my own domestic circle, has caused a pleasure in this whole community and brought to my house these unmistakable marks of sympathy and good will; and I cannot but feel pride, at such a time as this, in knowing that my first-born child, the destined heir to the position I now occupy, enters the world amidst your hearty acclamations. I thank you for those expressions towards the Queen and myself, which are reiterations of feelings often expressed, and more often manifested than expressed, but which come doubly welcome at a time when every parent's heart has a yearning for sympathy. Gentlemen, you see me a proud father, and by these manifestations of your love for me and mine you make me a proud King. Such occasions as these make a throne worthy of any man's envy, whilst the feelings uppermost in my heart will establish and seal from this time forth a new tie between me and every man who, like myself, can say he has a child. MAY 22, 1858. _Reply by His Majesty to the Address presented to Him by the Lodge of Free Masons and the Royal Arch Chapter of Honolulu._ MOST EXCELLENT HIGH PRIEST, COMPANIONS AND BRETHREN: Bound together as we are in a holy league of brotherhood, I should not be doing justice to the feelings which actuate me in my relationship with yourselves, and operate amongst us all, did I deny that I almost expected you would seek a special occasion to felicitate me in the character in which we now appear. For all your kind wishes I thank you from the bottom of my heart, and among the many blessings for which I have, at this time, especial reason to be thankful to our Supreme Grand Master, I do not reckon this the least, that I enjoy the sympathy of a Fraternity whose objects are so pure, and whose friendships so true as those of our Order. I will not multiply words, but believe me, that when I look upon my infant son, whose birth has been the cause of so much joy to me, and of so much interest to yourselves, the thought already crosses my mind that perhaps one day he may wear these dearly prized badges, and that his intercourse with his fellow men, like his father's, may be rendered more pleasant, and, perhaps, more profitable, by his espousing those solemn tenets which make the name of a Freemason honorable throughout the world. MAY 25, 1858. _Replies by His Majesty to the Hon. D. L. Gregg, Commissioner of the United States, and to the Hon. James W. Borden, his Successor, upon his Presentation as the new Commissioner._ His Majesty, turning to Mr. Gregg, replied: From the renewed assurances of sympathy and good will towards this Kingdom which, on the part of the President of the United States of America, you have just expressed, I cannot but derive the liveliest gratification, reminding me as they do of the long course of years during which the successive Heads of your Government have offered, through their Representatives here, similar professions of amity, without one interruption having occurred to mar the retrospect. I should be sorry were the President, or you, to suppose for one instant that I regard these professions merely as a civil form of words called for by the occasion. The Government of the United States has never flattered me or my Predecessors with expectations of more than it intended to perform; the action has always followed true to the word, and we know by experience the value of such assurances as those to which I have just listened with so much satisfaction. It is, indeed, a fact worthy of notice and of remembrance, that the relations existing between the two countries were never more happy, or more calculated to inspire the smaller nation with a sense of independence and an appreciation of the fact that its future is in its own hands, than at this very moment, when, after having faithfully watched the interests intrusted to your care for more than four years, you are resigning that honorable duty into other hands. You have shown that strength of purpose may be united with courtesy of manner, and have justified your appointment by proving that their rights are best guarded, whose representative, being honest in his own intentions, does not without cause doubt the faith of the Government to which he is accredited. Although I am afraid you over-estimate the actual value of the marks of courtesy and attempts to make agreeable your residence and that of your family upon these islands, which we have sought to offer, I thank you for the kind expression of your acknowledgments, and trust that you will always believe that my object, and that of every member of my Government, was but poorly carried out by any manifestations which it has been in our power to make. But, Mr. Gregg, not to seem to claim more credit than we deserve, allow me to add that the attempt was by no means a disinterested one, for in all the relations of society, those persons are most welcome who ornament it most and are themselves the most courteous. I have too much confidence in the good will and sympathy of the Government of the United States, and faith in the wisdom of the President, to allow of a single doubt as to the course which your successor will pursue. It shall be my endeavor, and that of my Government, to regard him as the honored Representative of a great nation, and a good Friend. I believe that his dealings with us will be generous, that he will pursue the policy which in the hands of his predecessors has so largely helped to make this nation what it is to-day, and that if, coming after you, he cannot increase the feelings of kindness, and on one side of gratitude, which already exist here and in the United States, he will at least maintain them. Then addressing himself to Mr. Borden, the King spoke as follows: In welcoming you as the Representative of the United States, allow me to say, Mr. Borden, that I anticipate nothing but the most satisfactory intercourse between you and my Government. The country from which you are accredited has afforded too many tokens of good will, and manifested too lively an interest in all that concerns this archipelago, and that for too long a succession of years, to leave any question possible as to its future policy. So long as such feelings exist on your side, and we retain gratitude enough to remember with acknowledgments the benefits we have already received from the Government and people of the United States, and can appreciate the advantages continually derived from the friendship and countenance of such a nation, there is little chance that the harmony now happily existing will be disturbed. I thank you for the kind terms in which you have alluded to the birth of the Prince, my son--an event which has filled me with the greatest pleasure and gives rise to many hopeful anticipations. MAY 29, 1858. _Published by Authority in the_ =Polynesian=, _May 29, 1858._ ROYAL LETTERS PATENT. Know all men that we, Kamehameha, by the Grace of God, of the Hawaiian Islands King, by virtue of the power and authority in us vested as Sovereign of these realms, and in accordance with Article XXXVII, of the Constitution of our Kingdom, have decreed, and do, by these our Royal Letters Patent, constitute, establish and declare the following to be the style and title of our infant Son, born on the twentieth day of May, instant, the Hereditary Heir Apparent of Our Throne, viz: "HIS ROYAL HIGHNESS THE PRINCE OF HAWAII." He, Our said infant son, from now and henceforth to assume, and to receive the aforesaid style and title for himself, and, in the event of his succeeding Us in the Throne, and having male issue of his body lawfully begotten, then, the said style and title shall descend to, and be the style and title of his first-born son, as being the nearest hereditary and Constitutional Heir to the Throne of the Hawaiian Islands. Done at the Palace, in Honolulu, this twentieth day of May, A. D. 1858, and in the 4th year of Our Reign. (Signed,) KAMEHAMEHA. JUNE 11, 1858. _His Majesty's Speech at the Opening of the Session of the Hawaiian Legislature of 1858._ NOBLES AND REPRESENTATIVES:--Since the Legislature was last in session, it has pleased Almighty God to bless me with a son. The birth of an Heir to the Throne is an event which you, now congregated to pass measures, not for the temporary only, but for the permanent prosperity of the Hawaiian Islands, under a Constitutional Monarchy, cannot but regard with solemn interest. Not only the continuance of his life, but the characteristics which the Prince may develop as he grows to manhood, and the education to be imparted to him, are matters in no small degree inseparable from the future of our country's history--from that distant part of it in which I, and many, if not all of you, will take no share. Gentlemen, the child is yours as well as mine; the circumstances that attend his birth deprive me of an undivided interest in him, for if such be the will of Divine Providence, he will one day be to your sons what I am to their fathers. Destined as he is to exercise a paramount influence in years to come, I consecrate him to my people, and with God's help, I will leave unused no faculty with which I am indued to make him worthy of your love and loyalty, and an ornament to the Throne of his great Predecessor who only did battle to establish peace and lay the foundations of order. I have called you together according to the requirements of the Constitution. Having thus fulfilled the duty imposed upon me, I would suggest to you, Nobles and Representatives, the propriety, under existing circumstances, of confining the business of the present session to providing, by a Joint Resolution, or otherwise, for the financial necessities of the Government, and appointing a Joint Committee to report after an adjournment and as soon as practicable, to their respective Houses, upon the New Code, or such portions of it as may be ready for presentation by the Commission appointed by the Legislature of 1856 to prepare it. The reasons for such a course will appear in the fact that the Commissioners selected to revise, codify and amend the laws now in force, partly on account of the ill health of one of the members, now deceased, and partly from the laborious nature of the task imposed upon persons whose time was already occupied by the duties of office, have been unable to perfect their work within the time, which before the undertaking was commenced, was deemed sufficient. The Joint Committee could only receive and proceed to review such portions of the Revision as are already prepared, and receive more as the Commissioners progressed. By means of a little inquiry, the time when their report upon the whole would probably be forthcoming might be ascertained, when the two Houses could meet again to review the Report and proceed with the general business of the country. The suggestion I have made demands further consideration from the fact that a new Treaty, negotiated between me and the Emperor of the French, has lately been returned from Paris, accompanied by the formal ratification of the Emperor. It now awaits a similar concurrence, on my part, to render it effective. In accordance with the provision of our Constitution, this Treaty is now under consideration by me, in my Privy Council of State. The provisional Act, therefore, which a former Legislature passed, will become operative or otherwise, according to the result of those deliberations I refer to, and until that result becomes known the Minister of Finance cannot make to you a satisfactory showing of the probable receipts of the Government for this and the next fiscal year; and without such data to go by you will hardly be able to dispose of the strictly financial business of the country. So, too, in regard to the Civil Acts, the passage of which draws so largely upon the time of your two Houses. It would be nothing less than a waste of labor to alter, by separate enactments, those laws which the Revised Code will amend, or to sanction new provisions, in that Compendium already provided for, and which temporary enactments would, therefore, become valueless almost as soon as they should have been promulgated. Believing, gentlemen, that you will coincide with me in seeing the necessity for a speedy adjournment, after having made the provisions I have pointed out, I forbear to call your attention to the general business and details to which I should otherwise direct your notice. MARCH 31, 1859. _Special Message of His Majesty sent to the Legislature of 1859._ NOBLES AND REPRESENTATIVES:--I deem it my duty, as Chief Magistrate of the Kingdom, to submit to the Legislature certain points in regard to which the organic law seems to require revision. Experience has conclusively shown that the Constitution of 1852 does not, in many important respects, meet the expectations of its framers, or of my Predecessor, by whom it was voluntarily conceded. It is the part of wisdom to derive lessons from experience, and to regulate our future policy in conformity with its suggestions. The 105th Article of the Constitution prescribes the ordinary mode of amendment. Without reference to a different manner of revision, clearly founded on the inherent rights of the different Estates of my Kingdom, I am, at this time, content to appeal to the Legislature for such action as will provide an adequate remedy for all existing difficulties. I am satisfied that it would result in great public advantage to allow to my Executive Ministers the privilege of election to the House of Representatives, except when constituted Members of the House of Nobles by Royal Patent. It would also, in my opinion, be politic to permit additions to be made to the House of Nobles for a term of years as well as for life. These changes are earnestly recommended and urged upon your favorable consideration. I further recommend that the House of Representatives be limited, as to its members, to a number not exceeding twenty; and that a suitable property qualification for eligibility be established. The compensation of such members ought also to be definitely fixed for the entire period of their service, so as to avoid all inducements to protracted sessions beyond the requirement of the public good. Relying on your wisdom and patriotic disposition, I place these suggestions before you, in the full confidence that they cannot fail to meet your sanction. I entertain no doubt that if the Constitution should be amended in conformity thereto, a beneficial reform of the Legislative Department would be effected, and the general advantage of my Kingdom thereby greatly promoted. KAMEHAMEHA. MAY 4, 1859. _His Majesty's Speech Proroguing the Legislature of 1859._ NOBLES AND REPRESENTATIVES:--I congratulate you upon having concluded the labors of a Session protracted beyond my expectation, and, I imagine, that of the country at large. I trust that after all the attention which has been expended on the revised Civil Code, the result will prove a compilation sound in its principles and convenient in its arrangement. If it have no other effect than to encourage a decrease of litigation, by exposing in its proper place the law applicable to every civil regulation which legislation makes the frame-work of our national system, your time, and the expenses of the session, will not have been consumed in vain. I have heard with satisfaction that the amendments of the Constitution which I suggested and laid open to your consideration, have been acted upon, and I do not doubt that the next session will see them confirmed and made effective. I think they will initiate a more wholesome system of legislation, prevent unnecessary delays and expenses, and place the Executive Government in a position better calculated for giving explanations and receiving instructions from that House which originates every fiscal measure. I thank you, Representatives, for the provision you have made for myself and those nearest to me; and, while alluding to the Bill of Appropriations, I cheerfully notice the fact, that in making distribution of the revenue, you have, for the first time, proposed for the country a system of expenditure strictly proportioned to the estimated receipts. I confess that the act of your two Houses which I regard with most complacency, is that in which you commit the public Treasury to the aid of Hospitals. You, Representatives, amongst whose constituents are those very persons for whom these places of refuge are principally designed, have expressed a kind and grateful feeling for the personal share which I and the Queen have taken in the labor of securing the necessary means for the establishment of a Hospital in Honolulu. Whilst acknowledging your courtesy, I wish to take this first public occasion to express the almost unspeakable satisfaction with which I have found my efforts successful beyond my hopes. It is due to the subscribers as a body, that I should bear witness to the readiness, not less than the liberality, with which they have met my advances. When you return to your several places, let the fact be made known, that in Honolulu the sick man has a friend in everybody. Nor do I believe that He who made us all, and to whose keeping I commend in now dismissing you, has seen with indifference how the claims of a common humanity have drawn together, in the subscription list, names representative of almost every race of men under the sun. MAY 20, 1859. _Replies by His Majesty to the Felicitations of the Commissioners of France and of the United States, and to the Captain of the Honolulu Rifle Corps, on behalf of its Members, on the first Anniversary of the Birth of H. R. H. the Prince of Hawaii._ GENTLEMEN:--I receive with unfeigned satisfaction the congratulations which you offer on this the first anniversary of the birth of the Heir to the Throne. As the Representatives of nations so pre-eminently called upon, by virtue of their physical and intellectual resources, to watch and foster the progress of the human race at large, I rejoice in those aspirations with which you have connected the future career of my infant son. To you, gentlemen, and to the Governments of which you are the honored organs, the best thanks of the Father and Mother of the Prince of Hawaii are cordially tendered. GENTLEMEN OF THE HONOLULU RIFLES:--For the loyal and generous expressions your Captain has offered in your behalf I thank you in the name of the Prince of Hawaii, who doubtless will one day hear in what manner your good wishes were made known on this occasion. For in families it is not uncommon for certain incidents and expressions to become traditional, and I know that neither I nor the Queen can ever cease to cherish the remembrance of the many tokens of good will and sympathy this day manifested, or fail to tell our Son in time to come how the anniversary of his first birth-day was welcomed by the "Honolulu Rifles." OCTOBER 3D, 1859. _Speech of His Majesty at the Extraordinary Session of the House of Nobles held at the Palace October 3d, 1859._ GENTLEMEN OF THE HOUSE OF NOBLES:--I have thought proper to convene you in special session in order to consult on a matter, which in my judgment relates to the highest welfare of the nation. In contemplation of a vacancy in the chief executive office, at all times liable to occur, it is important that the succession to the crown should be definitely established in a constitutional manner. To this subject I invite your attention, in the full confidence that the recommendation I am about to make will receive at your hands a hearty concurrence. The Constitution points out the mode of procedure to be adopted, and I avail myself of the authority thus vested in me to designate my infant son, the Prince of Hawaii, as my heir and successor to the Throne. Your assent and co-operation in the measure are required, but I do not doubt your ready and loyal support, not only on grounds relating to the stability of the existing dynasty, but from motives intimately connected with the public good. PROCLAMATION. KAMEHAMEHA IV., of the Hawaiian Islands, King, to all Our loving subjects, and others to whom these Presents shall come, Greeting:-- Be it known that We, in concurrence with Our House of Nobles, hereby appoint and proclaim Our Son, His Royal Highness the Prince of Hawaii, to be Our Successor and Heir to the Hawaiian Throne. Done at Our Palace, at Honolulu, this third day of October, in the year of Our Lord 1859, and the fifth year of Our Reign. (Signed,) KAMEHAMEHA. (Signed) KAAHUMANU. By the King and Kuhina Nui. (Signed,) L. KAMEHAMEHA. MAY 23D, 1860. _The King's Speech to the Legislature of 1860._ NOBLES AND REPRESENTATIVES:--In accordance with the Constitution, I have called you together in Legislative assembly. It is with pleasure that I make known to you that my relations with Foreign Powers are in an amicable and satisfactory position, and to the Report of my Minister of Foreign Affairs I direct your attention for information in relation to the Department under his care. The Chief Justice in his Report has given a general view of the administration of the department of law. There are some portions of the report to which I desire to call your special attention. By reference to the comparative view of convictions contained therein, you will observe that two classes of offences against the laws constitute nearly two-thirds of the whole number of convictions. The inevitable effect of these offences is to demoralize and destroy the people, and I would designate as well worthy of your careful consideration and adoption, the recommendations of the Chief Justice in relation to such amendments or alterations of the existing laws as will tend to eradicate or diminish these evils. The Report of the Minister of the Interior will furnish you with full information in relation to the affairs of his department for the last two years. The financial prospects of the country, as exhibited in the Report of the Minister of Finance, are satisfactory, and I would particularly direct to your favorable consideration his suggestion that provision be made for paying off outstanding liabilities as they become due. I would also call to your attention for careful consideration, his suggestions in relation to the assessments and collection of taxes, and in relation to the transit duties; also to the proposed alteration in the mode of remunerating District Justices. The all-important subject of Education now occupies the public mind with more than usual interest, and I particularly recommend to your favorable notice the suggestions of the President of the Board of Education, with reference to substituting English for Hawaiian schools, in so far as may be practicable, and also in relation to the granting of Government aid towards independent schools for the education and moral training of females. Through the laudable efforts of a number of private individuals--whom I take this first public opportunity of thanking--several establishments of this latter description have been instituted during the past year; and although thus far little more than a commencement in the good work has been made, their progress has been satisfactory. I dwell on this subject, Nobles and Representatives, because our very existence as a people depends on the youthful training of the future mothers of our land, and that must not be jeopardized through lack of effort on our part. To your careful consideration I recommend the proposed amendments to the Constitution, as passed by the last Legislature. The "Queen's Hospital," at Honolulu, instituted for the relief of the sick and indigent, has now been in operation for nine months, and to this praiseworthy institution I direct your attention, that suitable provision in aid thereof may be made in the biennial estimates, with a view also that branch Dispensaries may be established at other places in the Kingdom. In conclusion, Nobles and Representatives, I trust that in your deliberations on the necessary business that may come before you, that you will combine care with dispatch, and I will join with you in supplicating the Ruler of all nations for that wisdom which will best direct your efforts. MAY 30, 1860. _His Majesty's Reply to Rev. W. P. Alexander, on behalf of the "Hawaiian Evangelical Association."_ I assure you, gentlemen, that no expression of good will towards myself or my people is necessary on your part; that is well known. Nor need I say that the same confidence and friendly regard which was ever cherished towards you by my predecessors is entertained by myself. The feeling with me is not only personal but hereditary. In regard to those portions of my speech to the Legislature to which you are pleased to refer, I shall certainly rely upon the co-operation of the clergy in carrying into effect any measures that may be adopted for the suppression of those great evils referred to, and I am confident that I shall have it not only in this but in every other good work. Gentlemen and ladies, I am always happy to see you, while on these yearly visits to the metropolis. AUGUST 14, 1860. _His Majesty's Special Message to the House of Nobles and Representatives, delivered by the Royal Commissioners._ KAMEHAMEHA IV., by the Grace of God King of the Hawaiian Islands: _To His Excellency_ M. KEKUANAOA, _Our Governor of Oahu, and the Honorable_ ELISHA H. ALLEN, Our Chancellor: GREETING:--We hereby commission you in Our place and stead, to deliver to the Nobles and Representatives, Our Message, touching certain alterations proposed to be made in the Constitution of Our Kingdom: And for so doing this shall be your sufficient warrant. Given at Our Palace in Honolulu, this Fourteenth day of August, in the year of our Lord 1860, and in the sixth year of Our reign. KAMEHAMEHA. KAAHUMANU. At the request of the President, Mr. R. Armstrong read the Royal Message in Hawaiian, after which the Chancellor read the same in English. The following is the English version: NOBLES AND REPRESENTATIVES:--I called the attention of the last Legislature to the amendments of the Constitution. Experience of the practical operation of that instrument has impressed me with their importance, and in this view that body coincided. But from some omission the publication was not made in conformity to the provision of the Constitution, and hence you have very properly expressed your constitutional inability to pass finally upon the amendments as adopted by them. Therefore, it has become my duty to call your attention to some of those amendments, as well as others, which a more mature reflection has suggested. I regard favorably the eligibility of the Ministers to the House of Representatives. The experience of monarchical governments has illustrated the importance of their services to the popular branch. It is a power of selection which may be wisely entrusted to the people to exercise. A property qualification of a limited amount will tend to make the selection from the more substantial men of the Kingdom, and the payment by a salary for their services, I regard as more just than a per diem allowance as now provided. A limited number of appointments to the House of Nobles for a term of years may afford that body valuable aid. When the Constitution was adopted, its provisions in reference to a successor to the throne, were made with especial reference to my Predecessor, who had no lineal heirs. Additional provisions now seem to be necessary as a protection to the Heir Apparent to the Throne, and so secure beyond reasonable contingencies the stable administration of the sovereignty. I regard a regency by the Queen, in cases of temporary vacancy of the Throne, or during a minority of the Heir Apparent, as the best means to secure a wise and safe exercise of regal authority, with proper regard to the rights of all persons. It would be a safe depository of power, for no one can feel a more sincere interest for the honor and prosperity of the Kingdom than the Queen Consort, and the mother of the Heir Apparent. Amendments which will secure these objects, you will regard as the part of wisdom to adopt. There are some minor amendments which will be submitted, to which I do not regard it as essential more particularly to advert. Of their wisdom and propriety I am fully impressed. Relying upon your wisdom and your devotion to the integrity and prosperity of my Kingdom, I have the most entire confidence that the amendments proposed will receive your most careful consideration. AUGUST 28, 1860. _His Majesty's Speech at the Prorogation of the Legislature of 1860._ NOBLES AND REPRESENTATIVES:--In meeting you to-day at the close of your session, I have first to ask you to join with me in returning thanks to the Ruler of all nations for His beneficent providence in restoring to health one of your number from that dangerous illness with which he has been afflicted, whose loss would have been a grievous calamity to the welfare of my Kingdom.[B] I beg to congratulate you on the termination of your labors, and trust that the new enactments passed by your joint wisdom may prove to be for the advantage and welfare of my people. I have to thank you, Gentlemen of the House of Representatives, for the provisions you have made for the expenses of the State during the current biennial period. While I regret with you, Nobles and Representatives, that, owing to the near approach to the termination of this session, you have been unable to take final action on the Amendments to the Constitution submitted to you with my late Message, I fully concur in the wisdom of your course--as made known to me by your Joint Committee--in deferring that important subject for that more mature consideration it requires. Nobles and Representatives, in conformity with the Constitution, I now and hereby do declare this session of the Legislature to be prorogued. [Footnote B: The King here refers to H. R. H. Prince Kamehameha, who had been dangerously ill.] NOVEMBER 28, 1860. _Replies of His Majesty to the Addresses of the Diplomatic and Consular Corps, on the occasion of the Anniversary of the Joint Declaration by Great Britain and France of the 28th of November, 1843, Recognizing this Kingdom as an Independent State._ His Majesty, in reply to Mr. Perrin, H. I. M.'s Commissioner, expressed himself deeply gratified with the repeated kind offices of the two Governments, whose congratulations had been so happily tendered by His Excellency, and his confidence in the continuation of the same friendly relations. And to Mr. Green, who had addressed His Majesty on behalf of himself as H. B. M. Acting Commissioner and Consul General, and of the Consular Corps, His Majesty replied: For the congratulations you have just offered in so genuine a form, that any doubt as to their sincerity would be impossible, I offer you my kind thanks. The Consular corps has always sympathized with me and my people in everything that regards the real and physical prosperity of these islands. Indeed it could not be otherwise, for commerce makes our interests identical. It is with great pleasure that I see on this occasion the officers of a ship of war of that nation which concurred in the initiation of the declaration of the independence of these islands, the anniversary of which gracious act we this day celebrate. FEBRUARY 9, 1861. _His Majesty's Replies To the Addresses of the Diplomatic Corps, and to the Consuls of Foreign Nations, Congratulating Him on the Anniversary of His 27th Birth-day._ His Majesty replied to M. Perrin and the members of the Diplomatic Corps in the following gracious terms: GENTLEMEN:--For the congratulations you have just offered me on the recurrence of the anniversary of my birthday, I thank you very kindly indeed. I do indeed hope that further experience may offer me new lights by which to be directed in my endeavors to secure prosperity to all who dwell within this Kingdom. But let me assure you that your felicitations on this occasion cannot fail to stimulate and encourage me, for they show that at least up to this very day the large and predominating powers you represent, are good enough to survey with satisfaction, and through you, Gentlemen, to express their satisfaction for the present, and their hopes for the future, in the conduct of my Government, and with God's help, I will not disappoint them. In justice to myself and your kind expressions connected with the names of the Queen and our son, I must express the peculiar pleasure with which that portion of your address has filled me. To Mr. Reiners and all other Consuls of foreign nations, his Majesty made the following gracious answer: GENTLEMEN:--To congratulations so warm and so flatteringly addressed, it is difficult to reply so as to be satisfied that I have done justice to your feelings as they have this moment been expressed. I and my house have, indeed, a great deal for which to be thankful to Divine Providence, and on this twenty-seventh anniversary of my birthday, I cannot but be sensible of the debt I owe to the King of Kings. Any occasion which is converted into an opportunity for the expression of satisfaction and cordiality on the part of those who represent great external interests, must be gratifying to one whose position is a difficult one, even when things are at the very best, if due allowance be made for the number of conflicting interests to be respected, and more than that, fostered. At a time when our commerce is drooping from causes beyond the control of any Government, it is a source of high satisfaction to me to receive so many well wishes for the continuance of my rule from gentlemen so perfectly adapted as yourselves to judge of the benefits which my reign is likely to bestow. On the part of the Queen and the Prince of Hawaii, I thank you, most kindly and sincerely, for your prayers in their behalf. Transcriber's note Minor punctuation errors have been corrected without notice. The following words were spelled in two different ways and were not changed: birthday, birth-day preeminently, pre-eminently interisland, inter-island A few obvious typographical errors have been corrected and are listed below. Page 15: "to be regreted" changed to "to be regretted". Page 16: "circumstances that will alway" changed to "circumstances that will always". Page 19: "these island" changed to "these islands". Page 19: "I forsee a high" changed to "I foresee a high". Page 24: "an Hospital established" changed to "a Hospital established". Page 34: "Prince may develope" changed to "Prince may develop". Page 34: "child is your's" changed to "child is yours". Page 36: "Prorogueing the Legislature" changed to "Proroguing the Legislature". Page 36: "an Hospital in Honolulu" changed to "a Hospital in Honolulu". 
29383	----	(This file was produced from images generously made available by Case Western Reserve University Preservation Department Digital Library) THE HAWAIIAN ISLANDS THEIR RESOURCES AGRICULTURAL, COMMERCIAL AND FINANCIAL. [Illustration (Cover image).] [Illustration: MAP of the HAWAIIAN ISLANDS.] CONTENTS CHAPTER I. 3 CHAPTER II. 12 CHAPTER III. 16 CHAPTER IV. 20 CHAPTER V. 37 CHAPTER VI. 43 CHAPTER VII. 52 CHAPTER VIII. 58 OFFICIAL DIRECTORY. 85 LIST OF ILLUSTRATIONS MAP OF THE HAWAIIAN ISLANDS. SANFORD B. DOLE, President of the Republic of Hawaii. EXECUTIVE BUILDING. / JUDICIARY BUILDING. EWA MILL. / VALLEY SCENE, HAWAII. PAUOA VALLEY RICE FIELDS. / PINEAPPLE PLANTATION. COFFEE PLANTATION, HAMAKUA. / COFFEE PLANTATION, PUNA. OCEANIC STEAMSHIP AUSTRALIA. / VOLCANO HOUSE. KOHALA RAILROAD. / RICE FIELD, PEARL CITY. NUUANU AVENUE, HONOLULU. / WAIKIKI BEACH. LUNALILO HOME, FOR AGED HAWAIIANS. / KAMEHAMEHA SCHOOL. OAHU COLLEGE. / PAUAHI HALL, OAHU COLLEGE. MASONIC TEMPLE. / KAMEHAMEHA MUSEUM. KAWAIAHAO CHURCH (Hawaiian). / CENTRAL UNION CHURCH. [Illustration: SANFORD B. DOLE. President of the Republic of Hawaii.] THE HAWAIIAN ISLANDS THEIR RESOURCES AGRICULTURAL, COMMERCIAL AND FINANCIAL. Coffee, _THE COMING STAPLE PRODUCT._ ISSUED UNDER THE AUSPICES OF THE DEPARTMENT OF FOREIGN AFFAIRS, 1896. HONOLULU: PRINTED BY THE HAWAIIAN GAZETTE COMPANY. The following pamphlet has been compiled for the purpose of giving information to those intending to invest in the industries of the Hawaiian Islands. The information can be vouched for as correct. The portion dealing with agriculture is from the pen of Joseph Marsden, Esq., Commissioner of Agriculture. The digest of the land law has been prepared by J. F. Brown, Esq., Commissioner of Public Lands. The historical portion has been written by Prof. Alexander, Chief of the Government Survey and author of a "Short History of the Hawaiian People" and other works. The pamphlet has been planned, edited and in part written by Alatau T. Atkinson, Esq., ex-Inspector General of Schools, and now General Superintendent of Census. CHAPTER I. GENERAL INFORMATION. The Hawaiian Islands are situated in the North Pacific Ocean and lie between longitudes 154° 40' and 160° 30' West, and latitudes 22° 16' and 18° 55' North. They are thus on the very edge of the tropics, but their position in mid-ocean and the prevalence of the northeast trade wind gives them a climate unequalled by any other portion of the globe--a perpetual summer without an enervating heat. In the Hawaiian Islands Americans and Europeans can and do work in the open air, at all seasons of the year, as they cannot in countries lying in the same latitudes elsewhere. To note an instance, Calcutta lies a little to the north of the latitude of Kauai, our most northerly Island, and in Calcutta the American and European can only work with his brain; hard physical labor he cannot do and live. On the Hawaiian Islands he can work and thrive. RAINFALL AND TEMPERATURE. The rainfall varies, being greater on the windward side of the Islands, and increasing up to a certain elevation. Thus, at Olaa, on the Island of Hawaii, windward side and elevation of about 2,000 feet, the rainfall from July 1st, 1894, to June 30, 1895, was 176.82 inches, while at Kailua, on the leeward side, at a low level, it was only 51.21 inches during the same period. The temperature also varies according to elevation and position. On the Island of Hawaii you can get any climate from the heat of summer to actual winter at the summits of the two great mountains. A meteorological record, kept carefully for a period of twelve years, gives 89° as the highest and 54° as the lowest temperature recorded, or a mean temperature of 71° 30' for the year. A case of sunstroke has never been known. People make no special precautions against the sun, wearing straw and soft felt hats similar to those worn in the States during the summer months. WINDS. The prevailing winds, as mentioned above, are the northeast trades. These blow for about nine months of the year. The remainder of the period the winds are variable and chiefly from the south. The Islands are outside the cyclone belt, and severe storms accompanied by thunder and lightning are of rare occurrence. HEALTH. The Islands possess a healthy climate. There are no virulent fevers such as are encountered on the coast of Africa or in the West India Islands. Epidemics seldom visit the Islands, and when they do they are generally light. A careful system of quarantine guards the Islands now from epidemics from abroad. Such grave diseases as pneumonia and diphtheria are almost unknown. Children thrive wonderfully. AREA. For practical purposes--and these lines are written for practical men--there are eight Islands in the Hawaiian group. The others are mere rocks, of no value to mankind at present. These eight Islands, beginning from the northwest, are named Niihau, Kauai, Oahu, Molokai, Lanai, Kahoolawe, Maui and Hawaii. The areas of these Islands are as follows: =Square Miles.= Niihau 97 Kauai 590 Oahu 600 Molokai 270 Maui 760 Lanai 150 Kahoolawe 63 Hawaii 4210 ---- Total 6740 The Islands that interest an intending immigrant are Hawaii, Maui, Oahu and Kauai. It is on these Islands that coffee, fruits, potatoes, corn and vegetables can be raised by the small investor, and where land can be obtained on reasonable terms. HAWAII. The Island of Hawaii is the largest in the group, and presents great varieties of soil and climate. The windward side, which includes the districts of North Kohala, Hamakua, Hilo and Puna, is copiously watered by rains and, in the Hilo district, the streams rush impetuously down every gulch or ravine. The leeward side of the Island, including South Kohala, North and South Kona, and Kau, is not exposed to such strong rains, but an ample supply of water falls in the rain belt. The Kona district has given the coffee product a name in the markets of the world. On this Island are now situated numerous sugar plantations. Coffee employs the industry of several hundred owners, ranging from the man with 200,000 trees to him who has only an acre or so. There are thousands upon thousands of acres at present uncultivated and only awaiting the sturdy arms and enterprising brains of the men of the temperate zone to develop them. MAUI. Maui is also a very fine Island. Besides its sugar plantations, it has numerous coffee lands, especially in the eastern part, which are just now being opened up. The western slopes of Haleakala, the main mountain of Maui, are covered with small farms where are raised potatoes, corn, beans and pigs. Again, here, thousands of acres are lying fallow. HONOLULU. On Oahu is the capital, Honolulu. It is a city numbering thirty thousand inhabitants and is pleasantly situated on the south side of the Island. The city extends a considerable distance up Nuuanu Valley and has wings extending northwest and southeast. It is a city of foliage. Except in the business blocks, every house stands in its own garden, and some of the houses are wonderfully beautiful. The city is lighted with electric light; there is a very complete telephone system, and tram cars run at short intervals along the principal streets and continue out to a sea-bathing resort and public park, four miles from the city. There are numerous stores where all kinds of goods can be obtained. In this particular Honolulu occupies a position ahead of any city of similar size. The public buildings are handsome and commodious. There are numerous churches, schools, a public library of over 10,000 volumes, Y. M. C. A. Hall, Masonic Temple, Odd Fellows' Hall and Theater. There is frequent steam communication with San Francisco, once a month with Victoria (British Columbia), and twice a month with New Zealand and the Australian Colonies. Steamers also connect Honolulu with China and Japan. There are three evening daily papers published in English, one daily morning paper, and two weeklies. Besides these there are papers published in the Hawaiian, Portuguese, Japanese and Chinese languages, and also monthly magazines in various tongues. OAHU'S OPPORTUNITIES. The Island of Oahu presents excellent opportunities for the investor. Acres upon acres of land remain undeveloped among its teeming valleys, the energies and wealth of the population having been devoted to the development of the sugar lands on the larger Islands. A line of railroad has been constructed which at present runs along the coast to a distance of thirty miles from the city. It is proposed to continue this line completely around the Island. This railroad opens up rich coffee and farming lands and affords ready means of transport for the produce, and an expeditious method for obtaining the necessary supplies, etc., from the capital. The management of the railroad offers special inducements for would-be investors to see the country, and special rates should they conclude to settle. KAUAI. Kauai is called the "Garden Island," it is so well watered and so luxuriant in vegetation. The Island is at present largely devoted to the cultivation of sugar. Rice also cuts a considerable figure in the agricultural production of Kauai. That it can produce coffee is undoubted, but there is a timidity about embarking in the industry, because some forty years ago the experiment of a coffee plantation was tried, and owing to misjudgment of location and soil, failed. Since then the cultivation of coffee has come to be more thoroughly understood, and there is no doubt that quantities of land suitable for such cultivation are now lying, like the sleeping beauty, waiting for the kiss of enterprise to make them awake into usefulness and profit for mankind. There is room on the Hawaiian Islands for at least ten times the present population. The climate, soil and social conditions all tend to make them a desirable home for those who are willing to work, and have a moderate capital to begin with. GOVERNMENT. The Government of the Hawaiian Islands is a Republic. Up to the year 1893 it had been a limited monarchy, but at that date it was felt, by the progressive party in the state, that monarchy had had its day, and that the friends of such a form of government should give way to more liberal institutions, assimilating to the institutions of the United States, and to become a part of which Great Republic is the earnest desire of all those who have the interests of the Islands at heart. The monarchy, in a bloodless revolution, disappeared and the Republic took its place. The Republic is a republic of progress, and under the Government thus established every facility has been given for developing and improving the country. The President is elected for six years. The Legislature consists of a Senate and House of Representatives, all members being elected by popular vote. The Senators are elected for a term of six years, and voters for Senators must have real property worth $1,500, or personal property worth $3,000, or an income of not less than $600 per annum. The vote for Representatives is based on manhood suffrage. TAXATION. All males between the ages of 20 and 60 pay a personal tax of $5, viz: Poll tax, $1; road tax, $2; school tax, $2. Land pays a tax of one per cent. on the cash value, and personal property a similar rate. Carts pay $2, brakes $3, carriages $5, dogs $1, female dogs $3. From the above it will be seen that the taxes are not heavy as compared with other countries; moreover, there are no local taxes of any kind. METHOD OF ACQUIRING LAND. Land can be obtained from the Government by two methods, viz.; The cash freehold system, and the right of purchase leases. Under the first system the land is sold at auction. The purchaser pays one-quarter in cash and the rest in equal installments of one, two and three years, interest being charged at the rate of six per cent. upon the unpaid balance. Under this system the purchaser is bound to maintain a home on the land from the commencement of the second year to the end of the third. The right of purchase leases are drawn for twenty-one years at a rental of eight per cent. on the appraised value of the land. The lessee has the privilege of purchasing the land, after the third year, _at the original appraised value_, provided 25 per cent. of the land is reduced to cultivation, and other conditions of the lease filled. In this case a home must be maintained from the end of the first year to the end of the fifth year. The limit of first-class agricultural land obtainable is 100 acres. This amount is increased on lands of inferior quality. Under the above conditions the applicant must be 18 years of age and obtain special letters of denization. Land can also be obtained from the various land and investment companies, and from private parties. The full land law will be treated of in Chapter VI. of this pamphlet. [Illustration: EXECUTIVE BUILDING.] [Illustration: JUDICIARY BUILDING.] JUDICIARY, POLICE, ETC. There is a thoroughly efficient judiciary consisting of a Supreme Court, five Circuit Courts in which trials by jury are conducted, and District Courts in every district. The higher courts are presided over by well trained, educated men. There is an efficient police force in every part of the group. The inhabitants are law-abiding and crimes of violence are very rare. There is very little petty theft, and even in Honolulu, the greatest center of population and a seaport town, many of the houses are left with doors unlocked at night. SCHOOLS. There is an excellent system of free public schools taught in the English language, the teachers in many cases being imported from the United States. The main plan of the system is modelled upon the public school system of the United States, modified to meet the wants of a heterogeneous population. The children are instructed in writing, reading, composition, arithmetic, geography, both local and general. The books are uniform and obtainable at the same price as in the United States. The schools are strictly non-sectarian. There is no district, however remote, in which there is no school. The only people who cannot read and write are those who come from abroad. Those born in the Islands are compelled by law to take advantage of the education offered. Besides the common school education, opportunities are given at various centers for a higher education equivalent to the grammar grade of the United States, and in Honolulu a high school and collegiate course can be obtained at a small cost. CHURCHES. The various Christian denominations are represented and all forms are tolerated. The country churches of the Protestant denominations are chiefly conducted by Hawaiian pastors, the Roman Catholic by French and German priests, who are mostly good linguists and speak Hawaiian, English and Portuguese, besides their mother tongue. Wherever there is a large collection of English speaking people a Protestant church is usually supported by them. In Honolulu there is a large number of churches, Congregational, Roman Catholic, Episcopalian, Methodist and Mormon. There is a Sunday law, and all work which is not absolutely necessary is prohibited on that day. Rational outdoor amusement is not prohibited, such as riding, boating, shooting, etc., and the Government Band plays at the public park at Waikiki every Sunday afternoon. PHYSICIANS. In every district of the Islands the Government supports a doctor, who gives his services to indigent Hawaiians free of charge--others have to pay. In many places there are physicians settled who carry on a private practice. TELEPHONES. The Islands of Oahu, Kauai and Hawaii have telephones to every accessible point. The rent of the instrument is moderate, and a small charge is made for those who do not care or cannot afford to possess an instrument of their own. On Maui the telephone is at present established only in part. COMMUNICATION BETWEEN THE ISLANDS. Communication between the Islands is by steamer; of these some seventeen are constantly plying from port to port, affording weekly communication with the capital. The regular passenger steamers are well fitted with cabins, have electric bells and electric lights and all modern accommodations. POSTAL MATTERS. There is a regular postal system, and on the arrival of a steamer at any main point, mail carriers at once start out to distribute the mail through the district. The Hawaiian Islands belong to the Postal Union, and money orders can be obtained to the United States, Canada, Great Britain, Germany, Norway, Sweden, Denmark, the Netherlands, Portugal, Hong Kong and Colony of Victoria, as well as local orders between the Islands. CHAPTER II. AGRICULTURAL INDUSTRIES. The mainstay of the Hawaiian Islands has, for the last thirty-five years, been the sugar industry. From this source a large amount of wealth has been accumulated. But the sugar industry requires large capital for expensive machinery, and has never proved remunerative to small investors. An attempt has been made at profit-sharing and has met with some success, the small farmer cultivating and the capitalist grinding at a central mill. Of late years, moreover, the small farmer has been steadily developing in the Hawaiian Islands and attention has been given to other products than sugar. Rice, neither the European nor the American can cultivate as laborers. It requires working in marshy land, and though on the Islands it yields two crops a year, none but the Chinaman can raise it successfully. A dry-land or mountain rice has been introduced, which will be treated under the head of Agricultural possibilities. The main staple after sugar and rice is coffee. Of this hundreds of thousands of trees have been planted out within the last five years. This is essentially the crop of the future and bids fair to become as important a staple as sugar. Coffee does not require the amount of capital that sugar does, and it can be worked remuneratively upon a small area. It is estimated that at the end of the fourth year the return from a 75-acre coffee plantation will much more than pay the running expenses, while from that time on a return of from eight to ten thousand dollars per annum may be realized. On page 32 will be found an estimate of the cost of establishing a 75-acre coffee plantation from the first to the seventh year. Fruits can also be cultivated to advantage. At present the banana trade of the Islands amounts to over 100,000 bunches per annum, valued at over $100,000, and the quantity might be very easily quadrupled. The banana industry may be regarded as in its infancy. The export of the fruit is only from the Island of Oahu, but there are thousands of acres on the other Islands of the group which could be profitably used for this cultivation and for nothing else. The whole question of the banana industry hinges on the market. At present the market is limited. Limes and oranges can be cultivated and the fruit can be easily packed for export; at present the production does not meet the local market. The fruits can be raised to perfection. The Hawaiian orange has a fine flavor and the Hawaiian lime has an aroma and flavor far superior to that cultivated in Mexico and Central America. In the uplands of Hawaii and Maui potatoes can be and are raised. Their quality is good. Corn is also raised. In these industries many Portuguese, Norwegians and others have embarked. Both these products find an ample local market. The corn is used largely for feed on the plantations. The corn is ground with the cob and makes an excellent feed for working cattle, horses and mules. In the uplands, where the climate is temperate, as at Waimea, Hawaii, vegetables of all kinds can be raised; excellent cauliflowers, cabbages and every product of the temperate zone can be grown to perfection. Cattle raising in so small a place as the Hawaiian Islands does not present great opportunities except for local consumption. Pigs are profitable to the small farmer. In the Kula district of Maui pigs are fattened upon the corn and potatoes raised in the district. The price of pork, dressed, is 25 cents per pound in Honolulu and about 15 cents per pound in the outside districts. The Chinese, of whom there are some 15,000 resident on the various Islands, are extremely fond of pork, so that there is a large local market, which has to be supplemented by importations from California. Attention has lately been given to fiber plants, for which there are many suitable locations. Ramie grows luxuriantly, but the lack of proper decorticating and cleaning machinery has prevented any advance in this cultivation. Sisal hemp and Sansevieria have been experimented with, but without any distinct influence upon the trade output. The cultivation of pineapples is a very growing industry. In 1895 pines were exported from the Islands to San Francisco to the value of nearly $9,000. This has grown up in the last half dozen years. There is every reason to think that canning pineapples for the Coast and other markets can be made profitable. The guava, which grows wild, can also be put up to profit, for the manufacture of guava jelly. It has never been entered upon on a large scale, but to the thrifty farmer it would add a convenient slice to his income, just as the juice of the maple adds an increase to the farmer of the Eastern States. Well made guava jelly will find a market anywhere. In England it is regarded as a great delicacy, being imported from the West India Islands. Besides the guava there are other fruits which can be put up to commercial profit, notably the poha or Cape gooseberry (Physalis Edulis). This has been successfully made into jams and jelly, which command an extensive local sale and should find their way into larger markets. In point of fact, outside the great industries of sugar, coffee and rice, there is a good field for many minor industries which can be carried on with profit by those who know what work is, and are willing to put their shoulders to the wheel. In the Hawaiian Islands a simple life can be lived, and entering gradually upon the coffee industry, a good competence can be obtained long before such could be realized by the agriculturalist elsewhere. However, it is useless to come to the Islands without the necessary capital to develop the land that can be obtained. Between arriving and the time that the crops begin to give returns there is a period where the living must be close, and cash must be paid out for the necessary improvements. The land is here, the climate is here; it only requires brains, a small capital and energy to realize such comfort and independence as can not be realized in old countries, in one-fourth of the time. CHAPTER III. COFFEE. The most promising of all the Island products, outside of sugar, is coffee. No finer coffee in the world is produced than that of the Hawaiian Islands. It requires care and does not produce a crop until the third year, but it remains till the fifth year to make a proper realization upon the investment. It is evidently necessary to give a very full description of the coffee plant and its method of culture to assure intending immigrants of what is before them. Coffee is a shrub belonging to the family of the Rubiaceae. Botanists divide it into many species, but it can be practically divided into two sections, Arabian coffee and Liberian coffee, or in point of fact, Asiatic and African. In the Hawaiian Islands coffee grows best between 500 and 2,000 feet above the sea level, though there are cases in which it has done well close to the sea. It requires a loose porous soil and does not thrive well in heavy clayey ground which holds much water. Of such heavy land there is very little in the Hawaiian Islands. The soil is generally very porous. It is very evident that coffee will thrive and give good results in varying conditions of soil and degrees of heat. In these Islands it grows and produces from very nearly at the sea level to the elevation of 2,600 feet. The highest elevation of bearing coffee, known here, is twenty-five miles from the town of Hilo and in the celebrated Olaa district. [Illustration: EWA MILL.] [Illustration: VALLEY SCENE, HAWAII.] With such a range it is evident that, in a tropical climate, the cultivation of coffee presents greater opportunities for an investor than other tropical products. For years it was thought that coffee would only grow to advantage in the Kona district of Hawaii. Practical experiment has shown that it can be grown with success in almost any part of the Islands. The opening up of the Olaa portion of the Puna district, by a well macadamized road leading from Hilo to the Volcano, may be regarded as the commencement of the coffee industry on a large scale on the Hawaiian Islands. There are now over fifty plantations where six years ago there was nothing but tangled and dense forest. The Olaa land is Government property and can be acquired under the land law. There are still 10,000 acres not taken up. The location is very desirable as there is direct communication with Hilo by an excellent road and the crop can be readily taken to the shipping point. Indeed it can not be long before a railroad will be built; when this takes place a far larger extent of land will be available for coffee growing in this section of the country. The soil in the Olaa district is deep and wonderfully prolific. Other portions of Puna also present many fertile lands, and coffee plantations in those parts are coming to the front showing excellent results. A considerable number of investors have opened up coffee plantations in them, all of which are doing excellently. These plantations, to the knowledge of the writer are, many of them, carried on out of the savings made by workers in Honolulu, who are thus preparing for themselves a provision for their early middle age. On the Island of Hawaii are the great coffee districts of Olaa, Puna, Kona and Hamakua, in each of which thriving coffee plantations are established, while tens of thousands of acres of the very finest lands are yet undisturbed. Government lands in these districts are being opened up for settlement as fast as circumstances will permit. On the Island of Maui there is a large area of splendid coffee lands. The extensive land of Keanae belonging to the Government will be opened for settlement as soon as the preliminary work of surveying is completed. On the Island of Molokai the industry is making progress and there are several plantations along the leeward valleys. So also on the Island of Oahu there is much good coffee land, which is being experimented upon, and considerable capital invested in the undertaking. As the case now stands for the investor, land can be obtained for coffee growing in:-- ISLAND OF HAWAII. North and South Kona, Hilo, Puna, including Olaa, Hamakua. ISLAND OF MAUI. Keanae, Nahiku, Lahaina, Kaupo. ISLAND OF MOLOKAI. ISLAND OF OAHU. ISLAND OF KAUAI. In addition to the large tracts of Government lands on Hawaii and Maui, there are many fine tracts of first-class coffee lands owned or controlled by private parties. It is the policy of the Government to encourage the settlement of its lands by small farmers. Hence the amount of land, granted to one party or that one party can take up, while amply sufficient to enable one person or family, with honest endeavor, to acquire an independence, is not large enough to offer inducements for the employment of large amounts of capital. That areas of land, for the establishment of large coffee plantations, can be acquired is reasonably certain as large owners are evincing a disposition to sell and lease their lands. There is no agricultural investment that offers better opportunities for the profitable employment of capital, than a well managed coffee estate. CHAPTER IV. CULTIVATION OF THE COFFEE TREE IN THE HAWAIIAN ISLANDS. In order to obtain the best results the coffee tree requires to be properly planted, and during its life time needs frequent and intelligent cultivation. The various operations incidental to the opening and carrying on of a coffee plantation will be taken up in their proper order and described in as plain language as possible, and as briefly as is consistent with a clear explanation of the subject. The very first thing the planter should do after obtaining possession of his land is to plant a nursery, so that he may have, as soon as possible, an abundant supply of strong healthy plants. Many planters have planted their fields with wild stumps, these are young coffee plants that are found under wild growths of coffee trees. The young trees are cut off about six inches above the ground, they are then taken up and the lateral roots trimmed close to the tap root. The thready end of the tap root is cut off and the stump is ready to plant. In some cases the young plants are taken up, from under the wild trees, and planted just as they are. This method can be dismissed at once as the worst possible method of planting the coffee tree. The very best plants are strong healthy nursery plants, that is, plants that have been grown from the best seed in a properly prepared nursery. The next best plants to use are nursery stumps. These are nursery trees that have grown too large to safely transplant. By cutting them down and trimming the roots they can be safely transplanted to the field, where they will grow into good healthy trees. Stumps soon after planting send up several shoots, these, with the exception of the strongest one, are taken off. This latter shoot is to grow and make the coffee trees. MAKING THE NURSERY. The size of the nursery will depend on how large the plantation is to be. For a 75-acre plantation, one acre of ground will more than supply all the plants required. It is always desirable to have a greater number of plants than is needed to just plant the acreage the plantation is to be, for after the fields are planted some of the plants may get injured from dry weather and require replacing with plants from the nursery. Any surplus left, after the trees in the fields are well established, can be sold to some later planter, who will find it to his advantage to purchase good nursery plants for his first planting and thereby save one year of time. It is advisable for all planters to buy plants for their first planting, but for the second year's planting they should have a nursery of their own from which they can select the strongest and most forward plants. The land for the nursery should be selected as close as possible to where the plantation is to be. It should be on a slight slope to insure drainage, and free from rocks and stones. The soil should be ploughed or dug over to the depth of one foot and made as fine as possible. Beds should be thrown up six inches high and three feet wide. The surface of the beds should be made quite smooth and level; the seeds should be planted six inches apart and three quarters of an inch deep. A good way to ensure even and regular planting is to make a frame three feet wide each way. Pegs, three quarters of an inch long and five eighths of an inch diameter, should be fastened to one side of the frame, placing them exactly six inches apart. The frame, thus prepared, is placed, pegs down, on the bed. A slight pressure will sink the pegs into the soil. The frame is now lifted and you have the holes for the seeds all of one depth and equi-distant from each other. The seeds can now be dropped one in each hole. The seeds should be placed flat side down, and covered by brushing over the surface of the bed. If the weather is at all dry it is a good plan to mulch the surface of the bed with dry grass or fern leaves. The soil should be kept moist, and if there is not sufficient rain the beds must be watered. In six or seven weeks the seeds should sprout and show above ground. The mulching should now be moved from over the plants and arranged in the rows. It has been the practice of some planters to plant the seed much closer than six inches apart, but it will be found that plants at six inches apart can be more easily and safely transplanted than from close planted beds. It will be advisable in taking up plants from the beds, to take only every other one, this will give the remaining plants more room to develop and grow more stocky than would be the case if all the plants were taken up from each bed as they were required. CLEARING THE LAND. The next thing for the planter to do is to get his land cleared. This can be done more satisfactorily and cheaply by contract than can be done by days' work. Gangs of Chinese and Japanese undertake the clearing of land and will make a contract to clear the land as per specification. In the Olaa District land costs from $20 to $50 per acre to clear, according to the kind of clearing done. The land is forest land and some planters have the trees cut down and everything burned making the land quite clear, while others just have the vines and ferns cut and the trees felled, leaving everything on the land to rot. This method while costing much less than burning up everything, makes it more expensive to lay out and plant the land. The planter must decide for himself which of the two methods he will pursue. However, it can be said in the case of those who only cut and fell, in a few years everything, trees, vines and ferns rot down and greatly increase the fertility of the soil. The next thing is to lay out the land for the digging of the holes where it is intended to set out the young trees. There is a wide diversity of opinion as to the proper distance apart to plant coffee trees. From 10x12 feet down to 5x6 and all intermediate distances are practiced. It is a significant fact that planters who formerly planted their trees at the wider distances are now setting out trees as close as 6x5. Trees planted 6x6 will probably yield better results per acre than trees planted at a wider or closer distance. Having fixed upon the distance apart the trees are to be planted, the planter proceeds to mark with pegs the places where he wants the holes dug. This is usually done with a line or rope that has pieces of red rag fastened in the strands, at the distance apart at which it is intended to dig the holes. The line is drawn tightly across one end of the clearing and a peg driven into the soil at every place that is marked on the line. The men, holding the two ends of the line, are each provided with a stick the exact length that the rows are to be apart. After one row is pegged, the line is advanced one length of the stick and the operation repeated until the whole clearing is pegged. After the first line is pegged a line should be laid at exactly right angles to the first line so that the rows will be straight both ways. The pegging being completed, the holes should be dug not less than 18 inches wide and 18 inches deep. The top soil should be carefully placed on one side of the hole and the subsoil on the other, the holes should remain open as long as possible and should only be filled in a week or so before planting the trees. The bottoms of the holes should be explored with a light crowbar and, if any rocks or stones are found, they should be removed. In filling the holes the top soil (that has been placed on one side) should be placed in the bottom of the hole and other top soil should be taken from between the rows until the hole is full, the subsoil can now be disposed of by scattering it between the rows. The holes after filling should have the marking pegs replaced in the center of the filling, this will serve as a guide for planting the trees. PLANTING. There is no operation in all the work of establishing a coffee plantation that requires such careful supervision as that of planting out the young trees. If the work is carelessly done and the slender tap root is doubled up or, if it is shortened too much, the tree will never thrive. It may grow fairly well for a time, perhaps until the time for the first crop, then the foliage will turn yellow and the tree show every sign of decay. The effort to produce a crop is too much for the tree and the sooner it is pulled up and replaced by a properly planted tree the better. The closest supervision is necessary in order that the planter may be certain that the tap roots are placed perfectly straight in the ground; and the lateral roots placed in a natural position. In order to effect this, with the least amount of trouble, transplanters have been used. A transplanter that has been used with success is made as follows: two pieces of sheet iron (galvanized) are bent into two half circles, which, when placed together, form a cylinder 3 inches in diameter and seven inches long. A piece of hoop iron is bent to a ring, that will fit over the cylinder, and riveted. The mode of using is as follows: The two halves of the cylinder are pressed into the ground, one on each side of the young coffee tree. They are pressed down until the upper ends are level with the surface of the soil. The hoop iron ring is then pressed over the ends of the two halves of the cylinder, binding them firmly together. The cylinder can now be lifted from the ground bringing with it the young tree with all its roots in the position in which they grew. In this condition the young trees are carried to the field and, the holes being opened, the cylinder, holding the tree, is placed in the ground and the soil packed firmly around it. The hoop iron ring is then removed and the two halves of the cylinder withdrawn. The soil is again compacted around the roots and the tree is planted. There is another transplanter, invented in America, that would probably be better and more economical in working than the one described above. This transplanter consists of a cylinder of thin sheet steel. These are made in America of various sizes to suit different kinds of trees. For a coffee tree a good size would be 7 inches long and 5 inches in diameter. The cylinder has an opening, five-eighths of an inch wide, running the whole length of the cylinder and exactly opposite this opening a handle is riveted. This handle is of half inch round iron, 18 inches long with a cross bar on top. The rod is bent outward in the form of a bow, so that in working, the branches of the young tree may not be injured. The mode of working the transplanter is as follows: the cylinder is placed on the ground with the tree in the center of the cylinder. This can be done by allowing the stem of the young tree to pass through the slot in the cylinder. Then, by means of the cross handle, the cylinder is turned and pressed into the soil until the upper end is level with the surface of the ground. Then, by lifting on the stem of the tree and the handle of the transplanter at the same time, the tree is taken from the ground with its roots undisturbed. Should the end of the tap root project below the end of the cylinder, the thready end should be pinched off with the thumb nail. By placing the lower end of the cylinder on the bottom of a box and inserting a wedge-shaped piece of wood in the slot, the cylinder is sprung open and can be withdrawn, leaving the young tree, with a cylinder of earth around its roots, standing on the bottom of the box. This operation can be repeated until the box is full of the young trees, when it is carried to the field and the trees placed one at each hole. By using a duplicate transplanter a cylinder of earth is removed from the spot where the tree is to be placed, and the tree with its cylinder of earth is placed in the round hole, which it exactly fits, the earth being slightly compacted around the roots. The tree is thus planted with the absolute certainty that the roots are in their natural position. [Illustration: PAUOA VALLEY RICE FIELDS.] [Illustration: PINEAPPLE PLANTATION.] WEEDING. The old adage, "a stitch in time saves nine," will bear its fullest application in the care and weeding of a coffee estate. From the time the land is first cleared, weeding should commence, and it is astonishing how little it will cost if care is taken that no weed be allowed to run to seed. The bulk of Hawaiian coffee lands is situated in the forests where the land is covered with a dense undergrowth of ferns and vines and there are no pernicious weeds to bother. But soon after clearing, the seeds of weeds are dropped by the birds and are carried in on the feet and clothing of the laborers and visitors. We have no weeds that run to seed in less than thirty days, and if the fields are gone over, once a month, and any weed that can be found pulled up and buried, the work of weeding will be reduced to a minimum. But if the weeds, that are bound to spring up, are allowed to run to seed, the work of weeding will be greatly increased and will require the labor of a large gang to keep the fields in order. If taken in time, the labor of one man will keep from 15 to 25 acres quite clean. During the first year after setting out the fields, all that is required is to keep the fields clear of weeds and the replacing, with a healthy tree from the nursery, any tree that from any cause looks sickly and does not come along well. It will be found that in parts of the field some trees, while looking healthy, do not grow as fast as the average of the trees, this is often due to the soil not being of as good a quality. Knolls and side hills are not generally so rich as the hollows and valleys, and the coffee trees, planted in the poorest parts of the field, should be fertilized until they are as vigorous as the trees in the best parts. HANDLING. During the second year the young trees will have begun to make a good growth and will require handling. In order to make clear the description of the operations of handling and pruning, it may be well to describe here the component parts of the coffee tree. The underground portion consists of a tap root and numerous lateral or side roots. The parts above ground consist of: 1st. The stem or trunk. 2d. The primaries or first branches; these grow from the trunk in pairs at intervals of from two to four inches, the two primaries, making a pair, grow one opposite to the other, the pair above radiating out at a different angle and so on to the top of the tree. 3rd. The secondaries; these are the branches that grow in pairs from the primaries. 4th. The tertiaries; these are the third branches that grow in pairs from the secondaries in the same manner as the secondaries grow on the primaries. 5th. The leaves that grow on all the branches. During the whole of the second year, the field should be gone over at least every two months and all the secondaries that make their appearance should be rubbed off; this can be done by a touch of the fingers, if the secondaries are not more than two or three inches long. If allowed to grow longer, the knife must be used, or there is danger of tearing out the eye or bud, which we depend upon for growing new secondaries at the proper time. During the second year, the secondaries will make their appearance only on the lower sets of primaries, the upper sets as they grow being too young to grow secondaries. At the beginning of the third year all the secondaries should be allowed to grow till they attain a length of six inches; then the trees should be carefully gone over and all but five of the secondaries on each primary cut off with a sharp pruning knife. No pairs should be left, and only the strongest and most vigorous should be retained. They should be disposed on alternate sides of the primary and none left in a space of six inches from the stem of the tree. The object of this is to allow the light to penetrate to the center of the tree, for the coffee tree bears fruit in greater profusion on branches that are exposed to the light than on those that are shaded. During this third year the tree will blossom and bear the first or maiden crop. In some cases the tree will blossom in the second year, but it is a wise plan to rub all the blossoms off, as it only weakens the tree to bear a crop at such an early age. It is of the utmost importance that in the first crop, as well as in all future crops, the tree should not be overburdened with a superabundance of growing wood. If left to itself, the lower primaries will grow a mass of secondaries, so much so that no blossom will set on them, and the first crop will come only on the upper primaries, and be only a third or fourth of the crop that would be produced if the trees were properly handled. By handling, as described above, the tree is relieved of all superfluous wood and only such secondaries are left as are needed to bear the fourth year's crop, and the maiden crop will grow on the primaries. It may be well to mention here, that coffee only grows on wood of the second year's growth, and does not grow on the same wood twice. During the third year, the secondaries will come on the upper primaries. When they are well set, they should be reduced in number and in no case should more than five be left to grow. In some cases four or even three will be sufficient. Whatever the number that may be left, it must be understood that these are the branches that will bear the crop for the fourth year. During the third year new secondaries will grow from the places where the former secondaries grew. Sometimes two will grow from one bud, they should all be removed, the trees being gone over two months, but at the last handling before blossoming time, which varies greatly with the elevation above sea level, enough of these new secondaries should be left to make wood for the fifth year's crop. From this time on the coffee planter should be able to point out the wood on which the present and the next year's crop will be borne, and it is this wood and that only, that should be allowed to grow. All other shoots, suckers, etc., should be rubbed off each time the tree is handled, provision being made each year for the wood for the crop two years hence. During the third year, the trees will require topping. As to the height at which a coffee tree should be topped, there is a great diversity of opinion. Some planters advocate topping as low as four and a half feet, others at six or seven feet; as a matter of fact the coffee tree will bear fruit if topped as low as one and one half feet or if not topped at all. The only valid reason for topping as low as four and a half feet is for the convenience of picking the crop. Five and a half or six feet is a good height to top a coffee tree on the rich lands of the Hawaiian Islands. In fact the planters should not be guided by the number of feet, but by the number of primaries he desires the tree to carry. Eighteen to twenty pairs are a reasonable number for a coffee tree to carry in this country, and it will be found that by not counting those primaries that grow on the stem within fifteen inches from the ground, eighteen or twenty pairs of primaries will come on the stem within six feet from the ground. Before topping the tree, it should be allowed to grow somewhat higher that it is intended to top, so that the wood may be hardened and not decay as it sometimes does if topped when the wood is too young. Topping is performed by cutting off the top of the tree at a point an inch above a pair of primaries. Both primaries should also be cut off an inch from the stem. This will leave the top in the form of a cross; a knot will form at this point from which the tree will constantly send up shoots striving to make a new top. These should be torn off every time the tree is handled. We have now arrived at the time when the tree is bearing the first or maiden crop. Through careful handling the tree has been divested of all superfluous shoots, branches, etc., and the crop is maturing on the primaries. If the trees are situated on good rich soil, and the trees are well grown, there should be at least thirteen pairs of primaries bearing crop. At an average of fifty berries to each primary there will be a yield of over one and a quarter pounds of clean coffee to the tree. This yield for the first crop has been much exceeded in this country, but it can only be assured by careful cultivation and handling as described in this paper. We will now take a look at the condition of our three years old trees. They have all been topped and are carrying from thirty-six to forty primaries, of which all except the upper six or eight are carrying four or five secondaries that are well advanced and which will bear the crop for the fourth year. There will also be four or five secondaries, that are one or two months old, which are intended to bear the fifth year's crop. All other growth should be removed as before up to the time of blossoming for the fourth year's crop. This may be estimated as follows: There should be at least twenty-four primaries that have on each of them say, four bearing secondaries. At thirty berries to each secondary, the yield would be close to three pounds of clean coffee to each tree. This again has been exceeded in this country for four year old trees, but it must be borne in mind, that in order to obtain these results, proper cultivation, handling and pruning must be done. Without proper care such results would be impossible, the coffee cannot grow an abundance of wood and coffee at the same time. As soon as the crop of the fourth year is gathered the work of pruning must commence without delay. This consists of cutting off with a sharp knife the secondaries that have borne the crop. They must not be cut so close as to injure the eye or bud. About three-sixteenths of an inch from the stem of the primary will be quite safe, and the secondaries for the fifth year's crop will soon make their appearance. Care should be taken to leave the stem of the tree clear of shoots and foliage for a space of six inches from the stem; the tree will want all the light it can get. The coffee tree can be said to be in full bearing when all the primaries are carrying bearing secondaries. During the life of the coffee tree, the planter must keep a close watch on his trees and restrict their wood-bearing propensities to the wood that is to bear his crops; nothing else should be allowed to grow. If the work is commenced rightly and carried on systematically, the work will not be difficult and no crops will be lost. But on the other hand, if the work is neglected, the trees will become matted and all the lower primaries die off. These, if once lost, will not grow again. The tree under these conditions will only bear a tithe of the crop it would bear with proper attention, and furthermore it is a most difficult matter to bring a neglected tree into proper shape and it can only be done at a loss of one and perhaps two years' time. There are many minor details connected with the care of the coffee tree which would occupy too much space to describe here, and which the coffee planter can easily learn as he carries on the work of coffee planting. Without doubt coffee planting in this country is destined to become a great industry. We have large tracts of the finest coffee lands in the world, only waiting to be cultivated to make prosperous and happy homes. One parting word to the intending coffee planter, take Davie Crockett's motto, "Be sure you're right and then go ahead." ESTIMATE OF COST OF ESTABLISHING AND MAINTAINING A COFFEE PLANTATION OF 75 ACRES, FROM THE FIRST TO THE SEVENTH YEAR. FIRST YEAR. Purchase of 100 acres of Government land at $10.00 per acre $1,000 00 Manager's house and water tank 600 00 Laborers' quarters and water tank 350 00 Clearing 50 acres of land, at $20 per acre 1,000 00 Fencing 300 00 Purchase of 65,000, 1-year old coffee plants at $5.00 per M 325 00 Lining, holing and planting 50 acres 600 00 Manager's salary, 1 year 1,200 00 Labor of 6 Japanese, 1 year at $15 per month 1,080 00 Purchase of tools and starting nursery 500 00 --------- $6,955 00 $6,955 00 SECOND YEAR. Manager's salary $1,200 00 Labor, 6 Japanese 1,080 00 Extra labor lining, holing and planting 25 acres 300 00 Sundries 500 00 --------- $3,080 00 $10,035 00 THIRD YEAR. Manager's salary $1,200 00 Labor, 9 Japanese 1,620 00 Pulping shed and drying house 500 00 Pulper, with engine and boiler 500 00 Extra help for picking, pulping and drying 20,000 lbs. of coffee from 50 acres (at 4 cents per lb.) 800 00 Hulling, polishing and grading 20,000 lbs. of coffee at 1 cent 200 00 Sundries: bags, freight, etc. 250 00 --------- $5,070 00 5,070 00 $15,105 00 CREDIT. By sale of 20,000 lbs. of coffee at 18 cents 3,600 00 --------- $11,505 00 FOURTH YEAR. Manager's salary $1,200 00 Labor, 9 Japanese 1,620 00 Extra labor picking, pulping and drying 50,000 lbs. of coffee from 50 acres (at 4 cents per lb.) 2,000 00 10,000 lbs. from 25 acres (3-year-old trees) 400 00 Hulling, polishing and grading 60,000 lbs. at 1 cent 600 00 Sundries: bags, freight, etc. 400 00 --------- $6,220 00 6,220 00 --------- $17,725 00 CREDIT. By sale of 60,000 lbs. of coffee at 18c 10,800 00 --------- $ 6,925 00 FIFTH YEAR. Manager's salary $1,200 00 Labor, 9 Japanese 1,620 00 Picking, pulping and drying 60,000 lbs. coffee from 50 acres and 25,000 lbs. from 25 acres, at 4 cents 3,400 00 Hulling, polishing and grading 85,000 lbs. at 1 cent per lb. 850 00 Sundries: bags, freight, etc. 500 00 --------- $7,570 00 7,570 00 --------- $14,495 00 CREDIT. By sale of 85,000 lbs. coffee at 18 cents 15,300 00 --------- Balance on hand $ 905 00 SIXTH YEAR. Manager's salary $1,200 00 Labor, 9 Japanese 1,620 00 Picking, pulping and drying 75,000 lbs. of coffee from 50 acres, and 25,000 lbs. from 25 acres, 100,000 lbs. at 4 cents 4,000 00 Hulling, polishing and grading 100,000 lbs. at 1 cent 1,000 00 Sundries: bags, freight, etc. 1,000 00 --------- $8,820 00 $ 8,820 00 CREDIT. By sale of 100,000 lbs. of coffee at 18 cents 18,000 00 --------- Balance on hand $10,085 00 SEVENTH YEAR. Manager's salary $1,200 00 Labor, 12 Japanese 2,160 00 Picking, pulping and drying 125,000 lbs. of coffee at 4 cents 5,500 00 Hulling, polishing and grading 125,000 lbs. at 1 cent 1,250 00 Sundries: bags, freight, etc. 1,200 00 --------- $11,310 00 $11,310 00 CREDIT. By sale of 125,000 lbs. of coffee at 18 cents 22,500 00 --------- Balance to credit of Plantation at end of seventh year $21,275 00 The yields as given in the above estimate are far below what may be attained by thorough cultivation and fertilizing. The coffee tree responds readily to good treatment, but will disappoint its owner if neglected. [Illustration: COFFEE PLANTATION, HAMAKUA.] [Illustration: COFFEE PLANTATION, PUNA.] CHAPTER V. AGRICULTURAL POSSIBILITIES. While the coffee trees are growing and during the time that will elapse before the planter receives returns from his investment, it would be a wise thing for him to plant such things, as will not only provide the greater part of the food for himself and family, but may also yield a moderate return in money. The soil and climate of the Hawaiian Islands will grow almost anything that grows in any other country. All Northern fruits can be grown if one will only go high enough on the mountain slopes of Maui and Hawaii. But the coffee planter must confine himself to such things as will thrive in the vicinity in which his coffee trees are planted, and it is for the information of intending planters that this chapter is written. In the first place, almost all kinds of vegetables will grow in such profusion as will astonish those who have lived only in Northern climes. Green and sweet corn, potatoes, Irish and sweet, cabbages, tomatoes, beans, lettuce, radishes and many other kinds of vegetables, all of the finest quality and in the greatest profusion, can be had every day in the year. Strawberries and raspberries can also be had all the year round. In addition to oranges and limes, which grow to perfection in this country, many fruits peculiar to tropical and semi-tropical climates grow well and flourish in these Islands. Among the more important is the Avocado Pear (Persea Gratissima), commonly called the Alligator Pear. This tree grows well and bears fruit, of splendid quality, in from 3 to 5 years from seed. The fruit is much esteemed by all classes. A small quantity of the fruit is shipped to California; what reaches there in good condition is quickly bought at high prices. It can only be carried safely in cold storage, and this is very expensive freight. A native peach does well, and will bear fruit in two years from seed. The fruit is much smaller than the American peach, which by the way does not do well on elevations below 4000 feet, but very sweet and juicy and makes excellent preserves and pies. Without doubt this peach could in a few years be improved so as to rival peaches of any other country. The Mango (Mangifera Indica) is a tropical fruit tree that grows in the greatest profusion and bears enormous crops of delicious fruit. It comes into bearing in 5 or 6 years from seed and does well from sea level to an elevation of 2000 feet. The fruit is much liked by every one; the green fruit is made into a sauce resembling, but much superior to, apple butter. The Guava (Psidium Guayava) grows wild in all parts of the Islands below 3000 feet. The fruit, of which there is a great abundance, is made into jam and the very finest jelly in the world. In the fruiting season large quantities of the jelly can be made, and without doubt, exported at a profit. The Poha (Physalis edulis) is a quick growing shrub bearing a berry that makes excellent jelly and jam. The shrub grows wild on elevations between 1000 and 4000 feet. A patch of pohas planted in a corner of a garden, will grow and yield a bountiful supply of fruit almost without cultivation. Pineapples are at home on these Islands; a small plot planted with the best varieties of this king of fruits will keep the table supplied the year round. Another valuable fruit indigenous to this country is the Papaia (Carica papaya). This fine fruit can be raised in enormous quantities and is a most fattening food for pigs and chickens. The tree fruits in eight or nine months from the seed, and thence forward for years it yields ripe fruit every month in the year. The fruit is of the size of a small melon and is very rich in sugar. The unripe fruit contains a milky juice that, even when diluted with water, renders any tough meat, that is washed in it, quite tender. A small piece of the unripe fruit placed in the water in which meat or tough chicken is boiled makes it tender and easily digestible. A very valuable food plant, indigenous to these Islands, is the taro (Colocasia esculenta). The variety known as dry land taro will grow on land that is moist enough for the coffee trees. The taro is a grand food plant, the tubers containing more nutriment for a given weight than any other vegetable food. The young tops when cooked are hard to distinguish from spinach. The tubers must be cooked before they can be used for food, in order to dissipate a very acrid principle that exists in both leaves and root. Another important food plant that has been introduced and yields abundantly is the Cassava (Manihot utilissima). This plant furnishes the staple food for the population of Brazil. It is easily propagated by the planting pieces of the woody portions of the stems and branches. The tubers are available in nine or ten months after planting. There are two kinds, the sweet and the bitter; the latter being the more prolific. The sweet kind can be fed to pigs without cooking. The bitter kind contains a poisonous substance which is entirely destroyed by cooking. There is no danger of animals eating the bitter kind in a raw state, for no stock will touch it, while the sweet kind is eagerly eaten in the raw state by pigs, horses, cows, etc. The tubers are prepared for human food by grating them. The juice is then expelled by pressure, and the residue pounded into a coarse meal, which is made into thin cakes. It is an excellent food, and said to be much more digestible than bread and other foods made from wheat. Pigs can be very cheaply raised on the sweet variety of this plant. A field of the plant being ready to gather, a portion is fenced off, and the pigs turned into it. They will continue to feed until every vestige of the tubers is eaten, leaving the ground in a fine condition for replanting. The tubers never spoil in the ground, in fact the soil is the very best storehouse for them. However if left for two or three years the tubers grow very large and tough. Bananas, in great variety, are grown in all parts of the Islands where there is sufficient moisture. Any land that will grow coffee will grow bananas. The yield of fruit from this remarkable plant is something astonishing. It commences to bear fruit in a little over one year from the time of planting. The stem decays after the formation of a bunch of fruit; this will weigh from 50 to 100 pounds and upwards. Numerous suckers spring up from around the decaying stem and bear fruit in their turn. One-half an acre planted with bananas would not only furnish a large family with an abundance of delicious and nutritious fruit, but would also yield a large supply of feed for pigs, chickens and other stock. The tea plant (Camellia Thea) grows well in this country and yields a tea of good quality. It is hardly likely that it will become an article of export from this country, as we cannot compete with the very low prices paid for labor in the great tea countries, India, Ceylon, and China. But it can be grown for home consumption, and there is no reason why every coffee planter should not have a patch of tea growing on his land. An eighth of an acre, planted out in tea plants, would yield more tea than could be consumed by a large family; the work of cultivation and preparation is light and easy and could be done by women and children. The coffee lands are situated in forested tracts in which there is little or no pasturage for animals. Every coffee planter should keep one or more cows to obtain the milk and butter which will furnish a large addition to the food supply for himself and family. In order to do this, it will be necessary to plant such things as will furnish food for the animals. We have several fodder plants that will yield a large quantity of feed and which will only grow in tropical and semi-tropical countries. [Illustration: OCEANIC STEAMSHIP AUSTRALIA.] [Illustration: VOLCANO HOUSE.] First among these is the Teosinte Reana (Euchlacna luxurians). This plant is a native of Guatamala, and grows splendidly in this country; each plant requires sixteen feet of ground for its full development. It is an annual if allowed to run to seed; but its growth can be continued by cutting when four or five feet high, and green feed obtained all the year round. Guinea grass (Panicum Maximum), one of the grandest of fodder plants, has been introduced and finds a congenial home in this country. It is purely a tropical grass, it grows to a height of eight feet forming large bunches which, when cut young, furnish an abundance of sweet and tender feed. In districts when there is sufficient moisture, it can be cut every two months. Caffir corn, Egyptian millet and Sorghum grow well, and should be planted in order to have a change of feed. Pumpkins and squash grow to an enormous size and yield an immense quantity of feed, much relished by cows and pigs. A dry land rice is being tried in the coffee districts of Olaa and Kona, on the Island of Hawaii, and there is every reason to believe that it will be successful. Nearly all the laborers on the coffee plantations use rice as their staple food and it has to be brought from the Island of Oahu to the Islands of Hawaii and Maui. There is no doubt but that the rice used by the labor on the coffee plantations, can be raised on the spot, reducing the cost of living to the laborers, and making them more contented. It will be seen from the foregoing that many things can be grown that will enable the coffee planter to not only reduce the outlay for living expenses for himself and family but will also allow them to enjoy many of the comforts and luxuries of life. While our main industries, sugar, coffee and rice, are being vigorously carried on, new products are not lost sight of. Experiments are in progress that promise to greatly diversify our industries and increase the number of our exports. Several fiber plants are receiving attention, particularly the Sisal Hemp (Agave Sisalana) and Sansevieria or bow string Hemp. The Sisal plant will grow and flourish on lands that are too dry for any other cultivation. Many thousands of the plants have been introduced and at least one plantation is being set out. The bow string Hemp requires a wet, rich land in order to do well. It probably yields the best fiber of all the leaf fiber plants. Ramie (Boehmeria nivea) grows splendidly in this country and after being well established will yield 4 to 6 crops per annum. Whenever a machine is invented that will economically decorticate the Ramie fiber, its cultivation will become an important industry in this country. Ramie will grow and do well wherever the coffee tree will grow, and whenever the machine is available, the coffee planter will have a profitable industry, to go hand in hand with coffee and employ the slack time between the coffee picking seasons. Cocoa (Theobroma Cacao) is the tree that produces the fruit from which chocolate is made. It grows and bears well in moist humid districts, and many of the coffee planters are setting out numbers of the trees. There are many other economic plants that are well suited for culture in this country. The country is entering on a new era, and as the lands become settled and population increases, many small cultures will become possible, which will afford many persons the opportunity of making an easy living in a land of eternal summer. CHAPTER VI. DIGEST OF THE LAND ACT OF 1895. (With reference to unoccupied lands.) The Land Act of 1895, having for its special object the settlement and cultivation of the Government agricultural and pastoral land, vested the control and management of Public Lands in a Board of Three Commissioners, composed of the Minister of the Interior and two persons appointed and removable by the President, one of whom is designated the Agent of Public Lands; but excepting from the control of the Commissioners, town lots, landings, tracts reserved for Public purposes, etc., which remain under the control of the Minister of the Interior. For the purposes of the Act, the Republic of Hawaii is divided into Six Land Districts, as follows: 1st. Hilo and Puna on the Island of Hawaii. 2d. Hamakua and Kohala on the Island of Hawaii. 3rd. Kona and Kau on the Island of Hawaii. 4th. The Islands of Maui, Molokai, Lanai and Kahoolawe. 5th. The Island of Oahu. 6th. The Island of Kauai. The Commissioners are represented by a Sub-Agent in each District. Public Lands for the purposes of this Act are classified as follows: I. Agricultural Lands. First Class: Land suitable for the cultivation of Fruit, Coffee, Sugar or other perennial crops with or without irrigation. Second Class: Land suitable for the cultivation of annual crops only. Third Class: Wet lands such as kalo and rice lands. II. Pastoral Land. First Class: Land not in the description of Agricultural land but capable of carrying livestock the year through. Second Class: Land capable of carrying livestock only part of the year, or otherwise inferior to First Class Pastoral land. III. Pastoral Agricultural Land: Land adapted in part for pasturage and in part for cultivation. IV. Forest Land: Land producing forest trees but unsuitable for cultivation. V. Waste Land. Land not included in the other classes. The Act provides three principal methods for the acquirement of Public Lands, under systems known as I. Homestead Lease. II. Right of Purchase Lease. III. Cash Freehold. GENERAL QUALIFICATION OF APPLICANTS. Applicants for land under systems named above, must be over eighteen years of age, must be citizens by birth or naturalization or have received letters of denization or special rights of citizenship, be under no civil disability for any offense, nor delinquent in the payment of taxes. Special qualifications are named under the respective systems. HOMESTEAD LEASE SYSTEM. The Homestead Lease system permits the acquirement of Public Land by qualified persons without other payments than a fee of two dollars upon application and a fee of five dollars upon issuance of Homestead Lease. The limit of area in the different classes of land which may be acquired under Homestead Lease is: 8 acres first-class agricultural land; 16 acres second-class agricultural land; 1 acre wet (rice or taro) land; 30 acres first-class pastoral land; 60 acres second-class pastoral land; 45 acres pastoral-agricultural land. SPECIAL QUALIFICATIONS OF APPLICANTS FOR HOMESTEAD LEASE. Any person having the general qualifications (as to citizenship, etc.) who is not the owner in his own right of any land in the Hawaiian Islands, other than "wet land" (rice, taro, etc.) and who is not an applicant for other land under the Act may apply under this part of the Act, and such application may cover one lot of wet land in addition to other land, if reasonably near. Husband and wife may not both be applicants. Applications must be made in person at the office of Sub-Agent of the District, accompanied by sworn declaration of qualifications, and a fee of $2. CERTIFICATE OF OCCUPATION. The successful applicant receives a certificate of occupation which entitles him to occupy the described premises and to receive a homestead lease for Nine Hundred and Ninety-Nine Years, if conditions of certificate of occupation have been fulfilled, the conditions being: That the occupier shall, before the end of two years, build a dwelling house and reside on the premises. He shall maintain his home on the premises from and after the end of two years from date of certificate. He shall before the end of six years from date of certificate have in cultivation not less than 10 per cent. of the land, or have in cultivation 5 per cent. of the land and, in good growing condition, not less than ten timber, shade or fruit trees per acre on agricultural land, or if pastoral land, fence the same within six years. He shall pay the taxes assessed upon the premises within sixty days after the same are delinquent. He shall perform any conditions of the certificates for the planting or protection of trees, or prevention or destruction of vegetable pests that may be on the premises. CONDITIONS OF HOMESTEAD LEASE. The Lessee or his successors must maintain his home on the leased premises, must pay the taxes assessed upon the premises, within sixty days after the same are delinquent, and perform any conditions of the lease relating to protection or planting of trees, or destruction and prevention of vegetable pests. Lands held under a certificate of occupation or homestead lease are liable to taxation as estates in fee. In case of the death of an occupier or lessee his interests, notwithstanding any devise or bequest shall vest in his relations, in the order prescribed in the Act, the widow or widower being first in order, then the children, etc. Certificates of occupation or homestead lease, or any interest thereunder, is not assignable by way of mortgage nor is the same subject to attachment, levy or sale on any process issuing from the Courts of the country. Neither the whole nor any portion of the premises may be sub-let. Surrender may be made to the Government by an occupier or lessee having the whole interest if all conditions to date of surrender have been fulfilled, and the person so surrendering is entitled to receive from the Government the value of permanent improvement, whenever the same is received by the Government from a new tenant. RIGHT OF PURCHASE LEASES. Right of Purchase Leases, for the term of twenty-one years, may be issued to qualified applicants, with the privilege to the Lessee of purchasing at the end of three years and upon fulfillment of special conditions. QUALIFICATIONS OF APPLICANTS. Any person who is over eighteen years of age, who is a citizen by birth or naturalization of the Republic of Hawaii or who has received letters of denization of special rights of citizenship, who is under no civil disability for any offense, who is not delinquent in the payment of taxes, and who does not own any agricultural or pastoral land in the Hawaiian Islands, may apply for Right of Purchase Lease, the limit of areas which may be acquired being: 100 acres first-class agricultural land; 200 acres second-class agricultural land; 2 acres wet (rice or taro) land; 600 acres first-class pastoral land; 1200 acres second-class pastoral land; 400 acres mixed agricultural and pastoral land. Any qualified person, owning less than the respective amounts stated in foregoing list, and which is not subject to residence condition, may acquire additional land of the classes already held by him but so that his aggregate holding shall not be in excess of the limit named; or if desiring additional land of another class may acquire the same according to ratio established between the various classes. Husband and wife may not both be applicants for Right of Purchase Leases. Application must be made in person at the office of Sub-Agent of the District, and must be accompanied by a fee equal to six months rent of premises, fee to be credited on account of rent, if application is successful, and to be returned is application is unsuccessful. In case of more than one application for same lot the first application takes precedence. CONDITIONS OF RIGHT OF PURCHASE LEASE. Term: twenty-one years. Rental: Eight per cent. on the appraised value given in lease, payable semi-annually. The Lessee must from the end of the first to the end of the fifth year continuously maintain his home on the leased premises. The Lessee must have in cultivation at the end of three years five per cent. and at the end of five years ten per cent. of his holding, and maintain on agricultural land an average of ten trees to the acre. Pastoral land must be fenced. Interest in Right of Purchase Lease is not assignable without written consent of the Commissioners of Public Lands, but the lease may be surrendered to the Government. In case of forfeiture or surrender of right of purchase lease, reappraisement is made of the land and of permanent improvements thereon, and if the land is again disposed of, the incoming tenant shall pay for such permanent improvements and the amount when so received by the Government shall be paid to the surrendering Lessee. CONDITIONS UNDER WHICH PURCHASE MAY BE MADE. At any time after third year of leasehold term, the Lessee is entitled to a Land Patent giving fee simple title, upon his payment of the appraised value set forth in lease, if he has reduced to cultivation twenty-five per cent. of his leased premises, and has substantially performed all other conditions of his lease. [Illustration: KOHALA RAILROAD.] [Illustration: RICE FIELD, PEARL CITY.] CASH FREEHOLDS. Cash Freehold Lots are sold at auction to the highest qualified bidder, at appraised value as upset price. The qualification of applicants for Cash Freeholds and the areas of land which may be acquired are the same as those under Right of Purchase lease system. APPLICATIONS. Applications must be made to Sub-Agent of District in writing with sworn declaration as to qualifications, and a fee of ten per cent. of appraised value of lot, which fee is forfeited if applicant declines to take the premises at the appraised value, and is credited to him if he becomes the purchaser of the lot. If such applicant, however, is outbid, his fee is returned to him. If two or more applications are made and there is no bid above the upset price, the first application takes precedence. The purchaser at auction sale must pay immediately thereafter one-fourth of purchase price and thereupon receive a "Freehold Agreement." CONDITIONS OF FREEHOLD AGREEMENT. The freeholder shall pay the balance of purchase price in equal installments in one, two and three years, with interest at 6 per cent., but may pay any installment before it is due and stop corresponding interest. Twenty-five per cent. of agricultural land must be cultivated, and pastoral land fenced before the end of third year. Freeholder must maintain his home on the premises, from end of first to end of third year. He may not assign or sub-let without consent of Agent of Public Lands. He must allow Agents of the Government to enter and examine the premises. He must pay all taxes that may be due upon the premises. If all conditions are fulfilled he is entitled at end of three years to Patent giving fee simple title. In case of forfeiture or surrender the land and permanent improvements are reappraised separately, and the value of such improvements when received by Government from new tenant or freeholder, will be paid to surrendering freeholder. SETTLEMENT ASSOCIATIONS. Six or more qualified persons may form a "Settlement Association" and apply for holdings in one block. The provisions for cash freehold apply to the settlement of such blocks, but first auction sale is confined to members of such Settlement Association. Any lot in such block which may be forfeited or surrendered, or which is not taken up by any member of the Settlement Association, within three months, shall be open to any qualified applicants. Disputes, disagreements or misunderstandings, between the parties to certificate of occupation, homestead lease, right of purchase lease, or cash freehold and relating thereto, which can not be amicably settled, shall be submitted to the Circuit Judge in whose jurisdiction the premises are situated and his decision shall be final subject only to appeal to Supreme Court. CASH SALES AND SPECIAL AGREEMENTS. With consent of Executive Council, public lands not under lease may be sold in parcels of not over one thousand acres, at public auction for cash, and upon such sale and payment of full consideration, a land patent will issue. Parcels of land of not over six hundred acres, may with consent of Executive Council, be sold at public auction upon part credit and part cash, and upon such terms and conditions of improvement, residence, etc., as may be imposed. Upon fulfillment of all conditions a Land Patent will issue. GENERAL LEASES. General leases of public lands may be made for a term not exceeding twenty-one years. Such leases are sold at public auction, and require rent in advance quarterly, semi-annually or annually. The conditions of general leases are made at discretion of the Commissioners, and may be made for any class of public lands. CHAPTER VII. MISCELLANEOUS. POPULATION. The population of the Islands according to the census of 1890 was 89,991, or in round numbers 90,000. A census of the population has just been taken, but the results cannot be exactly known for some months. An estimate recently made based upon the knowledge of general increase from various sources gives the population as follows: Hawaiians 35,000 Part Hawaiians 10,000 Chinese 15,000 Japanese 24,000 Portuguese 9,000 American and European 14,000 ------- Total 107,000 Since the census returns began to come in, it is very evident that this estimate will be exceeded by some 2,000, making the total population 109,000. The increase will probably be found among Japanese and Portuguese. The population of Honolulu is 29,920, or practically 30,000. SHIPPING. The vessels flying the Hawaiian flag number 52, aggregating 21,678 tons. They are divided as follows: 23 steamers, aggregating 9,575 tons 5 barks, " 4,198 " 3 ships, " 6,272 " 21 schooners and sloops, aggregating 1,623 " Of these vessels 13 are employed in foreign trade and 39 in trade between the Islands. FINANCES. Mention has been made of the taxes of this country. A few words will be to the point upon the financial condition of the government. The direct taxes yielded, in 1895, $592,691.92. The Customs revenue was $547,149.04 and licenses, &c., produced $600,224.23, in all $1,740,065.19. The current expenditures are kept within the current income. Great public improvements are provided for by loan. This is what every growing country has to do. The public debt of the country on January 1, 1896, was $3,764,335. With a population of 109,000, this gives about $34 per head of the population. The Hawaiian Government finds no difficulty in obtaining means for internal improvements, and a scheme is now on foot to reduce the interest and consolidate the public debt. The exports in 1895 amounted to $8,474,138.15 and the imports to $5,339,785.04. This certainly shows well for a country whose total population is exceeded by dozens of cities. Of the exports $7,975,590.41 were accredited to sugar, $22,823.68 to coffee, $102,599.25 to bananas and $8,783.84 to pineapples. These three latter items are elastic and the showing of 1896 will give a very large increase in their yields. Of the imports $4,121,920.22 came from the Pacific ports of the United States and $394,399.16 from the Atlantic ports; a total of $4,516,319.38, leaving but $1,197,698.16 for every other nation that the country has commercial relations with. In point of fact, taking exports and imports, the business in 1895 done by the Hawaiian Islands with all its commercial relations amounted to $14,188,155.69; of this sum $12,908,508.92 was done with the United States, which amounts to 91 per cent. of the whole business of the Islands. From these figures it can be judged how prosperous a little community that of the Hawaiian Islands is, and further how close are its relations with the Great Republic. What country in the world has 91 per cent. of its commercial relations with its neighbor? The financial condition of Hawaii is on a sound basis. The men in charge of its government are frugal and careful of the public expenditure, the whole tendency of the Republic is to foster industry and thrift. The institutions are liberal and nothing is more desirable for such a country than the immigration of colonists, with capital to develop the industries and determination to work honestly and well. FOR TOURISTS. It was not the intention when planning this pamphlet to speak of the opportunities for tourists visiting the Islands, but a few words are appended. The object of the pamphlet has been to show the agricultural resources and general conditions. The great attraction of the Islands is undoubtedly the Volcano of Kilauea, the greatest and most striking volcano in the world. Though quiescent for a time during part of 1895 and 1896, it has now burst forth with renewed splendor and promises to exceed many of its former efforts. Moreover, from the rising of the lakes of fire, and the floor of the crater generally, it has evidently come to stay. But it is not only this one great natural wonder that is attractive to the tourist. The crater of Haleakala, the largest extinct crater in the world, is almost, in its silent magnificence, equal to the wonder of the boiling and seething Kilauea. Then the delightful climate, the balmy breezes, the brilliant coloring of sky, sea and land, the luxuriant tropical vegetation, and the peculiar "Dolce far niente" life, all lend a charm to which no one who visits the place has ever failed to respond. In fact a visit to the Hawaiian Islands is one of the pleasantest experiences of a life-time. For people suffering from pulmonary troubles the climate is unrivalled and there are now several sanitariums where such patients can be attended to. San Francisco and Victoria are the two points of deportation for the Hawaiian Islands. The Oceanic Steamship Line has vessels sailing twice a month. One steamer sails for Honolulu, stays a few days, and returns to San Francisco. The other steamers touch at Honolulu and go on to the Australian colonies. Round trip tickets can be obtained and also lay over tickets, at the Company's offices on Montgomery street, San Francisco. The Pacific Mail and O. & O. S. S. lines, running from China and Japan to San Francisco, also touch at Honolulu regularly. Arrangements can be made to lay over in Honolulu, visit the Volcano and proceed on the voyage by the next vessel. From Victoria the C. & A. S. S. sail once a month. They give the tourist a chance of seeing the Canadian Pacific Railroad before coming here, but a round trip ticket would have to be for a full month. By the O. S. S. lines less time need be spent on the Islands. The cost of round trip passage is $125. The cost of trip to the Volcano, including all expenses is $50. Hotel expenses in Honolulu from $2 a day, according to accommodation. Particulars on these subjects can always be learned by writing to Wilder S. S. Co., Fort street, Honolulu; or the Inter-Island Steamship Co., Queen street, Honolulu. PRICE LIST OF PROVISIONS ON THE HAWAIIAN ISLANDS. Fresh Hawaiian butter, from 25 to 50c. per lb. Hams, from 16-1/2 to 30c. per lb. Bacon, from 16-1/2 to 20c. per lb. Cheese, from 20 to 35c. per lb. Family pork, from 15 to 18c. per lb. Corned beef, 7c. per lb. Fresh meat, from 6 to 15c. per lb. Loin of Porterhouse steaks, from 6 to 15c. per lb. Tinned fruits per doz., from $1.75 to $2.25. Golden Gate Flour, per 100-lb., $2.50. Lower grades, $2.20. Hawaiian rice, $3.25 to $5.00 per 100 lbs. Hawaiian bananas, per bunch, 25 to 55c. Potatoes, from 1 to 2c. per lb. Eggs per dozen, 25 to 50c. Rolled oats per case, $5.50. Ice, in small quantities, 1-1/2c.; 50 lbs. and over, 1c. per lb. WAGES. The following is an approximation of the wages paid to different classes of labor on the Hawaiian Islands: Engineers on plantations, from $125 to $175 per month, house and firewood furnished. Sugar boilers, $125 to $175 per month, house and firewood furnished. Blacksmiths, plantation, $50 to $100 per month, house and firewood furnished. Carpenters, plantation, $50 to $100 per month, house and firewood furnished. Locomotive drivers, $40 to $75 per month, room and board furnished. Head overseers, or head lunas, $100 to $150. Under overseers, or lunas, $30 to $50 with room and board. Bookkeepers, plantation, $100 to $175, house and firewood furnished. Teamsters, white, $30 to $40 with room and board. Hawaiians, $25 to $30 with room; no board. Field labor, Portuguese and Hawaiian $16 to $18 per month; no board. Field labor, Chinese and Japanese, $12.50 to $15 per month; no board. In Honolulu bricklayers and masons receive from $5 to $6 per day; carpenters, $2.50 to $5; machinists, $3 to $5; painters, $2 to $5, per day of nine hours. DOMESTIC LABOR. The domestic labor in Honolulu and in all parts of the Islands, has for many years been performed by Chinese males, who undoubtedly make excellent house servants. During the last four or five years the Japanese have entered the field; the Japanese women are especially in demand as nurses for children. The following are the prevailing rates of wages: Cooks, Chinese and Japanese, $3 to $6 per week, with board and room. Nurses and house servants, $8 to $12 per month, with board and room. Gardeners or yard men, $8 to $12 per month, with board and room. Sewing women, $1 per day and one meal. Good substantial meals can be obtained at respectable Chinese restaurants and at the Sailors' Home for 25 cents or Board for $4.50 per week. The market for all kinds of labor is overstocked and it would be very unwise for any one to come to these Islands with no capital on the mere chance of obtaining employment. The many steamships arriving at this port bring numbers of people seeking employment who are obliged to return disappointed. [Illustration: NUUANU AVENUE, HONOLULU.] [Illustration: WAIKIKI BEACH.] CHAPTER VIII. HISTORICAL SKETCH. Although the written history of the Hawaiian Islands begins with their discovery by Captain Cook in 1778, yet the aboriginal inhabitants had at that time an oral traditional history which extended back for several centuries. ORIGIN. As to their origin, these people formed but one branch of the Polynesian race, which at a remote period settled all the groups of islands in the central and Eastern Pacific, as far as New Zealand in the South and Easter Island in the East. This is shown by the close physical and moral resemblance between their inhabitants, as well as by the facts that they all speak dialects of the same language, and have the same manners and customs, the same general system of tabus, and similar traditions and religious rites. The evidence of both language and physical traits tends to show that their remote ancestors came from the East Indian Archipelago, and that they were still more distantly related to the pre-Arian races of Hindostan. It is also proved by concurrent traditions of the different groups that there was a general movement of population throughout central Polynesia during the twelfth and thirteenth centuries of the Christian Era, during which the Harvey Islands and afterwards New Zealand were colonized, and many voyages were made between the Hawaiian Islands and the Samoan and Society groups. This intercourse, however, seems to have ceased for four or five hundred years before the arrival of Captain Cook. ARTS AND MANUFACTURES. The ancient Hawaiians were not savages, in the proper sense of the term, but barbarians of a promising type. When we consider that they occupied the most isolated position in the world, and that they were destitute of metals and of beasts of burden, as well as of the cereal grains, cotton, flax and wool, we must admit that they had made a creditable degree of progress towards civilization. Like the other Polynesians, they had not invented the art of making pottery, or the use of the loom for weaving. Their cutting tools were made of stone, sharks' teeth or bamboo. Their axes were made of hard, fine grained lava, chiefly found on the mountain summits. Their principal implement for cultivating the soil was simply a stick of hard wood, either pointed or shaped into a flat blade at the end. With these rude tools they cut and framed the timbers for their houses, which were oblong with long sides and steep roofs, and were thatched with _pili_ grass, ferns or _hala_ leaves. In the building as well as in the management of canoes they were unsurpassed. For containers they used a large gourd (_cucurbita maxima_, which was not found elsewhere in the Pacific), and also cut out circular dishes of wood as truly as if they had been turned in a lathe. For clothing they beat out the inner bark of the paper mulberry and of some other trees, until it resembled thick flexible paper, when it was called _kapa_ or _tapa_. For insignia of rank, they made splendid feather cloaks, and feather helmets, which were worn only by chiefs. For lights they used the oily nuts of the _kukui_ or candle-nut tree. For food they chiefly depended upon the tuberous roots of the _taro_ plant (_Colocasia antiquorum_), but sweet potatoes were cultivated in the dry districts, and yams in Kauai and Niihau. They also cultivated bananas and sugar cane and the _awa_ or _kava_ plant for its narcotic properties. Fishing was carried on with great ingenuity and skill. Extensive fish ponds were built along the coasts, which must have cost immense labor. Their food was cooked then, as now, by steaming it in an _imu_ or underground oven with heated stones. Fire was produced by friction, viz., by rubbing a hard, pointed stick in a groove made in a piece of softer wood, until the little heap of fine powder collected at the end of the groove took fire. There was no circulating medium which served the purpose of money, and all trade was conducted by barter. CIVIL POLITY. The civil polity of the ancient Hawaiians was far more despotic than that of any other Polynesian tribe. The community was divided into three classes, namely: 1. The nobility or _Alii_ (N. Z. _Ariki_), comprising the kings and chiefs of various grades of rank. 2. The priests, _Kahuna_ (N. Z. _Tahunga_), including priests, sorcerers and doctors. 3. The common people, _Makaainana_, or laboring class. There was a wide and impassable gulch between the chiefs and common people. In fact, the distinction between them was primarily of a sacred and religious character. The chief was believed to be descended from the gods, and to be allied to the invisible powers. The contrast in stature and appearance as well as in bearing between the chiefs and common people was very striking. Only a chief had the right to wear the feather cloak and helmet, or the ivory clasp, _Niho Palaoa_; his canoe and his sails were painted red, and on state occasions he was attended by men carrying _kahilis_ or plumed staffs of various colors. When the highest chiefs appeared abroad, all the common people prostrated themselves with their faces upon the ground. It was death for a common man to remain standing at the mention of the king's name in song, or when the king's food, water or clothing was carried past; to put on any article of dress belonging to him, to enter his enclosure without permission, or to cross his shadow or that of his house. If a common man entered the dread presence of the sovereign, he must crawl prone on the ground, _kolokolo_, and leave in the same manner. The head chief of an island was styled the _Moi_, and his dignity was generally hereditary. There were usually at least four independent kinglets in the group, and sometimes the single Island of Hawaii was divided between several independent chiefs. LAND TENURE. As a rule, the chiefs were the only proprietors of the soil. They were supposed to own not only the soil and all that grew upon it, not only the fish of the sea, but also the time and labor of their people. The accepted theory was that all the lands belonged to the king, of whom they were held by the high chiefs in fief; _i. e._, on condition of rendering him tribute and military service. Each of these district chieftains divided up his territory among an inferior order of petty chiefs, who owed to him the same service and obedience that he owed to the king. In this way the land was subdivided again and again, while at the bottom of the scale were the miserable serfs who tilled the soil. These last were simply tenants at will, liable to be dispossessed of their little holdings at any time, or to be stripped of their personal property at the requisition of the chief. WAR. Wars were frequent and cruel. There were numerous wars to settle the succession to the sovereignty of an Island, as well as contests between the head chiefs of the principal Islands. For example, the chiefs of Oahu often contended with those of Maui for the possession of Molokai, and there were frequent wars between the chiefs of Hawaii and those of Maui for the district of Hana. Their weapons consisted of long spears, _pololu_; javelins, _ihe_; daggers, _pahoa_, and clubs made of hard wood. They never used the bow in war, but slings made of cocoanut fiber or human hair were extensively employed. They used no shields, but became wonderfully expert in catching or parrying spears thrown at them. Sometimes they engaged in sea fights, with large fleets of canoes on each side. In general no quarter was given to the vanquished, but there were certain sanctuaries called _puuhonuas_, which afforded an inviolable refuge in time of war. Cannibalism was regarded by them with horror and detestation. RELIGION. The religious system of the ancient Hawaiians was very similar to that of other Polynesians. It consisted in a great measure of nature worship. To their minds all the powers of nature, especially those that are mysterious and terrible, were conceived of as living and spiritual beings. Thus the volcano, the thunder, the whirlwind, the meteor and the shark were feared as being either the embodiment or the work of malevolent spirits (_akuas_). The four great gods, Kane, Kanaloa, Ku and Lono, who were worshiped throughout Polynesia, originally belonged to this class, as is shown by the cosmogony of the New Zealand Maoris. Among these four Kane held the primacy. The souls of great chiefs went to his abode after death. Pele, the dread goddess of volcanoes, and her numerous family, dwelt in the crater of Kilauea, but also caused the eruptions of Mauna Loa and Hualalai. In Hawaii she was feared more than any other deity. One large class of _akuas_ were supposed to be incarnated in certain species of animals, which were feared or believed to have a supernatural character, as the shark. Another class of deities, which included most of the professional gods, consisted of deified spirits of the dead. The _Aumakuas_ were tutelar deities, attached to particular families, who were often deified ancestors. Sickness and disease were generally caused by their displeasure. CEREMONIAL SYSTEM. There were two hereditary orders of priests, endowed with lands, who kept up the elaborate liturgy and ritual of the temples, and also preserved whatever knowledge of astronomy, history, medicine, etc., had been handed down to them. The tabu system covered the entire daily life of the people with a vast network of minute regulations and penalties. Thus, it was tabu for men and women to eat together, or even to have their food cooked in the same oven. Women were forbidden to eat pork, bananas, cocoanuts, or turtle and certain kinds of fish, on pain of death. There were certain tabu days when no canoe could be launched, no fire lighted, and when no sound could be made, on pain of death. Even dogs had to be muzzled and fowls shut up in calabashes for twenty-four hours at a time. The human sacrifice was the crowning act of the ancient worship, offered only on certain solemn occasions, and at the temples (_Heiaus_) of the highest class. Whenever a temple was to be dedicated, a new house to be built for the chief, or a new war canoe to be launched, many of the people fled to the mountains and lay hidden till the danger was past. Besides the regular priesthood, there were many kinds of medicine men, necromancers or mediums, sorcerers and diviners, who preyed upon the superstition and credulity of their countrymen. The belief that all forms of disease were caused by evil spirits, and their fear of being "prayed to death" (_anaana_), kept the people in a state of abject fear. There is too much reason to believe that during several centuries preceding the discovery of the Islands they had been deteriorating in many respects. As the historian Fornander has stated: "It was an era of strife, dynastic ambitions, internal and external wars on each Island, with all their deteriorating consequences of anarchy, depopulation, social and intellectual degradation, loss of liberty, loss of knowledge, loss of arts." DISCOVERY OF THE ISLANDS. It seems to be almost certain that one Juan Gaetano, a Spanish navigator, saw Hawaii in 1555 A. D. A group of islands, the largest of which was called La Mesa, was laid down in the old Spanish charts in the same latitude as the Hawaiian Islands, but 10 degrees too far east. On the eighteenth of January, 1778, Captain Cook, the great navigator, while sailing due north from the Society Islands, discovered the Islands of Oahu and Kauai. The next day he landed at Waimea, Kauai, where he held friendly intercourse with the natives, and afterwards laid in supplies at Niihau. He finally sailed for Alaska, Feb. 2d. The Hawaiians looked upon him as an incarnation of the god Lono, and upon his crew as supernatural beings. Returning from the Arctic the following winter, he anchored in Kealakekua bay, January 17th, 1779. Here he received divine honors and was loaded with munificent presents of the best that the islands could produce. By his rash and arbitrary conduct, however, he involved himself in an affray with the natives, in which he was killed on February 14th, 1779. The spot where he fell is now marked by an appropriate monument. [Illustration: LUNALILO HOME, FOR AGED HAWAIIANS.] [Illustration: KAMEHAMEHA SCHOOL.] EARLY TRADERS. For seven years after the death of Captain Cook no foreign vessel ventured to touch at the Islands. After that time many of the vessels engaged in the fur trade on the northwest coast of America called at the Islands for supplies on their way to Canton or ran down here to spend the winter. Waimea, Kauai, and Kealakekua bay were the two harbors most frequented by them. Fire arms, powder and shot were the articles most in demand among the natives. THE RISE OF KAMEHAMEHA. At the death of Kalaniopuu, _Moi_, of Hawaii, in 1782, a civil war broke out, which rent the Island into three petty sovereignties, which were presently reduced to two. The districts of Kohala and Kona were held by Kamehameha, a nephew of the late king, while the other districts were loyal to his son, Keoua. After a sanguinary war lasting nine years (during which Kamehameha had ravaged West Maui and conquered the district of Hamakua), he became master of the whole of the Island of Hawaii by the assassination of his rival, Keoua, at Kawaihae, in 1791. VISITS OF VANCOUVER. The name of Capt. George Vancouver is still cherished as that of a wise and generous benefactor to these Islands. During his survey of the northwest coast of America in 1792-1794, he made three visits to the Islands. He uniformly refused to sell fire arms or ammunition to the chiefs, but gave them useful plants and seeds, and presented Kamehameha with the first cattle and sheep ever landed in the Islands. On the 25th of February, 1794, Kamehameha and his chiefs voluntarily placed Hawaii under the protection of Great Britain, in token of which the British flag was hoisted on shore at Kealakekua. CONQUEST OF OAHU. After the death of Kahekili, the sovereign of the leeward Islands, in 1794, a civil war broke out between his brother Kaeo and his son Kalanikupule, in which the former was killed. Soon after Kalanikupule treacherously massacred Captains Brown and Gordon, who had assisted him in the late war, and seized their vessels in the harbor of Honolulu. Having put his guns and ammunition on board, he proposed to sail immediately for Hawaii, in company with a fleet of war canoes, to attack Kamehameha. But the English sailors who had been reserved to navigate the two vessels, suddenly rose at midnight, recaptured them, and sailed for Hawaii, where they informed Kamehameha of all that had occurred. Kamehameha saw that his opportunity had now come, and lost no time in mustering all the war canoes and fighting men of Hawaii. After overrunning West Maui and touching at Molokai, he landed in Waialea bay, Oahu, in the latter part of April, 1795. There he spent a few days in organizing his army before marching up the valley of Nuuanu, where Kalanikupule had prepared to make his last stand. The Oahu warriors were soon routed and pursued up the valley. Some of the fugitives were hemmed in and driven over the "_Pali_," or precipice, at the head of Nuuanu, a little north of the present road. This victory made Kamehameha master of all the Islands except Kauai and Niihau. With the exception of a short insurrection in Hawaii, there was peace during the rest of his reign. DECREASE OF POPULATION. The decrease of the population during this period must have been very rapid. Vancouver in 1792, Broughton in 1796, and Trumbull in 1801, were strongly impressed with the misery of the common people and their rapid decrease in numbers. This was partly the result of wars, but was still more due to the diseases and vices introduced by foreigners. In the summer of 1804 a pestilence, supposed to have been the cholera, carried off half of the population of Oahu. Botany Bay convicts had introduced the art of distilling liquor before the year 1800, and drunkenness had become very prevalent. THE SANDAL-WOOD TRADE. During the first quarter of the present century the sandal-wood trade was at its height. This wood was in great request at Canton, where it was sold for incense and the manufacture of fancy articles. It was purchased by the picul of 133-1/2 pounds, the price varying from eight to ten dollars for the picul. This wood, while it lasted, was a mine of wealth for the chiefs, by means of which they were enabled to buy fire arms, liquor, boats and schooners, as well as silks and other Chinese goods, for which they paid exorbitant prices. THE CESSION OF KAUAI. In March, 1810, Kaumualii, the last King of Kauai, visited Honolulu in the ship Albatross, Capt. Nathan Winship, in order to have an interview with Kamehameha. It was then arranged between the two chiefs that Kaumualii should continue to hold his Island in fief of Kamehameha during his life-time, on condition of paying tribute. RUSSIAN AGGRESSIONS. During the year 1815 a Dr. Scheffer was sent to the Islands by Baranoff, the Russian Governor of Alaska. He built a fort at Waimea, for Kaumualii, on which the Russian colors were displayed, and urged him to place himself under the protection of Russia. On hearing of this, Kamehameha sent a large force to Honolulu, where a substantial fort was built during the year 1816. He also sent orders to Kaumualii to expel Dr. Scheffer, which was done. DEATH OF KAMEHAMEHA. Kamehameha I. died on May 8th, 1819, at Kailua, Hawaii. His work was done. He had consolidated the group under a strong government, put an end to feudal anarchy and petty wars, and thus prepared the way for civilization and Christianity. ABOLITION OF IDOLATRY. In accordance with his will, his eldest son, Liholiho, was installed as king, with the title of Kamehameha II., and Kaahumanu, his favorite queen, as premier, to exercise equal powers with the young prince, whose dissolute and reckless character is well known. Their first important act was the abolition of the tabu system, which took place at a great feast held at Kailua in October, 1819, at which men and women ate together in public for the first time. This was followed by the general burning of idols and temples throughout the group. Kekuaokalani, a cousin of Liholiho, put himself at the head of the adherents of the ancient faith, but was defeated and slain in the battle of Kuamoo, fought about December 20th, 1819. THE ARRIVAL OF THE AMERICAN MISSIONARIES. The pioneer company of American missionaries to these Islands arrived at Kailua, April 4th, 1820. They soon reduced the language to writing and commenced printing the first book in January, 1822. They found in the Hawaiians an amiable and highly receptive race, eager for knowledge and easily influenced for good or evil. The principal opposition to reform was made by foreigners. THE WHALING FLEET. The first whale ship called at Honolulu in 1820, and was soon followed by many others. Their number soon increased to 100 every year, and the furnishing of supplies for them became the chief resource of the Islands, as the sandal-wood became exhausted. DEATH OF LIHOLIHO. The young king, accompanied by his wife and six chiefs, embarked for England, November 27, 1823, on an English whale ship. On their arrival in London they received the utmost hospitality and courtesy, but in a few weeks the whole party was attacked by the measles, of which the king and queen both died. REBELLION ON KAUAI. Meanwhile, on the death of Kaumualii, a rebellion broke out in Kauai, led by his son, Humehume. A desperate assault was made on the fort at Waimea, which was repulsed with loss. Over 1,000 warriors were sent down from Oahu and Maui, and a battle was fought near Hanapepe, August 18th, 1824, in which the rebels were routed. VISIT OF LORD BYRON. The frigate "Blonde," commanded by Lord Byron, cousin of the poet of that name, was commissioned to convey the remains of the late king and queen, together with their retinue, back to their native land. It arrived at Honolulu, May 6th, 1825, when the royal remains were deposited in a mausoleum with impressive funeral ceremonies. Kauikeaouli, the younger brother of Liholiho, was proclaimed king with the title of Kamehameha III., and Kaahumanu as regent during his minority. Her administration was signalized by a series of outrages at Lahaina and Honolulu, committed by a depraved class of foreigners who resented certain regulations made to restrict public prostitution. Com. Jones visited the Islands in the "Peacock" in 1826, and concluded the first treaty between the Hawaiian Islands and the United States. The next year the first written laws were published against murder, theft, adultery and gambling. THE ROMAN CATHOLIC MISSION. The first Roman Catholic missionaries arrived at Honolulu, July 7th, 1827, on the ship "Comet," from Bordeaux, and soon gathered a congregation. They were members of the so-called "Picpusian Order," or "Congregation of the Sacred Hearts of Jesus and Mary." Unfortunately, misunderstandings arose, and from a mistaken belief that they were fomenting discord and sedition, the chiefs caused them to be deported to San Pedro, California, in January, 1832. ACCESSION OF KAMEHAMEHA III. Kaahumanu died June 5th, 1832, and was succeeded by Kinau, half-sister of the king. The king's minority was declared to be at an end in March, 1833. A tract of land was leased to Ladd & Co. in 1835, and about the same time a silk plantation was commenced by Peck & Titcomb. Cotton was raised and manufactured on a small scale at Kailua, Hawaii. PERSECUTIONS. During the next few years the chiefs persisted in a harsh and unjustifiable policy, which imperiled the independence of the country. On the return of the two banished priests from California, in April, 1837, they were ordered to return in the same vessel in which they had come, and were obliged to go on board of it. Meanwhile the British sloop of war "Sulphur," Captain Belcher, and the French frigate "Venus," Captain Du Petit Thouars, arrived and interposed in behalf of the priests. As a compromise, they were landed again on condition that they should leave by the first favorable opportunity. Again on the 3d of November, another priest, Rev. L. Maigret, and a lay brother arrived from Valparaiso, but were not allowed to land. Finally Revs. Maigret and Bachelot left in a schooner for Bonabe, Micronesia. From 1835 to 1839 the persecution of native converts was resumed, but was at last put an end to by the declaration of rights promulgated June 4th, 1839, and the king's edict of toleration, issued June 17th. VISIT OF THE "ARTEMISE." In consequence of these proceedings the French frigate "Artemise," Captain Laplace, was ordered to Honolulu, where it arrived July 9th, 1839. Captain Laplace immediately sent the Government a peremptory letter demanding that full religious liberty be proclaimed, and that the sum of $20,000 be brought on board by noon of the 12th, or hostilities would commence. The required treaty was signed and the money promptly paid, and on the 16th, a commercial convention was also signed. FIRST CONSTITUTION. The declaration of rights, mentioned above, which guaranteed religious liberty, produced a feeling of security unknown before, and formed the first step towards establishing individual property in land. The first constitution was proclaimed October 8th, 1840. It constituted a Legislature, consisting of a House of Hereditary Nobles, and Representatives to be chosen by the people, who voted as a separate house. It also defined the duties of the Governors and provided for a Supreme Court. THE FIRST EMBASSY. During the next two years the French and English consuls seemed to vie with each other in the manufacture of petty grievances. Aware of the dangers impending over it, the Hawaiian Government sent an embassy to the United States, Great Britain and France, in July, 1842, which consisted of Messrs. Haalilio, William Richards and Sir George Simpson, one of the governors of the Hudson Bay Company. VISIT OF CAPTAIN MALLET. On the 24th of August, 1842, the French corvette "Embuscade," Captain Mallet, arrived at Honolulu, having been sent to investigate complaints of the violation of the Laplace Convention, chiefly relating to local school matters. Having received an able and courteous reply to his demands, he informed the king that Admiral Du Petit Thouars might be expected the next spring to settle these matters. THE CESSION TO LORD PAULET. The dispatch of the embassy to Europe and the visit of Captain Mallet both served to bring to a head the designs of Mr. Charlton, the British consul. He suddenly left for London, leaving Alexander Simpson as acting consul, in order to defeat the objects of the embassy. In consequence of their representations, H. B. M. frigate "Carysford," commanded by George Paulet, was ordered to Honolulu, arriving there February 10, 1843. On the arrival of the king from Lahaina, Lord Paulet sent him six demands, threatening war if they were not acceded to by 4 p. m. of the next day. These demands chiefly related to a fraudulent land claim of Charlton's, and to decisions of the courts in certain civil suits between foreigners. Before the hour set for hostilities had arrived, the king acceded to the demands under protest, and appealed to the British Government for damages. But a fresh series of demands having been made, and claims for damages having been trumped up amounting to $80,000, the king decided, by Dr. Judd's advice, to forestall the intended seizure of the Islands by a provisional cession, pending an appeal to the justice of the home government. The act of cession was carried into effect February 25th, 1843. The British flag took the place of the Hawaiian for five months, and a body of native troops was organized and drilled by British officers. The country was meanwhile governed by a mixed commission consisting of Lord Paulet, Lieutenant Frere, a Mr. Mackay and Dr. Judd. [Illustration: OAHU COLLEGE.] [Illustration: PAUAHI HALL, OAHU COLLEGE.] THE RESTORATION. On being informed of these events, Admiral Thomas, Commander-in-Chief of H. B. M.'s naval forces in the Pacific ocean, immediately sailed from Valparaiso for the Islands, arriving at Honolulu July 25th, 1843. He immediately issued a proclamation, declaring in the name of his government that he did not accept of the provisional cession of the Hawaiian Islands, and on the 31st restored the national flag with impressive ceremonies. His course was fully approved of by the home government, and certainly tended to exalt the reputation of his country for justice and magnanimity in dealing with inferior races. THE RECOGNITION OF HAWAIIAN INDEPENDENCE. Meanwhile the Hawaiian embassadors, who had been joined by Mr. Marshall, the king's envoy, had done effective work in London and Paris. At their request the matters in dispute had been referred to the law advisers of the crown, who decided in favor of the Hawaiian Government on every point except the Charlton land claim. At length, on the 28th of November, 1843, the two governments of France and England issued a joint declaration in which they recognized the independence of the Islands, and reciprocally engaged "never to take possession, either directly or under the title of a protectorate, or under any other form, of any part of the territory of which they are composed." ORGANIZATION OF THE GOVERNMENT. Both the king and his advisers saw that in order to maintain a permanent government it was necessary to combine both the native and foreign elements together in one common organization, and to make the king the sovereign not merely of one race or class, but of all. During the next few years the executive departments of the Government and the judiciary were organized by a group of men of remarkably high character and ability. LAND TITLES. During the period of 1846-1855 the ancient tenure of land was abolished, and the foundation laid of individual property in land. In the first place, the king as feudal suzerain divided the lands of the kingdom between himself and each one of the chiefs, his feudatories, this partition being recorded in a book called the _Mahele_ Book, or Book of Division. After this first partition was closed, out of four million acres there remained in the king's hands about two and a half millions. The king then redivided the lands which had been surrendered to him, setting apart about a million and a half acres for the Government, and reserving for himself as his private domain, about a million acres, including the best of the lands. The common people were granted fee simple titles for their house lots and the lands which they actually cultivated for themselves, called _Kuleanas_ or homesteads. THE "REPRISALS" OF 1849. From 1843 till 1848 the most amicable relations continued to exist between France and the Hawaiian Government. But this state of things was then reversed by M. Dillon, the new French consul, who endeavored to reopen all old disputes and to create new grievances in every possible way. His principal grounds of complaint were the high duty on brandy and the alleged partiality shown to the English language. On the 12th of August, 1849, the French frigate "Poursuivante," Admiral De Tromelin, arrived at Honolulu, and was joined the next day by the corvette "Gassendi." On the 22d the admiral sent to the king ten demands, drawn up by M. Dillon, allowing the Hawaiian Government three days in which to comply with them. As these demands were firmly but courteously refused, an armed force was landed on the 25th, which took possession of the deserted fort, the custom house and other buildings, and the harbor was blockaded for ten days. The fort was dismantled and the king's private yacht confiscated by way of "reprisal," after which the "Poursuivante" sailed for San Francisco, taking M. Dillon as a passenger. THE SECOND EMBASSY TO FRANCE. The king immediately sent Dr. Judd as special commissioner to France, accompanied by the two nephews of the king, Alexander, the heir-apparent, and Lot Kamehameha. But on arriving in Paris they found that M. Dillon had preceded them, and still retained the confidence of the Minister of Foreign Affairs. The embassy, however, agreed with Lord Palmerston upon the basis of a new treaty with Great Britain. THE U. S. PROTECTORATE. The French corvette "Serieuse" arrived at Honolulu, December 13, 1850, bringing M. Perrin, Commissioner of France, and remained in port three months. To the surprise of all, he presented again the identical ten demands of his predecessor, and resumed his policy of petty annoyance and interference with internal affairs of the kingdom. At length his attitude became so menacing that the king and privy council passed a proclamation placing the Islands provisionally under the protectorate of the United States. This action was ratified by the next Legislature. Although it was finally declined by the United States, it had the desired effect, and the obnoxious demands were dropped. THE CONSTITUTION OF 1852. Was a very liberal one for the times, and has formed the basis of all succeeding constitutions. The nobles were to be appointed by the kings for life. The representatives, who were to be not less than twenty-four in number, were to be elected by universal suffrage. INDUSTRIAL PROGRESS. Between the years 1850 and 1860 a large part of the government land was sold to the common people in small tracts at nominal prices. The rapid settlement of California opened a new market for the productions of the Islands, and gave a great stimulus to agriculture. For a time large profits were made by raising potatoes for the California market. Wheat was cultivated in the Makawao district, and a steam flouring mill was erected in Honolulu in 1854. The next year 463 barrels of Hawaiian flour were exported. A coffee plantation was started at Hanalei, Kauai, in 1842, and promised well, but was attacked by blight after the severe drought of 1851-2. The export of coffee rose to 208,000 pounds in 1850, but then fell off. The export of sugar only reached 500 tons in 1853. The sugar mills were generally worked by oxen or mules, and the molasses drained in the old fashioned way. THE UNFINISHED ANNEXATION TREATY. The year 1853 was rendered memorable by a terrible epidemic of small-pox, which carried off several thousand people on the Island of Oahu. During that and the following year there was an active agitation in Honolulu in favor of annexation to the United States. The king favored it as a refuge from impending dangers. The missionaries generally opposed it, fearing that its effects would be injurious to the native race. The negotiations were carried on between Mr. Gregg, the American Minister, and Mr. Wyllie, the Minister of Foreign Affairs, and a draft of the treaty was completed in June, 1854. The representatives of France and Great Britain remonstrated with the king against it, while the heir-apparent was also opposed to it. The negotiation was still pending when the king suddenly died on the 15th of December, 1854. His adopted son and heir, Alexander Liholiho, was immediately proclaimed king, under the title of Kamehameha IV. THE REIGN OF KAMEHAMEHA IV. Was uneventful. He was married to Emma Rooke, a chiefess partly of English descent, who both by her character and her talents was worthy of the position. By their personal exertions the king and queen succeeded in raising the funds with which to found the "Queen's Hospital" at Honolulu. Their little son, the "Prince of Hawaii," died in 1862, at four years of age, and with him expired the hope of the Kamehameha dynasty. During the same year Bishop Staley, accompanied by a staff of clergymen, arrived at Honolulu and commenced the Anglican Mission. During the following year the king was rapidly failing in health, and on the 30th of November, 1863, he died, at the early age of twenty-nine, and was succeeded by his elder brother, Prince Lot Kamehameha. The development of the country during his reign was nearly at a stand-still. The cultivation of wheat as well as that of coffee was given up, but the culture of rice was commenced in 1860, and proved to be a great success. THE REIGN OF KAMEHAMEHA V. The reign of Kamehameha V. was memorable for the change of the constitution which he made on his own authority, soon after coming to the throne. The right of suffrage was made to depend on a small property qualification and on ability to read and write. The Nobles and representatives were henceforth to sit and vote in one chamber. During his reign the Board of Education was constituted, the Bureau of Immigration formed, and the Act passed in 1865 to segregate the lepers. A treaty of reciprocity with the United States was negotiated, but failed of ratification by the Senate. A destructive eruption from Mauna Loa took place in 1868, in the District of Kau. The almost total destruction of the whaling fleet in the Arctic Sea in 1871 was a serious blow to the prosperity of the Islands. The King died suddenly December 11th, 1872, and with him ended the line of the Kamehamehas. THE REIGN OF LUNALILO. As Kamehameha V. died without appointing any successor, the choice devolved upon the Legislature, which met on the 8th of January, 1873, and elected William Lunalilo, cousin of the late king, by a large majority, amid general rejoicing. During that year, the proposal to cede or lease Pearl Harbor to the United States in consideration of a treaty of commercial reciprocity gave rise to an extensive agitation, which intensified the suspicion and race prejudice that already existed. The execution of the law for the segregation of lepers helped to widen the breach, and the effects were seen in the mutiny of the household troops in September, 1873, which had the sympathy of the populace. The King's health was already failing, and on the 3d of February, 1874, he died of pulmonary consumption. By his will he left the bulk of his real estate to found a home for aged and indigent Hawaiians. ACCESSION OF KALAKAUA. Again the Legislature was called together to elect his successor on the 12th of February, 1874. The two rival candidates were the Queen-Dowager Emma and David Kalakaua, the latter of whom was elected by thirty-nine votes to six. A large mob, composed of Queen Emma's partisans, surrounded the court house during the election, after which they broke into the building and assaulted the members of the Legislature. At the request of the Cabinet, a body of marines was landed from the U. S. ships "Tuscarora" and "Portsmouth," and another from H. B. M.'s ship "Tenedos," which dispersed the rioters and guarded the public buildings for a week. Kalakaua was sworn in at noon the next day, and duly proclaimed King. THE RECIPROCITY TREATY. During the next year negotiations were opened with the United States for a treaty of commercial reciprocity, which was ratified in June, 1875, and finally went into operation in September, 1876, in spite of bitter opposition in both countries. The development of the resources of the Islands, which has resulted from this treaty, has surpassed all expectation. In connection with it there has also been a large increase of the foreign elements in the population. THE KING'S TOUR AROUND THE WORLD. On the 20th of January, 1881, King Kalakaua set out on a tour around the world, accompanied by the late Col. C. H. Judd, and Mr. W. N. Armstrong. He was received with royal honors in Japan, and afterwards visited China, Siam, Johore and British India. After visiting the Khedive of Egypt, the party made the tour of Europe, and returned home by way of the United States, arriving in Honolulu Oct. 29, 1881. REACTIONARY POLICY OF KALAKAUA. Unlike his predecessors, Kalakaua seemed to regard himself as merely a king of the native Hawaiians, and foreign residents as alien invaders. It also seemed to be his chief aim to change the system of government into a personal despotism, in which he should have unchecked control of the Government Treasury. Thus he took it upon himself in July, 1878, and again in August, 1880, to dismiss a Ministry, without assigning any reason, immediately after it had been triumphantly sustained by a vote of the Legislature. On the latter occasion, his appointment of Celso Caesar Moreno as premier called forth the protest of the representatives of three great Powers, and such an uprising of the people that he had to give way. Adroit politicians were not wanting to flatter his vanity, defend his follies, and show him how to violate the spirit and intent of the Constitution, while keeping within the letter of the law. The Legislatures were packed with subservient office-holders, while every artifice was used to debauch the native electorate and to foment race prejudice. The national debt grew up from $389,000 in 1880 to $1,936,000 in 1887. At the same time, under the existing law, no foreigner could be naturalized without the King's approval. [Illustration: MASONIC TEMPLE.] [Illustration: KAMEHAMEHA MUSEUM.] THE REVOLUTION OF 1887. After the legislative session of 1886, the King was virtually his own prime minister, and went from one folly to another, until his acceptance of two bribes, one of $75,000 and another of $80,000 in connection with the assignment of an opium license, precipitated the revolution of 1887. Overawed by the unanimity of the movement, and deserted by his followers, the King yielded without a struggle. The Constitution which he was pleased to sign on the 7th of July, 1887, was a revision of that of 1864, intended to put an end to mere personal government, and to make the executive responsible to the representatives of the people. Office-holders were made ineligible to seats in the Legislature. The Ministers were henceforth to be removable only upon a vote of want of confidence passed by a majority of all the elective members of the Legislature. The Nobles, instead of being appointed by the King, were to be elected for terms of six years, by electors who should be possessed of taxable property worth $3,000, or in receipt of an annual income of $600. THE INSURRECTION OF 1889. The opposition of the Court and of other adherents of the old regime, to the reforms of 1887, led to an insurrection headed by R. W. Wilcox, on the 30th of July, 1889 which was promptly put down, but not without bloodshed. Seven of the rioters were killed and a large number wounded. There can be little doubt that the late King and his sister were accessory to this ill-advised outbreak. ACCESSION OF LILIUOKALANI. In order to recruit his health, the King visited California in November, 1890. In spite of the best medical attendance, he continued to fail, and breathed his last on the 20th of January, 1891, in San Francisco. His remains were brought to Honolulu in the U. S. S. "Charleston," arriving there January 29th, 1891. On the same day, his sister took the oath to maintain the Constitution, and was proclaimed Queen, under the title of Liliuokalani. THE REVOLUTION OF 1893. The ex-Queen in a published statement has since declared that she signed the Constitution unwillingly. The history of her short reign shows that it was her unaltered purpose to restore autocratic government. In short, she was determined to govern as well as to reign. The decision of the Supreme Court that the term of the last Cabinet expired with the King, gave her an opportunity (which she improved), to dictate terms in advance to the incoming Cabinet, and to secure control of all appointments. The legislative session of 1892 was protracted to eight months chiefly by her determination to retain her control of the Executive, as well as to carry through the opium and lottery bills. Meanwhile she had caused a Constitution to be drawn up, which would practically, have transformed the government from a limited to an absolute monarchy, besides disfranchising a class of citizens who paid two-thirds of the taxes. This Constitution she undertook to spring upon the country by a _coup d'etat_, on the day of the prorogation of the Legislature, January 14th, 1893. Fortunately, at the critical moment, when her preparations were complete, her Ministers shrank from sharing the responsibility of such a revolutionary act, and induced her to postpone it. In such an undertaking to hesitate is fatal. Again there was a general uprising of the conservative part of the community similar to that of 1887. But this time public opinion condemned all half way measures, and declared the monarchy to be forfeited by its own act. The Reform leaders reorganized their forces, and formed a Provisional Government, which was proclaimed January 17th, 1893 from the Government Building. The U. S. S. "Boston," which had unexpectedly arrived from Hilo on the day of the prorogation, landed a force on the 16th, to protect the lives and property of American citizens, in case of disorder or incendiarism. The Queen's ministers availed themselves of the presence of these troops on shore as an excuse for their inaction, and persuaded the Queen to resign under protest, and to appeal to the government of the United States. A treaty of annexation was soon after negotiated with the United States during President Harrison's administration, which was withdrawn by President Cleveland immediately after his accession. The failure of his attempt to restore the monarchy by diplomacy is well known. THE REPUBLIC OF HAWAII. During the next year a convention was elected, which sat in Honolulu during the month of June, 1894, and framed a new Constitution for the country, and the Republic of Hawaii was formally proclaimed July 4, 1894. Another royalist conspiracy was formed during the fall of that year, which resulted in the insurrection of January 6th, 1895, which was promptly crushed by the patriotic citizens of the Republic. A dangerous epidemic of Asiatic cholera in the following September, was stamped out by the united efforts of the public spirited citizens of Honolulu. For four years, in spite of hostile influences from without and enemies at home, the Republic has maintained peace and order, administered justice, carried on extensive internal improvements, advanced education, and kept the financial credit of the nation above par in the markets of the world. OFFICIAL DIRECTORY, REPUBLIC OF HAWAII. EXECUTIVE COUNCIL. Sanford B. Dole, President of the Republic of Hawaii. Henry E. Cooper, Minister of Foreign Affairs. James A. King, Minister of the Interior. Samuel M. Damon, Minister of Finance. William O. Smith, Attorney-General. COUNCIL OF STATE. William C. Wilder, Cecil Brown, P. C. Jones, J. A. Kennedy, C. Bolte, George W. Smith, John Phillips, D. L. Naone, A. G. M. Robertson, E. C. Winston, Mark P. Robinson, John Ena, Samuel M. Ka-ne, John Nott, J. P. Mendonca. SUPREME COURT. Hon. A. F. Judd, Chief Justice. Hon. W. F. Frear, First Associate Justice. Hon. W. Austin Whiting, Second Associate Justice. Henry Smith, Chief Clerk. Geo. Lucas, Deputy Clerk. James Thompson, Second Deputy Clerk. J. Walter Jones, Stenographer. CIRCUIT JUDGES. First Circuit--Alfred W. Carter, Antonio Perry, Oahu. Second Circuit--J. W. Kalua. Third and Fourth Circuits--S. L. Austin. Fifth Circuit--J. Hardy. Offices and Court-room in Court House, King street. Sitting in Honolulu: First Monday in February, May, August and November. DEPARTMENT OF FOREIGN AFFAIRS. Office in Executive Building, King street. Henry E. Cooper, Minister Foreign Affairs. George C. Potter, Secretary. Alexander St. M. Mackintosh, Clerk. Miss Kate Kelley, Stenographer. B. L. Marx, Clerk Executive Council. James W. Girvin, Secretary Chinese Bureau. DEPARTMENT OF THE INTERIOR. Office in Executive Building, King street. James A. King, Minister of the Interior. Chief Clerk, John A. Hassinger. Assistant Clerks, James H. Boyd, H. C. Meyers, Stephen Mahaulu, George C. Ross, Edward S. Boyd. CHIEFS OF BUREAUS, INTERIOR DEPARTMENT. Surveyor-General, W. D. Alexander. Superintendent Public Works, W. E. Rowell. Superintendent Water Works, Andrew Brown. Inspector Electric Lights, John Cassidy. Registrar of Conveyances, T. G. Thrum. Road Supervisor, Honolulu, W. H. Cummings. Insane Asylum, Dr. Geo. H. Herbert. BOARD OF FIRE COMMISSIONERS. Andrew Brown, Charles Crozier and J. H. Fisher. James H. Hunt, Chief Engineer, H. F. D. William R. Sims, Secretary. BUREAU OF AGRICULTURE AND FORESTRY. President, the Minister of the Interior. Allan Herbert, Thomas King, Wray Taylor, E. W. Jordan. Joseph Marsden, Commissioner and Secretary. DEPARTMENT OF FINANCE. Office in Executive Building, King street. Minister of Finance, Samuel M. Damon. Auditor-General, H. Laws. Registrar of Accounts, W. G. Ashley. Clerk of Finance Office, E. R. Stackable. Collector-General of Customs, James B. Castle. Tax Assessor, Oahu, Jonathan Shaw. Postmaster-General, J. M. Oat. CUSTOMS BUREAU. Office in Custom House, Esplanade, Fort street. Collector-General, James B. Castle. Deputy Collector, Frank B. McStocker. Harbor Master, Captain A. Fuller. Port Surveyor, George C. Stratemeyer. Storekeeper, ......... DEPARTMENT OF ATTORNEY-GENERAL. Office in Executive Building, King street. Attorney-General, William O. Smith. Deputy Attorney-General, E. P. Dole. Clerk, J. M. Kea. Marshal, A. M. Brown. Deputy Marshal, H. R. Hitchcock. Jailor Oahu Prison, J. A. Low. Prison Physician, C. B. Cooper, M. D. DEPARTMENT OF PUBLIC INSTRUCTION. Office in Judiciary Building. Henry E. Cooper, Minister of Public Instruction. Commissioners, Professor William Dewitt Alexander, Mrs. Emma Louisa Dillingham, Mr. William A. Bowen, Mrs. Alice Clark Jordan, Mr. H. M. von Holt. H. S. Townsend, Inspector-General of Schools. J. F. Scott, Deputy Inspector-General of Schools. C. T. Rodgers, Secretary of Department. BOARD OF IMMIGRATION. Office in Judiciary Building. President, James A. King. Members of Board of Immigration, J. B. Atherton, Joseph Marsden, D. B. Smith, James G. Spencer, J. Carden. Secretary, Wray Taylor. BOARD OF HEALTH. Office in Judiciary Building. President, William O. Smith. Secretary, Charles Wilcox. Members, D. Keliipio, C. A. Brown, N. B. Emerson, M. D.; F. R. Day, M. D.; C. B. Wood, M. D., and T. F. Lansing. Port Physician, Dr. Francis Day. Dispensary, Dr. H. W. Howard. Leper Settlement, Dr. R. K. Oliver. POLICE COURT. Police Station Building, Merchant street. George H. de la Vergne, Magistrate. William Cuelho, Clerk. [Illustration: KAWAIAHAO CHURCH (Hawaiian).] [Illustration: CENTRAL UNION CHURCH.] * * * * * FOREIGN REPRESENTATIVES IN HONOLULU. _Diplomatic._ United States--Envoy Extraordinary and Minister Plenipotentiary, Albert S. Willis, Esq.; residence, King St. Ellis Mills, Esq., Secretary of Legation. Portugal--Charge d'Affaires and Consul-General, Senhor A. de Souza Canavarro; residence, Beretania St. Great Britain--Commissioner and Consul-General, Captain A. G. S. Hawes. Japan--Diplomatic Agent and Consul-General, Mr. H. Shimamura; residence, Nuuanu Ave. H. I. J. M. Eleve Consul, Mr. K. Mimashi, Secretary H. I. J. M. Consulate-General. France--Consul and Commissioner, Mons. Louis Voisson; Chancellor of Legation, Mons. A. Vizzavona. _Consular._ United States--Consul-General, Ellis Mills. W. Porter Boyd, United States Vice and Deputy Consul-General. Italy--F. A. Schaefer, Consul. (Dean of the Consular Corps.) Netherlands--J. H. Paty, Consul. Denmark--H. R. Macfarlane, Consul. Mexico, H. Renjes, Consul. Peru--Bruce Cartwright, Consul. Chile--Julius Hoting, Consul. Austria-Hungary--J. F. Hackfeld, Consul. Germany--J. F. Hackfeld, Consul. Belgium--H. Focke, Consul. Great Britain--T. R. Walker, Vice-Consul. Spain--H. Renjes, Vice-Consul. Russia--J. F. Hackfeld, Acting Vice-Consul. Sweden and Norway--Charles Weight, Acting Consul. China--Goo Kim Fui, Commercial Agent; Wong Kwai, Assistant Commercial Agent. U. S. Consular Agent, Kahului, A. J. Dickens, Acting. U. S. Consular Agent, Mahukona, C. J. Falk. U. S. Consular Agent, Hilo, Charles Furneaux. * * * * * PRINCIPAL HAWAIIAN REPRESENTATIVES ABROAD. _United States._ Washington, D. C.--Francis M. Hatch, Envoy Extraordinary and Minister Plenipotentiary; Major Frank P. Hastings, Charge d'Affaires and Secretary of Legation. New York--E. H. Allen, Consul-General. Chicago--Fred W. Job, Consul-General for the States of Illinois, Michigan, Ohio, Indiana and Wisconsin. San Francisco--Charles T. Wilder, Consul-General for the Pacific States, California, Oregon, Nevada and Washington; J. F. Soper, Vice and Deputy Consul-General. Boston--Gorham D. Gilman, Consul-General. Portland, Oregon--J. McCracken, Consul. Port Townsend--James G. Swan, Consul. Seattle--John H. Carter, Consul. Tacoma--J. T. Steeb, Acting Consul. Philadelphia--Robert H. Davis, Consul. San Diego--H. P. Wood, Consul. Detroit--A. L. Bresler, Consul. _Great Britain._ London--Manley Hopkins, Consul-General; Cyril Hopkins, Vice-Consul. Liverpool--Harold Janion, Consul. Bristol--Mark Whitwill, Consul. Hull--W. Moran, Consul. Newcastle-on-Tyne--E. Biesterfeld, Consul. Falmouth--Cecil Robert Broad, Consul. Dover (and the Cinque Ports)--Francis Wm. Prescott, Consul. Swansea--H. Goldberg, Consul. Cardiff--J. Bovey, Consul. Edinburgh and Leith--E. G. Buchanan, Consul. Glasgow--Peter Denniston, Consul. Dundee--J. G. Zoller, Consul. Dublin--R. Jas. Murphy, Consul. Queenstown--Geo. B. Dawson, Consul. Belfast--W. A. Ross, Consul. Middlesborough--B. C. Atkinson, Consul. _British Colonies._ Toronto, Ontario--J. Enoch Thompson, Consul-General; Col. Geo. A. Shaw, Vice-Consul. St. John's, N. B.--Allan O. Crookshank, Consul. Rimouski--J. N. Pouliot, Vice-Consul. Montreal--Dickson Anderson, Consul. Yarmouth, N. S.--Ed. F. Clements, Vice-Consul. Victoria, B. C.--R. P. Rithet, Consul-General for British Columbia. Vancouver, B. C.--J. W. McFarland, Vice-Consul. Sydney, N. S. W.--W. E. Dixon, Consul-General. Melbourne, Victoria--G. N. Oakley, Consul. Brisbane, Queensland--Alex. B. Webster, Consul. Hobart, Tasmania--Hon. Audley Coote, Consul. Launceston, Tasmania--Geo. Collins, Vice-Consul. Newcastle, N. S. W.--W. J. Gillam, Consul. Auckland, N. Z.--James Macfarlane, Consul. Dunedin, N. Z.--W. G. Neill, Consul. Gibraltar--H. Schott, Consul. _France and Colonies._ Paris--Alfred Houle, Charge d'Affaires and Consul-General; A. N. H. Teyssier, Consul. Marseilles--........, Consul. Bordeaux--Ernest de Boissac, Consul. Dijon--H. F. J. Vieilhomme, Consul. Liborne--C. Schaessler, Vice-Consul. Cette--Julius Chavasse, Vice-Consul. Grenoble--J. L. Garcin, Vice-Consul. Papeete, Tahiti--E. A. Bonet, Consul. _Spain._ Barcelona--Enrique Minguez, Consul-General. Cadiz--J. Shaw, Consul. Valencia--Julio Soler, Consul. Malaga--F. T. de Navarra, Consul. Cartagena--J. Paris, Consul. _Portugal and Colonies._ Lisbon--A. F. de Serpa, Consul-General. Oporto--Narciso T. M. Ferro, Consul. Madeira Island--L. D. F. Branco, Consul. Cape Vincent, Cape de Verde Islands--Clarimundo Martins, Vice-Consul. Lagos, Cape de Verde Islands--Manuel Jose Barbosa, Vice-Consul. _Azores Islands._ Ponta Delgardo (St. Michaels)--Senhor Bernardo Machado de Faria Maia, Consul-General; A. da Silva Moreira, Consul. _Italy._ Rome--Dwight Benton, Consul-General; Hale P. Benton, Vice and Deputy Consul-General. Palermo, Sicily--A. Tagliavia, Consul. Genoa--Raphael de Luchi, Consul. _Holland._ Amsterdam--D. H. Schmull, Consul-General. Dordrecht--P. J. Bouwman, Consul. _Japan._ Tokio--R. W. Irwin, Minister Resident. Kobe--C. P. Hall, Vice-Consul. Yokohama--B. C. Howard, Consul; Dr. Stuart Eldridge, M. D., Sanitary Inspector. _China._ Hong Kong--J. J. Bell Irving, Acting Consul-General; Dr. Gregory P. Jordan, M. D., Sanitary Inspector. Amoy--Robert H. Bruce, Consul; Dr. Hugh MacDougald, M. D., Sanitary Inspector. _Belgium._ Antwerp--Victor Forge, Consul-General. Ghent--E. Coppieters, Consul. Liege--J. Blanpain, Consul. Bruges--E. Van Den Brande, Consul. _Sweden and Norway._ Stockholm, Sweden--C. A. Engvalls, Consul-General. Christiana, Norway--L. Samson, Consul. Gothemburg, Sweden--Gustaf Kraak, Vice-Consul. _Austria._ Vienna--Hugo Schonberger, Consul. _Germany and Colonies._ Bremen--H. F. Glade, Charge d'Affaires and Consul-General; J. F. Muller, Consul. Hamburg--E. F. Weber, Consul. Frankfort-on-Main--J. Kopp, Consul. Dresden--A. P. Russ, Consul. _Canary Islands._ Las Palamas--L. Falcon y Quevedo, Consul; J. B. De Laguna, Vice-Consul. Santa Cruz de la Palma--Antonio C. de las Casas, Vice-Consul. Areciefe de Lanzarote--E. Murales, Vice-Consul. _Mexico._ Mexico--Col. W. J. De Gress, Consul-General; R. H. Baker, Vice-Consul. Manzanillo--Robert James Barney, Consul. Ensenada--James Moorkens, Vice-Consul. _Central and South America._ Valparaiso, South America--David Thomas, Charge d'Affaires and Consul-General. Lima, South America--F. L. Crosby, Consul. Montevideo, South America--Conrad Hughes, Consul. _Philippine Islands._ Iloilo--Geo. Shelmerdine, Consul. Manila--Jasper M. Wood, Consul. Cebu--Geo. A. Cadell, Consul. Transcriber's Note With the exception of OCEANIC STEAMSHIP AUSTRALIA, the illustrations and cover image come from a slightly different printing of the pamphlet than the text. Minor typographical errors and irregularities have been corrected. The table of contents and list of illustrations have been added for the reader's convenience. 
28034	----	SCENES IN THE HAWAIIAN ISLANDS AND CALIFORNIA. BY MARY E. ANDERSON. "The isles shall wait upon me, and on mine arm shall they trust." ISAIAH II. 5. BOSTON: THE AMERICAN TRACT SOCIETY. Instituted 1814. DEPOSITORIES, 28 CORNHILL, BOSTON, AND 13 BIBLE HOUSE, ASTOR PLACE, NEW YORK. Entered, according to Act of Congress, in the year 1865, by THE AMERICAN TRACT SOCIETY, In the Clerk's Office of the District Court of the District of Massachusetts. CORNHILL PRESS: DAKIN AND METCALF, BOSTON. NOTE BY THE PUBLISHERS. In the year 1863, Rev. Rufus Anderson, D. D., senior Secretary of the American Board of Commissioners for Foreign Missions, visited the Hawaiian Islands on official business connected with the missionary work of that institution. He was accompanied, in that visit, by his wife and daughter, the latter of whom preserved some memoranda of the journey and the scenes to which it introduced her, for the gratification of her friends. From these notes the present volume has been prepared. The interest which the friends of missions in this country have long cherished for that people--youngest born in the family of Christian nations--will lead them to welcome these unpretending sketches, as affording both instruction and entertainment to themselves and their children. CONTENTS. CHAPTER I.--FROM NEW YORK TO ASPINWALL. The Bargain.--Our Steamer and Staterooms.--A Schooner in a bad Place.--Porpoises.--Pirate Alabama. 9 CHAPTER II.--ISTHMUS OF DARIEN. Baggage.--Wreck.--Isthmus Toilets.--Aspinwall.--Tropical Scenery.--Huts. 17 CHAPTER III.--PANAMA. Tiled Houses.--Emigrants.--"Nice Lomonard."--First-Class Hotel.--Mud Pies and Clean Clothes.--Crabs.--Aquaria. --Borrowed Houses.--Cathedral.--At Anchor.--Toboga. --Accommodations.--Dessert. 24 CHAPTER IV.--FROM PANAMA TO SAN FRANCISCO. A Rocket.--Acapulco.--On Shore.--Adobe Houses.--Market-Place. --No Breakfast.--Boys Diving.--Devil-Fish.--A real Sunday.--Manzanilla.--Golden Gate.--Baby Afloat.--Lives Lost.--Backbone of America.--Inspecting.--"Baa."--Bill of Fare.--At the Wharf. 33 CHAPTER V.--SAN FRANCISCO. Lick House.--At Church.--Mission Dolores.--Street Cars.--A Ride.--Hills.--Surf.--Old Church and Burying-Ground.--The One Rose.--Good-bys.--Union Jack.--"Dropped Down."--The Bar.--All Sails set.--Racks.--Rolls.--Bell Buoy. 45 CHAPTER VI.--HONOLULU. Desolation.--A Delightful Contrast.--Boats Alongside. --Hurrah!--Farewells and Greetings.--A Home on Shore. --Friends.--Cousins' Society.--Fairy-Land.--The Serenade.--Church Bells.--Native Church.--Native Industry, Liberality, and Perseverance.--Dress.--"Aloha." 54 CHAPTER VII.--HONOLULU CONTINUED. A Dinner Party.--Punch Bowl.--An extinct Crater.--Taro Patches.--Ovens.--Poi and Raw Fish.--Fingers better than Spoons.--A Donation Party.--Prince William.--Tomb of the Kings.--Prayer-Meeting.--Examination.--A Green Rose.--Home Letters.--The Palace.--The Queen.--Riding in a Royal Carriage.--Horseback-Riding Party.--Native Women Riding.--Church.--Native Pews.--A Quarter of a Dollar. 64 CHAPTER VIII.--FROM HONOLULU TO HILO. Steamer's Deck.--Hair Decorations.--The Queen and her Suite. --The Queen's Guard.--Singular Accommodations.--Lahaina.--A Breakfast on Shore.--Kind Natives.--Cocoa-nuts.--Lessons in Hawaiian.--The King and his Greeting.--Where Captain Cook was killed.--Such Roads!--Dinner on Shore.--Orange-Trees. --Precipices.--Cascades.--Waipio.--Hilo.--Landing in the Surf.--Spiders. 76 CHAPTER IX.--THE VOLCANO. Gipsies.--Up Hill and Down.--Lame Horse.--An Accommodating Family.--House Inside and Outside.--A Lowly Table.--Prayers. --Calabashes.--Native Men.--Started again.--A Rain.--Gigantic Ferns.--Volcano House.--A Table again.--The Crater and its Wonders.--A Lake on Fire.--Lava.--Blow Hole.--"There, there," a grand Chorus.--Aa.--Ohelo Berries. 86 CHAPTER X.--A STORY ABOUT KAPIOLANI. A Christian Princess.--A Heathen God insulted.--The True God worshiped.--Tabu.--A Gallop.--A Dingy Hut changed to a Fairy Bower.--Hard Riding.--Rest.--Departure.--Surf Boards. 97 CHAPTER XI.--KAU AND JOURNEY TO KAAWALOA. Waiohinu Boarding-School.--Familiar Hymns and Tunes.--Flower Wreaths and Wands.--Preaching to Foreigners.--Saddle-Bags. --Aa.--Pahoihoi.--Candle-Nut.--Rest at Night.--Tapa.--Arrival at Kaawaloa.--Kapiolani's House.--Bonaparte.--Kindness. 106 CHAPTER XII.--KAAWALOA. City of Refuge.--Lava Falls.--Kaahumanu's Rock.--Great Chief.--Captain Cook.--Monthly Concert.--Cook's Death. --Meager Monuments.--Oranges.--Breadfruit.--Food. --Cockroaches.--Ants. 116 CHAPTER XIII.--KAILUA. Carriage Broken.--Cocoa-nut Milk.--"Pilikia."--"Maikai." --Prickly Pear.--Thorns.--Century Plant.--Wonder at the Carriage.--Fear of the Horses.--Donation.--Anniversary. --Communion.--Steamer arrived.--Carried by the Natives. --Children.--Arrival at Honoipu.--Ugly-Horse.--White Mule. --Showers.--Welcome. 127 CHAPTER XIV.--KOHALA AND WAIMEA. Rain.--Large Shrubs.--Fruit.--"Keika Wahine."--"The Promised Land."--Enthusiastic Meeting.--Original Hymns.--Address by Timotao Nalanipo.--Shaking Hands. 137 CHAPTER XV.--MAUI. Horseback Journey from Waimea to Kowaihae.--A Heathen Temple.--Sacrifices.--Steamer.--A Storm of Sand.--A Deluge.--Gifts.--Singing.--Iao Valley.--Shelling. --Precipices.--A Novel Sketch.--The Needle.--War.--A Race.--Ravages of a Waterspout.--Sail in a Whale-Boat. --Lahaina from the Sea.--Lahainaluna.--Examination. --Generals.--Commencement.--Dinner. 150 CHAPTER XVI.--LAHAINA--KAUAI. Ride.--Cocoa-nut Grove.--American Consul's House.--Sugar Mill and Making.--Dust.--Communion.--Singing old Tunes. --Exhibition.--Love Tokens.--At Honolulu again.--Calls on the Father and Sister of the King.--"Annie Laurie." --Sea-Sickness.--Arrival at Kauai.--Princeville.--A Beautiful Bouquet.--View.--Journey.--A Fall from a Horse. --Lunch.--A Resting-Place.--A Bluff. 163 CHAPTER XVII.--KAUAI AND OAHU. Flowers.--A Coach and Four.--Lassos.--Lihue.--Wailua Falls. --Koloa.--Spouting Horn.--Church.--A Large Cavalcade.--An Arid Place.--Waimea.--"Old Jonah."--Sandboats and Forts on the Beach.--Garden.--Koloa again.--A Dinner.--Another Trip in the Annie Laurie.--A Salt Lake.--Ewa.--Lunch at Kahuku. --A pretty Bathing-Place.--Peacocks.--Idols. 174 CHAPTER XVIII.--OAHU. Native Pastor.--Dinner.--Lassoing.--Falls of Ka Liuwaa. --The Canoe.--Kaneohe.--A Runaway.--The Pali.--Defeated Warriors.--Return to Honolulu.--Missionaries.--General Meeting.--Examination at Oahu College.--Exhibition.--Flags. --President's Levee.--Harmony.--Number of Converts. --Cousins' Meeting. 185 CHAPTER XIX.--HONOLULU AGAIN. General Meeting.--A Fine Garden.--Mangoes.--Apple-Tree. --Decorations for the Schoolhouse.--Cousins' Annual Meeting.--Laying the Burden down and Taking it up. --Lizards.--Scorpions and Centipedes.--Farewell Party. --Gifts.--A Donation Party.--Diamond Head.--Natives on Horseback.--Rat.--Ordination of Mr. H. H. Parker. --Candy-Pull.--Fourth of July.--An Oration.--A Picnic. --Farewell Address.--"Aloha."--The Islands left behind. 197 CHAPTER XX.--VOYAGE TO SAN FRANCISCO. Calms.--A Patient Captain.--"All Serene."--Flying Fish. --Porpoises.--Whales.--"Skip Jacks."--Peanuts.--Colored Water.--The Farallone Islands.--Birds, Seals, and Sea Lions.--A Train of Cars.--Golden Gate and Fort Point. --Alcatraces Island.--Arrival in San Francisco. 208 CHAPTER XXI.--CALIFORNIA. A Drive.--Seals.--Portuguese Men of War.--Little Birds. --Steamer Yo Semite.--Shipping.--St. Paul's Bay.--Suisun Bay.--Benicia.--Monte Diablo.--Sacramento River.--Arrival at Sacramento.--A Long Bridge.--Journey to Folsom.--Willow Springs Mines.--Fair Grounds.--High Prices.--A Ride around Sacramento.--Levees.--Two Floods.--New Capitol.--Warm Weather.--Departure.--A Slough.--Watermelon Seeds. --Oakland.--A Long Ride.--A Fine Orchard.--Nectarines and Apricots.--Sailing on the Golden Age.--Farewell. 217 CHAPTER XXII.--HOMEWARD BOUND. At Sea again.--A Cozy Room.--A Choir.--Sermons.--Beautiful Evenings.--A Hurricane.--Dangers and Discomforts.--A Crash and Crashes.--"My Father rules the Storm."--A Meeting for Thanksgiving.--Acapulco Harbor.--Arrival at Panama.--Articles for Sale.--Telegraph Posts.--Concrete.--"The Flower of the Holy Ghost."--Matachin.--Iron Bridge.--Sensitive Plant. --Steamer Champion.--West India Islands.--A Privateer.--Gulf Stream.--Lighthouses.--At Anchor.--Our Voyage Ended.--A Hymn.--The Lord's Prayer in English and Hawaiian. 227 THE HAWAIIAN ISLANDS. I. From New York to Aspinwall. "Tell us a story, aunty,--tell us a story," came in pleading tones from a group of children; and they watched my face with eager eyes to see if I looked willing. "A story, children; what shall it be about?" "About the places you went to while you were gone, and the people you saw." "Now, aunty," said Carrie, who was one of the older ones, "we are going to be here a whole month, and if you will tell us a story every day, we shall know all about your journey." I thought the matter over for a few minutes. "Well, children," said I, "I'll make a bargain with you. If you will promise to get your work done nicely every day by four o'clock, I will tell you a story until tea-time." "A bargain! a bargain!" shouted the children. * * * * * It was winter when we went away, you remember, though there was no snow on the ground. We went on board the steamer Ocean Queen, in New York, on the 12th of January. Uncle George went down with us, and what a crowd there was on the wharf,--men and boys, coachmen and porters! It was some time before our carriage could get inside the wharf-gates, and when I got out, it seemed as if horses' heads were all about me; but seeing Uncle George was not afraid, I took courage, and keeping close behind him, soon left the horses. I found the people were worse than the horses; but after many jostlings and pushings, I got into the saloon, safe and sound, all but a rent in my dress. Grandma and I stayed there, while grandpa and Uncle George went to look after the baggage. Strangers were all around us, and we couldn't tell who were our fellow-voyagers, and who not. Soon one and another of our friends came to say good-by. It was all very much confused, and we were glad finally when we were actually off. Then I took a look at the stateroom where we were to spend ten nights. What a little box, almost too small to turn round in!--and our berths had so little space between them that we couldn't sit up at all. We went to bed early, quite disgusted with sea-life to begin with, and were wondering how we could get along for ten days thus cooped up, with hard beds, and not much to eat; for we had had no dinner that day, when--crash! a shock--and the machinery stopped! What could it be? Heads were popped out of staterooms, and "What's the matter?" was in every mouth. We had run into a small schooner, which had imprudently tried to cross our bows. For an hour there was noise overhead,--men running across the deck; and then all was still, only the thump, thump of our engine; so we went to sleep, thanking our Heavenly Father that no worse thing had happened to us. "Aunty," said Harry, "what became of the poor schooner?" We gave her one of our boats, and the captain thought he could get her into port; but she leaked badly, and I afterwards heard he had to run her ashore on some beach just out of New York. Next morning, in my forgetfulness, I attempted to sit up in my berth, and gave my head a great bump on grandma's berth. On the third night out we had a heavy gale, and one of our sails was blown away with a noise like that of a cannon. "Aunty," said little Alice, "do steamers have sails?" Yes, we always had a sail on the foremast; it steadies the ship, and if the wind is right helps the vessel. Almost every body was sea-sick during that gale, for it lasted two days. We went scarcely a hundred miles, and were off Savannah when it cleared up. "Oh, I know where Savannah is," said Harry; "it was in my last geography lesson." When Sabbath came, it was very rough, so we could not have preaching. We sung a few hymns, but were rather quiet, when the cry, "Porpoises! porpoises!" made us run to the side of the vessel; and sure enough, there was a whole school of them rolling along in great glee. They are light brown fishes, varying in shade, some four feet long, some less. The female and young keep side by side, and leap out of the water at the same time. They jump out of the white crest of one wave into the next, racing along, seeming to try and keep up with the ship. It was very exciting, and the passengers shouted; for, excepting a few birds, they were the first living thing out of the ship we had seen for six days. All the rest of that day we were running so near the Florida coast that we could see the green trees on shore. We could hardly believe it was mid-winter. The water looked shallow, and we grazed the end of a sand-bank, after which they kept the vessel farther from the shore. We saw some great green sea-turtles that day; they were about three feet long. Our wheel turned one over on his back. I wanted to watch him; but we soon left him far, far behind. We went round by the west of Cuba, to keep out of the way of the pirate Alabama. Monday morning, about nine o'clock, we came in sight of a gunboat. Soon after passing her, boom! went her cannon, and we came to a stand-still. She sent her boat with an officer, who came on board and got newspapers. That gunboat is stationed there to give warning of pirates, I suppose, and she is required to stop every vessel. The final excitement was left for Tuesday morning, when we were near Cape San Antonio, Cuba. While at breakfast, word came that there were two steamers ahead. It was whispered about that the larger was the Alabama; so we all went on deck to get a good look. Though they showed the Union flag, we were rather suspicious of them; and when they both started in pursuit and fired their cannon, our captain steamed in toward the land; for if vessels get within three miles of a neutral shore, no hostile craft can touch them. We came to anchor in plain sight of Cuba's green hills, and waited anxiously for our pursuers, who had fired a second cannon. They both lowered a boat. We feared we should see the rebel rag, but were joyful when our own stars and stripes were unrolled to the breeze. The vessels proved to be the Wachusett, Com. Wilkes's flag-ship, and the gunboat Sonoma, Capt. Stevens. So there ended our fright about pirates. For the next two days we were sailing across the Caribbean Sea, and on Friday, Jan. 23, about eight o'clock in the evening, went up Navy Bay to the wharf at Aspinwall. It was too dark to see the groves of cocoa-nuts on shore; so I had to wait for my view of tropical trees until morning. There is the tea-bell; so we shall have to pause here until to-morrow. II. Isthmus of Darien. As soon as the clock struck four, Carrie, Alice, Willie, and Harry reminded me of my promise, and having all finished their work, were ready for story Number Two. "Aunty," said Carrie, "Alice and I have finished our squares of patchwork, and Willie and Harry have weeded that flower-bed for grandpa; so you see we have done our part of the bargain, and now we have come for your part." I'm all ready for my part, said I. Before we arrived at Aspinwall, old travelers told us that if we got there before ten at night, we should have to leave the steamer and go to the hotels. We were, therefore, selfishly relieved to find that all the hotels had been burned to the ground about Christmas time. So we stayed on board the steamer that night, and how glad we were to think it was our last night there. We heard that the steamer upon which we were to embark on the other side was a very large one, and about five in the morning, after a comfortless breakfast of poor coffee without milk, and hard bread, we turned our back on the Ocean Queen, without regret. A stout, half-naked negro shouldered our baggage, and we were actually treading the soil of the Isthmus of Darien. "Did he carry your trunks, aunty?" said Willie. Oh, no, dear, we had our trunks all weighed the day before. We were only allowed fifty pounds of baggage apiece, and for all over that we had to pay ten cents for every pound. They gave grandpa checks for the trunks; so the man only took our bags and deck chairs. He took what we ourselves couldn't carry. On the beach near us, was the stranded wreck of the British ship Avon, a large, noble vessel, lying on her side. In a gale some time ago, she dragged her anchors, I believe, and was blown by the wind far up on the sand. It was quite a picturesque scene at the cars, in the early morning light. We passed through a small grove of cocoa-nuts. I really was disappointed in them; but these were dwarf-trees, and not good samples. The passengers were standing in groups with their bags at their feet, or on the head of some native near by. The cars were before us, and native women passed about with their waiters of fruit and cakes. They were dressed in white or light-colored muslin or calico skirts, flounced, torn, and dirty; a white chemise, with a ruffle round the neck trimmed with lace, and a bandanna handkerchief tied round the head completed their toilet. In a picture it would look very well; as it was, one dreaded too close a contact, they were so dirty. Some of their attitudes were very graceful. The men had on shirts and pantaloons, the former generally worn as a sack. After much scrambling, we were seated in the cars, hot and disgusted. "Hot, aunty, and in January too?" said Carrie. If you look on your map, you will find that Aspinwall is not very far from the equator. They have no winter there, and the sun is very powerful. Soon after we started, all other feelings were lost in intense delight at the luxuriant tropical verdure about us. Aspinwall is on a coral island close to the shore, and is low and unhealthy. The name of the island is Manzanilla. The natives call the town Colon, from Columbus or Christoval Colon, as his name is in Spanish. The railroad was five years in being built, under almost unheard-of difficulties; and any person going over it might learn to appreciate some of them, after seeing the rich, tangled, luxuriant vegetation in the low, wet grounds. How I longed to know the names of the beautiful flowers fringing the road; but no one could tell me. First we passed through a swamp of purple and white azaleas; then one of snowy callas; then near a bank hidden from view by heavy morning-glory vines in bloom, still dripping with dew. We saw a great many specimens of what I was told was the "long palm;" it looked to me like a kind of brake or fern, with drooping branches twenty feet in length. There were trees with hardly a leaf; but each branch and twig crowned with orange-yellow blossoms. Again we would see a tree covered with feathery, purple flowers. Along some parts of the way, was a profusion of "Indian shot," so called, I suppose, because the seeds are black, hard, and round, looking like large shot. Here and there drooped a vine with brilliant scarlet blossoms. Once in a while we would see the deep green of the orange-tree, or the lighter foliage of the lemon, and finally a banana-tree, with its bunch of fruit, gladdened my eyes. There were many trees with parasitic plants growing on them, looking as if ropes were hanging from them. It is said that if one of these groves of ferns on the Isthmus is cut down, in three months the vegetation has grown so rapidly as to look as if no human hand had ever interfered with them. One wanted several pairs of eyes to take in all the beauty of the scene. [Illustration: PANAMA VEGETATION.--Page 22.] There were various way-stations upon the railroad, having neat white houses, with a piazza upon both stories. Before and around some of them are pretty gardens, with bright flowers, conspicuous among them being our fragrant roses, such as rarely bloom with us except in green-houses. We passed many native huts grouped in small villages, with their inhabitants sitting in the doorway or lounging about the premises, the children running round half naked or entirely so. Most of these people are freed Jamaica slaves. They seemed to be a happy but indolent race. Fruits grow about them with such prodigality as to require but little exertion to obtain the necessities of life. Their huts are made of bamboo rods, thatched with palm-leaves. But there is the tea-bell. III. Panama. "Come, come, aunty," shouted Willie, "the clock has struck four; so put down your sewing, and tell us about Panama. We've finished our work beautifully, grandma says." So I began. * * * * * When we reached Panama, about nine o'clock, it was very warm and sultry. The soil is sandy. Though the present city of Panama is not more than two hundred years old, it has an ancient and dilapidated appearance. The climate is such that even the stones decay, and worms destroy the wood. The houses are all tiled and look oddly enough. The tiles resemble the half of an earthen water-pipe, and are of a light brick-color. We had quite a laugh on the wharf at our grotesque appearance, likening ourselves to emigrants; for our bags, chairs, shawls, and umbrellas were all laid in a heap, and grandma and I sat on them, while grandpa went off to make arrangements for going on board the steamer, or spending the day in the city. The natives bowed before us with their baskets of fruit, which they offered for sale. "What fruit was it, aunty?" asked little Alice. Mangoes, pineapples, limes, oranges, and bananas. They had also rolls, cakes, and pies. Then some came with the native wine, and with milk and lemonade, which the man said was "nice lomonard!" We decided to stay in Panama until afternoon, when a small boat would take us off to our noble steamship, the Constitution. We left our baggage at the station, and took the railway omnibus, drawn by mules, which were driven by a negro, up to the "first-class hotel,--the Aspinwall House." He took us a distance of half a mile, perhaps, at the moderate charge of fifty cents apiece! The streets of Panama are very narrow, and the driver had to call out every once in a while to clear the road, so that we might pass. The hotel is built round a court. The parlor is in the third story, and is quite comfortably furnished, while from the walls hang oil paintings, which, with their frames, might in New York be worth two dollars and a half apiece. Two long windows opened out on a balcony, and commanded a view of the hoary tiled roofs of the city. There was a center-table in the room, which interested me much. It had pictures pasted under the varnish, some colored, some not. There was a pair of scissors, a pen, a needle-case, wafers,--all looking just as if you could pick them up. What a nice breakfast we had there! every thing tasted so good on shore. "Aunty," said Harry, "tell us what you had for breakfast." Let me see if I can remember. First we had fish and eggs, with fried potatoes and bananas. Then we had beefsteak, coffee, tea, and iced claret, as it isn't safe to drink the water there. After breakfast, we sallied out to see the sights. We walked across the public square, down to the fortifications, and there gathered some beautiful yellow flowers, which I pressed. We saw plenty of natives in their scant dresses. One little black fellow I was particularly amused with. He had on a little blue shirt, which his mother had tied up in a knot in the middle of his back; and there he was enjoying his mud pies, and keeping his clothes clean too. We walked down on the beach outside the city walls; for Panama is a walled town. Here we picked up shells on the sand. The little crabs were very thick, and scampered away from under our feet to their sandy holes, the opening of which looked as round and even as if made by a cane,--just such as I used to make when I was a little girl, after a hard rain, with the tip of my umbrella. As we wandered over the rocks, for it was low tide, we found an exquisite little natural aquarium, all stocked with its tiny inhabitants. It was a circular rock, with two irregular terraces, and at its top a little basin, deep here and shallow there; its bottom was all covered with little spots of pearly whiteness, looking as if inlaid. The little shell-fish clung lovingly to its side; the crabs, in their borrowed tenements, crept securely about; and the funny little fishes darted through the cool, clear waters. Many a wealthy nobleman would like to have that treasure of nature in his garden; yet perhaps no human eye had ever noted its beauty before. "Aunty, what do you mean by the borrowed tenements of the crabs?" asked Carrie. There is one kind of crab that likes to live in a shell; so if they find one empty, they take possession of it; they are called "hermit crabs." We often used to pick up a shell with a crab in it. At three o'clock we went to the cathedral, which was open at that hour. The front of it is rather imposing; but the doors are roughly boarded up, and do not look as well as our common barn-doors. We went in at a side-door. There are many shrines adorned with tinsel and cotton lace, but neither beautiful nor pleasing. There was a little girl, a child of one of our fellow-passengers, in the cathedral; and knowing that grandpa was a minister, she walked up to him and said, "Do you preach here?" The chief features of interest to me were the pointed towers at either side of the front, which are roofed with pearl shells. Pearls of great beauty are found on various parts of the coast, and there are stores particularly devoted to the sale of them. We visited the ruins of a Jesuit college, also the old church of San Domingo. Some of the arches in the latter are well preserved, and are crested with beautiful shrubs and vines in full bloom. The natives called us "Americanos" as we passed. About four, we took our places again in the omnibus, and in a little while were at the wharf, where we bought a supply of bananas, oranges, and pineapples. Embarking again on the little steam-tug, we enjoyed a pleasant sail across the Bay of Panama, with the city and its crumbling walls behind us. In about half an hour we came in sight of a large fleet of steamers; for it is here the company keep their spare vessels. Among them were the St. Louis, California, Guatemala, and our own beautiful Constitution,--larger and finer than any of the others, with our old voyage companions smiling their greetings over its side. It seemed a long while since we had seen them, and it was quite like getting home to have them about us. We lay at anchor all night, and the next morning, Jan. 25, at six o'clock, our Pacific voyage commenced. We passed in the bay the mountainous island Toboga, with a pretty little village lying snugly cradled at its base. From this island's cool, clear, springs, the drinking water of Panama, is obtained. "Don't they have wells in Panama?" inquired Carrie. Yes; but the water is brackish and warm. "What is 'brackish,' aunty?" said Alice. Having a salt taste,--not pure. Our Constitution was very different from the Ocean Queen, it being very clean and sweet. When we went on board, the dinner-table was set in the long saloon, and every thing looked as in our best hotels. We occupied a nice stateroom, having a French bed with curtains, a sofa, a mirror on the wall, and some very convenient shelves. We had, also, good washing arrangements; so that we were well settled for a two weeks' voyage. There were three waiters to each table, while there was but one on the other steamer. The dessert was prettily arranged, on tables at either end of the saloon. All the orders were given by a bell. The waiters went together to the dessert-tables, and each took a dish of pudding, or cake, or fruit and nuts, perhaps. The bell struck, and they moved in procession to their places, when at another signal they placed the dishes upon the table. Ah! there is _our_ bell, and we must go. Carrie, you may head the procession. IV. From Panama to San Francisco. "Aunty, where are you?" cried little Alice, and then a gentle knock on my door reminded me that it was four o'clock. "We are all ready waiting in the sitting-room, and Fanny Mason is there, too, because she wants to hear our stories. You are willing; an't you, aunty?" Oh, yes, Alice, any of your friends may come that wish. So I took my little pet's hand, and went down to my waiting group to tell my story. * * * * * We had beautiful summer weather, and quite forgot that it was January. On the 29th we passed a distant volcano, and early in the morning saw the smoke at its summit. The name of the volcano is Colenso, and it is in Guatemala. It was first seen in the night, and our men sent up a rocket as a signal, supposing it to be the light of another steamer, but they soon saw their mistake. The coast is mountainous all the way to San Francisco; we kept it in sight nearly all the time except when crossing the Gulfs of Tehuantepec and California. The sea was almost invariably smooth. We arrived at Acapulco, in Mexico, Saturday, Jan. 31, at daybreak; having sailed 1,440 miles in six days. As grandpa and grandma were not going on shore, I had not thought of doing so; but quite a party of our acquaintance went, and I was invited to join them. I was glad to go; for I longed to step on Mexican soil. We had a native boat and four rowers. The sail was a very pleasant one, and we were soon on the low, sandy beach. Part of the town was destroyed by an earthquake two years ago; but the adobe houses are so simply constructed that they can be rebuilt with little difficulty. "What are _adobe_ houses?" asked Carrie. Houses built of hardened clay. They take a mold like the sides of a box with the bottom out, and press it full of mud; when turned out, it looks like a great mud brick, and is left for the sun to dry. We went up to the market-place, where the Mexican women, children, and dogs were all huddled together, with their wares spread out in most tempting array; coral, colored with most brilliant dyes; shells of various kinds, some on long strings like necklaces, and some single and highly polished. Fruits were plenty,--bananas, granadas, oranges, and limes. We had our chocolate and eggs ordered; but just at that moment, boom! went our ship's cannon to recall us, so we had to go back without our breakfast; but we took some beautiful flowers and a few shells. The forts had been bombarded by the French about a month before, but looked as if they were little injured. The harbor is small, but one of the finest on the whole Pacific coast. The native boys swam out to the ship, and would dive for silver coin thrown to them. It was astonishing to see how far down in the water they would go for it, and almost invariably get it. Then they would put it in their mouths, and be ready for another. One boy, the quickest of the lot, must have had a dozen pieces in his mouth at one time. A shark and a devil-fish came near the ship-- "A _devil-fish!_" the children all exclaimed; "_why_, what sort of a fish is that?" It is very large, having a pointed head with projecting fins of great breadth, triangular and resembling wings, making the fish broader than it is long, even including the tail. The encyclopædia says one was caught in the Atlantic, off Delaware Bay, in 1823, which was so heavy as to require three pairs of oxen, a horse, and several men to drag it ashore. It weighed about five tons, and measured seventeen and a quarter feet long, and eighteen feet broad; the skin was blackish-brown, and underneath, black and white; its mouth was two feet nine inches wide, and the skull five feet. One was captured in the harbor of Kingston on the island of Jamaica, which had strength enough to drag three or four boats fastened together at the rate of four miles an hour. The mouth of this one was four and a half feet wide, and three feet deep, large enough to contain the body of a man. The day after we left Acapulco was the Sabbath, and we had service in the saloon in the morning, which made it seem quite like a home Sabbath, and many were delighted to have a "real Sunday." A table was covered with an American flag; this was the pulpit. The Bible was laid on it, and grandpa preached. We sat around on the saloon sofas. The captain could not attend, as we were nearing the town of Manzanilla. Just as the sermon was finished, we stopped before that picturesque village. I believe the town proper is inland. The few houses on the shore looked very neat, being white-washed, making a very pretty contrast with the deep green of the lofty hills beyond. After two hours' sail from Manzanilla, we passed the wreck of the steamer Golden Gate, which was burned some time since, causing the loss of so many lives. Vessels are stationed there to procure treasure from the wreck, and we received from them more than two hundred thousand dollars to carry to San Francisco. One of our officers was on the Golden Gate when it was burned, and he told some thrilling stories of the disaster. A great many strong, grown people were drowned in the terrible surf; yet one little baby, only six weeks old, floated safely to the shore. God took care of her, you see. The men carried her by turns, as they walked their weary way over the mountains to Manzanilla, and fed her with scraped potato, a barrel of potatoes having washed ashore. How many sorrowful feelings were called up by the sight of that one wheel lying on the beach; for that is all that is left of the ill-fated Golden Gate! How many lives were lost in those peaceful waters over which we were sailing so pleasantly! Our officers told us that it was just such a bright, beautiful day; but the surf here is very high, and with our glass we could see it foaming and tossing on the beach. In our hearts many of us thanked God for our present safety, and prayed him to save us from such a fate. Just before we neared the wreck, we passed by some rocks on the coast, looking just like a ruined castle, with beautiful green trees all around them, as if it were a nobleman's garden. It is not easy to keep the Sabbath properly on one of these ocean steamers; for little distinction is observed in the days by the crew. We did, however, the best we could. It seemed more like the Sabbath in the evening, when a goodly number of us collected together in the saloon, and sung hymns and tunes, just as many of us would have done were we in our loved homes, so far away. That night we commenced crossing the Gulf of California, and all day Monday we saw no land. Almost every evening we walked upon the upper deck, which was a very fine promenade three hundred and seventy feet long. Tuesday we saw Cape St. Lucas, which you know is the end of the long peninsula of California, and were in sight of the shore all the way after that. I was constantly surprised at the grandeur of this western coast, with its magnificent chains of mountains, rising peak above peak, and fleecy clouds resting on their summits. There was no break in these chains all the way to San Francisco. I heard them called the backbone of America, and they are among the grandest works of the Creator. After passing Cape St. Lucas, we had colder weather. But I must not forget to tell you of my going around the ship, with the commodore, when he was "inspecting" it. Grandma was not well enough to go, but grandpa and I went. How I wish you could have peeped with me into all the cupboards and utensils, and have seen how neat every thing was,--the dishes were so white, the glasses so clear, and the tins so bright! The commodore rubbed his fingers inside of a kettle, and if they were the least bit soiled, it would have to be done over again. On one shelf was a great pile of loaves of bread. We went into the slaughter-room, to see the butcher's establishment; it was as clean and sweet as a kitchen. The little lamb, three days old, was brought out for my amusement, and doubtless pleased its mamma very much by showing off, and saying "baa," like a dutiful child! What a funny party we were, the portly commodore with your small aunty leaning on his arm, he sliding through narrow doors sideways, pulling me after him; then tall grandpa, and our little thin surgeon following in his train! I asked the head steward to tell me how much he cooked every day for all on board. We had about five hundred passengers, beside officers and crew. He told me fifty gallons of soup, fifty pounds of mutton, ninety pounds of pork, four hundred and seventy-five pounds of beef, sixteen pounds of ham, twenty-four chickens, ten turkeys, eight hundred pounds of potatoes, two barrels of flour, making two hundred and twenty-five loaves of bread, fifty pies, forty-five pounds of butter, five pounds of lard, five pounds of cheese, and ten gallons of milk. Just think what a great boarding-house our steamer was! On the 7th of February, we entered the "Golden Gate" of California, and about four o'clock were at the wharf at San Francisco. "The _Golden Gate!_" said wee Alice, in astonishment, "They don't really have a golden gate; do they?" We all laughed at the little one's earnestness, and then I told her it was only a narrow entrance to San Francisco Bay, perhaps a mile wide between the headlands. "Well, what do they call it so for?" said she. I suppose because a great many who went to California thought they would get a great deal of gold, and as they all went through that narrow entrance, it was called the Golden Gate. "Supper, supper," here cried grandma. "Don't you hear the bell?" and again it sounded its merry summons to tea. V. San Francisco. "Aunty," said Willie at my elbow, "we are waiting for you. You know we arrived at San Francisco yesterday, and we want to hear about it now." So I went down to my little flock of listeners. * * * * * We stayed at the "Lick House" on Montgomery Street,-- "_Lick House!_" cried Harry. "What a funny name! What made them call it so?" It was named for a Mr. Lick, who built it. It is a very nice hotel, and we were very glad to be again on land. It took our friends but a short time to find out we were there; for we received some calls before we had our bonnets off, and they continued to come until bedtime. Beds!--how delightful to get into a real bed again after being so long in berths; for though, on the Constitution, grandpa and grandma had a bed, I had my narrow shelf. The next day was the Sabbath. We attended Rev. Mr. Lacy's church in the morning, and heard Rev. Mr. Bartlett of Santa Cruz preach. In the afternoon, we went out to the "Mission Dolores," to the installation of Rev. Mr. Beckwith. We were glad to arrive in California in time to see him installed, and it was pleasant for grandpa and Mr. Beckwith to meet again; for the latter was once the President of Oahu College in the Sandwich Islands. All day Monday, friends came to see us, and were so cordial and kind that it did our hearts good. Tuesday afternoon, thanks to a kind friend, we went to ride. How delightful it was to be in a carriage again, on a good road, with fine horses, after our imprisonment on board ship! Some of the streets are paved with planks, some partially so; others are very sandy, while some are hard and smooth. We rode over the hills southwest of San Francisco, where we got a fine view of the city and parts of the bay. I had expected to find San Francisco a level place; but it is just the reverse; for it is built on several very high hills. They have been slashed and cut into unmercifully, which greatly injures the looks of the older part of the city. We had a fast trot on the beach near the Ocean House. What a surf! White-crested billows came roaring and tumbling in, seeming as if ready to ingulf us. We passed a poor shattered fragment of a recent wreck, now almost imbedded in the sand, and it made me shudder to think of being wrecked on that cruel shore. It was a vessel but a little smaller than the one we were to sail in; and I sent up a silent petition to our heavenly Father to save us from such a calamity. Our good friend often stopped the carriage to pick us wild-flowers, which were beginning to fringe the roadside, and told us that only a few weeks hence these hills would be rainbow-hued with countless blossoms. Roses grow here in the gardens all the year round, and bouquets graced our table while we remained. On our way back, we rode through the "Mission Dolores," the seat of an old Catholic mission, and stopped at the church, an ancient looking adobe building, with a tiled roof like the Panama houses. We peeped in; then walked through the burying-ground adjoining, where bloomed a great variety of flowers, among them some beautiful tea-roses. I wanted very much to pick just one; but I saw a notice as I went in, asking us not to do so; and I thought if every visitor plucked even one rose, there would soon be none left. Late in the evening, a beautiful bouquet was handed me, and beside it was one fair, white, exquisite rosebud, which my kind friend said he brought me because I was so good at the burying-ground. You see how much more enjoyment I had over my beautiful flowers, because I refrained from despoiling the grave. The next day, February 11, we bade good-by to our friends, and went down to the wharf. Some of our fellow-voyagers still continued with us, going on to China, after leaving us at the Sandwich Islands. We went off in a boat to our clipper ship Archer, and were hoisted over the vessel's side in a chair, with the Union Jack wrapped round us. "What's the _Union Jack_?" asked Willie. It is a blue flag with white stars. How strange it seemed!--the little boat below me, and the black ship's side near, while I went up, up, up, swung over the rail, and was let down on deck, landing in a group of my fellow-passengers. That was the way they all came. The wind blew hard, and we dragged our anchor; so the vessel "dropped down," as the sailors said, to the lower part of the city, near Meig's wharf. Here we remained two days, while a storm raged outside the Golden Gate. Friday, February 13th, we started again, and just after the pilot left us, we were becalmed on the bar, just opposite the terrible breakers I had seen while riding. Here we anchored. The sea was rough and disagreeable, and our captain longed for a stiff breeze to take us out; for it was not a very safe place to be in. Early in the night, we were glad to hear the chain-cable taken on board, and to know that we were actually on our voyage after so many delays. "Aunty," said Carrie, "I have frequently read of ships 'crossing the bar;' what does it mean?" There is often a place at the mouth of a river, or at the entrance of a harbor or bay, where the sand is washed up in a sort of bank, making the water shallow just there, so that large ships have to wait until high tide, or when the water is deepest over those sand-banks or bars, to come in. There were seventeen passengers on board; but we were not all of us on deck together for six days, because the sea was so very rough in consequence of the storm, by which we had been detained in San Francisco Bay. On the 19th of February, we got into the trade-winds, which gave us a steady breeze in the right direction, and for two days we had twenty-eight sails set most of the time. I longed to be where I could get a good view of the ship with so many sails out; for I thought she must look finely. We had a Chinese steward on board-- "What does a _steward_ do on a ship?" interrupted Harry. He takes charge of the table and provisions, and often acts as cook. He had a hard time in securing the dishes; for notwithstanding the racks, the vessel rolled so that knives and forks slipped off as if they had wings. Racks are narrow strips, an inch or two high, upon each edge of the table, and two in the middle, with about a foot's distance between them. These keep the dishes in place when it is rough. It really did seem as if the worst rolls came while we were at meals; I suppose we noticed them more then. Sometimes there was a general slide, and the passengers would seize a tea-cup with one hand, or a vegetable-dish, or a chicken, while all held on by the table with the other. Thursday night, the 26th of February, found us off a headland on the island of Oahu, and there we spent our first quiet night since leaving San Francisco. There was a buoy near us, marking the channel. It looked like a square plank, and was anchored with a bell upon it, which, as the waves rolled it back and forth, tolled with a mournful sound. But there's a bell that doesn't sound mournful. It says, "Come to tea!" VI. Honolulu. The clock had hardly finished striking four, when I heard Harry coming up-stairs two at a time, and "Hurra for the Sandwich Islands!" sounded at my door. So I laid down my work, and was soon in my usual seat. * * * * * I had been told by some persons from the islands that I must not expect to find every where a green and tropical verdure; for much of the country was barren, unfruitful lava. I was up on deck bright and early, to see this far-off part of the world. There was "Diamond Head" before me, an extinct volcanic mountain, of a sort of reddish dust-color, with its top fallen in, and without a tree or spear of grass. Ah! I thought, with a sigh, if all the islands are like this, it is well to warn people not to expect too much. Soon we moved our position, and sailed toward the port of Honolulu. Then we neared the land, and the pretty little village of Waikiki, with its thatched cottages snugly reposing in a tall cocoa-nut grove; then the green trees of Honolulu, and the extinct crater of the "Punchbowl," its summit fallen in too. But a rent in its side showed us that it was bright and green within, forming a huge meadow with its ragged sides. All these opened before us, in delightful contrast to the desolated crater first seen. We passed "Telegraph Hill," and soon, in answer to a signal, our flags were hoisted, and it was known in Honolulu, that the clipper ship Archer, from San Francisco, was outside with a mail; and in less than an hour the postmaster's boat was alongside. Mr. Whitney, the editor of the "Pacific Advertiser," came, also, in his boat to get news and papers. The captain gave the passengers leave to go on shore, and stay till three o'clock, and most of them by the courtesy of Mr. Whitney went in his boat. But the captain claimed two good missionary ladies, who were on their way to Japan, and ourselves as his party; so we waited until he was ready; then we took our seats in the chair, wrapped again in the Union Jack, and were hoisted over into the boat. Just as this pushed off, and we were looking up to the vessel's side, over which were leaning the smiling, kind-hearted sailors, the captain called out, "Boys, can't you give three cheers for the doctor?" Off came every cap, and three rousing hurras filled the air, bringing tears to our eyes, through which we took our last look at the beautiful ship Archer. Then we turned with curiosity to see these islands, so new and strange. I was in quite a puzzle to know how we were going through the surf without upsetting our boat, but there was a break in the coral reef which afforded us a safe entrance. On the wharf were a good many people watching our approach, and we recognized the familiar faces of some missionaries together with those of our fellow-passengers who had landed before us. Many a hearty hand-grasp was given us as we jumped upon the wharf, the passengers saying "Good-by," and our missionary friends giving their warm welcomes to the islands. After thanking our good captain for his kindness to us, we rode to Rev. Mr. Clark's where our home was to be for a time. We were now actually at the end of our long voyage; and we thanked our heavenly Father for preserving us through dangers seen and unseen. The house itself looked hospitable,--a two-story white building, with a double piazza, all covered by a vine resembling the grape, its bunches of brown seeds making the deception more complete. The doors and windows were all open. I was shown up to a quiet room with white curtains and bed-draperies, from which an open door led out upon the upper piazza and its green festoons of vine. What a relief to eyes that had so long gazed only on the boundless sea! The missionaries had heard of the arrival of grandpa and grandma, and soon we were told there were callers below; so down we went. What a scene! enough to repay us for all our long journey. There were many whom we had known at our own house, but whom we never dreamed of seeing in their missionary home. Heart met heart then; some were so happy that they cried, and tears were in our own eyes too. Thirty-seven called that day, and we were very weary when night dropped her curtain. Saturday was the same,--callers all day. The children of missionaries on these islands have formed an association among themselves which they call the "Cousin's Society." There was to be a meeting of this society on Saturday night at Oahu College, Punahou; so we all went, starting about dark. After driving up a winding carriage-road, there burst suddenly upon us a fairy scene. The principal building was low, with trees and vines about it, and it seemed one blaze of light. The rooms were decorated with exquisite flowers and ferns, and the young ladies and gentlemen were in their gala dresses. Forty "Cousins" were present that night. Grandpa made an address to them, after President Mills had welcomed us. They edit a paper in their society called the "Maile Wreath." Maile [My-le] is a beautiful vine that grows on the islands, and is often used for wreaths. We had some fine music that evening; for many of the "Cousins" sing and play beautifully. After we had been home awhile, about a dozen of these, on their return, stopped and serenaded us. The next day was the Sabbath,--our first Sabbath in what used to be a heathen land. The church-bells rung just as sweetly as in our beloved America, and the same stillness reigned throughout the town. It was like a home Sabbath. What a change in forty-three years! We went to the mission-church in the morning. It is a large stone edifice of block coral, one hundred and forty-four feet long and seventy-eight wide, and was one of the first objects we saw after passing Diamond Head. It was commenced in 1838, and was five years in building, at a cost of about thirty thousand dollars. Just think of people, who, only twenty-five years before, were in the depths of heathen darkness, building such a church, and by voluntary contributions too! They had a public meeting, and the king subscribed three thousand dollars, and others gave their pledges until the sum reached six thousand dollars. We should think that doing very well in one of our own enlightened Christian assemblies. Notwithstanding their poverty, they subscribed willingly. We, with all our conveniences for building, can hardly realize the labor bestowed on that church. The timber had to be cut in the mountain forests, and dragged by hand down to the coast. The stone was dug out of the coral reefs, and a quantity of coral had to be gathered and burned for lime. All this the people did willingly, and without pay, and the carpenters and masons gave their work freely. It was done unto the Lord. In that church, which will doubtless stand for ages, we met a large body of natives. Grandpa made a speech to them which Rev. Mr. Clark interpreted. The church was very full. The natives are fond of bright colors, and dress in red and yellow a great deal. The women's dresses are made just like yoke night-gowns, falling to the feet without being confined at the waist at all. The men often wear their shirts outside of their pantaloons like a sack, and sometimes a coat is put on above that, making the effect rather ludicrous. Bonnets the women wear of all kinds, but principally small ones of very old styles. These were perched on the very top of the head, and were sometimes trimmed with ribbons of five or six colors. In the afternoon we went to church again. The preacher was a blind native, Pohaku, and he preached so easily, naming the hymn and repeating it just as if he was reading it, that one would never imagine he was blind. We shook hands with four or five hundred natives that day, saying "aloha," which means "love to you," "good-will," and is their common salutation. They crowded around us, and sometimes two would get hold of my hand at once. A hand would come over a shoulder, another under an elbow, and round unheard-of corners, all expressing joy and friendship. But we must hear the rest of Honolulu to-morrow. VII. Honolulu continued. The first great event of the week was a dinner-party at Mr. Wyllie's, the minister of foreign affairs. He is a Scotchman, and wore his official badges: a broad blue band crossing his vest, with the royal coat of arms fastening it together on the hip just below the waist of his dress-coat; also a star on his breast, and two long streamers of crape hanging from his left arm in memory of the young Prince of Hawaii who died last year. At either end of the dining-hall hung three banners from a standard,--his Scottish manorial flags, I presume; they gave a showy look to the room. On the center of the table was a magnificent standard of silver with a lovely bouquet of flowers. When the dessert was brought in, this was replaced by a branching standard filled with fruit, more elegant still. After the dessert, came a rich and chaste drinking-bowl of silver lined with gold, from which each was desired to sip a little wine to the health of Lady Franklin, who had once been his guest, and who presented him the cup. In the evening, about a dozen young people took a moonlight walk up Punchbowl, the extinct volcano just back of Honolulu. It is apparently a round cone, about five or six hundred feet high. The side we ascended was steep, ragged, and rocky; but the view of Honolulu from that elevation is very fine. The taro patches were of a deep green, the coral reefs in the harbor snowy white. The town with its thatched houses lay quiet beneath us, while old Diamond Head loomed up in solitary and barren grandeur in the distance. We had some fine singing from members of the party, and the air was so clear and the night so still that it was heard at a long distance. "_Taro patches_, aunty? What are they?" Taro is a vegetable somewhat resembling the calla-lily, the roots of which are good for food. There are two kinds of it,--wet and dry. The wet is grown under water. Square beds are made, two or more feet deep, in which the taro is planted; then the water is let in at one end, and flows out of the other, thus keeping running water upon the bed all the time. It requires about a year for the plant to get its growth. The natives bake the root in their stone ovens, which are large holes in the ground. They place at the bottom of the oven a quantity of wood and over it a heap of stones, which are heated thoroughly by the burning wood; then the pig, chicken, potatoes, or whatever else they wish to cook, are laid on the stones, leaves being wrapped around them to keep them clean, a little water is thrown on, and the whole is covered with earth. The water comes gradually in contact with the stones, and is converted into steam, which, with the heat of the stones, in a few hours cooks the food. After the taro is baked, they peel it with a shell, and pound it with a stone pestle in wooden trays, mixing with it water; then they set it away to ferment. When ready for use, it has a sort of lavender color, and is acid. They call it _poi_; it tastes like yeast or sour flour paste, and is eaten with coarse salt. The natives eat with it raw fish. This is the favorite Hawaiian dish. "_Raw_ fish, aunty?" said Carrie. Yes, raw fish; they say raw fish tastes much better than cooked; but I could not believe it. Yet we eat raw oysters; perhaps that is no worse. Taro-tops are very good greens. The natives usually sit round a large calabash, and dip one, two, or three fingers, according to the consistency of the _poi_; then by a peculiar movement they take it from the calabash, and convey it to the mouth. That is their favorite mode of eating, and they say it does not taste so well when eaten with a spoon. Next morning, some native women called on us. There were about twenty of them. They were cordial and kind, and their "aloha" was very hearty as we shook hands with each. Some were fine-looking, tall and portly. A few could talk English a little. They welcomed grandpa, making a short speech in Hawaiian, and presented us with some fowls, onions, cabbages, potatoes, eggs, squashes, and taro. Grandpa thanked them, and spoke of the interest he and Christians in America had always felt in them. Mr. Clark was interpreter, and their faces lighted up with evident joy. The following day we called on Prince William Lunalilo, and his father Kanaina. Prince William is one of the highest chiefs in the kingdom, the rank here being determined by the mother. In the reception-room was a beautiful table, inlaid with specimens of native woods. The furniture was covered with red plush. On the walls were oil paintings of the prince and his father and mother, taken about fifteen years ago. Prince William took us to the royal cemetery, a small square stone building in the spacious yard. In the center of the one room on a table, was a crimson velvet cushion trimmed with gold fringe, on which lay the Hawaiian crown. Unfortunately, I did not notice it particularly. On either side were enormous coffins, that of Kamehameha II. being the handsomest, and covered with a pall of green brocaded silk; others were covered also with silk palls, or draped in black. Some of the coffins were long and large, the high chiefs having been, as a general thing, tall and stout. One could not help thinking that here was the end of earthly grandeur; the monarch and his lowest subject must alike die. We went to a prayer-meeting at Oahu College, Punahou, on Wednesday night. It was a pleasant thing to meet with twenty or thirty missionary children for prayer and praise. Thursday morning we listened to some very creditable recitations, and examined some beautiful drawings by the young ladies and gentlemen, and after lunch heard compositions, and saw the ladies practice calisthenics; all of which would have done honor to one of our home institutions. In the afternoon, we drove back to Honolulu, and attended a sewing-circle at the house of one of the foreign residents. It really seemed like one of our home circles, the profusion of exquisite flowers and the absence of our cold March weather only dispelling the illusion. We reveled in the lovely roses, our green-house favorites blooming here with such rank luxuriance. I saw here for the first time in my life a _green_ rose. "Green rose?" asked little Alice. "I never heard of such a thing." Yes, a veritable green rose of just the same shape as the common rose, only a deep genuine green. It had a very odd look. Many of our green-house plants grow to be extremely large here, as there is no chilling wind or snow to nip their growth. That night our first letters came, two months after we left home. What joy to hear from the dear ones, even though the letters were written only a fortnight after our departure. It takes six weeks for letters to go from New York to Honolulu. Friday morning, her majesty the queen gave us a private reception; the king was out of town. We were notified, the day before, that the queen would be pleased to see us informally, and would send her carriage for us. So at eleven o'clock a barouche was before the door, drawn by a span of dark horses. A coachman and footman in a livery of green and gold completed the establishment. When we arrived at the palace gates, the guard opened them wide for us, and we passed on to the rear of the palace where was the queen's own suite of rooms. On the steps we were met by the minister of foreign affairs, who escorted us to a reception-room, and a few minutes later to the drawing-room. There we were met by the queen in a ladylike manner, she taking our hand, and expressing pleasure at meeting us. She was in deep mourning for the prince, her only son, who died last year. Her dress was black, trimmed half-way up the skirt with a heavy fold of crape, headed by a box-plaiting of the same. We here met the Princess Victoria, a sister of the king. The queen gave to each of us a lithograph likeness of the late King Kamehameha III. The chancellor of the kingdom, Chief Justice Allen and his lady were present. We returned home in the queen's carriage. In the afternoon, we had a very pleasant dinner-party at the chief justice's. In the evening, I accepted an invitation to ride with a large party of young people, all on horseback; there were seventeen couples, composed entirely of foreigners, more than half of whom belonged to mission families. You would be amused to see the native women ride like the men, with a strip of bright calico wound round their waist and limbs, falling off like a skirt on each side; the color is usually red, or red and yellow, and they look decidedly gay, sitting so erect in the saddle, and riding at full gallop. On Sabbath morning we attended at Mr. Smith's church, a large square hall, with a thatched roof. We sat in a wealthy native lady's pew. It was painted a brilliant scarlet, and the cushion was covered with a striped magenta-and-yellow calico. The one in front of us was painted an intense green. Grandpa made an address during service, and afterward, to the children of the Sabbath-school. Every seat was full, and the people very attentive. There was an old native man, with only one arm, who acted the part of sexton, and sometimes waked people up. I fancy there would be fewer sleepers in American churches, if there was anybody to perform a similar office. We shook hands with a great many natives after service. They are very fond of this ceremony, and we were glad to give them that expression of our good-will. Three of them, as they shook hands, left a quarter of a dollar each in mine. I could not return them, for that would give offense, and as I was unwilling to keep them, I put them into the missionary-box. To-morrow we will leave Honolulu. VIII. From Honolulu to Hilo. "Come, aunty," said Willie, "we are all ready for our journey." So I began. * * * * * We rode down to the steamer Kilauea about four o'clock Monday afternoon. A great crowd was on the wharf; among them many of our good friends to see us off. Indeed, we could not feel that we were strangers in a strange land. The sight of the steamer was a novel one; the deck was covered with men, women, children, and dogs, with mats, calabashes, etc. It is quite a fashion here to trim the hair with flowers, and to wear them strung about the neck. Many of these people were so decorated, and it made quite a lively scene, with their gay calico dresses. The women generally have their hair divided into two long braids behind; these they bring up on the top of the head with a round comb, and slip the flowers in about the comb. The queen and her suite came on board last. She was going to join the king at their country-seat at Kailua, on Hawaii. A salute of twenty-one guns was fired by Her Majesty's guard, who then formed in a line on the wharf and gave three cheers. The royal company preferred to sleep on deck, so that nearly all who occupied the saloon were foreigners. To us Americans, it seemed a strange thing to have both gentlemen and ladies occupy the same saloon at night, and it was rather embarrassing to mount into an upper berth with half a dozen gentlemen looking on. But we soon became accustomed to it, and learned not to be alarmed at finding a Chinaman asleep on the transom below. "What is a _transom_, aunty?" asked Harry. A sort of cushioned bench, running along both sides of the saloon just outside the under berths. At half-past four in the morning, we reached Lahaina, Maui. The steamer stopped here some hours; so Dr. Baldwin came off for us, and took us to his house to breakfast. Many friends, new and old, called, and some beautiful flowers were sent from Lahainaluna, about two miles distant, where there is a seminary for native young men. After breakfast, a large company of natives escorted us to the shore, carrying our shawls and bags, seeming eager to do something for our comfort. I wanted to take a photograph of grandpa, as he stood surrounded by natives, he looked so much the picture of happy contentment. On the steamer we tried our first cocoa-nuts. They are very different from those we get at home, the meat not being half so thick, and quite soft. There is more than as much again liquid, and it is sweeter, and colorless like water. A few hours' sail brought us to Kalepolepo. Rev. Mr. Alexander had ridden over from Wailuku, ten miles distant, and came on board, and stayed with us some hours while the steamer took on board a supply of wood. It was good to see his beaming face, and receive his cordial welcome. He gave me a lesson in Hawaiian. "What was it, aunty?" asked Willie. One sentence was, "He olu olu anei oe?" Are you well? You would say perhaps, "Aole au i ike." I don't understand. "How funny!" said little Alice. The next morning, just before we reached Kailua, we discovered the king's barge, and in a few minutes he himself came on board with some of his attendants. The meeting between himself and his queen was affecting; she, not having been to their country-seat since the death of the young prince, was quite overcome. His Majesty was dressed in a light mixed suit, with drab buskins buttoned to the knee, white boots, and a drab felt hat, with about two inches of crape on it. His buskins, setting off his fine form, gave him a very noble appearance. Indeed, he seemed to feel himself every inch a king. After the queen had become somewhat composed, he came to where we sat and, with a hearty shake of the hand, welcomed us to his country. He spoke of his visit to America, some years ago, and conversed very agreeably for some little time. At leaving us, both he and the queen again shook hands, with the same pleasant manner. At noon we arrived in Kealakekua Bay, on the west side of Hawaii, where Captain Cook was killed. Rev. Mr. Paris was on the beach, with horses to take us to his house, about two miles distant. As the steamer was to remain till night, we went. Our landing was almost on the very spot where Cook was killed. Grandma and I donned our riding-skirts, mounted our horses and started on our ride. Such hills and roads, so dusty and steep, never before entered my imagination! It was the first time grandma had been on a horse for forty years. Sometimes we were a little afraid; but as our horses were not, we gathered courage. At times a precipice rose above us three or four hundred feet on one side, and on the other descended perhaps a hundred feet. The rock was of lava, much broken, sometimes looking like the waves of the sea, or like a stream rolling over the precipice. A portion of the road was cut out of the side of the rock. Mrs. Paris's cordial greeting repaid us for our hot and dusty ride. Here, for the first time, I saw orange-trees in full bloom. They were large and elegant trees, with blossoms and green and ripe fruit growing at the same time. How we enjoyed the fruit, luscious and juicy, and so refreshing after our ride! The arbutulum grows here like a large tree, and blossoms profusely. In the garden we saw young pine-apples, green mangoes, and Chinese oranges,--a perfect orange in miniature, but acid as a lemon. Toward sunset, we returned to the ship. Darkness covered us before reaching the shore; but our sure-footed horses took us down without a mishap. At the head of the bay rises a pali, or precipice, six or seven hundred feet high, and it is said to go down perpendicularly into the water perhaps as much more. [Illustration: VALLEY OF WAIPIO.--Page 83.] On Thursday, we sailed all day along grand precipices rising from the ocean, some of them seven hundred or a thousand feet high, with waterfalls leaping the whole distance, or broken into smaller cascades. Sometimes the streams seemed like a silver ribbon, bordered with green moss; these steeps being generally covered with verdure. Here and there was a deep gorge or gulch, as they are there called. The first and only valley of importance we saw was Waipio, whose sides rose exceedingly grand and beautiful, with zigzag mule-paths up the slopes. Far in the distance, amid its shadows, fell a ribbon-like cascade, said to be two thousand four hundred feet high; behind it lay mountains with their summits resting in the clouds. A village with its pretty church nestled in a grove of cocoa-nuts on the beach. After this the precipices grew lower and lower, until finally the scene changed to undulating hills, and a rain storm notified us that we were approaching Hilo. We reached that place about ten o'clock at night, and landed through the surf; that is, the little boat stopped about fifty feet from the shore, and a man waded out and took grandma in his arms; but there being a little delay in getting ashore, the wave rolled in upon her and gave her quite a wetting. When the man came back, and said, "Come, come," I started immediately. The surf roared in the darkness, and I was afraid, but was very soon set down safely on the shore. Dr. Wetmore met us on the beach, and escorted us in the rain to Mrs. Coan's house. Mr. Coan was away upon a tour; but they sent a messenger after him, and he returned home on Saturday. Hilo is celebrated for its heavy rains, and I should think also for its gigantic spiders. I was afraid of them, though it is said they are harmless unless molested. Sabbath we passed in the usual manner. Grandpa addressed the native congregation in the morning, and told them of his visit to the Holy Land. They seemed delighted to see one who had looked upon Jerusalem, and walked by the shores of Gennesaret. There is the supper-bell; so we must wait until to-morrow for another story. IX. The Volcano. "Now, aunty, what are we to see to-day, and where are we to go?" asked Willie, as we assembled in the sitting-room. We'll go to the volcano to-day, Willie, I answered. * * * * * Tuesday morning, we started on our first real horseback journey. The party numbered seven,--three elderly people and four younger ones. Two of our friends escorted us a few miles on our way, and then, as it began to rain, they turned back. I could think of nothing but a party of gipsies, as we rode out of Mr. Coan's yard. You would have laughed to see our fitting out. Grandpa had on rubber overalls, a long rubber coat, and a drab felt hat tied upon his head. I doubt if you would have known him. Grandma wore a dark riding-skirt, an oil-cloth cape over her shoulders, and a felt hat, decidedly slouchy, trimmed with green ribbon. I had on an old drab skirt, my water-proof cloak, and a venerable straw hat trimmed with green, with a blue barege veil falling from its brim. The rest were dressed in similar style. We rode in single file, and the road was so bad, if road it could be called, that we advanced barely two miles an hour. Every few minutes we had to go up or down some steep place, or through mud nearly a foot deep. Swamps and streams alternated with our short hills. At length we came to a wood of tropical luxuriance, where the road was just a mule-path, the branches often meeting before our faces, so that we had to raise our hands to part them. It rained as it always does here. While we young people were venturing on a short canter, my saddle turned completely, and I landed on my feet in an oozy place, fortunately unhurt. A few miles short of the half-way house,--miles are not measured by feelings there,--my horse gave out. For some time he had walked lame in all his feet, and at last refused to go at all. One of the young gentlemen lent me his horse, and led mine. We reached the half-way house about five o'clock, wet through. This was a native house, the occupants of which at once turned out, bag and baggage, the latter consisting, however, of only a few calabashes and pillows, and removed into a smaller hut. We found our house neatly laid with mats, and looking comparatively inviting. The firebrands had been carried out, leaving only the coals in the center of the floor, surrounded by stones to protect the matting. The house was of thatched sides and altogether looked very much like the native houses we saw on the Isthmus. We made a temporary curtain of a blanket, put on dry clothes, hanging our wet ones up to dry; then laid a table-cloth on the matting, and from buckets and calabashes brought out our dinner. Our service was of tin; but we made a hearty meal, sitting Turk fashion on the mat. After our dinner and tea together, the natives came in, and we had prayers. Mr. Coan read a few verses in English and then in the native language, which was followed by two prayers, one in English, the other in Hawaiian, by the head of the family. We then lay down to sleep; but cockroaches, fleas, and a strong cup of tea drove slumber from our eyelids, and there was more sighing than sleep. The men who brought our calabashes walked or dog-trotted it all the way barefooted, and got on faster than we did. The calabashes are fastened one at each end of a pole four or five feet long, and the bearers don't seem to mind the weight, balancing them easily on their shoulders and carrying them safely. We never missed the smallest article, and nothing was injured by jarring. We mounted our horses the next morning with good courage, though it was dubious weather, and we had a long ride before us. After a while, we young folks headed the procession and cantered when we could, which was seldom, as a great deal of the way was like riding in the bed of a brook. It had rained so much that a puddle of water was met every few feet. Part of our way was through a beautiful growth of gigantic ferns, mingled with other trees. The ferns were of a beautiful species, growing twenty or more feet high, and crowned with waving feathery branches. Other trees had their bark almost hidden by velvety moss or tiny ferns. We arrived at the volcano house wet and tired, about three o'clock, but were much comforted by the cleanly appearance of the house, so nicely matted were the floors, with a raised place for sleeping. Outside, under a roof like a veranda, was a blazing fire, and it was needed for drying our clothes, and sending warmth through our chilled limbs. We ladies retired behind our curtain, and soon appeared in complete Bloomer costume. We set our table in more civilized style, having a rough board whereon to lay our cloth, while benches saved the necessity of our sitting again in Turk fashion. We rested better than the previous night, rousing ourselves once in a while from our lowly matted couch to gaze through the mist at the light from the crater, which looked like an enormous fire. About nine the next morning, we took our winding way to the edge of the bluff, commanding a fine view of the crater; and there it lay before us, a huge, blackened, fire-desolated gulf! Steam issued from fissures in various parts, while a dense rolling volume marked the place of the really burning lake: We ladies, in our Bloomer dresses,--for it isn't safe to wear long skirts,--started down the precipice. At some of the steep places, our gentlemen tied ropes to the shrubs, and, with jumping and careful walking, we were soon down upon the lava floor. "How did it feel to walk on the lava, aunty?" said Willie. It seemed like walking on a snow-crust. Once in a while a foot would sink through, and this at first alarmed us; but we soon got used to it. There were many deep fissures in the lava, from some of which issued steam; these we used to jump over. "How wide were they?" asked Harry. [Illustration: THE VOLCANO OF KILAUEA.--Page 92.] One or two feet wide; and no one knows how deep. Mr. Coan seemed to think that forty feet below us might be liquid lava. The lava had flowed in countless shapes and ways. Sometimes it had hardened in circles, or parts of a circle, or it was all crumbled and broken. This last they call a-a [ah-ah]. Often a piece of the thin crust cracked under our footsteps, and turning it over, there would be upon the under surface all the colors of the rainbow. After a walk of two and a half miles, we came to what is called the "blow hole," where steam rushes out with great force and a loud report, like many factory pipes. It seemed as if some angry goddess dwelt below, whom we had insulted by coming into her domains, and that she was belching out her fierce anger, and vowing vengeance. But the final wonder was when the fiery gulf came into view. It must have been half a mile square, and was about fifty feet below the level of where we stood. It was boiling up all over its lead-colored surface. Toward the center, it would blacken over, and the blacker it grew, the more intently we watched, until finally it rose in a huge dome thousands of tons in weight, red and fiery, and fell as suddenly. It was so hot, that we had to cover our faces or turn away. There were several red-hot fountains in various parts of the lake, throwing up jets of lava. One was near a shallow cave, from the edges of which, the lava hung in beautiful flame-colored stalactites. "What are _stalactites_?" asked little Alice. An icicle is a stalactite of frozen water; these were of lava, shaped just like large icicles. All the while, the lake was boiling up in some places, and wrinkling and folding over at the edges. It was a terrible and exciting sight. One of the party would shout, "There, there, the boiler is going to throw up now!" and as it rose into the air, a grand chorus of "_There_" would announce the end of that discharge. It is impossible to describe to you the grandeur of the scene. It is one of God's most wonderful works. We felt weak and powerless before it. We took our lunch on the shore of this fiery lake, and afterwards spent an hour in gathering specimens of the different kinds of lava. Not far from the lake is a peak of lava which is called the "Gothic Cathedral" from its shape. Some of the party passed by a block looking like a lion. There were huge fields of "a-a" where the lava was thrown up into rough heaps, as if some one had tried to knead up blocks a foot square, and given it up as a bad job. We walked nearly six miles in the crater, going and coming, which will give you an idea of its size. It is nine miles in circumference. Our young gentlemen we left behind, as they had discovered a new cave where they could see many valuable specimens. When we reached the house, we were wet and tired; for it rained while we were in the crater, and we had to change our clothes. We ladies saw the yellow sulphur beds in the distance, but were too weary to visit them. During our absence, the native men had gathered a quantity of ohelo berries, resembling cranberries, but tasting like blueberries, not so sweet perhaps, but like them seedless; they were very nice with sugar, so we added them to our bill of fare. Remind me of those berries to-morrow, and I'll tell you a story about them. Now for supper. X. A Story about Kapiolani. As I entered the sitting-room, I was greeted by a chorus of voices saying, "Aunty, the berries, you know!" So I began. * * * * * A good while ago, when the missionaries first went to the Hawaiian Islands, a princess lived there named Kapiolani, the daughter of Keawemauhili. She was a portly person, as most in high rank were, having an engaging countenance, a keen black eye, and black hair put up by a comb. She dressed in a civilized fashion, and used chairs and tables. Her husband's name was Naihe. In the year 1825, only five years after the mission was commenced, Kapiolani was living at Kaawaloa. Many of her countrymen still supposed that the volcano was the abode of a powerful goddess, whose name was Pele. They were very superstitious, and reverenced and feared to anger this goddess. Kapiolani had become a Christian, and felt sorry for her poor people who were still in the darkness of paganism, and determined to break the spell that bound them. So she announced her intention to visit the crater of Kilauea, and call upon the goddess to do her worst. Her husband and many others endeavored to dissuade her, but she was not to be moved from her purpose. She traveled, mostly on foot, over a rough and desolate road, a distance of about a hundred miles. As she drew near the volcano, she was met by one who claimed to be a prophetess of Pele, and threatened her with the displeasure of the goddess, should she come into her domains on this hostile errand. She was told that she would certainly perish if she went to the crater. Kapiolani disregarded the impostor, and went on. Those ohelo berries which I spoke of in my last story were sacred to Pele, and no one dared to eat them unless they had first offered some to the goddess. But Kapiolani gathered and ate them. "She and her company of about eighty," said Mr. Bingham, "accompanied by a missionary, descended from the rim of the crater to the black ledge. There, in full view of the terrific panorama before them, she threw in the berries, and calmly addressed the company thus: 'Jehovah is my God. He kindled these fires. I fear not Pele. If I perish by the anger of Pele, then you may fear the power of Pele; but if I trust in Jehovah, and he shall save me from the wrath of Pele when I break through her tabus, then you must fear and serve the Lord Jehovah. All the gods of Hawaii are vain. Great is the goodness of Jehovah in sending missionaries to turn us from these vanities to the living God and the way of righteousness!'" Then amid the horrid belching and bellowing of the crater, they sung a hymn of praise, and prayed to the God of heaven and earth. Now wasn't it a grand, a noble thing for this woman, who had been educated in the grossest idolatry, who had only heard of the true God within a very few years, thus to come out and defy her nation's deity, this Pele? Why, even we, brought up in the light and power of the gospel, could not wonder that those benighted savages feared and worshiped. We silently thanked God in our hearts, that we knew him as our Creator and the Maker of this wonderful volcano, instead of a wicked, revengeful heathen god. "You spoke of Pele's _tabus_; what is a tabu, aunty?" said Carrie. Anything forbidden by their law or customs was called "tabu." Now we will go back to our journey. The day after we descended the crater, we started for the half-way house on our return. It was a dreary, rainy morning, but cleared up soon, though no sun was visible. The roads were dryer, and we young people cantered off, leaving the more staid portion of the party behind; and reached our resting-place two hours or more before the others, and before our native men too. We were hungry, but our calabashes of food were far behind us, so we fell to decorating the house, in order to occupy our time. It was a simple thatched hut, with no windows and only one door. We built an arch over the doorway of two gigantic ferns, with a bouquet of red roses in the center, and made thence a continuous wreath of ferns and red leaves to the end of the house, and down to the ground each side. The bright red leaves were brought us by the little kanaka [native] children. Inside, opposite the door, we made another arch, and twined a wreath around the center pole supporting the roof. Our native men, as they entered, exclaimed "nani," handsome, or "maikai," good. And Mr. Coan's face, as he came up the hill, smiled approval. It really had entirely transformed the dingy hut into quite a fairy bower. All night, fleas and cockroaches disputed with us for its possession, and we rose in the morning, unrefreshed, to a day's ride in the rain. The road was worse than on the day we first came over it. It had stormed incessantly, the streams were swollen, the mud was deeper, and our horses stiff and weary, not to mention ourselves as in the same predicament. At times it rained so hard that our horses turned their backs to it, and refused to move, and there we had to sit until the violence of the shower was over. We often waded through streams up to the saddle-girth. Part of the way, the road was made of the trunks of fern-trees laid crosswise, not more than two or three feet broad. They were worn and broken, and in some places decayed entirely away. We considered it, however, a good road, and cantered over it, our sure-footed horses never once stumbling. Glad indeed, were we, to see the white spire of the Hilo church, and more glad to reach Mr. Coan's hospitable house, where hot baths and a good dinner in some degree enlivened us. Grandma was tired, but a night and day's rest made her quite herself again. We felt amply repaid for any amount of fatigue or discomfort, by our view of the crater and burning lake. It was a scene for a lifetime; no pen could describe it, no pencil portray it; one must see it with one's own eyes, to appreciate its wonders. God alone could create it; and his power only could say to this surging, fiery torrent, "Thus far shalt thou come, and no farther." March 24th, we took the steamer Kilauea. It rained as we sailed out of the bay,--Byron's Bay as it is called. The surf rolls in here terrifically, and beats upon the shore with an incessant booming sound. The view of Hilo, as you enter the bay, is said to be very fine; but we were so unfortunate as to come in, in the night, and to go out in a rain-storm. The natives play in the surf a great deal. They have what is called a surfboard perhaps four or five feet long. With this board, they swim out perhaps a mile, and then lying on it, ride in on the top of the surf-billows. I was sorry not to see this amusement; but the little children, with their small boards, I often saw trying to imitate their elders. "Don't they ever get hurt, aunty?" asked little Alice. Not often. The natives are perfectly at home in the water, and can swim long distances. The women are about as good swimmers as the men. Ah, the bell! the bell! we mustn't keep grandpa waiting. XI. Kau and Journey to Kaawaloa. At half-past six in the morning, we landed in Kau,--that is grandpa and I did; grandma went on in the steamer to Kealakekua Bay. Rev. Mr. Gulick met us as we stepped on shore. Horses were in waiting, and we were soon in the saddle ready for our seven miles' ride to Waiohinu. Mr. and Mrs. Gulick have here a boarding-school for native girls. They had nine pupils of various shades and sizes. Some of them seemed very bright and intelligent, and were quick and handy about their work. Beside their studies, they are beginning to learn to make their own clothes and to do housework. Sabbath morning we visited the Sabbath-school. As we entered, the children were singing in Hawaiian the hymn, "I want to be an Angel," and soon after "I have a Father in the Promised Land," both of them to the familiar tunes the children sing with us. It quite carried me back in association to our home Sabbath-schools. The Hawaiians love to sing, and the children sing with all their hearts, just as our children do. Grandpa gave them a short talk, and then we went into the church, and he addressed the native congregation,--an intelligent and well-dressed body of men and women. The Hawaiians as a race are excessively fond of flowers. Some of the girls wore wreaths of rosebuds round their necks; some had flowers in their hair, and others held a few in their hands. The judge of the district, who had a little daughter in Mr. Gulick's school, brought her a wand of roses, wreathed round a stick, which he handed to her with a smile as she came into church. In the afternoon, grandpa preached to the foreign residents. Every white person but one in the district was present, making sixteen in all including ourselves. There were only four ladies, most of the men having native wives. The shoemaker, the blacksmith, the missionary, the planter, all met in that little parlor, to hear a sermon in their native tongue. It made no difference what was their religious belief; they came dressed in their best, and some of them joined in singing the hymns, the tunes doubtless familiar to them long ago, before they left their father's roof. Monday morning we started on our journey across the island, to where grandma was staying. Our baggage was packed on a mule, and the saddle-bags filled with our eatables. "What are _saddle-bags_?" asked Willie. They are two bags fastened on a broad strip of leather, made to fit on the back part of a saddle, so arranged that a bag will hang on each side of the horse, the two thus balancing each other. Mr. Gulick accompanied us, and quite a number of natives traveled a part of the way. We started in a rain; six or seven miles of the road were good; the rest was bad enough to make up for it. The first half-day we passed over that kind of lava called "a-a," the whole tract, as far as the eye could reach, looking as if a mountain of lava had been thrown thousands of feet in the air, and fallen, crumbled and broken, into irregular ridges and heaps, blackened and barren. In riding, we passed over an apology for a road, reminding me of our American roads when filled in with broken stone before being covered with the gravel. Some of the ridges were fearfully steep and jagged. Here it seemed as if--as a friend remarked--"we were out of sight of land." Hardly a bush or tree was to be seen. I never knew the meaning of desolation before. We grew weary of the dull black scene, and it rained and rained, but we kept on, up one steep place and down another. The last part of our day's ride was through woods, over hard lava, which they call "pahoihoi;" but it was along a mountain side, and the same steep ridges followed us. Darkness came just as we neared the native village where we were to spend the night. We had passed over a hard road of thirty-five miles, and been ten hours in the saddle. We were, of course, not sorry to dismount, which we did at the largest native house. The man of the house was down at the sea-shore; the family were of course not expecting foreigners. In the center of the house was a fire of glowing coals, and near it sat an old woman stringing candle-nuts upon a cocoa-nut fiber, which were their only lamps. "What are _candle-nuts_?" asked the children. They grow on a beautiful tree called "kukui," or candle-nut tree. The nuts are about the size of a walnut, and are so oily as to burn quite well. Some one went over to the church, a simple thatched house like the rest, and brought us the only two chairs the village possessed. We set out our simple meal on the mat, and by twos and threes the natives dropped in to see us, bringing children and babies; so that by the time our supper was over, almost all the village were present to see the "houris" or foreigners. After we had finished, we had family worship, Mr. Gulick acting as interpreter. Then Mr. G. asked where we were to sleep. Our landlord and his wife had one corner of the room, another man and his wife another corner, our native men a third, and we the fourth. Learning that our shawls were wet, the son brought out a large bed tapa for our covering. Taking our bags for pillows, we lay down to rest,--_sleep_, I can not say, for fleas and cockroaches were too abundant to permit this. "What is _tapa_, aunty?" asked Willie. Tapa is their native cloth made from the bark of trees. They take the inner part of the bark, I believe, and beat it with mallets of very hard wood until it is soft and flexible, wetting the bark from time to time. It looks like a kind of paper, rather than cloth. These cloths the natives dye with various colors, in patterns to suit their own fancy. The bed tapas are from three to five large sheets placed one above another, and are very warm and comfortable. Early next morning, we started on our journey through field and forest, and reached Mr. Paris's house about half-past two, having accomplished our journey of sixty miles in eighteen hours. We were cordially welcomed by the family, and were glad indeed to be with grandma again. We walked one evening to the house near by, where Kapiolani and her husband Naihe lived. You remember Kapiolani was the brave princess I told you of. It was a stone house, built of solid coral rocks, the walls three feet thick, and is on an eminence commanding a fine view of the sea. No one was now living in the house; but quite a number of little kittens, wild as they could be, scampered in terror from room to room, as we went through the apartments. Next morning, Mr. Paris took us out to ride. We visited a native church about two miles from his house, a pretty stone building, nicely finished off inside with koa wood, much resembling mahogany. The horse grandpa rode was a handsome black fellow; mine was a large sorrel called Bonaparte. Both horses had a decided aversion to going through puddles of water. Bonaparte had been broken in by a native, who hurt him about the head, after which, he had a great antipathy to natives; indeed, he had a dislike to any strangers. After a time, he got to know me; but if a native tried to touch him, he became almost frantic. He was a very easy horse for riding, and I became quite fond of him, and used to feed and give him water. One day we were all out riding, and as we came toward the house, I galloped into the yard and dismounted on the stone wall, which we used as a horse-block. They called to me that they were going on, so, as I had the bridle in my hand, I prepared to mount, when a good native deacon came forward to help me. The horse's nostrils dilated, and he plunged about almost drawing me off the wall, and was the perfect image of anger. I succeeded in making the good man understand that he must go away, then talked soothingly to the horse, patted his head gently, and finally, as he came near enough, threw myself into the saddle, and had a good ride. Now you see, children, what kindness can do. If I had ever been rough with the horse, or unkind to him, he would not have had such confidence in me, and I could not have soothed him down, and so should have lost my ride. XII. Kaawaloa. My little flock of listeners were sure to get their work done punctually by four o'clock, thus fulfilling their part of the bargain, and used laughingly to talk about their travels, making believe that they were journeying, as I told them what I saw and had passed through. * * * * * On Saturday, April 4, Mr. Paris, grandpa, and I, started off on a long ride, to visit Hoonaunau, the city of refuge, a place to which people could flee, if they had committed any crime, or displeased any chief, and be protected by the priests. This was in old pagan times; they are not used for that purpose now. "Aunty," asked Carrie, "didn't they have such cities in Old Testament times?" Yes, dear, they did. You may get your Bible and turn to Numbers xxxv: vi. and read the passage to us. "And among the cities which ye shall give unto the Levites, there shall be six cities for refuge, which ye shall appoint for the man-slayer, that he may flee thither." It seems singular that this heathen people should have a custom like that sanctioned by God through Moses in the Old Testament days; but so it was. This city of refuge was a "heiau," or heathen temple. It has a massive stone wall varying from six to ten feet in hight, and as many feet in thickness, inclosing a large space of ground, and having, of course, no roof. The sea washes its base on one side. Here we saw a rock, under which Kaahumanu, the favorite wife of the great conqueror Kamehameha I., is said to have hid herself when her royal husband was angry with her. It is called by her name. "Did the king have more than one wife?" asked Harry. Yes, almost every chief had several, if he could afford it. But now that they are a Christianized people it is different. We stood on the altar where human sacrifices had been offered. It was hard to believe that such a quiet place was ever used for so dreadful a purpose. We saw a flat rock, on which one of the great chiefs was said to have rested while his subjects were fishing. The native story is, that the chief was so tall that his feet hung over one end, and his head the other. The stone was fourteen feet long! "Aunty," said little Alice, "it wasn't a true story; was it?" No, Alice; but probably he was a very tall man. We passed over the battle-field of Kaei, the scene of the last great fight on Hawaii, which placed the island under the rule of Kamehameha II. About half a mile beyond the City of Refuge is a high bluff, over which are solid lava falls, looking just like a waterfall, only black. They are hundreds of feet broad and more than a hundred feet high. You can walk between the bluff and the fall, and look up a hundred feet. We went into a cave, which is an eighth of a mile deep, leading to the sea. It probably was once a channel through which a lava stream flowed into the ocean. Coming back we rode into the village of Kealakekua, and went to the spot where Captain Cook was worshiped, and had sacrifices offered to him. Just think how wicked it was in him to allow those poor ignorant natives to believe he was a god, and to receive offerings and sacrifices as such! It must have been very displeasing in the sight of God to have a man brought up in a Christian land do such a thing. It was only a little while after, across the bay in sight of that very place, that he lost his life. We saw two cocoa-nut trees with their trunks perforated by cannon-balls which were fired from Cook's ship. The next day we attended the native church at Kealakekua, and saw their manner of collecting monthly concert money. One or two deacons, or "lunas" as they call them, sit at a table in front of the pulpit, and the people bring up their gifts. Three old men had no money, and brought, respectively, a broom, some dried fish, and two fowls. The fowls amused me very much. They had their feet tied together, and occasionally fluttered their wings and clucked during the sermon. One of the hens, I have since learned, was of Japanese breed. All her feathers curled up the wrong way, making her look as if she had been out in a gale of wind. Monday we rode down to Kaawaloa, stood on the rock where Cook fell, gathered some coral where his boat rested, and walked over the stones where he led the king when endeavoring to take him as a hostage. "What did they want him for?" asked Harry. The natives had stolen a boat from Captain Cook, and the latter was taking their king to the ship to keep him there until the boat should be brought back. The natives could not bring the boat back, because they had already broken it up to get the iron in it; and they were not willing their king should be taken away. So one of the chiefs seized Cook roughly by the shoulder, and held him so painfully that he cried out. The people said, "Can a god groan? Is a god afraid?" Their belief that he was a god was broken, and he was immediately killed. We went into the king's house, which is still standing, and saw some beautiful matting lining the walls, taking the place of our house paper. It was woven in figures. We sat down on a board, and drank some young cocoa-nut milk from trees which existed in Captain Cook's time, and now shade the spot. Near the shore is a dead trunk of a tree about three feet high, on which several plates of copper, inscribed to the memory of Captain Cook, have been nailed by officers of British men-of-war. Not a very sumptuous monument this! On one side of the road, about half a mile above the beach, is a pillar of wood erected on a heap of rough lava. On this is a small plate, bearing this inscription:-- In Memory OF CAPTAIN JAMES COOK, R. N., WHO DISCOVERED THESE ISLANDS, IN THE YEAR OF OUR LORD 1778, THIS HUMBLE MONUMENT IS ERECTED BY HIS FELLOW COUNTRYMEN, IN THE YEAR OF OUR LORD 1825. Captain Cook named the group of islands from his patron, the Earl of Sandwich. The natives always call them Hawaiian Islands, or as they say, "Hawaii Nei!" This portion of Hawaii is the orange district, and we had delicious oranges every day. It seemed sometimes as if the fruit, after peeling, would drop to pieces in our hands, from very juiciness. "Oh, how I wish I had some!" said Harry. This is a bread-fruit country too. We didn't learn to love that fruit. We sometimes had it baked for dinner. I think it is never eaten uncooked. The tree is fine-looking; its leaves are large, and of a very brilliant green. The fruit is round, has a rough outside, and to me seemed rather mealy and tasteless. "How large is it?" asked Carrie. About the size of a cantelope-melon. We tasted here, too, the root of the ti [te] plant. It was baked, and when sent in it was still hot. It looked like brown-bread, only finer grained, and when shaved off in slices had a very sweet and not unpleasant taste. Many of the natives are quite fond of it. The plant has a small trunk four or five feet high, surmounted with a tuft of leaves resembling corn-leaves. In various parts of the islands, when there is a scarcity of food, the natives eat the root of the fern-tree, baked. It reminded me in appearance of tobacco, was tasteless, and uninviting in its looks; but I saw native men cut off great slices of it, which they ate as if they liked it. But as I told you before, their favorite food is poi, and, with a good supply of that and raw fish, a native is as happy as a plenty of good food can make him. We saw here for the first time enormous cockroaches. They came out after a rain, and were very annoying, as all large bugs are that can fly or run fast. One night I killed seven in my room. If I left one dead on the floor overnight, in the morning it would be surrounded by hundreds of small brown ants. It was really very interesting to watch the little creatures. They would saw off a leg, or a part of one, then several of them would drag it away to their hiding-place; and, piecemeal, they would, if given time, carry off the cockroach, leaving not a particle. Now there is a lesson for you, children. Perhaps you have something to do. It may seem like a mountain, as you look at it; but if you work diligently, doing perhaps only a little at a time, it will grow less and less until it is all done; and as you look back upon it, you will be astonished to think how easily you have done it. XIII. Kailua. "Aunty," said Carrie, as I came into the room, at four o'clock the next day, "we have been calling ourselves little ants all day to-day, we have been so busy; but now we have finished our work, and are all ready." So I resumed my story. * * * * * On Saturday, April 11, we left Kaawaloa, after a very pleasant visit of two weeks, starting about nine o'clock on our twelve miles' ride to Kailua. Mr. Paris's family and grandma were in a carriage, which some friends had given Mrs. P., and grandpa and I were on horseback. I had my horse Bonaparte. The road was good most of the way; no carriage had ever traveled the whole length of it before. Part of the way was down the mountain, and when about half-way to the foot, a part of the carriage broke. We all dismounted and took a lunch, then, with some leather, Mr. Paris bound up the broken place firmly, and we went on our way rejoicing that no worse thing had befallen us; for we were far away from any house, and had still half of our journey to perform, and this being the only carriage on that part of the island, no native knew how to repair it. On reaching the sea-shore, we passed through a grove of cocoa-nut trees. Here we drank some delicious cocoa-nut milk, and quite a group of natives gathered about us, and shook hands. The Hawaiians as a race are very fond of shaking hands. As the shake of the hand, saying "aloha," love to you, was often our only mode of expressing our interest, we were very particular to do it. [Illustration: CATHEDRAL OF KILAUEA.--Page 95.] [Illustration: PAHOIHOI.--Page 129.] After leaving the grove, the path lay between two stone walls, so near together that it seemed impossible for the carriage to go through. Our native friends said among themselves "_pilikia!_" trouble; for there was no other road for the carriage. But the carriage did pass, the wheels just grazing the stones. How glad we were, and the natives exclaimed, "_maikai!_" good. We saw a great deal of rough hard lava, called "pahoihoi," and prickly pear-trees grew in abundance. They were large, ugly plants. Grandma gave me one of their flowers which looks like a cactus-blossom. I had on a heavy buckskin glove, and this was filled with small barbed thorns, which, before I knew it, had worked through into my hand, as I held the rein. They caused no little pain, but were so small and colorless that you could not see them. In some places the people use the prickly pear as hedges, which are unsightly but very strong. We often saw the century-plant while on the islands, which, it has been said, blooms only once in one hundred years; but in fact it blossoms at least once in twenty-five years. The stalk of the flower grows very rapidly. Some of these stalks are twenty or thirty feet high. I examined one which seemed to be casting its blossoms; they looked like small bulbs just sprouting. If these are planted, they will grow, and this is the way the plant is propagated. We were amused at the excitement of many of the natives about the carriage. A great number of them had never seen one before. Whole families turned out, men, women, and children, just as people in our own land once did to see a railroad car, or as they do now to see a caravan with elephants and camels. Horses and mules all along the road became unmanageable. They would turn and look, with dilated nostrils and head erect, while trembling in every limb, till the carriage almost reached them, then they would break from their fastenings and gallop off, neighing with fear. Then they would turn and look till we nearly reached them again, when they darted away as before. We reached the house of Mr. Thurston, at Kailua, about three o'clock in the afternoon. It had a very desolate look, for it had been locked up for a year. The venerable missionaries were then in California, on account of the failure of Mr. T.'s health. There was no white face to greet us, as at the other mission-stations, so we made ourselves as comfortable as possible. Several natives called to see us, and a venerable deacon sent us two fowls, some very fine watermelons, and sweet potatoes. The melons were delicious, the soil of this part of the islands being well adapted to them. Watermelons are even sent to the San Francisco market. The next day was Sabbath, the 12th of April, the forty-third anniversary of the missionaries first landing on these islands, which occurred on this very spot. We were interested in the fact that we should happen to be there at that time. We went to the stone church, a venerable edifice built in the old style,--the pulpit and galleries being very high. Perhaps a thousand natives were present, and they paid remarkable attention to all that was said. After service, we shook hands with a large portion of the audience. Most of the people came on horseback, and there must have been as many as five hundred horses tied outside the church. It was too far for us to go home before the afternoon service; so we spent the time in visiting the graves of mission families near the church. In the afternoon we partook of the communion with the congregation. Every thing was conducted with great propriety. A native evangelist has had the care of this church since Mr. T. left, and they have well sustained their church and prayer-meetings, with very little outside aid from missionaries. We expected the steamer to call for us at any time after midnight, and so slept with one eye and one ear open. About twenty asses were in a pasture near us, and were braying all night long. We had little refreshing sleep, and were glad to see the smoke of the Kilauea as she came round a point in the distance at six o'clock in the morning. We wended our way to the beach, and amused ourselves by watching little native children playing in the water, and by picking up shells, until the boat came to take us on board the steamer, when we bade our friends good-by. As there was no wharf, a native took us up one by one and carried us to the boat. It seemed so funny at first for us grown people to be taken up like children; but we got accustomed to it, the men lifting us easily, and placing us in the boat as dry and comfortable as possible. By three o'clock in the afternoon we were off Honoipu, where we were to disembark. This is the landing for Kohala. Mr. Bond met us, and a kind German was there with his wagon to take grandma and the baggage to Mr. B.'s house. The rest of us went on horseback. Before grandpa mounted his horse, the natives gathered about him, and asked by an interpreter how old he was. They said, "his face and his form was young, but his hair was old." They expected to see an old decrepit man, and were quite surprised to find him so fresh and vigorous. We started on a brisk canter over a good road. My horse was unfortunate in his disposition, and would sometimes run across the road to kick another. "Why, aunty, what did he do that for?" asked Harry. Perhaps he had the same feeling that a little boy has, when he races with another boy. The latter runs a little faster perhaps, and the boy that is behind tries to hinder or tease him in some way, so that he may lose the race. I suppose my horse didn't want the other to pass him, and so tried to kick him. The trade-wind swept across that part of the island with great force. It really seemed as if we would be blown off our horses, and I was glad that my hat-strings were sewed on tightly. After a while, a sudden shower came up, lasting about five minutes; but the wind soon dried us. Another and heavier one making its appearance in the distance, we turned off the road to go a shorter way. Mr. Bond was mounted on a large white mule; as we were galloping hastily along over the grassy field, his mule stumbled, and over they went. All we could see was the mule's four feet in the air. Fortunately, Mr. Bond was not under the animal, as we feared, but rose from the soft grass a few feet ahead uninjured. The shower came steadily on, and we were obliged to take refuge in a native hut. The natives ran out, took off our saddles, and tied our horses for us, so that we might escape the shower. They were always ready to do a kind act for us. As I sat in the hut with two women and a pretty little native girl about three years old, I longed to be able to talk with them in their own language; but after each of us had said "aloha," we could only sit and look at each other. Grandma and Mrs. Bond with her children were waiting on the piazza to meet us as we rode up. But there is the tea-bell, so we must wait until to-morrow to hear about Kohala. XIV. Kohala and Waimea. "We are ready to hear about that queer-named place now, aunty," said Alice at my elbow as I sat writing in my room. Oh, yes, about Kohala. * * * * * Every thing at Mr. Bond's was the pink of neatness, and though we were shut in by rain for five days, we enjoyed it. Sometimes, it would look like clearing up, and we would walk in the garden; but usually we had to hurry in to escape the rain. The garden looked beautifully, with some rose-bushes twenty-five feet in circumference, and scarlet geraniums perhaps fifteen feet. It does one good just to look at them, after seeing only our little dwarf shrubs at home. Kanoa and his wife, the good Hawaiian missionaries to Micronesia, came with their little baby to bid us good-by. We had mangoes for the first time at Mr. Bond's, which were delicious. In shape they are like a pear, only flatter, with the large end growing next the stem. I can not describe the taste, it is unlike any thing we have. The seed is very large, being nearly two thirds the size of the fruit. Fresh figs, too, we tried for the first time, and to our surprise liked them. We had some papaias, which grow on trees; the fruit tastes like a musk-melon, and pies made of them are very much like squash-pies. Sabbath morning it cleared up about eleven, so that we could go to church. Notwithstanding the weather, a goodly congregation assembled, and listened to grandpa with great respect and attention. After meeting, as usual, they all wanted to shake hands with us. As I was going down the aisle, thinking I had shaken hands with all, I heard some one call "keika mahine, keika mahine" [daughter, daughter], and looking round, there was an old man standing up on a seat with his hand stretched out to shake hands. Of course I must gratify him. Fortunately for us, Monday, April 20, was a pleasant day, and we started about nine o'clock for Waimea across the mountain. Grandma rode about twelve miles in Mr. Christianson's wagon, and then as the wagon-road ended, she went the remainder of the way on horseback. The rest of us were in the saddle all the way. How the wind did blow! It seemed as if I should be carried out of my saddle bodily; but we rode on over fields and barren wastes, and through steep and rocky gulches. At noon we reached the house of a foreigner, and were hospitably entertained. Mr. Lyons was waiting for us there, and Mr. Bond left us. What was more to us than dinner, was a feast of home letters, which Mr. Lyons had brought for us. After resting an hour or more, we were all in our saddles again. As we were riding, on the summit of a hill, or mountain as we should call it, a beautiful scene opened before us. High above us the fleecy clouds parted, and we caught a glimpse of what seemed like "the promised land." There stood the peak of a lofty mountain covered with newly-fallen snow, shining white and beautiful in the sun's clear beams. It seemed too high up, too pure and fair in its framework of clouds, to belong to earth. This was the summit of Mauna Kea, and we shall not soon forget that vision of beauty. It seemed as if angels might flit over its snowy sides without any danger of soiling their pure white garments. We arrived at Mr. Lyons's about five, and were cordially met by Mrs. L. and her daughter. On Wednesday, we attended a meeting at Mr. Lyons's church. The house was filled with nicely-dressed natives. Grandpa and Mr. L. sat in front of the pulpit. At the back of the church was a large choir of men and women, who sung well and with animation, beating time with their hands. Soon after we entered, they sung an original hymn by a native named Lyana, which the choir sung to the tune of "Hendon." "Nani ke aloha la! Me ka olioli pu I ka malihini hou-- E aloha, aloha oe. "Holo oia a maanei, Mai Amerika mai no, Eia no! ua komo mai-- E aloha, aloha oe. "A, ma keia la maikai, Hui aloha pu kakou, Ma ka Luakini nei; E aloha, aloha oe. "E hauoli, oli pu, E na hoahanau a pau, Kane, wahine, keiki no, E aloha, aloha oe. "Na ia nei i hoouna mai I na misioneri nei, E ao mai ia kakou nei; E aloha, aloha oe. "E ala, oli kakou pu, A kokua aloha no Ka makua o kakou;-- E aloha, aloha mau." Mr. Bingham, one of the first missionaries to the islands, has given us this translation: "Wonderful that love sincere! Great our joint rejoicings here, For the stranger guest we see; Cordial welcome, friend, to thee. "Sailing far to reach our homes, From America he comes; Lo! in peace he enters here; Welcome to our hearts sincere. "Now on this delightful day, We, in love, unite to pray: Here beneath our temple spire, We our welcome give thee, sire. "Jointly chanting, now rejoice; Brethren, all unite your voice; Husbands, wives, and little ones, Greet this friend with grateful tones. "This is he who hither sends These true missionary friends, To enlighten our dark mind; Thanks and love to one so kind. "Let us then all rise and sing, And our grateful succor bring; For our sire our love to prove,-- Love, good-will, unceasing love." Grandpa then made an address, and told them about the missions in Western Asia. Then Kanoa, the missionary to Micronesia, made a prayer; after which, he and his wife sung a Micronesian hymn. Grandpa told them, in another short address, about the India missions. Mr. Lyons then arose and spoke about his own mission, and introduced his senior deacon, Timotao Nalanipo, who made a speech in Hawaiian. Mr. Lyons translated it, and I will read you the translation. "The church-members of the highlands of Waimea, the old men, the aged women, the strong men, the youth and children tender, through me, their salutation to you, the secretary, your companion, and daughter. Great, indeed, is our joy in being permitted to see you, to welcome you to our land. You have been sent by the learned Missionary Society of great America, as its delegate, to see the works of the gospel heralds you have sent to us. "We, the ancient men of Kamehameha's time, were once idolaters, murderers, guilty of infanticide, polygamy, and constantly quarreling one with another. On the death of Kamehameha, the kingdom devolved on his son Liholiho. He abolished idolatry, broke the tabus; men and women for the first time ate together, and the temples and gods were burned to ashes. "Still we lived on in poverty and darkness, and in secret worship of idols, and were without the knowledge of the living and true God. Men, women, and children were promiscuously devoted to the most sordid pleasures, heathenish dances, and revelries, day and night. In the year 1820, the missionaries, Mr. Bingham and company, came to these islands to proclaim the blessed gospel to us, who knew not God, nor had heard of the death of Jesus, the Messiah, the Saviour of the world. It was you, the Missionary Society you represent, that loved us, and sent the good missionaries to our dark land. "The king and his premier allowed the missionaries to dwell with us to introduce a new order of things; to teach us first the twelve letters of the alphabet, then spelling, then reading and writing. "During the forty-three years the missionaries have resided on the islands, much seed has been sown, much labor performed, and wonderful have been the results. We were once all dark, buried in darkness, sunk to the lowest depths of ignorance, roaming about the fields and woods, like wild beasts, without clothing, our naked bodies most shamefully exposed and blackened by the sun, without books, without Bibles, without Christianity, plunging into the darkness of hell. Now we are clothed, like civilized beings; we are Christianized; we are gathered into churches; we are intelligent; we are supplied with books, Bibles and hymn-books; and are living for God and for heaven; and this through the labors of the missionaries you have sent us. "Our joy is inexpressible in seeing you; and we beg you to carry back to your associates, to the Missionary Society, to all the American churches connected with it, the warmest salutations of the churches of Waimea and Hamakua." This good old man has since died, and gone, doubtless, to be with his Lord whom he so long loved and served. At the close of the Hawaiian address, another original native hymn was sung, composed by Samuela, and sung to the tune of "Farewell, farewell is a lonely sound." "Auwe; auwe; aloha la Ka malihini hou Ma keia la hauoli nei Ua hui pu kakou. "Auwe; auwe; aloha la Ka malihini hou A eia la ua komo mai Ka luakini nei. "Auwe; auwe; aloha la Ka malihini hou A na ia nei i hoouna mai Na misionari nei. "Auwe; auwe; aloha la Ka ekalesia nei Kane, wahine, kamalii Kokua pu kakou. "Auwe; auwe; aloha la Ka makua a kakou Aloha a mahalo pu Ka malihini hou." Mr. Lyons translated it for us:-- "Oh! oh! we'll welcome you, sire, The stranger we now greet. This is a gladsome day, sire; For we together meet. "Oh! oh! we'll welcome you, sire, The stranger of whom we've heard; Lo! now with us you enter here, This temple of the Lord. "Oh! oh! we'll welcome you, sire, The stranger to our land; 'Twas you who loved and sent to us The missionary band. "Oh! oh! we'll welcome you, sire, Say all the brethren here, Men, women, and the children, sire, Unite in love sincere. "Oh! oh! we'll welcome you, sire, Our father and our friend; Our best respects and wishes has This stranger to our land." After this was sung, we shook hands with nearly all in the church. Many, to our embarrassment, brought little tokens of good-will in money, amounting in all to ten dollars. With this we bought Hawaiian Bibles to be distributed among the people. Imagine a man, coming up to shake hands, but stopping before he did it diving his hand into the pocket of his pantaloons, taking out a quarter of a dollar and laying it on the table, then shaking hands as if he had paid for it! They have, however, none of that feeling. The tea-bell! the tea-bell! XV. Maui. Four o'clock came, and with it my little folks, all ready for a story. So I commenced. * * * * * We left Waimea on the morning of April 23, and rode on horseback to Kowaihae, a distance of twelve miles; there we were to take the steamer Kilauea. On our way down to the shore we visited a heiau [hay-ow], or heathen temple. It was built by Kamehameha I. at the time he was going over to conquer Maui [Mow-e]. This was the last temple built on Hawaii. All the inhabitants of the island, men and women, were commanded to come and help build it, and none dared to stay away. It is about two hundred feet square, twenty-five feet high, and as many feet thick, of solid stone, just like a massive wall. Within we saw where the sacrifices were laid overnight, and the pit where they were thrown in the morning,--a place called by the natives hell. "What were their sacrifices, aunty?" asked Willie. Human beings,--generally lame or maimed persons. Before Kamehameha I. left for the conquest of Maui, thirteen human sacrifices are said to have been offered on this altar to insure him success. After being hospitably entertained by a son of Judge Allen at Kowaihae, we went on board the steamer about eight o'clock in the evening, and soon Hawaii was left behind in the darkness. We had finished our tour of that island, and saw it no more. We had a rough night, and did not arrive at Kalepolepo, Maui, until twelve o'clock. We went on shore in a high wind, and landed in a storm of sand. "A storm of _sand_, aunty! What do you mean?" asked Carrie. Just what I say,--a storm of sand. The wind was so strong that the very sand was blown up in our faces with such force as to make the skin tingle. Mr. Alexander met us, and we started in this same storm and high wind for Wailuku, ten miles distant, where he resides. Even the gentlemen had veils over their faces, and hats tied on with handkerchiefs. The air was so thick with sand that we could hardly see, but we pushed bravely on. We were all on horseback, our baggage coming on more slowly in an ox-cart. We had just got within sight of Mr. Alexander's house, having only a ride of perhaps ten minutes before us, when, to our dismay, there came a deluge of rain. My veil in a moment became like ground glass, the water making it impossible for me to see through it. Of course I could not guide my horse, but he followed the rest of the company; and glad indeed were we to change our soaked garments for others kindly furnished by the mission family, and thankful that our baggage did not arrive until after the shower was over, so that it escaped getting wet. The next day we had a visit from many native men and women, who brought their gifts of eggs, onions, cabbages, fowls, and melons. They all seemed so genuinely happy to see us that it was a pleasure to meet them. On the Sabbath we attended church all day, with a well-dressed and decorous congregation of Hawaiians. They had a melodeon and a very good choir. Mr. Alexander told us that six of the choir could play on the instrument, and they all take turns, one playing in the morning, another in the afternoon. They hired a teacher to come over from Lahaina once or twice a week. This they planned entirely among themselves, I believe. Monday morning we made up a party to go into Iao [E-ah-o] valley. We were all on horseback,--nine of us,--and a happy company we were. The valley was so narrow that we crossed a swollen and rapid mountain stream five times. The ascent the last part of the way, before reaching the plateau, was very steep. But oh, what a magnificent valley we were in! It was about three miles long, and from one to two broad, while all around us, excepting the side we entered, were precipices from four to six or seven thousand feet high, in many instances perpendicular. It was a grand sight, to be remembered for a lifetime. We dismounted from our horses, and the younger portion of the company rambled in the woods in search of tree-shells. "_Tree-shells!_ What are they, aunty?" asked Harry. They are snail-shells. I think I was told that over a hundred varieties are found on the islands, every valley and each hundred feet of elevation having a different species. We used to notice the kind of tree that seemed to have the most, and then searched for that tree. They prefer the under sides of the leaves; so we would peer up in the branches, and when we found one, would pick it off and drop it in our pocket-handkerchief. After we were tired of "shelling," we came back to where our elders were quietly chatting, and had a nice picnic lunch, sitting on the grass, with fern-leaves for plates. What a sight was before our eyes!--these majestic works of God rising thousands of feet above us, apparently resting in clouds! Towards the entrance of the valley is a very peculiar peak, called "The Needle," from its being so sharp and pointed. I wanted very much to sketch it, but started off without my materials; however grandpa had a note-book and pencil, and I knew that he would be willing to give me a leaf; but while we were off shelling, he left the valley and went back to Wailuku with Mr. Alexander, they having no time for picnicking; so what was I to do? Some of the lunch had been wrapped in white paper, which I smoothed out, and relied on some of the party for a pencil. When we got opposite "The Needle," I stopped my horse, and prepared myself for sketching, but not a pencil could be found among all the party. What do you think I did? I took a pin, and pricked the outline, and places where the heavy shading was to be, and after I got home drew the picture. This "Needle" has an historical interest. You remember I told you that the heathen temple near Kowaihae was built by Kamehameha I. before he left for the conquest of Maui. It was in this Iao valley that the people of Maui met the king's forces. A band of warriors with their families took refuge on this "Needle," which is accessible at such places only as could be easily defended against a large number. The enemy tried to starve them out, but failed. They then made believe they had left the valley, but at night hid themselves on the banks of the mountain stream where the warriors would go down to drink. As these poor deluded people came to quench their thirst, they murdered them all, men, women, and children. The stream flowed red with blood for two hours. That was heathen warfare, cruel and bloodthirsty, and this was the last battle fought on Maui; for the island became subject to the rule of Kamehameha I. [Illustration: BEARING BURDENS.--Page 89.] [Illustration: THE NEEDLE. IAO VALLEY.--Page 156.] At six o'clock Wednesday morning, we started on horseback for Maanea's Landing, seven miles off, on the opposite side of the bay from Kalepolepo, expecting to take a whale-boat to Lahaina; but no whale-boat was there, so we had to return, bag and baggage, to Mr. Alexander's. We rode back the distance of seven miles in an hour, which we thought was doing very well, as grandma kept her place in the cavalcade all the way. We passed over miles of land desolated by a waterspout which broke on the mountains, rolling down a flood of water with vast quantities of earth and stone into the valley below. "What is a _waterspout_?" It is a sort of whirlwind at sea; a body of water is caught up by the wind, sometimes joining the cloud above it, and rolling on until it meets with some obstacle, when it breaks, and washes away houses and trees, or anything movable. It will sink a ship if it strikes it. The next morning we went down again to the shore, and were more successful, for the boat was there waiting for us. As the wind was fair, the boat-boys raised their sail, and we danced over the waves swiftly and merrily. After an hour's easy sailing, the wind left us, and our men took their oars for a two hours' rowing to Lahaina. For a part of the time we passed through shallow water over a coral reef, where we could look down upon forests of coral, shaped like branches of trees, white, or tinged slightly with red or green. It was a beautiful sight, and I longed to get some to bring home. We came safely through the surf. Lahaina looks beautifully as you approach it from the sea. It has some very pretty houses, and they seem to be embowered by cocoa-nut and other trees, so that the whole scene is more tropical in its appearance than any other place on the islands. We landed at the same spot where we had done six weeks before, and found our friends all ready to greet us, having seen our boat approaching. Our three hours' sail had been a very pleasant one, and the only sail we had had in a whale-boat. After dinner, without stopping to rest, we mounted our horses, and sped up the hill to Lahainaluna, a distance of two miles, over a hot, dusty road, to attend the examination of the native seminary or college there. Most of the services were conducted in an unknown tongue, but the answers were prompt, and seemed to be in most instances satisfactory. After sitting and hearing recitations for about three hours, we left, and visited some of the rooms of the students. They looked very neat and clean, many of them having gay patchwork quilts on their beds, and quite a number of them had our illustrated newspapers pinned on the wall, with their favorite general occupying a conspicuous place. The first of May was commencement day. The exercises were held in the church at Lahaina. We went down about nine. The alumni walked in a procession to the church, and were a fine-looking, intelligent set of men. The addresses were very creditable. The audience were attentive and quiet, and were well-dressed. The singing was very good,--Hawaiian words set to some of our familiar college tunes, which were sung with a great deal of spirit. After the exercises in the church, the alumni had a dinner in the yard of the church, under a grove of cocoa-nut trees. The foreign guests were honored with a table by themselves, and were served by students. At the end of the table was a pig roasted whole, stuffed with greens, baked with hot stones in one of their ovens in the ground. This dish they call "luau" [lu-ow]. Besides whole pig, they had other pork, veal, poi, bread, cake, and cocoa-nut water. The whole dinner was well-served, and the white guests showed their appreciation of the good things by making a hearty dinner. But we must wait for our ride in Lahaina until to-morrow. XVI. Lahaina--Kauai. "Come, aunty," called Alice, "we want to take our ride in Lahaina." * * * * * We started soon after the alumni dinner, and rode down towards the beach, where we saw the American consul's residence, a cozy, thatched house, then turned off upon a road leading to the hospital. Here is the finest grove of cocoa-nut trees to be seen anywhere on the group of islands. Soon after the arrival of the missionaries, they perceived that no one planted cocoa-nuts, and that there was danger of the trees dying out. A missionary was talking to a high chief woman, and said to her, "Why don't you plant cocoa-nuts, so that trees may grow?" "Oh! I shall never live to eat them," she carelessly remarked. "True," said the missionary, "you may not live to eat them, but your children may live and enjoy the fruit." She thought a few moments; a new idea seemed to have entered that mind just coming out from the darkness of heathenism into the light of Christianity. She had been accustomed only to think of herself, and what she might enjoy. It had never occurred to her that she could do anything for those who came after her until now, and she said, "It shall be done;" and within twenty-four hours, a schooner was sent off, which brought a load of cocoa-nuts, and these were planted where now is that beautiful cocoa-nut grove. On returning from this grove, we passed by fields of sugar-cane, and visited Mr. Spencer's sugar-mill. It was a sweet place, and sticky too! They have a mill turned by twelve or fourteen mules in spans, which grinds the cane and presses out the juice. Then there are several vats in a row, with fires under them, where the juice is boiled. The sugar is clarified by lime-water; it is then put into round sieves which turn with great rapidity, and through which the syrup is pressed, leaving a clean-looking, dry, brown sugar. That is the process as near as I remember it. They make barrels in the same building, so that the sugar leaves the mill all ready for exporting. Lahaina is a very dusty place, the earth is red and sticky. If we stayed there long, it seemed as if not only our clothes, but we ourselves, must become copper-colored. On the Sabbath, May 3, a large assembly met at the church, and grandpa addressed them. They listened as usual with great attention, and after the service was over, they all flocked about him, wishing to shake hands. The communion service was in the afternoon, and all the ministers present took part. It was an interesting service, natives and foreigners sitting together around their Lord's table. Several friends in the mission coming together in the evening, at Dr. Baldwin's house, we sung hymns for an hour to our dear home tunes. It recalled to some of us our own loved America and the family circle where in years gone by we had sung with these friends the same tunes. On Monday we attended an exhibition of Mr. Dwight Baldwin's native school. It was very interesting. The dialogues were exciting, even though in an unknown tongue and spoken by little boys; for they acted them out thoroughly, seeming to forget the spectators entirely. The singing was spirited and in good time. There was none of that painful shyness and hesitation which we sometimes see in our American schools, and we greatly enjoyed the scene. Tuesday being our last day in Lahaina, a great many natives came to see us, bringing little love-tokens,--one or two shells such as they wear for bracelets, or a pretty wreath of yellow feathers such as are worn for a necklace. At seven in the evening, attended by quite a cavalcade of natives and other friends, we went on board the steamer Kilauea, and soon had our last view of Maui, as we slowly steamed away, and the darkness came on. We entered the port of Honolulu at about ten the next morning, having been absent on our tour of the islands of Hawaii and Maui fifty-eight days. Our welcome from the friends in Honolulu was very hearty. The calls upon us commenced as soon as we reached Mr. Clark's, and each day we dined or took tea or lunched with some one of the mission families. Saturday morning, May 9, was spent in calling on the old Governor Kekuanaoa, and his daughter, the Princess Victoria, the father and sister of the present and late kings. They live in a very pretty-looking house, with a garden attached to it. The governor has a grapery, and presented us with some fine bunches of grapes. There were some very long canoes being made on his premises, consisting each of the trunk of a tree, scooped out and prettily finished. Monday afternoon we went on board the little steam-schooner, Annie Laurie, bound for the island of Kauai [Kow-i]. Hon. R. C. Wyllie was on board, and a band of music accompanied us for a short distance. Music is music the world over, but this was the only brass band on the islands. One of the gentlemen on board was asked, the next morning, how he felt, and replied, "I feel as if I had swallowed a kitten and a mouse, and the kitten was after the mouse!"--the best description I have ever heard of sea-sickness. We arrived at Hanalei, Kauai, about twelve on Tuesday, and were met on the beach by the missionaries, Messrs. Johnson and Wilcox, who escorted us on horseback to the house of the former gentleman. The next morning we breakfasted at Mr. Wilcox's, then at twelve had a meeting in the church, where a goodly number of natives were assembled; among them Kanoa, the governor of Kauai, who afterwards dined with us. At three o'clock, Mr. Wyllie sent down a boat for our party, to take us to his estate, called Princeville. It was a delightful row up the river, the foliage on either bank was the richest and most luxuriant we had seen. There was hardly a ripple on the water, and no sound was to be heard but the gentle dip of the oars. First, we visited the sugar-mill, which is the finest and most expensive on the islands. There we witnessed the whole process, from the grinding of the cane to the grained sugar. After that we went up to the agent's house, and were cordially welcomed by his family, and shown over the beautiful garden surrounding the house. There was a hedge of lovely roses, with a profusion of fragrant blossoms. They gave us strawberries, peaches, pine-apples, and sugar-cane to take with us,--a citron, too, such as our preserved citron for cake is made of. It looked like an enormous lemon. Besides this, we had an elegant bouquet of flowers,--a magnificent fragrant magnolia, that queen of flowers, looking so waxen with its heavy white leaves, and in beautiful contrast with it the scarlet pomegranate blossoms: a fair white lily and snowy japonica completed a bouquet fit for a royal gift. The view from the piazza is exquisite. Mountains rise peak above peak in the distance, while a beautiful valley, with its meandering stream, lies at your feet. Tropical trees and lovely flowers are all around you. I do not wonder that Mr. Wyllie is proud of Kikiula valley, with its waving fields of sugar-cane. He called his estate Princeville after the young Prince of Hawaii, who is now dead. On Thursday morning, bright and early, we started on our travels again. The roads of Kauai are better than on any of the other islands. Several members of the party started a little before the others, and rode up Kikiula valley through Princeville. After a ride of about two and a half miles, we dismounted, and ascended a little eminence. What a scene was before us! Far below was the river with its rapids, the course of which we could trace down the valley for some distance. Around us were the mountains, on the left a bluff, and before us the Twin Peaks, with cascades in the distance. We galloped back, and soon overtook our cavalcade. We had a fine ride that day through groves of tropical-looking lohala-trees. Verdant valleys and lovely cascades, winding streams and wooded precipices, abound. After fording a narrow arm of the sea, grandma's horse gave himself so violent a shake that the girth of the saddle broke, throwing both her and the saddle to the ground. Fortunately, no bones were broken, as where she fell the sand was quite deep, but she felt the shock for several days. We lunched at the house of a German, who kept a small store, and then rode on several miles to Kealia Park, the residence of Mr. Krull, a kind German gentleman, who hospitably entertained us overnight. Mr. Krull has a large dairy, which in part supplies the Honolulu market with butter. He has a well-conducted, elegant, and tasteful establishment; indeed, it was difficult to imagine that no lady's hand was employed in it. The grounds about the house are prettily laid out, and two walks lead to a picturesque summer-house, called "Bellevue," from which one looks off over an extensive plain to the sea. We slept in a nice grass house, with matting on the side instead of paper. Familiar engravings adorned the walls, and the beds, with their pretty muslin mosquito-curtains, looked inviting enough to the weary traveler. We saw many kinds of tea-roses, with their delicate tints. The garden abounded in a variety of vegetables, and we feasted on strawberries which were hanging on their stems in the morning. Within sight was a fine bluff extending down to the sea. About fifty feet from the top of the ledge was a round hole, through which we could see the sky. The bluff was very steep and thin, and exceedingly bold in its outlines, as almost all the ranges of hills are here. But now we must go to tea. XVII. Kauai and Oahu. "Come aunty, come!" said Alice; "Willie and Carrie sent me to call you." So I went with my little messenger. * * * * * We left Mr. Krull's on the morning of May 15, and had a sandy and uninteresting ride until noon. The only pleasant thing about it, beside good company, was an exquisite bouquet of beautiful tea-rosebuds, from our kind entertainer's garden. At noon a carriage met us, kindly sent by a foreign resident at Lihue, and the older members of the party got into it. It was a heavily-built English barouche drawn by two horses. Two native outriders, when a steep hill was to be ascended, attached lassos to the carriage, which were fastened to their saddles, so that, with the aid of their horses, the carriage went steadily and quickly over the ground, and the occupants had the satisfaction of riding in a coach and four. [Illustration: WAILUA FALLS.--Page 175.] "What are _lassos_?" asked Alice. A lasso is a long rope, sometimes made of leather. It is generally used to catch wild horses or cattle with; but it did excellent service in the way in which it was used that day. We arrived at Mrs. Rice's, Lihue, in good season, and stayed there overnight. We visited another sugar-mill there, and found it like the others,--a _sweet_ place. Early on Saturday morning, I started on an excursion to Wailua Falls, about six miles distant. We rode over field and meadow, when suddenly my companion reined in his horse, and came for me to dismount. "But where are the falls?" said I. "You will see soon." A few steps brought me to the brink of an abyss. What a beautiful scene burst upon my astonished eye! Right before me was this huge sheet of water, pouring into a dark circular pool beneath. One side of the fall was heavy, the other so thin that it seemed as if every drop fell by itself; while covering the black rocks beneath, as if with emerald velvet, were delicate ferns and mosses. How pure and fleecy it looked! while far, far below us the river gleamed like silver through the leaves. The hight of this fall is one hundred and eighty-six feet, and it is fifty feet broad. Two miles farther up the river is another fall nearly as high, but divided into two cascades, one about one hundred feet, the other perhaps seventy. There is a fine estate not far from the falls that seemed more like an American country-seat than any I saw on the islands. A large square house is built upon the edge of what was once an old crater, but which is now transformed into a fine garden, abounding in flowers. This is a dairy-farm, and is well kept. Our sixteen miles' ride was performed in less than three hours, which we thought fast riding, there being no road most of the way. We left Lihue at ten o'clock, and rode over to Koloa, ten miles, in the barouche, arriving there in time for dinner. After tea the young people of the mission went down upon the beach to see the "Spouting Horn." Through an underground channel, the waves are driven in with so much force as to make, through a small hole in the rock, a fountain forty or fifty feet high, with a sound that is heard for some distance. There is also a blow-hole, reminding one of the volcano, and a "boiler,"--a round cavity where the waves sink, and then suddenly boil over. On the Sabbath, grandpa addressed the natives in the morning. The governor of the island of Kauai was present. In the afternoon he preached to the foreigners. Quite a party came over from Lihue, making a goodly number in all. Almost all the native churches on the Sandwich Islands are pretty and neat. The people seem to take a great deal of pride in them, and keep them in good repair. All are furnished with bells, so that the sound of the "church-going bell" is heard in every village. Monday morning we started for Waimea with a large cavalcade, our friends wishing to see us safely over the first half of our way. Mr. Rowell, of Waimea, met us. The country as we neared Waimea grew desolate. They had had no rain there for a year, and nearly all vegetation had dried up. Not a blade of grass was seen, and only a few green trees relieved the eye in that arid region. The reason of the drought is that Waimea is on the leeward side of the mountains, which are a barrier to the clouds and rain. "What is _leeward_?" asked Harry. On the opposite side from that upon which the wind blows. We were met with great cordiality by the entire family. "Old Jona" came to see us, an aged Hawaiian of Kamehameha I.'s time. A very interesting old man he was too. The next morning there was a meeting at the church, and grandpa addressed the natives. "Old Jona" sat in front of the pulpit, and when anything grandpa said pleased him particularly, he would turn round to him, smile, and nod his head. It was amusing to observe his evident enjoyment. Some of us went down to the beach. The tide was coming in, and the boys made what they called sandboats. They built a bank in the shape of a boat, and watched to see the waves wash it away. At length they made a heavy sand fort, which they called Sumter, that seemed strong enough to defy the assaults of the water. Wave after wave dashed against and over it, and finally it, too, disappeared like the others. In the afternoon we rode up into the valley, where Mr. Rowell's garden is. There everything was green, in striking contrast with the scene near his house. We found some nice peaches, and brought home a pretty bouquet of white roses and nasturtions. The next day, Wednesday, we started for Koloa. Dr. Smith and party met us at Wahiawa. We stopped to dine at Mr. Duncan McBride's, a Scotchman's, where we were sumptuously entertained. After tea at Dr. Smith's, we embarked on the steam-schooner Annie Laurie, and soon after seven, took our farewell look at the island of Kauai. Two nights and a day were spent on the deck of that schooner, with a chopped sea, a head-wind, and sea-sickness,--a weary, dreary time. We were somewhat comforted about three o'clock on Friday morning by hailing the bark Young Hector, just outside of Honolulu harbor; for we knew that before long home letters would be in our hands, and we had received none for a month. About five o'clock, our steamer reached the wharf, and we were soon in our comfortable quarters at Mr. Clark's. About eight o'clock our letters came. We had little time for rest; for the next day, Saturday, May 23, we started on our tour around Oahu. We saw among the Moanalua hills a curious little salt lake, as salt as the sea. Here a slight shower dampened our clothes, but not our spirits. About fifteen miles from Honolulu we stopped at Ewa, where grandpa was to hold a meeting in the church. Quite a number of natives came, and we had a pleasant greeting. The lunch was served for us at Mr. Bishop's house, and we then resumed our journey over a good road, and finished our ride of thirty-five miles about five o'clock. We stayed at Mr. Emerson's, Waialua, and had two services in the native language on the Sabbath. We really enjoyed these meetings with the natives, and constantly exclaimed, "What hath God wrought!" Only a few years ago, these islands were in the depths of barbarism and idolatry; now, what a change! The people are well dressed; in the house of God they are respectful and attentive, have their own deacons, their own choir, are intelligent. Most of them can read, and when the text was given out, or a chapter read, often the Bible would be opened to the place, and they would follow the reading with great apparent interest. On Monday the younger members of the party rode to a grove about eight miles distant to get tree-shells, and brought home quite a number. Tuesday morning we started for Kualoa. Grandpa and grandma rode in Mr. Emerson's wagon drawn by two horses; the rest of us were on horseback. The roads were good, our spirits excellent, and the weather fine; so, of course, all was well. Mr. Charles H. Judd met us with his double team about five miles out, and we lunched at Mr. Moffatt's. Mr. Moffatt is an Englishman, who has here a fine place, and large herds of cattle. He has a pretty bathing-place near the house, perhaps twenty feet in diameter, half in sunlight, half in a grotto, with delicate ferns almost hiding the rock. There were several peacocks sunning themselves on a wall near the house; but none of them condescended to spread their beautiful feathers for us to admire. Before the house are two large stone idols, the only ones we saw on the islands. "Are they worshiped, aunty?" asked Alice. No, they are placed there as curiosities. Grandpa and Mr. Judd had an engagement, and started before us. Grandma rode in Mr. Judd's wagon, and we left Mr. Moffatt's about two. XVIII. Oahu. The next day at four, I took my customary seat, surrounded by my little group, and resumed my narrative. * * * * * About ten miles from Kahuku, at Hauula, is a church with a native pastor,--Mr. Kuaia. We attended a meeting there, and afterward dined at his house. He is a well-educated and gentlemanly man, and his wife an interesting woman. They live in a neat grass house, furnished simply but comfortably in American style. The dinner passed off in a very satisfactory manner. They had pretty wreaths prepared for us; some were made of a small orange-colored apple, others of yellow marigolds strung on a cord. After dinner we rode another ten miles, and were tired enough with our long day's ride to sleep well. The next morning we rode over to the house of a friend to see the lassoing of cattle. The house was on quite an eminence, so that we had a good view of a level plain before it. A herd of cattle were driven into the valley, and three gentlemen on trained horses, with lassos in their hands, each selected their animal, and started in pursuit. It seemed as if in an instant the creature knew it was hunted, for it would move from place to place, and then start on a run, endeavoring to elude its pursuers; but the horseman, never for a moment losing sight of his prey, galloped on, turning this way and that as the creature did, until near enough, and then the lasso sped through the air coiling round and round the poor animal's legs, generally throwing him on his knees. Then the hunter leaped from his saddle, the intelligent horse standing still, and the lasso was drawn tighter and tighter until the animal fell on his side. Finally, a rope was tied round the hind legs, and the work was done. It was very exciting, as once in a while a horse would stumble and fall, sometimes throwing his rider; and oftentimes the chase was long, the animal eluding the hunter's grasp just as he thought he had cornered him. "Oh, I wish I had been there!" said Harry. Yes, I don't doubt that you would have enjoyed it; but I felt so sorry for the poor cattle that it tired me. In the afternoon, we young people went on an excursion of about twenty miles on horseback to see the Falls of Ka Liuwaa. After passing about eight miles on the beach, we turned up a mountain ravine; two miles more brought us to the end of our ride. We dismounted and had a lunch, sitting in the branches of a fallen kukui-tree, and drinking water from a cup made of a taro leaf. We took off our riding-skirts, threw them over the saddle, and leaving our horses in the care of a native man, walked up the narrow gorge, or gulch, as they call it here, seldom more than one or two hundred feet wide, with precipitous sides rising sometimes a thousand feet above us. At times we were just on the edge of the stream, but as often jumping from rock to rock in the very bed of the brook. Towards the termination of the gorge, is a place in the rock called "The Canoe," a half-circle gouged right down the precipice as smooth as if chiseled out, about fifty feet wide, and a thousand feet deep. "Why do they call it '_The Canoe_'?" asked Willie. There is a story connected with it, as with everything on these islands. One of their gods was angry with another god, and sought to kill him. I believe the latter, who was running away, slipped his canoe down the rock, making the groove I have described, and escaped to the sea. Soon we came to the fall itself, and here the precipices on each side were one and two thousand feet high. The fall is about a hundred feet, running through a narrow gulch from a lake above, and probably never was seen by a foreign eye. It was a lovely and romantic place. The water fell into a small, but deep, circular pond. Exquisite varieties of ferns and mosses grew upon the rocks lining its sides, and no sound was heard but the plashing of water. Some of the natives are said to have a superstitious fear of the place, the remains of their old religion; and the way up was lined with offerings, consisting of a leaf with a few stones piled on it. I don't believe they are much afraid, for they laughed if the stones were thrown over. The next day we rode on fifteen miles to Kaneohe. Here we met Rev. Mr. Parker's people. On our way we passed several rice-fields. Rice is grown in wet places, like the taro. It looks very much like grain as you see it in the distance, but it is of a very brilliant green. Early the next morning we left for Honolulu. Soon after we started, our baggage-horse ran away. One of the bags which he bore got loose and frightened him. Our horses saw him coming with one bag swinging back and forth under his body, and began to be uneasy, so we turned them off to the side of the road, and he rushed past us. The gentlemen and natives started in pursuit. The poor horse crossed a river, and was finally caught in a taro-patch. Our bags were torn to pieces, and many of their contents scattered over the plain; some were wet through or stained with the green mud from the taro-fields. "Did you find all your things?" asked Harry. Almost everything; the poor horse looked sadly jaded and tired, but he had to carry the baggage the rest of the way. We rode up a precipitous ascent two or three thousand feet high, by a zigzag road cut into its sides. The adjacent precipices are some of them much higher. Over one of these Kamehameha I. drove the defeated warriors of Oahu, in his last battle on the island. That was savage warfare. The precipice up which we rode is called "The Pali," or precipice; it is at the head of Nuuanu valley. The finest approach to it is from Honolulu. Masses of rock rise high above you on either side, while a beautiful panorama of hills, valleys, cottages, winding streams, and verdant plantations all opens to your astonished eye, and bounding the distant view is the ocean. Riding down Nuuanu valley, we were again surrounded by our Honolulu friends. Our tour of the Hawaiian Islands was ended. The next day, May 30, the steamer Kilauea came into port, bringing missionaries from the other islands to attend the general meeting appointed to be held in Honolulu in the month of June. The meeting opened June 3, and every morning and afternoon there were business meetings until the 16th, when the examination of Oahu College at Punahou commenced. It was a fine examination,--the same studies as in our New England academies. It lasted through two days, and on the third day there was an exhibition in the evening at the stone church. The house was prettily decorated, the king lending his royal reception-flag for the occasion, an enormous banner forty feet long. This was suspended by the four corners from the ceiling, forming a sort of canopy over the platform. There were also American, French, British, Spanish, and Hawaiian flags, together with wreaths, mottoes, and bouquets. The church was crowded with foreigners and natives. The speeches were good, the young men doing themselves credit, and the singing was fine; indeed, there are some superior singers in Honolulu. Commencement ended, as in our own country, with the president's levee. Everybody seemed to be present, and to enjoy themselves, and did ample justice to the abundant collation spread in the college hall. The evening closed with patriotic songs, and thus ended the college year of 1863. General meeting was resumed after the exercises at Punahou were concluded. Almost every missionary was present, and had brought a part or the whole of his family. The Pastor of the Foreign Church, the Seamen's Chaplain, President of Oahu College, native pastors and delegates were all present. It was delightful to witness the harmony pervading this large body, and to see how strong the Christian and missionary tie that bound them together. There they sat day after day, exchanging their opinions, discussing questions, and settling matters of great importance to them and the people, meeting and praying together, and it seemed as if the spirit of Christ rested upon them; for no jar or discord was allowed to enter. The work of the Lord in those islands is very great. There are now only 67,000 inhabitants, and yet in these forty-three years in which the mission has been in operation there have been 52,413 converts, and 19,679 are now connected with the churches. Surely, this may be called a Christian nation. There was another "Cousins' Meeting" on the evening of June 6th. I wish you could peep in upon one of these gatherings. Thirty or forty young people together, all united by the missionary tie, the ladies wearing light or white muslins, with gay belts and sashes, flowers in their hair, and happy, joyous, faces; the gentlemen with a rose in their button-hole, in summer dress; windows, doors, and blinds all open; and after the business of the meeting is over, numerous happy couples promenading to and fro on the piazza. All this gives a festive look, and one has a feeling of interest not felt in gatherings in our own land. At parties there, one never expected a greater variety of refreshments than cake, coffee, and strawberries; so they can be conducted without much expense, and little companies are the order of the day. Then it is so easy getting about; no cold winter snows to trudge through, no chilling wind to guard against; everybody has a horse or vehicle of some kind, or his next neighbor has, and is willing to be neighborly. But we must leave Honolulu parties, and go to an American supper. XIX. Honolulu again. Wee little Alice came for me, with her bright face, at four o'clock next day, to lead me to my accustomed seat in the sitting-room, where my happy little group were always awaiting me. * * * * * The general meeting occupied most of the days until three o'clock, and we ladies took our sewing and listened to the grave debates. It was an interesting season to all present. Half a dozen of us started on horseback one afternoon, to visit Kalihe valley, one of the beautiful gulches near Honolulu; but when we reached the entrance of the valley, it rained so that we could not explore its charms. But we turned off to the residence of an aged blind man, and rambled in his garden among peach, orange, and mango-trees, and then sat on the piazza eating mangoes and chatting for an hour. One of the most valued trees in this whole garden was a little dwarf apple-tree, with two good-sized apples on it. Those were some of the first ever grown on the islands, I believe. After our mango feast, we had a brisk gallop back to the town. One day we occupied in making wreaths and mottoes to decorate the schoolhouse, where the annual meeting of the Cousins' Society was to be held in the evening. Over the middle window, opposite the door, were the letters "X L C R" [Excelsior], and below were a wreath and festoon, with pendants intermixed with beautiful flowers. On either side, was "UNITY, 1852" [when the society was formed], and "HARMONY, 1863." In the arch of each window hung a wreath of maile, a pretty green vine. Between each window was a tin candle-stand, trimmed with the vine and flowers. Over the door were four small American flags intertwined with one Hawaiian flag. The reports of the officers were read, and various addresses made, and "Unity" and "Harmony" were the watch-words of the meeting. We had one more meeting at the schoolhouse, when grandpa addressed the Cousins, reminding them of the responsibility resting on them; that as their fathers laid the burden down, they must take it up, and be to the Hawaiian people a help and support. They answered that they were ready and willing, and, God helping them, they would try and be faithful to the people committed to their care. The last part of our stay in Honolulu we spent at the hospitable house of Mrs. Chamberlain, one of the oldest buildings in Honolulu. The house was in a very sunny spot, and was of stone. Pretty little lizards used to come out of their hiding-places and sun themselves, and I often watched them as they played about. "Wouldn't they hurt you?" asked timid little Alice. Oh, no, indeed! they are perfectly harmless. They are very small and delicate; I seldom saw one more than three or four inches long. "Do they have snakes on the islands?" asked Harry. No, not one; the only poisonous reptiles are scorpions and centipedes. I saw only one scorpion. That was at Punahou. I was sitting in the parlor one day, and saw a small peculiar-looking creature creeping towards me on the floor. Some movement of mine, made it throw its tail up over its back; then I knew it was a scorpion; for I had read that the sting was in the tail, and when frightened, it would throw its tail over its back ready to strike. One of the gentlemen killed it. I saw only two live centipedes. They are ugly-looking creatures. One dreads a close contact with them. They run and twist about as if they felt they were unwelcome guests. We had a very pleasant farewell party at Dr. Judd's, where we met missionary friends and some of the foreign consuls and their wives. Once more I explored the extinct crater of Punchbowl, this time on horseback, and admired the beautiful landscape before me when tinged with the setting sun. On the afternoon of June 26th, the native women brought us gifts of tapa, necklaces, corals, etc. It was a suggestion of their own. They wished us to take home mementoes of them, and had been planning it for some time among themselves. Some of the necklaces were made of beautiful yellow feathers. Only two of that color grow on the bird, one under each wing; so the necklaces are very valuable. Others were made of hundreds of small braids of human hair, from which is suspended a hook made of whale's tooth. Those were worn in former times only by chiefs. My last excursion was a ride round the old crater of Diamond Head. We rode through the fine, cocoa-nut grove of Waikiki, drinking from its refreshing fruit, and then cantered along the sea-beach, nearing the desolate mountain at every bound. Just before we reached its base,--a narrow belt of sand only separating it from the sea,--a party of gayly-dressed natives came one by one round a projecting point on the full gallop. All wore their red and yellow kehaes, or riding-suits. There were twenty or more of them, and it seemed like a streak from a rainbow as they flitted by. The nearer we came to Diamond Head, the more forbidding it looked. Nothing green is seen upon it; old decaying, crumbling lava extends from its summit to its base. Beyond the volcano is a very ancient burying-ground on the sea-shore, and as we rode over it, bones were often seen. We completed the circuit of Diamond Head, riding a distance of twelve miles in two hours, and returned quite refreshed by the excursion. I then bade adieu to my little horse, who had served me so faithfully and well. He bore the name of "Shakspeare," though usually called by the undignified title of Rat. Never did a little horse more deserve a better name. But then, "What's in a name?" On Sabbath afternoon, June 28th, Mr. Henry H. Parker, the son of a missionary, was ordained pastor of the congregation worshiping in the stone church. The services were very interesting to witness, but were all in Hawaiian. We had become quite familiar with the native sentence, "E pule kakou"--"Let us pray." The right hand of fellowship was given by Rev. Mr. Kuaea, a native minister, and it was an affecting sight to see those two young men, one white--the other dark-skinned,--clasp hands in Christian fellowship. The 30th of June I attended my last "candy-pull." This is a fashionable amusement there. The candy is made from sugar, and is whiter and less sticky than molasses. Saturday, July 4th, opened in quite a patriotic manner with the firing of thirteen cannon. At ten, we went to Fort Street church, and heard a fine oration from the pastor, Rev. Mr. Corwin. The church was decorated with flags. Over the pulpit was laid a very large and elegant American flag,--a silken banner. It seemed like an American assembly on our nation's birthday. Early in the afternoon we attended a picnic on the grounds of Oahu College, Punahou. Those assembled sat in groups on the grass, while our Declaration of Independence was read. Then they adjourned to a long tent, under which were two tiers of tables, abundantly laid with a tempting array of good things, while "the feast of reason and flow of soul" were supplied by several patriotic speeches and songs. Thirteen cannon were fired at noon and night, and fireworks closed the evening. So you see how patriotic Americans are abroad. July 5th was our last Sabbath in the islands. Grandpa had a farewell meeting at the stone church in the morning, at which about twenty-five hundred natives were present. Grandpa bade them good-by, and Judge Ii [Ee], one of themselves, expressed their farewell. Many crowded round to say their last "aloha." It really made us feel sad to part from this interesting people. We longed to labor among them, and continue the good work so favorably begun. Monday morning, July 6th, we went on board the bark Comet. Farewells were said; our visit at these islands was ended; and we were homeward bound. What happy memories cluster around that little group of islands in the Pacific! We received only good deeds and kind words while there. The houses of missionaries and foreigners were ever opened to us in hospitality, and the natives were ready with a hand-grasp and a hearty "aloha." It is only about forty-three years since the missionaries first went there, and nobody could read or write, nobody had ever written in their language, and now--thanks to our heavenly Father and the missionaries--almost all the natives can do both. What should we be, if only a little over forty years ago, our parents had been degraded heathen, knowing nothing of God, wandering about as naked and as wicked as those poor Hawaiians were? We ought to thank God, both for them and for ourselves,--for ourselves, because we were not born thus, and for them, because the light of the gospel and of civilization has dawned upon them. XX. Voyage to San Francisco. "Now, aunty, tell us about your homeward voyage," said Willie as I made my appearance in the sitting-room at the usual time. So I began:-- * * * * * Our voyage was a tedious one, for we had a succession of calms all the way. It was very discouraging, for we would be sailing with a good breeze, our sails all filled; then the wind would die away, and the sails would flap lazily against the mast. Our captain was patient and good-natured, and so were we. That shows you the power of example. If the captain had fumed and fretted, and wondered why we could not have a wind, very likely we should have felt ill-natured and looked cross too, and have had a very unpleasant time. As it was, we made the best of our calms, and hoped for a breeze, and rejoiced even if we were "making haste slowly." On the ninth day out, we had some variety, for a shoal of fish passed us, called albacoa; we caught a fine large one. A ship hove in sight, too, and we thought she had just the name for our calm sailing, the "All-Serene." She was an English ship, from Sydney, Australia, and had been sixty days out. She wanted fresh provisions and flour; so our captain gave her potatoes, bananas, and turkeys. Being so much becalmed ourselves, our captain did not dare to give them flour, as we might come short, and they had plenty of hard bread. It quite revived our courage, for what were our nine days compared with their sixty days? And we had plenty of provisions and good company. We saw a great many flying-fish every day. These are small, and have their forward fins so long that they serve them as wings skimming along on the surface of the water. They looked very silvery in the sunlight, and I thought at first they were little white birds. Several times we saw porpoises, and one day a shoal of whales was in sight. One big black fellow leaped out of the water; we first saw his great head, then his fluked tail thrown up in the air, as he dived down to depths beneath. Some of them were spouting and playing about us, and one had a young whale with her. A large shoal of "skip jacks" surrounded the ship one morning; there must have been thousands of them! "What are _skip jacks_?" asked Willie. A pretty blue fish between one and two feet long; they were mostly blue, but seemed to change to all colors of the rainbow. The men fished for them with a hook covered with a rag, which the fish were supposed to imagine a flying-fish, and ten of them were silly enough to be deceived; so we had a chowder of fresh fish. The captain had the galley or cook-room cleared up for us one afternoon, and we boiled sugar for candy. He did everything possible for our comfort, and often sent in a dish of hot roasted peanuts for us. These peanuts grew on the Sandwich Islands. We saw the plant, the leaf of which is very much like a clover-leaf, and the nut grows underground on the roots like artichokes. Kind island friends had given us a large supply of bananas and pine-apples; so we had quite a variety on our bill of fare. On Tuesday, the 28th of July, we came into water colored and of a lighter shade than any we had seen. The cause of this is said to be the immense amount of mud washed down from the gold-diggings through the Sacramento River; I can not say whether this is true or not. We hoped to get into San Francisco in time to dine the next day; but a calm dissipated all such anticipations, and we lay off and on by the Farallone Islands all the night of the 29th. We saw a great many diver birds, about the size of pigeons. While sailing along on the water, they would all at once dive and disappear, and remain under water a long while. The Farallone Islands are a small group of rocky islets, lying in the Pacific Ocean, about thirty-five miles west of San Francisco. There are two groups of them, the North and South Farallones, about eight miles distant from each other. The southern islands are the most important. On the summit of the largest rock, which is about three hundred and fifty feet high, is a lighthouse. The only person on the island is the light-keeper. The islands are one vast menagerie. Birds of many varieties make their home here by swarms, and thousands of sea-lions and seals cover the rocks. [Illustration: SEA LION.--Page 213.] "What are _sea-lions_?" asked Harry. A species of seal often as large as an ox, and weighing from two to three thousand pounds each. They make a very loud noise, a sort of moaning cry, like "yoi hoey, yoi hoey." The young seals are of a dark mouse color, but the older ones are of a light-brown. At a distance the braying of these sea-lions sounded like the rumbling of a railroad train. There is a hole in the rock on one of these islands, where the air is drawn through with a sound like the whistle of a steam-engine. Every spot and foothold on these rocks seems to be the abode of a bird or seal; the waters around swarm with life, while large flocks of birds are coming from every direction. Vast quantities of eggs are taken from these rocks and carried to the San Francisco market every year. We left the Farallones about three o'clock in the morning, and when we came on deck, they were fading in the dim distance. One of the first objects noticed as we approached the coast was Fort Point, where is a massive fortification, well mounted with heavy guns. Between this point and Lime Point is the celebrated Golden Gate, which is about a mile wide and is the entrance into the bay of San Francisco. Connected with Fort Point is a lighthouse and fog-bell; the latter is always rung during foggy weather. In the bay just opposite the Golden Gate, and about three and a half miles from Fort Point, is Alcatraces Island. It commands the entrance to the great bay of San Francisco. About the center of the island is a large building which may be used for barracks or a citadel. A belt of batteries encircles the island, and it seems to be defended at every point. There is a lighthouse and fog-bell on this island also. Soon after passing Alcatraces Island, we came to anchor near Mission Street wharf. We waited for the custom-house officer to come on board. After a short detention we went down the ship's ladder into a small boat, and were soon on shore. Half an hour's ride brought us to the Lick House, and the journey to the Hawaiian Islands was among the things of the past. Though so far away from home and friends, we were in the United States, and under our own beloved flag. We did not forget to thank the Father of mercies for his kind care of us when on the deep, and beseech him to continue his loving-kindness to us while in that far-off part of our great country. Friends gathered about us with their warm greetings, and we soon left the hotel and took up our abode in a quiet family circle. But our hearts began to hasten our departure for our eastern home. XXI. California. We took one day a very pleasant drive out to the Cliff House. Opposite this hotel, which is just on the beach, are some craggy rocks, which are entirely covered with seals and sea-lions. They are so near that you can see them playing in the water, which seems to be alive with them, while their mournful cry echoes in your ears, "yoi hoey, yoi hoey." We took quite a drive on the beach, and saw many little "Portuguese men-of-war," which had been washed up on the sand. They are a sort of stiff jelly fishes, in shape resembling a wafer, with the half of another wafer set up across the center like a sail. We used to see thousands of them floating on the water when at sea. It was quite interesting to watch some little birds, which ran along so swiftly on the sand that they seemed to glide without any movement of their feet. They looked brown, but when they flew, their breasts and the under part of their wings were snowy white; and as their wings vibrated quickly, the sudden alternation of brown and white had a very pretty effect. At four o'clock on the afternoon of August 5th, we started for Sacramento, on the steamer Yo Semite. The steamer was named for a beautiful valley in California. The first object of interest we passed was Alcatraces Island, with its circle of batteries; but our chief attention was bestowed upon the city left behind us and the shipping,--the larger craft lying at anchor, or changing their position, and the smaller boats flitting here and there in the bay. Passing several islands, we entered San Pablo Bay [St. Paul]. The scenery on either side was interesting, but soon, passing through the Straits of Carquinez, we were in Suisun Bay, and neared the city of Benicia. An arsenal, barracks for soldiers, and the works of the Pacific Mail Steamship Company are located here. While sailing in this bay, we had a good view of Monte Diablo, a high and lonely mountain which seems to be the landmark for all the country round. We passed the San Joaquin River, and soon entered the Sacramento River, a muddy, turbid stream. All the mud from the mines is washed into this river, and pours down into the bay, and from thence to the ocean, coloring the water for a long distance out to sea. We passed by vast quantities of _tules_ or rushes, which cover the surface of the water for miles. Our arrival at Sacramento was about midnight, but we remained on board the boat until morning, and then went to the Vernon House. After breakfast we walked a short distance up the river to a fine bridge about nine hundred feet long. After lunch we took the cars for Folsom, twenty miles from Sacramento, accompanied by a friend. We passed into the mining district, and at Folsom took a carriage. It was warm and dusty riding, as there is no rain in the summer in that section of California. After an hour's ride, reached Willow Springs, where were the mines we had come to see. This was an hydraulic mine; that is, it is worked by water. We clambered about in the excavation, saw the bed rock, upon which there is a layer of gold-bearing gravel, then one of clay, another of gold-bearing gravel, then of clay again, and one more of gravel. They play with a hose on the gravel, and the water and gravel is washed down through long sluices, the bottom of which is made uneven by blocks of wood placed across. The bits of gold lodge on the uneven surface. In some places they cut down the gravel with pickaxes, and wash it in pans. One man washed out a spadeful of gravel for us, and we brought home a few specks of gold dust. We returned to Sacramento to dine, and after dinner I rode out to the Fair grounds, where the great State agricultural fairs are held. This is the fashionable drive in Sacramento in the afternoon. Here is a fine drive of a mile, outside of which are stalls for cattle. A gentleman told us that in 1849 he sold flour for three hundred dollars a barrel; and bought potatoes for a dollar and a half a pound. That was when California was first known as a gold country, and so many people went thither to seek their fortunes. The next morning, Mr. M., one of our fellow-passengers from New York to San Francisco took us a delightful drive about the city and suburbs. We saw the levees, which were erected to save the city from another flood. "What are _levees_?" asked Willie. They are heavy banks of earth built along the margin of the stream. The last flood took place in the winter, on December 9, 1861, and January 10, 1862. The whole city was flooded. The water rose over the table in the dining-room of the hotel in which we stayed. Houses could be reached only in boats, and no one knew how soon his dwelling might be undermined and fall. A great deal of the fertile land about Sacramento was ruined by the flood, being covered with a deep layer of gravel. We saw the new capitol which is in process of erection, and a large, handsome structure it will be. We passed near Sutter's Fort, where it was first discovered that there were gold mines in this country. In 1853, the city spread over about as much ground as it now does, when it was destroyed by fire. The climate of Sacramento is very different from that of San Francisco, being much warmer. It is so far from the coast that it escapes the chilling wind that visits the latter city at certain seasons of the year. In the afternoon we went on board the steamer Chrysopolis bound for San Francisco. We went through a slough (or, as the people pronounce it, _slew_) in the river about seven miles long. "What is a _slough_?" asked Alice. There was a long bend in the river, of fourteen miles, so they cut a sort of canal across it, and half the distance was saved. This canal they call a slough. Mr. M. told us that in one of the early years of the gold excitement, there was an old man who had watermelons that were in great demand, sometimes selling for five dollars apiece. The next year a great many people wanted the seed to plant; these were sold for sixteen dollars per ounce, but not one came up; so they suppose he boiled the seeds before he sold them! We arrived at San Francisco towards midnight. At noon on Saturday we took the steamboat for Oakland, which is across the bay from San Francisco. It took its name from the number of oak-trees growing there. They give a green and pleasant appearance to the country round. California College is situated in Oakland. On Sabbath we had the pleasure in the morning of listening to a sermon from an old friend, and in the evening grandpa told the people of what God had wrought through the missionaries in the Sandwich Islands. Monday morning we were taken a long ride over the country about Oakland. On our way back, we stopped at Mr. B.'s orchard, and had some very nice plums, white and purple. There were nectarines, also, which have the skin of a plum and the stone of a peach; apricots, which have the skin of a peach and stone of a plum; I never knew the difference in those two fruits before. We had some delicious peaches, and brought away a branch of the almond-tree, with the nuts on it, which looked like green peaches. We then took the Oakland boat and were soon at our home in San Francisco. California is noted for its fine fruits, and sometimes we saw baskets of assorted kinds looking like those fine paintings we admire so much. On Thursday, August 13, we bade our kind and hospitable California friends farewell, and went down to embark on the steamer Golden Age. The kindness of our friends did not end when we left their houses, as beautiful bouquets and baskets of fruit in our staterooms testified. We parted from them with regret, for we had received nothing but kindness from their hands. Farewells were said, and San Francisco soon faded from our sight. We were again on the restless ocean, but we were _homeward bound!_ XXII. Homeward Bound. "Aunty, aunty, please come and tell us our story," said little Alice; "we are all waiting. You know this is our last story, for we go home to-morrow." So down I went. * * * * * We were fairly at sea again. Our steamer was a very good one, and we had pleasant accommodations. Grandpa and grandma had a fine, large stateroom, and as there were not a great number of passengers, I, also, had a stateroom all to myself. I had the lower berth taken out, and my trunks brought up and placed under my berth; then I spread down my rug, and brought in my deck chair, and my room had quite a cozy, homelike air; and I took a great deal of comfort in it. The officers on the boat were very pleasant, and we became acquainted with some of the passengers. On Sabbath morning, eight of the younger people met together and formed a choir, practiced sacred music, and sung in the morning service, when Rev. Mr. McMonagle preached. In the afternoon we went to the forward part of the steamer, and grandpa preached to the steerage passengers, on "Christ in the ship in the storm." The choir sung, and the poor people looked so gratified and pleased to have preaching and singing that it did one's heart good. We used to sing songs almost every evening, and it was very pleasant as we sat on the quarter-deck looking off on the water. The moon cast her radiance over the ocean; the white foam, in a long line back, marked our track; and the brilliant stars, seeming far brighter than they do in our northern heavens, looked like diamonds in God's firmament. We sailed along easily and smoothly until the morning of August 30, when we were wakened early by the rolling of the ship, and found a hurricane upon us. It was almost impossible to dress, but after being tossed against both sides of my stateroom several times, I succeeded. What a dismal scene met my eye as I opened my door! Carpets rolled up, sofas and chairs piled in together, the marble tops of the tables taken off and lashed to the floor, skylights leaking, so that we had to choose our footing carefully, or the slippery floors and the ship's rolling would soon bring us down to the floor. On every hand crashes were heard from unlucky lamp-shades, bottles, pitchers, or anything breakable that was not properly secured. The waves seemed mountain high, and the wind was so strong that their crests were blown off in spray. After a while the captain ordered us all below. The scene in the lower cabin was dismal in the extreme. Passengers--many of them only half dressed, most of them pale from sea-sickness or fear--all crowded together on the sofas on one side of the saloon; for the vessel lay over so that we could sit only on one row of sofas. A dozen people, perhaps, were leaning over the backs of the sofas at one time, all sea-sick. Children were crying from hunger or fright. What a scene! We shipped wave after wave with a shock that made the vessel tremble from stem to stern. Crash followed crash. At one time the cases filled with dishes in the pantry gave way, and what a noise of broken crockery! Three enormous baskets were filled with the pieces. One of the bulkheads was knocked out, and eleven sheep were washed overboard. The butcher's shop was washed away, and two barrels of beef, one of mackerel, and one of table butter went with the rest. The heavy stoves in the steerage cook-room were turned half-way round, and the capping of the huge smokestack was moved several inches. The terrible wind lifted the hurricane-deck, so that six of its props fell out. There was danger of the upper deck and stateroom being blown away. That was a time to try people's souls, to make them consider whether they were the Lord's or not. It was a blessed thing to feel that we were in God's hands, that even if the water closed over our bodies, it would be only the gate of heaven! What happiness to be able to feel in one's heart: "My Father rules the storm." Many of us thought of grandpa's sermon on the Sabbath, when he said, "With Christ in the ship, we may smile at the storm." The wind was so violent that the men doing duty on deck had to lie down, and pull themselves about, or creep on their hands and knees. For two hours our forward rail was three feet under water, the vessel lay so much on one side, and for some time the ship would not mind her helm, and lay in the trough of the sea. Finally, they rigged a small sail aft, and that brought her up. He who rules the wind and the sea caused the storm to abate, and towards evening it was comparatively calm. We had had nothing to eat for twenty-four hours, which will give you some idea of the storm. Staterooms and clothes were in many instances wet; but no one complained, for all felt thankful for our escape. In the evening there was a meeting in the saloon, and almost all the passengers assembled with the officers of the vessel to give thanks to God for his preserving mercy. The next morning I rose early, so that I might see the entrance to Acapulco Harbor. This entrance is very narrow, and is surrounded by high wooded hills, forming one of the best harbors on the Pacific coast, south of San Francisco. I went on shore again; but I gave you a description of the place before. August 27 found us at anchor off Panama. We were sorry to leave our good ship and her pleasant corps of officers. When we were in the cars, the natives brought a great many things to sell. One man would have ear-rings, the next wine, then "nice lomonard," or little ornaments of pearl-shell, while others brought fruit and cakes. After a tiresome hour, we started on our journey across the Isthmus. One thing that attracted my attention was the telegraph-posts; they looked like stone, but were made of concrete. "What is _concrete_?" asked Harry. In this instance, I suppose it was a composition made of pounded stone and cement cast in a mold. The mold was filled in with concrete and left for several days. The reason of their having such posts was that the worms destroyed the wooden ones. The natives brought into the cars some beautiful flowers. They were of alabaster whiteness, in shape not unlike a tulip, and having a strong perfume somewhat like the magnolia. Resting within the cup of the flower, lies the perfect image of a dove, with its beautifully formed wings spread out from its side, its head bent forward, and its tiny bill delicately tipped with red almost touching its snowy breast. No one who has seen the flower can wonder that the early Spanish Catholics believed the flowers to have had a miraculous origin, and named it "Flor del Espiritu Santo" or "The Flower of the Holy Ghost." Matachin is the largest station on the Isthmus. There we procured oranges, which were unusually fine, also cakes tasting like macaroons, and some bottles of milk. Over the Chagres River at Barbacoas, is a wrought-iron bridge six hundred and twenty-five feet long and eighteen broad, standing forty feet above the surface of the water; it is said to be one of the longest and finest bridges in the world. All along the road the sensitive plant, with its feathery pink blossoms, grew in wild profusion. At half-past eight in the evening we were on board the steamer Champion. We soon commenced our last voyage, and _such_ a voyage! The vessel rolled, and the ice in the hold gave out, and in consequence the meat was in no fit state to eat. Every body and every thing seemed uncomfortable. It was a great change from the clean and pleasant Golden Age. We saw the islands of San Domingo, Narvasa, Jamaica, Cuba, Santa Inagua, and Mayo Guano, of the West Indies. On the morning of September 3, we were chased by a steamer. She was under sail when we first saw her, but commenced getting up steam. She lost time in that operation, and we outsailed her, much to our joy. Our captain said without doubt she was a privateer. Next day we were in the Gulf Stream. It was rough, squally, and rainy, and the steamer rolled worse than ever. But all things come to an end, and the next day was bright and pleasant. We left the Gulf Stream in the night and were happy in a smooth sea. Six or seven ships were in sight, and in the afternoon we passed Barnegat Lighthouse, then Highland Light. We saw the lights in the hotels at Long Branch, and finally the light on Sandy Hook beamed on our delighted eyes. At two o'clock Sabbath morning, September 6, we lay at anchor off quarantine, and at five we were at the wharf in New York,--our voyage ended. After much delay and confusion, we got ourselves and baggage on and in a carriage, and soon were receiving the greetings of friends. Surely, we ought to sing with our whole hearts that beautiful hymn of Addison:-- "How are thy servants blest, O Lord! How sure is their defense! Eternal wisdom is their guide, Their help, Omnipotence. In foreign realms and lands remote, Supported by thy care, Through burning climes they pass unhurt, And breathe in tainted air. "When by the dreadful tempest borne High on the broken wave, They know thou art not slow to hear, Nor impotent to save. The storm is laid, the winds retire, Obedient to thy will; The sea that roars at thy command, At thy command is still. "In midst of dangers, fears, and deaths, Thy goodness I'll adore; I'll praise thee for thy mercies past, And humbly hope for more. My life, while thou preserv'st that life, Thy sacrifice shall be; And death, when death shall be my lot, Shall join my soul to thee." [Illustration: THE LORD'S PRAYER IN ENGLISH.] Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread; and forgive us our debts as we forgive our debtors. And lead us not into temptation; but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. [Illustration: THE LORD'S PRAYER IN HAWAIIAN.] E ko makou Makua iloko o ka lani, e hoa noia kou inoa. E hiki mai kou Aupuni; e malamaia kou makemake ma ka honua nei, e like me ia i malamaia ma ka lani la. E haawi mai ia makou i keia la i ai na makou no neia la; e kala mai hoi ia makou i ka makou lawehala ana, me makou e kala nei i ka poe i lawehala i ka makou. Mai hookuu oe ia makou i ka hoowalewaleia mai; e hoopakele no nae ia makou i ka ino; no ka mea, nou ke Aupuni, a me ka mana, a me ka hoonaniia, a mau soa aku. Amene. Boston: Printed by Dakin and Metcalf, 37 Cornhill. * * * * * Transcriber's Notes: Corrected minor punctuation errors. Moved The Lord's Prayer in English and Hawaiian to the end of Chapter XXII, as indicated in the Table of Contents. Moved other illustrations to paragraph breaks. Page vi, Contents, Chapter XIII: Changed Honiopu to Honoipu (Arrival at Honoipu). Pages 117, 176: Kept original spelling of "hight". Kept the following spelling variations: Page 185: a native pastor,--Mr. Kuaia Page 204: Rev. Mr. Kuaea, a native minister Page 142: I na misioneri nei, Page 147: Na misionari nei. 
32601	----	generously made available by The Internet Archive/American Libraries.) [Illustration: Hale-a-ka-la Crater, the House of the Sun.] LEGENDS OF MA-UI--A DEMI GOD OF POLYNESIA AND OF HIS MOTHER HINA. BY W. D. WESTERVELT. HONOLULU: THE HAWAIIAN GAZETTE CO., LTD. 1910 CONTENTS CHAPTER PAGE I. Maui's Home 3 II. Maui the Fisherman 12 III. Maui Lifting the Sky 31 IV. Maui Snaring the Sun 40 V. Maui Finding Fire 56 VI. Maui the Skillful 78 VII. Maui and Tuna 91 VIII. Maui and His Brother-in-Law 101 IX. Maui's Kite-Flying 112 X. Oahu Legends of Maui 119 XI. Maui Seeking Immortality 128 XII. Hina of Hilo 139 XIII. Hina and the Wailuku River 146 XIV. The Ghosts of the Hilo Hills 155 XV. Hina, the Woman in the Moon 165 LIST OF ILLUSTRATIONS OPPOSITE PAGE Frontispiece--Haleakala Crater "Rugged Lava of Wailuku River" 7 Leaping to Swim to Coral Reefs 12 Sea of Sacred Caves 14 Spearing Fish 21 Here are the Canoes 29 Iao Mountain from the Sea 43 Haleakala 53 Hawaiian Vines and Bushes 74 Bathing Pool 84 Coconut Grove 96 Boiling Pots--Wailuku River 100 Outside were other Worlds 107 Hilo Coast--Home of the Winds 115 Bay of Waipio Valley 121 The Ieie Vine 125 Rainbow Falls 147 Wailuku River--The Home of Kuna 151 On Lava Beds 163 HELPS TO PRONUNCIATION There are three simple rules which practically control Hawaiian pronunciation: (1) Give each vowel the German sound. (2) Pronounce each vowel. (3) Never allow a consonant to close a syllable. Interchangeable consonants are many. The following are the most common: h=s; l=r; k=t; n=ng; v=w. PREFACE Maui is a demi god whose name should probably be pronounced Ma-u-i, _i. e._, Ma-oo-e. The meaning of the word is by no means clear. It may mean "to live," "to subsist." It may refer to beauty and strength, or it may have the idea of "the left hand" or "turning aside." The word is recognized as belonging to remote Polynesian antiquity. MacDonald, a writer of the New Hebrides Islands, gives the derivation of the name Maui primarily from the Arabic word "Mohyi," which means "causing to live" or "life," applied sometimes to the gods and sometimes to chiefs as "preservers and sustainers" of their followers. The Maui story probably contains a larger number of unique and ancient myths than that of any other legendary character in the mythology of any nation. There are three centers for these legends, New Zealand in the south, Hawaii in the north, and the Tahitian group including the Hervey Islands in the east. In each of these groups of islands, separated by thousands of miles, there are the same legends, told in almost the same way, and with very little variation in names. The intermediate groups of islands of even as great importance as Tonga, Fiji or Samoa, possess the same legends in more or less of a fragmentary condition, as if the three centers had been settled first when the Polynesians were driven away from the Asiatic coasts by their enemies, the Malays. From these centers voyagers sailing away in search of adventures would carry fragments rather than complete legends. This is exactly what has been done and there are as a result a large number of hints of wonderful deeds. The really long legends as told about the demi god Ma-u-i and his mother Hina number about twenty. It is remarkable that these legends have kept their individuality. The Polynesians are not a very clannish people. For some centuries they have not been in the habit of frequently visiting each other. They have had no written language, and picture writing of any kind is exceedingly rare throughout Polynesia and yet in physical traits, national customs, domestic habits, and language, as well as in traditions and myths, the different inhabitants of the islands of Polynesia are as near of kin as the cousins of the United States and Great Britain. The Maui legends form one of the strongest links in the mythological chain of evidence which binds the scattered inhabitants of the Pacific into one nation. An incomplete list aids in making clear the fact that groups of islands hundreds and even thousands of miles apart have been peopled centuries past by the same organic race. Either complete or fragmentary Maui legends are found in the single islands and island groups of Aneityum, Bowditch or Fakaofa, Efate, Fiji, Fotuna, Gilbert, Hawaii, Hervey, Huahine, Mangaia, Manihiki, Marquesas, Marshall, Nauru, New Hebrides, New Zealand, Samoa, Savage, Tahiti or Society, Tauna, Tokelau and Tonga. S. Percy Smith of New Zealand in his book Hawaiki mentions a legend according to which Maui made a voyage after overcoming a sea monster, visiting the Tongas, the Tahitian group, Vai-i or Hawaii, and the Paumotu Islands. Then Maui went on to U-peru, which Mr. Smith says "may be Peru." It was said that Maui named some of the islands of the Hawaiian group, calling the island Maui "Maui-ui in remembrance of his efforts in lifting up the heavens." Hawaii was named Vai-i, and Lanai was called Ngangai--as if Maui had found the three most southerly islands of the group. The Maui legends possess remarkable antiquity. Of course, it is impossible to give any definite historical date, but there can scarcely be any question of their origin among the ancestors of the Polynesians before they scattered over the Pacific ocean. They belong to the prehistoric Polynesians. The New Zealanders claim Maui as an ancestor of their most ancient tribes and sometimes class him among the most ancient of their gods, calling him "creator of land" and "creator of man." Tregear, in a paper before the New Zealand Institute, said that Maui was sometimes thought to be "the sun himself," "the solar fire," "the sun god," while his mother Hina was called "the moon goddess." The noted greenstone god of the Maoris of New Zealand, Potiki, may well be considered a representation of Maui-Tiki-Tiki, who was sometimes called Maui-po-tiki. Whether these legends came to the people in their sojourn in India before they migrated to the Straits of Sunda is not certain; but it may well be assumed that these stories had taken firm root in the memories of the priests who transmitted the most important traditions from generation to generation, and that this must have been done before they were driven away from the Asiatic coasts by the Malays. Several hints of Hindoo connection is found in the Maui legends. The Polynesians not only ascribed human attributes to all animal life with which they were acquainted, but also carried the idea of an alligator or dragon with them, wherever they went, as in the mo-o of the story Tuna-roa. The Polynesians also had the idea of a double soul inhabiting the body. This is carried out in the ghost legends more fully than in the Maui stories, and yet "the spirit separate from the spirit which never forsakes man" according to Polynesian ideas, was a part of the Maui birth legends. This spirit, which can be separated or charmed away from the body by incantations was called the "hau." When Maui's father performed the religious ceremonies over him which would protect him and cause him to be successful, he forgot a part of his incantation to the "hau," therefore Maui lost his protection from death when he sought immortality for himself and all mankind. How much these things aid in proving a Hindoo or rather Indian origin for the Polynesians is uncertain, but at least they are of interest along the lines of race origin. The Maui group of legends is preëminently peculiar. They are not only different from the myths of other nations, but they are unique in the character of the actions recorded. Maui's deeds rank in a higher class than most of the mighty efforts of the demi gods of other nations and races, and are usually of more utility. Hercules accomplished nothing to compare with "lifting the sky," "snaring the sun," "fishing for islands," "finding fire in his grandmother's finger nails," or "learning from birds how to make fire by rubbing dry sticks," or "getting a magic bone" from the jaw of an ancestor who was half dead, that is dead on one side and therefore could well afford to let the bone on that side go for the benefit of a descendant. The Maui legends are full of helpful imaginations, which are distinctly Polynesian. The phrase "Maui of the Malo" is used among the Hawaiians in connection with the name Maui a Kalana, "Maui the son of Akalana." It may be well to note the origin of the name. It was said that Hina usually sent her retainers to gather sea moss for her, but one morning she went down to the sea by herself. There she found a beautiful red malo, which she wrapped around her as a pa-u or skirt. When she showed it to Akalana, her husband, he spoke of it as a gift of the gods, thinking that it meant the gift of Mana or spiritual power to their child when he should be born. In this way the Hawaiians explain the superior talent and miraculous ability of Maui which placed him above his brothers. These stories were originally printed as magazine articles, chiefly in the Paradise of the Pacific, Honolulu; therefore there are sometimes repetitions which it seemed best to leave, even when reprinted in the present form. I. MAUI'S HOME "Akalana was the man; Hina-a-ke-ahi was the wife; Maui First was born; Then Maui-waena; Maui Kiikii was born; Then Maui of the malo." --Queen Liliuokalani's Family Chant. Four brothers, each bearing the name of Maui, belong to Hawaiian legend. They accomplished little as a family, except on special occasions when the youngest of the household awakened his brothers by some unexpected trick which drew them into unwonted action. The legends of Hawaii, Tonga, Tahiti, New Zealand and the Hervey group make this youngest Maui "the discoverer of fire" or "the ensnarer of the sun" or "the fisherman who pulls up islands" or "the man endowed with magic," or "Maui with spirit power." The legends vary somewhat, of course, but not as much as might be expected when the thousands of miles between various groups of islands are taken into consideration. Maui was one of the Polynesian demi-gods. His parents belonged to the family of supernatural beings. He himself was possessed of supernatural powers and was supposed to make use of all manner of enchantments. In New Zealand antiquity a Maui was said to have assisted other gods in the creation of man. Nevertheless Maui was very human. He lived in thatched houses, had wives and children, and was scolded by the women for not properly supporting his household. The time of his sojourn among men is very indefinite. In Hawaiian genealogies Maui and his brothers were placed among the descendants of Ulu and "the sons of Kii," and Maui was one of the ancestors of Kamehameha, the first king of the united Hawaiian Islands. This would place him in the seventh or eighth century of the Christian Era. But it is more probable that Maui belongs to the mist-land of time. His mischievous pranks with the various gods would make him another Mercury living in any age from the creation to the beginning of the Christian era. The Hervey Island legends state that Maui's father was "the supporter of the heavens" and his mother "the guardian of the road to the invisible world." In the Hawaiian chant, Akalana was the name of his father. In other groups this was the name by which his mother was known. Kanaloa, the god, is sometimes known as the father of Maui. In Hawaii Hina was his mother. Elsewhere Ina, or Hina, was the grandmother, from whom he secured fire. The Hervey Island legends say that four mighty ones lived in the old world from which their ancestors came. This old world bore the name Ava-iki, which is the same as Hawa-ii, or Hawaii. The four gods were Mauike, Ra, Ru, and Bua-Taranga. It is interesting to trace the connection of these four names with Polynesian mythology. Mauike is the same as the demi-god of New Zealand, Mafuike. On other islands the name is spelled Mauika, Mafuika, Mafuia, Mafuie, and Mahuika. Ra, the sun god of Egypt, is the same as Ra in New Zealand and La (sun) in Hawaii. Ru, the supporter of the heavens, is probably the Ku of Hawaii, and the Tu of New Zealand and other islands, one of the greatest of the gods worshiped by the ancient Hawaiians. The fourth mighty one from Ava-ika was a woman, Bua-taranga, who guarded the path to the underworld. Talanga in Samoa, and Akalana in Hawaii were the same as Taranga. Pua-kalana (the Kalana flower) would probably be the same in Hawaiian as Bua-taranga in the language of the Society Islands. Ru, the supporter of the Heavens, married Bua-taranga, the guardian of the lower world. Their one child was Maui. The legends of Raro-Tonga state that Maui's father and mother were the children of Tangaroa (Kanaloa in Hawaiian), the great god worshiped throughout Polynesia. There were three Maui brothers and one sister, Ina-ika (Ina, the fish). The New Zealand legends relate the incidents of the babyhood of Maui. Maui was prematurely born, and his mother, not caring to be troubled with him, cut off a lock of her hair, tied it around him and cast him into the sea. In this way the name came to him, Maui-Tiki-Tiki, or "Maui formed in the topknot." The waters bore him safely. The jelly fish enwrapped and mothered him. The god of the seas cared for and protected him. He was carried to the god's house and hung up in the roof that he might feel the warm air of the fire, and be cherished into life. When he was old enough, he came to his relations while they were all gathered in the great House of Assembly, dancing and making merry. Little Maui crept in and sat down behind his brothers. Soon his mother called the children and found a strange child, who proved that he was her son, and was taken in as one of the family. Some of the brothers were jealous, but the eldest addressed the others as follows: "Never mind; let him be our dear brother. In the days of peace remember the proverb, 'When you are on friendly terms, settle your disputes in a friendly way; when you are at war, you must redress your injuries by violence.' It is better for us, brothers, to be kind to other people. These are the ways by which men gain influence--by laboring for abundance of food to feed others, by collecting property to give to others, and by similar means by which you promote the good of others." [Illustration: Rugged Lava of Wailuku River.] Thus, according to the New Zealand story related by Sir George Grey, Maui was received in his home. Maui's home was placed by some of the Hawaiian myths at Kauiki, a foothill of the great extinct crater Haleakala, on the Island of Maui. It was here he lived when the sky was raised to its present position. Here was located the famous fort around which many battles were fought during the years immediately preceding the coming of Captain Cook. This fort was held by warriors of the Island of Hawaii a number of years. It was from this home that Maui was supposed to have journeyed when he climbed Mt. Haleakala to ensnare the sun. And yet most of the Hawaiian legends place Maui's home by the rugged black lava beds of the Wailuku river near Hilo on the island Hawaii. Here he lived when he found the way to make fire by rubbing sticks together, and when he killed Kuna, the great eel, and performed other feats of valor. He was supposed to cultivate the land on the north side of the river. His mother, usually known as Hina, had her home in a lava cave under the beautiful Rainbow Falls, one of the fine scenic attractions of Hilo. An ancient demigod, wishing to destroy this home, threw a great mass of lava across the stream below the falls. The rising water was fast filling the cave. Hina called loudly to her powerful son Maui. He came quickly and found that a large and strong ridge of lava lay across the stream. One end rested against a small hill. Maui struck the rock on the other side of the hill and thus broke a new pathway for the river. The water swiftly flowed away and the cave remained as the home of the Maui family. According to the King Kalakaua family legend, translated by Queen Liliuokalani, Maui and his brothers also made this place their home. Here he aroused the anger of two uncles, his mother's brothers, who were called "Tall Post" and "Short Post," because they guarded the entrance to a cave in which the Maui family probably had its home. "They fought hard with Maui, and were thrown, and red water flowed freely from Maui's forehead. This was the first shower by Maui." Perhaps some family discipline followed this knocking down of door posts, for it is said: "They fetched the sacred Awa bush, Then came the second shower by Maui; The third shower was when the elbow of Awa was broken; The fourth shower came with the sacred bamboo." Maui's mother, so says a New Zealand legend, had her home in the under-world as well as with her children. Maui determined to find the hidden dwelling place. His mother would meet the children in the evening and lie down to sleep with them and then disappear with the first appearance of dawn. Maui remained awake one night, and when all were asleep, arose quietly and stopped up every crevice by which a ray of light could enter. The morning came and the sun mounted up--far up in the sky. At last his mother leaped up and tore away the things which shut out the light. "Oh, dear; oh, dear! She saw the sun high in the heavens; so she hurried away, crying at the thought of having been so badly treated by her own children." Maui watched her as she pulled up a tuft of grass and disappeared in the earth, pulling the grass back to its place. Thus Maui found the path to the under-world. Soon he transformed himself into a pigeon and flew down, through the cave, until he saw a party of people under a sacred tree, like those growing in the ancient first Hawaii. He flew to the tree and threw down berries upon the people. They threw back stones. At last he permitted a stone from his father to strike him, and he fell to the ground. "They ran to catch him, but lo! the pigeon had turned into a man." Then his father "took him to the water to be baptized" (possibly a modern addition to the legend). Prayers were offered and ceremonies passed through. But the prayers were incomplete and Maui's father knew that the gods would be angry and cause Maui's death, and all because in the hurried baptism a part of the prayers had been left unsaid. Then Maui returned to the upper world and lived again with his brothers. Maui commenced his mischievous life early, for Hervey Islanders say that one day the children were playing a game dearly loved by Polynesians--hide-and-seek. Here a sister enters into the game and hides little Maui under a pile of dry sticks. His brothers could not find him, and the sister told them where to look. The sticks were carefully handled, but the child could not be found. He had shrunk himself so small that he was like an insect under some sticks and leaves. Thus early he began to use enchantments. Maui's home, at the best, was only a sorry affair. Gods and demigods lived in caves and small grass houses. The thatch rapidly rotted and required continual renewal. In a very short time the heavy rains beat through the decaying roof. The home was without windows or doors, save as low openings in the ends or sides allowed entrance to those willing to crawl through. Off on one side would be the rude shelter, in the shadow of which Hina pounded the bark of certain trees into wood pulp and then into strips of thin, soft wood-paper, which bore the name of "Tapa cloth." This cloth Hina prepared for the clothing of Maui and his brothers. Tapa cloth was often treated to a coat of cocoa-nut, or candle-nut oil, making it somewhat waterproof and also more durable. Here Maui lived on edible roots and fruits and raw fish, knowing little about cooked food, for the art of fire making was not yet known. In later years Maui was supposed to live on the eastern end of the island Maui, and also in another home on the large island Hawaii, on which he discovered how to make fire by rubbing dry sticks together. Maui was the Polynesian Mercury. As a little fellow he was endowed with peculiar powers, permitting him to become invisible or to change his human form into that of an animal. He was ready to take anything from any one by craft or force. Nevertheless, like the thefts of Mercury, his pranks usually benefited mankind. It is a little curious that around the different homes of Maui, there is so little record of temples and priests and altars. He lived too far back for priestly customs. His story is the rude, mythical survival of the days when of church and civil government there was none and worship of the gods was practically unknown, but every man was a law unto himself, and also to the other man, and quick retaliation followed any injury received. II. MAUI THE FISHERMAN "Oh the great fish hook of Maui! Manai-i-ka-lani 'Made fast to the heavens'--its name; An earth-twisted cord ties the hook. Engulfed from the lofty Kauiki. Its bait the red billed Alae, The bird made sacred to Hina. It sinks far down to Hawaii, Struggling and painfully dying. Caught is the land under the water, Floated up, up to the surface, But Hina hid a wing of the bird And broke the land under the water. Below, was the bait snatched away And eaten at once by the fishes, The Ulua of the deep muddy places." --Chant of Kualii, about A. D. 1700. One of Maui's homes was near Kauiki, a place well known throughout the Hawaiian Islands because of its strategic importance. For many years it was the site of a fort around which fierce battles were fought by the natives of the island Maui, repelling the invasions of their neighbors from Hawaii. [Illustration: Leaping to Swim to Coral Reefs.] Haleakala (the House of the Sun), the mountain from which Maui the demi-god snared the sun, looks down ten thousand feet upon the Kauiki headland. Across the channel from Haleakala rises Mauna Kea, "The White Mountain"--the snow-capped--which almost all the year round rears its white head in majesty among the clouds. In the snowy breakers of the surf which washes the beach below these mountains, are broken coral reefs--the fishing grounds of the Hawaiians. Here near Kauiki, according to some Hawaiian legends, Maui's mother Hina had her grass house and made and dried her kapa cloth. Even to the present day it is one of the few places in the islands where the kapa is still pounded into sheets from the bark of the hibiscus and kindred trees. Here is a small bay partially reef-protected, over which year after year the moist clouds float and by day and by night crown the waters with rainbows--the legendary sign of the home of the deified ones. Here when the tide is out the natives wade and swim, as they have done for centuries, from coral block to coral block, shunning the deep resting places of their dread enemy, the shark, sometimes esteemed divine. Out on the edge of the outermost reef they seek the shellfish which cling to the coral, or spear the large fish which have been left in the beautiful little lakes of the reef. Coral land is a region of the sea coast abounding in miniature lakes and rugged valleys and steep mountains. Clear waters with every motion of the tide surge in and out through sheltered caves and submarine tunnels, according to an ancient Hawaiian song-- "Never quiet, never failing, never sleeping, Never very noisy is the sea of the sacred caves." Sea mosses of many hues are the forests which drape the hillsides of coral land and reflect the colored rays of light which pierce the ceaselessly moving waves. Down in the beautiful little lakes, under overhanging coral cliffs, darting in and out through the fringes of seaweed, the purple mullet and royal red fish flash before the eyes of the fisherman. Sometimes the many-tinted glorious fish of paradise reveal their beauties, and then again a school of black and gold citizens of the reef follow the tidal waves around projecting crags and through the hidden tunnels from lake to lake, while above the fisherman follows spearing or snaring as best he can. Maui's brothers were better fishermen than he. They sought the deep sea beyond the reef and the larger fish. They made hooks of bone or of mother of pearl, with a straight, slender, sharp-pointed piece leaning backward at a sharp angle. This was usually a consecrated bit of bone or mother of pearl, and was supposed to have peculiar power to hold fast any fish which had taken the bait. [Illustration: In the Sea of Sacred Caves.] These bones were usually taken from the body of some one who while living had been noted for great power or high rank. This sharp piece was tightly tied to the larger bone or shell, which formed the shank of the hook. The sacred barb of Maui's hook was a part of the magic bone he had secured from his ancestors in the under-world--the bone with which he struck the sun while lassooing him and compelling him to move more slowly through the heavens. "Earth-twisted"--fibres of vines--twisted while growing, was the cord used by Maui in tying the parts of his magic hook together. Long and strong were the fish lines made from the olona fibre, holding the great fish caught from the depths of the ocean. The fibres of the olona vine were among the longest and strongest threads found in the Hawaiian Islands. Such a hook could easily be cast loose by the struggling fish, if the least opportunity were given. Therefore it was absolutely necessary to keep the line taut, and pull strongly and steadily, to land the fish in the canoe. Maui did not use his magic hook for a long time. He seemed to understand that it would not answer ordinary needs. Possibly the idea of making the supernatural hook did not occur to him until he had exhausted his lower wit and magic upon his brothers. It is said that Maui was not a very good fisherman. Sometimes his end of the canoe contained fish which his brothers had thought were on their hooks until they were landed in the canoe. Many times they laughed at him for his poor success, and he retaliated with his mischievous tricks. "E!" he would cry, when one of his brothers began to pull in, while the other brothers swiftly paddled the canoe forward. "E!" See we both have caught great fish at the same moment. Be careful now. Your line is loose. "Look out! Look out!" All the time he would be pulling his own line in as rapidly as possible. Onward rushed the canoe. Each fisherman shouting to encourage the others. Soon the lines by the tricky manipulation of Maui would be crossed. Then as the great fish was brought near the side of the boat Maui the little, the mischievous one, would slip his hook toward the head of the fish and flip it over into the canoe--causing his brother's line to slacken for a moment. Then his mournful cry rang out: "Oh, my brother, your fish is gone. Why did you not pull more steadily? It was a fine fish, and now it is down deep in the waters." Then Maui held up his splendid catch (from his brother's hook) and received somewhat suspicious congratulations. But what could they do, Maui was the smart one of the family. Their father and mother were both members of the household of the gods. The father was "the supporter of the heavens" and the mother was "the guardian of the way to the invisible world," but pitifully small and very few were the gifts bestowed upon their children. Maui's brothers knew nothing beyond the average home life of the ordinary Hawaiian, and Maui alone was endowed with the power to work miracles. Nevertheless the student of Polynesian legends learns that Maui is more widely known than almost all the demi-gods of all nations as a discoverer of benefits for his fellows, and these physical rather than spiritual. After many fishing excursions Maui's brothers seemed to have wit enough to understand his tricks, and thenceforth they refused to take him in their canoe when they paddled out to the deep-sea fishing grounds. Then those who depended upon Maui to supply their daily needs murmured against his poor success. His mother scolded him and his brothers ridiculed him. In some of the Polynesian legends it is said that his wives and children complained because of his laziness and at last goaded him into a new effort. The ex-Queen Liliuokalani, in a translation of what is called "the family chant," says that Maui's mother sent him to his father for a hook with which to supply her need. "Go hence to your father, 'Tis there you find line and hook. This is the hook--'Made fast to the heavens--' 'Manaia-ka-lani'--'tis called. When the hook catches land It brings the old seas together. Bring hither the large Alae, The bird of Hina." When Maui had obtained his hook, he tried to go fishing with his brothers. He leaped on the end of their canoe as they pushed out into deep water. They were angry and cried out: "This boat is too small for another Maui." So they threw him off and made him swim back to the beach. When they returned from their day's work, they brought back only a shark. Maui told them if he had been with them better fish would have been upon their hooks--the Ulua, for instance, or, possibly, the Pimoe--the king of fish. At last they let him go far out outside the harbor of Kipahula to a place opposite Ka Iwi o Pele, "The bone of Pele," a peculiar piece of lava lying near the beach at Hana on the eastern side of the island Maui. There they fished, but only sharks were caught. The brothers ridiculed Maui, saying: "Where are the Ulua, and where is Pimoe?" Then Maui threw his magic hook into the sea, baited with one of the Alae birds, sacred to his mother Hina. He used the incantation, "When I let go my hook with divine power, then I get the great Ulua." The bottom of the sea began to move. Great waves arose, trying to carry the canoe away. The fish pulled the canoe two days, drawing the line to its fullest extent. When the slack began to come in the line, because of the tired fish, Maui called for the brothers to pull hard against the coming fish. Soon land rose out of the water. Maui told them not to look back or the fish would be lost. One brother did look back--the line slacked, snapped, and broke, and the land lay behind them in islands. One of the Hawaiian legends also says that while the brothers were paddling in full strength, Maui saw a calabash floating in the water. He lifted it into the canoe, and behold! his beautiful sister Hina of the sea. The brothers looked, and the separated islands lay behind them, free from the hook, while Cocoanut Island--the dainty spot of beauty in Hilo harbor--was drawn up--a little ledge of lava--in later years the home of a cocoanut grove. The better, the more complete, legend comes from New Zealand, which makes Maui so mischievous that his brothers refuse his companionship--and therefore, thrown on his own resources, he studies how to make a hook which shall catch something worth while. In this legend Maui is represented as making his own hook and then pleading with his brothers to let him go with them once more. But they hardened their hearts against him, and refused again and again. Maui possessed the power of changing himself into different forms. At one time while playing with his brothers he had concealed himself for them to find. They heard his voice in a corner of the house--but could not find him. Then under the mats on the floor, but again they could not find him. There was only an insect creeping on the floor. Suddenly they saw their little brother where the insect had been. Then they knew he had been tricky with them. So in these fishing days he resolved to go back to his old ways and cheat his brothers into carrying him with them to the great fishing grounds. Sir George Gray says that the New Zealand Maui went out to the canoe and concealed himself as an insect in the bottom of the boat so that when the early morning light crept over the waters and his brothers pushed the canoe into the surf they could not see him. They rejoiced that Maui did not appear, and paddled away over the waters. They fished all day and all night and on the morning of the next day, out from among the fish in the bottom of the boat came their troublesome brother. They had caught many fine fish and were satisfied, so thought to paddle homeward; but their younger brother plead with them to go out, far out, to the deeper seas and permit him to cast his hook. He said he wanted larger and better fish than any they had captured. [Illustration: Spearing Fish.] So they paddled to their outermost fishing grounds--but this did not satisfy Maui-- "Farther out on the waters, O! my brothers, I seek the great fish of the sea." It was evidently easier to work for him than to argue with him--therefore far out in the sea they went. The home land disappeared from view; they could see only the outstretching waste of waters. Maui urged them out still farther. Then he drew his magic hook from under his malo or loin-cloth. The brothers wondered what he would do for bait. The New Zealand legend says that he struck his nose a mighty blow until the blood gushed forth. When this blood became clotted, he fastened it upon his hook and let it down into the deep sea. Down it went to the very bottom and caught the under world. It was a mighty fish--but the brothers paddled with all their might and main and Maui pulled in the line. It was hard rowing against the power which held the hook down in the sea depths--but the brothers became enthusiastic over Maui's large fish, and were generous in their strenuous endeavors. Every muscle was strained and every paddle held strongly against the sea that not an inch should be lost. There was no sudden leaping and darting to and fro, no "give" to the line; no "tremble" as when a great fish would shake itself in impotent wrath when held captive by a hook. It was simply a struggle of tense muscle against an immensely heavy dead weight. To the brothers there came slowly the feeling that Maui was in one of his strange moods and that something beyond their former experiences with their tricky brother was coming to pass. At last one of the brothers glanced backward. With a scream of intense terror he dropped his paddle. The others also looked. Then each caught his paddle and with frantic exertion tried to force their canoe onward. Deep down in the heavy waters they pushed their paddles. Out of the great seas the black, ragged head of a large island was rising like a fish--it seemed to be chasing them through the boiling surf. In a little while the water became shallow around them, and their canoe finally rested on a black beach. Maui for some reason left his brothers, charging them not to attempt to cut up this great fish. But the unwise brothers thought they would fill the canoe with part of this strange thing which they had caught. They began to cut up the back and put huge slices into their canoe. But the great fish--the island--shook under the blows and with mighty earthquake shocks tossed the boat of the brothers, and their canoe was destroyed. As they were struggling in the waters, the great fish devoured them. The island came up more and more from the waters--but the deep gashes made by Maui's brothers did not heal--they became the mountains and valleys stretching from sea to sea. White of New Zealand says that Maui went down into the underworld to meet his great ancestress, who was one side dead and one side alive. From the dead side he took the jaw bone, made a magic hook, and went fishing. When he let the hook down into the sea, he called: "Take my bait. O Depths! Confused you are. O Depths! And coming upward." Thus he pulled up Ao-tea-roa--one of the large islands of New Zealand. On it were houses, with people around them. Fires were burning. Maui walked over the island, saw with wonder the strange men and the mysterious fire. He took fire in his hands and was burned. He leaped into the sea, dived deep, came up with the other large island on his shoulders. This island he set on fire and left it always burning. It is said that the name for New Zealand given to Captain Cook was Te ika o Maui, "The fish of Maui." Some New Zealand natives say that he fished up the island on which dwelt "Great Hina of the Night," who finally destroyed Maui while he was seeking immortality. One legend says that Maui fished up apparently from New Zealand the large island of the Tongas. He used this chant: "O Tonga-nui! Why art Thou Sulkily biting, biting below? Beneath the earth The power is felt, The foam is seen, Coming. O thou loved grandchild Of Tangaroa-meha." This is an excellent poetical description of the great fish delaying the quick hard bite. Then the island comes to the surface and Maui, the beloved grandchild of the Polynesian god Kanaloa, is praised. It was part of one of the legends that Maui changed himself into a bird and from the heavens let down a line with which he drew up land, but the line broke, leaving islands rather than a mainland. About two hundred lesser gods went to the new islands in a large canoe. The greater gods punished them by making them mortal. Turner, in his book on Samoa, says there were three Mauis, all brothers. They went out fishing from Rarotonga. One of the brothers begged the "goddess of the deep rocks" to let his hooks catch land. Then the island Manahiki was drawn up. A great wave washed two of the Mauis away. The other Maui found a great house in which eight hundred gods lived. Here he made his home until a chief from Rarotonga drove him away. He fled into the sky, but as he leaped he separated the land into two islands. Other legends of Samoa say that Tangaroa, the great god, rolled stones from heaven. One became the island Savaii, the other became Upolu. A god is sometimes represented as passing over the ocean with a bag of sand. Wherever he dropped a little sand islands sprang up. Payton, the earnest and honored missionary of the New Hebrides Islands, evidently did not know the name Mauitikitiki, so he spells the name of the fisherman Ma-tshi-ktshi-ki, and gives the myth of the fishing up of the various islands. The natives said that Maui left footprints on the coral reefs of each island where he stood straining and lifting in his endeavors to pull up each other island. He threw his line around a large island intending to draw it up and unite it with the one on which he stood, but his line broke. Then he became angry and divided into two parts the island on which he stood. This same Maui is recorded by Mr. Payton as being in a flood which put out one volcano--Maui seized another, sailed across to a neighboring island and piled it upon the top of the volcano there, so the fire was placed out of reach of the flood. In the Hervey Group of the Tahitian or Society Islands the same story prevails and the natives point out the place where the hook caught and a print was made by the foot in the coral reef. But they add some very mythical details. Maui's magic fish hook is thrown into the skies, where it continuously hangs, the curved tail of the constellation which we call Scorpio. Then one of the gods becoming angry with Maui seized him and threw him also among the stars. There he stays looking down upon his people. He has become a fixed part of the scorpion itself. The Hawaiian myths sometimes represent Maui as trying to draw the islands together while fishing them out of the sea. When they had pulled up the island of Kauai they looked back and were frightened. They evidently tried to rush away from the new monster and thus broke the line. Maui tore a side out of the small crater Kaula when trying to draw it to one of the other islands. Three aumakuas, three fishes supposed to be spirit-gods, guarded Kaula and defeated his purpose. At Hawaii Cocoanut Island broke off because Maui pulled too hard. Another place near Hilo on the large island of Hawaii where the hook was said to have caught is in the Wailuku river below Rainbow Falls. Maui went out from his home at Kauiki, fishing with his brothers. After they had caught some fine fish the brothers desired to return, but Maui persuaded them to go out farther. Then when they became tired and determined to go back, he made the seas stretch out and the shores recede until they could see no land. Then drawing the magic hook, he baited it with the Alae or sacred mud hen belonging to his Mother Hina. Queen Liliuokalani's family chant has the following reference to this myth: "Maui longed for fish for Hina-akeahi (Hina of the fire, his mother), Go hence to your father, There you will find line and hook. Manaiakalani is the hook. Where the islands are caught, The ancient seas are connected. The great bird Alae is taken, The sister bird, Of that one of the hidden fire of Maui." Maui evidently had no scruples against using anything which would help him carry out his schemes. He indiscriminately robbed his friends and the gods alike. Down in the deep sea sank the hook with its struggling bait, until it was seized by "the land under the water." But Hina the mother saw the struggle of her sacred bird and hastened to the rescue. She caught a wing of the bird, but could not pull the Alae from the sacred hook. The wing was torn off. Then the fish gathered around the bait and tore it in pieces. If the bait could have been kept entire, then the land would have come up in a continent rather than as an island. Then the Hawaiian group would have been unbroken. But the bait broke--and the islands came as fragments from the under world. Maui's hook and canoe are frequently mentioned in the legends. The Hawaiians have a long rock in the Wailuku river at Hilo which they call Maui's canoe. Different names were given to Maui's canoe by the Maoris of New Zealand. "Vine of Heaven," "Prepare for the North," "Land of the Receding Sea." His fish hook bore the name "Plume of Beauty." On the southern end of Hawke's Bay, New Zealand, there is a curved ledge of rocks extending out from the coast. This is still called by the Maoris "Maui's fish-hook," as if the magic hook had been so firmly caught in the jaws of the island that Maui could not disentangle it, but had been compelled to cut it off from his line. There is a large stone on the sea coast of North Kohala on the island of Hawaii which the Hawaiians point out as the place where Maui's magic hook caught the island and pulled it through the sea. In the Tonga Islands, a place known as Hounga is pointed out by the natives as the spot where the magic hook caught in the rocks. The hook itself was said to have been in the possession of a chief-family for many generations. [Illustration: Here are the Canoes.] Another group of Hawaiian legends, very incomplete, probably referring to Maui, but ascribed to other names, relates that a fisherman caught a large block of coral. He took it to his priest. After sacrificing, and consulting the gods, the priest advised the fisherman to throw the coral back into the sea with incantations. While so doing this block became Hawaii-loa. The fishing continued and blocks of coral were caught and thrown back into the sea until all the islands appeared. Hints of this legend cling to other island groups as well as to the Hawaiian Islands. Fornander credits a fisherman from foreign lands as thus bringing forth the Hawaiian Islands from the deep seas. The reference occurs in part of a chant known as that of a friend of Paao--the priest who is supposed to have come from Samoa to Hawaii in the eleventh century. This priest calls for his companions: "Here are the canoes. Get aboard. Come along, and dwell on Hawaii with the green back. A land which was found in the ocean, A land thrown up from the sea-- From the very depths of Kanaloa, The white coral, in the watery caves, That was caught on the hook of the fisherman." The god Kanaloa is sometimes known as a ruler of the under-world, whose land was caught by Maui's hook and brought up in islands. Thus in the legends the thought has been perpetuated that some one of the ancestors of the Polynesians made voyages and discovered islands. In the time of Umi, King of Hawaii, there is the following record of an immense bone fish-hook, which was called the "fish-hook of Maui:" "In the night of Muku (the last night of the month), a priest and his servants took a man, killed him, and fastened his body to the hook, which bore the name Manai-a-ka-lani, and dragged it to the heiau (temple) as a 'fish,' and placed it on the altar." This hook was kept until the time of Kamehameha I. From time to time he tried to break it, and pulled until he perspired. Peapea, a brother of Kaahumanu, took the hook and broke it. He was afraid that Kamehameha would kill him. Kaahumanu, however, soothed the King, and he passed the matter over. The broken bone was probably thrown away. III. MAUI LIFTING THE SKY. Maui's home was for a long time enveloped by darkness. The heavens had fallen down, or, rather, had not been separated from the earth. According to some legends, the skies pressed so closely and so heavily upon the earth that when the plants began to grow, all the leaves were necessarily flat. According to other legends, the plants had to push up the clouds a little, and thus caused the leaves to flatten out into larger surface, so that they could better drive the skies back and hold them in place. Thus the leaves became flat at first, and have so remained through all the days of mankind. The plants lifted the sky inch by inch until men were able to crawl about between the heavens and the earth, and thus pass from place to place and visit one another. After a long time, according to the Hawaiian legends, a man, supposed to be Maui, came to a woman and said: "Give me a drink from your gourd calabash, and I will push the heavens higher." The woman handed the gourd to him. When he had taken a deep draught, he braced himself against the clouds and lifted them to the height of the trees. Again he hoisted the sky and carried it to the tops of the mountains; then with great exertion he thrust it upwards once more, and pressed it to the place it now occupies. Nevertheless dark clouds many times hang low along the eastern slope of Maui's great mountain--Haleakala--and descend in heavy rains upon the hill Kauwiki; but they dare not stay, lest Maui the strong come and hurl them so far away that they cannot come back again. A man who had been watching the process of lifting the sky ridiculed Maui for attempting such a difficult task. When the clouds rested on the tops of the mountains, Maui turned to punish his critic. The man had fled to the other side of the island. Maui rapidly pursued and finally caught him on the sea coast, not many miles north of the town now known as Lahaina. After a brief struggle the man was changed, according to the story, into a great black rock, which can be seen by any traveler who desires to localize the legends of Hawaii. In Samoa Tiitii, the latter part of the full name of Mauikiikii, is used as the name of the one who braced his feet against the rocks and pushed the sky up. The foot-prints, some six feet long, are said to be shown by the natives. Another Samoan story is almost like the Hawaiian legend. The heavens had fallen, people crawled, but the leaves pushed up a little; but the sky was uneven. Men tried to walk, but hit their heads, and in this confined space it was very hot. A woman rewarded a man who lifted the sky to its proper place by giving him a drink of water from her cocoanut shell. A number of small groups of islands in the Pacific have legends of their skies being lifted, but they attribute the labor to the great eels and serpents of the sea. One of the Ellice group, Niu Island, says that as the serpent began to lift the sky the people clapped their hands and shouted "Lift up!" "High!" "Higher!" But the body of the serpent finally broke into pieces which became islands, and the blood sprinkled its drops on the sky and became stars. One of the Samoan legends says that a plant called daiga, which had one large umbrella-like leaf, pushed up the sky and gave it its shape. The Vatupu, or Tracey Islanders, said at one time the sky and rocks were united. Then steam or clouds of smoke rose from the rocks, and, pouring out in volumes, forced the sky away from the earth. Man appeared in these clouds of steam or smoke. Perspiration burst forth as this man forced his way through the heated atmosphere. From this perspiration woman was formed. Then were born three sons, two of whom pushed up the sky. One, in the north, pushed as far as his arms would reach. The one in the south was short and climbed a hill, pushing as he went up, until the sky was in its proper place. The Gilbert Islanders say the sky was pushed up by men with long poles. The ancient New Zealanders understood incantations by which they could draw up or discover. They found a land where the sky and the earth were united. They prayed over their stone axe and cut the sky and land apart. "Hau-hau-tu" was the name of the great stone axe by which the sinews of the great heaven above were severed, and Langi (sky) was separated from Papa (earth). The New Zealand Maoris were accustomed to say that at first the sky rested close upon the earth and therefore there was utter darkness for ages. Then the six sons of heaven and earth, born during this period of darkness, felt the need of light and discussed the necessity of separating their parents--the sky from the earth--and decided to attempt the work. Rongo (Hawaiian god Lono) the "father of food plants," attempted to lift the sky, but could not tear it from the earth. Then Tangaroa (Kanaloa), the "father of fish and reptiles," failed. Haumia Tiki-tiki (Maui Kiikii), the "father of wild food plants," could not raise the clouds. Then Tu (Hawaiian Ku), the "father of fierce men," struggled in vain. But Tane (Hawaiian Kane), the "father of giant forests," pushed and lifted until he thrust the sky far up above him. Then they discovered their descendants--the multitude of human beings who had been living on the earth concealed and crushed by the clouds. Afterwards the last son, Tawhiri (father of storms), was angry and waged war against his brothers. He hid in the sheltered hollows of the great skies. There he begot his vast brood of winds and storms with which he finally drove all his brothers and their descendants into hiding places on land and sea. The New Zealanders mention the names of the canoes in which their ancestors fled from the old home Hawaiki. Tu (father of fierce men) and his descendants, however, conquered wind and storm and have ever since held supremacy. The New Zealand legends also say that heaven and earth have never lost their love for each other. "The warm sighs of earth ever ascend from the wooded mountains and valleys, and men call them mists. The sky also lets fall frequent tears which men term dew drops." The Manihiki islanders say that Maui desired to separate the sky from the earth. His father, Ru, was the supporter of the heavens. Maui persuaded him to assist in lifting the burden. Maui went to the north and crept into a place, where, lying prostrate under the sky, he could brace himself against it and push with great power. In the same way Ru went to the south and braced himself against the southern skies. Then they made the signal, and both pressed "with their backs against the solid blue mass." It gave way before the great strength of the father and son. Then they lifted again, bracing themselves with hands and knees against the earth. They crowded it and bent it upward. They were able to stand with the sky resting on their shoulders. They heaved against the bending mass, and it receded rapidly. They quickly put the palms of their hands under it; then the tips of their fingers, and it retreated farther and farther. At last, "drawing themselves out to gigantic proportions, they pushed the entire heavens up to the very lofty position which they have ever since occupied." But Maui and Ru had not worked perfectly together; therefore the sky was twisted and its surface was very irregular. They determined to smooth the sky before they finished their task, so they took large stone adzes and chipped off the rough protuberances and ridges, until by and by the great arch was cut out and smoothed off. They then took finer tools and chipped and polished until the sky became the beautifully finished blue dome which now bends around the earth. The Hervey Island myth, as related by W. W. Gill, states that Ru, the father of Maui, came from Avaiki (Hawa-iki), the underworld or abode of the spirits of the dead. He found men crowded down by the sky, which was a mass of solid blue stone. He was very sorry when he saw the condition of the inhabitants of the earth, and planned to raise the sky a little. So he planted stakes of different kinds of trees. These were strong enough to hold the sky so far above the earth "that men could stand erect and walk about without inconvenience." This was celebrated in one of the Hervey Island songs: "Force up the heavens, O, Ru! And let the space be clear." For this helpful deed Ru received the name "The supporter of the heavens." He was rather proud of his achievement and was gratified because of the praise received. So he came sometimes and looked at the stakes and the beautiful blue sky resting on them. Maui, the son, came along and ridiculed his father for thinking so much of his work. Maui is not represented, in the legends, as possessing a great deal of love and reverence for his relatives provided his affection interfered with his mischief; so it was not at all strange that he laughed at his father. Ru became angry and said to Maui: "Who told youngsters to talk? Take care of yourself, or I will hurl you out of existence." Maui dared him to try it. Ru quickly seized him and "threw him to a great height." But Maui changed himself to a bird and sank back to earth unharmed. Then he changed himself back into the form of a man, and, making himself very large, ran and thrust his head between the old man's legs. He pried and lifted until Ru and the sky around him began to give. Another lift and he hurled them both to such a height that the sky could not come back. Ru himself was entangled among the stars. His head and shoulders stuck fast, and he could not free himself. How he struggled, until the skies shook, while Maui went away. Maui was proud of his achievement in having moved the sky so far away. In this self-rejoicing he quickly forgot his father. Ru died after a time. "His body rotted away and his bones, of vast proportions, came tumbling down from time to time, and were shivered on the earth into countless fragments. These shattered bones of Ru are scattered over every hill and valley of one of the islands, to the very edge of the sea." Thus the natives of the Hervey Islands account for the many pieces of porous lava and the small pieces of pumice stone found occasionally in their islands. The "bones" were very light and greatly resembled fragments of real bone. If the fragments were large enough they were sometimes taken and worshiped as gods. One of these pieces, of extraordinary size, was given to Mr. Gill when the natives were bringing in a large collection of idols. "This one was known as 'The Light Stone,' and was worshiped as the god of the wind and the waves. Upon occasions of a hurricane, incantations and offerings of food would be made to it." Thus, according to different Polynesian legends, Maui raised the sky and made the earth inhabitable for his fellow-men. IV. MAUI SNARING THE SUN. "Maui became restless and fought the sun With a noose that he laid. And winter won the sun, And summer was won by Maui." --Queen Liliuokalani's family chant. A very unique legend is found among the widely-scattered Polynesians. The story of Maui's "Snaring the Sun" was told among the Maoris of New Zealand, the Kanakas of the Hervey and Society Islands, and the ancient natives of Hawaii. The Samoans tell the same story without mentioning the name of Maui. They say that the snare was cast by a child of the sun itself. The Polynesian stories of the origin of the sun are worthy of note before the legend of the change from short to long days is given. The Tongan Islanders, according to W. W. Gill, tell the story of the origin of the sun and moon. They say that Vatea (Wakea) and their ancestor Tongaiti quarreled concerning a child--each claiming it as his own. In the struggle the child was cut in two. Vatea squeezed and rolled the part he secured into a ball and threw it away, far up into the heavens, where it became the sun. It shone brightly as it rolled along the heavens, and sank down to Avaiki (Hawaii), the nether world. But the ball came back again and once more rolled across the sky. Tongaiti had let his half of the child fall on the ground and lie there, until made envious by the beautiful ball Vatea made. At last he took the flesh which lay on the ground and made it into a ball. As the sun sank he threw his ball up into the darkness, and it rolled along the heavens, but the blood had drained out of the flesh while it lay upon the ground, therefore it could not become so red and burning as the sun, and had not life to move so swiftly. It was as white as a dead body, because its blood was all gone; and it could not make the darkness flee away as the sun had done. Thus day and night and the sun and moon always remain with the earth. The legends of the Society Islands say that a demon in the west became angry with the sun and in his rage ate it up, causing night. In the same way a demon from the east would devour the moon, but for some reason these angry ones could not destroy their captives and were compelled to open their mouths and let the bright balls come forth once more. In some places a sacrifice of some one of distinction was needed to placate the wrath of the devourers and free the balls of light in times of eclipse. The moon, pale and dead in appearance, moved slowly; while the sun, full of life and strength, moved quickly. Thus days were very short and nights were very long. Mankind suffered from the fierceness of the heat of the sun and also from its prolonged absence. Day and night were alike a burden to men. The darkness was so great and lasted so long that fruits would not ripen. After Maui had succeeded in throwing the heavens into their place, and fastening them so that they could not fall, he learned that he had opened a way for the sun-god to come up from the lower world and rapidly run across the blue vault. This made two troubles for men--the heat of the sun was very great and the journey too quickly over. Maui planned to capture the sun and punish him for thinking so little about the welfare of mankind. [Illustration: Iao Mountain From the Sea.] As Rev. A. O. Forbes, a missionary among the Hawaiians, relates, Maui's mother was troubled very much by the heedless haste of the sun. She had many kapa-cloths to make, for this was the only kind of clothing known in Hawaii, except sometimes a woven mat or a long grass fringe worn as a skirt. This native cloth was made by pounding the fine bark of certain trees with wooden mallets until the fibres were beaten and ground into a wood pulp. Then she pounded the pulp into thin sheets from which the best sleeping mats and clothes could be fashioned. These kapa cloths had to be thoroughly dried, but the days were so short that by the time she had spread out the kapa the sun had heedlessly rushed across the sky and gone down into the under-world, and all the cloth had to be gathered up again and cared for until another day should come. There were other troubles. "The food could not be prepared and cooked in one day. Even an incantation to the gods could not be chanted through ere they were overtaken by darkness." This was very discouraging and caused great suffering, as well as much unnecessary trouble and labor. Many complaints were made against the thoughtless sun. Maui pitied his mother and determined to make the sun go slower that the days might be long enough to satisfy the needs of men. Therefore, he went over to the northwest of the island on which he lived. This was Mt. Iao, an extinct volcano, in which lies one of the most beautiful and picturesque valleys of the Hawaiian Islands. He climbed the ridges until he could see the course of the sun as it passed over the island. He saw that the sun came up the eastern side of Mt. Haleakala. He crossed over the plain between the two mountains and climbed to the top of Mt. Haleakala. There he watched the burning sun as it came up from Koolau and passed directly over the top of the mountain. The summit of Haleakala is a great extinct crater twenty miles in circumference, and nearly twenty-five hundred feet in depth. There are two tremendous gaps or chasms in the side of the crater wall, through which in days gone by the massive bowl poured forth its flowing lava. One of these was the Koolau, or eastern gap, in which Maui probably planned to catch the sun. Mt. Hale-a-ka-la of the Hawaiian Islands means House-of-the-sun. "La," or "Ra," is the name of the sun throughout parts of Polynesia. Ra was the sun-god of ancient Egypt. Thus the antiquities of Polynesia and Egypt touch each other, and today no man knows the full reason thereof. The Hawaiian legend says Maui was taunted by a man who ridiculed the idea that he could snare the sun, saying, "You will never catch the sun. You are only an idle nobody." Maui replied, "When I conquer my enemy and my desire is attained, I will be your death." After studying the path of the sun, Maui returned to his mother and told her that he would go and cut off the legs of the sun so that he could not run so fast. His mother said: "Are you strong enough for this work?" He said, "Yes." Then she gave him fifteen strands of well-twisted fiber and told him to go to his grandmother, who lived in the great crater of Haleakala, for the rest of the things in his conflict with the sun. She said: "You must climb the mountain to the place where a large wiliwili tree is standing. There you will find the place where the sun stops to eat cooked bananas prepared by your grandmother. Stay there until a rooster crows three times; then watch your grandmother go out to make a fire and put on food. You had better take her bananas. She will look for them and find you and ask who you are. Tell her you belong to Hina." When she had taught him all these things, he went up the mountain to Kaupo to the place Hina had directed. There was a large wiliwili tree. Here he waited for the rooster to crow. The name of that rooster was Kalauhele-moa. When the rooster had crowed three times, the grandmother came out with a bunch of bananas to cook for the sun. She took off the upper part of the bunch and laid it down. Maui immediately snatched it away. In a moment she turned to pick it up, but could not find it. She was angry and cried out: "Where are the bananas of the sun?" Then she took off another part of the bunch, and Maui stole that. Thus he did until all the bunch had been taken away. She was almost blind and could not detect him by sight, so she sniffed all around her until she detected the smell of a man. She asked: "Who are you? To whom do you belong?" Maui replied: "I belong to Hina." "Why have you come?" Maui told her, "I have come to kill the sun. He goes so fast that he never dries the tapa Hina has beaten out." The old woman gave a magic stone for a battle axe and one more rope. She taught him how to catch the sun, saying: "Make a place to hide here by this large wiliwili tree. When the first leg of the sun comes up, catch it with your first rope, and so on until you have used all your ropes. Fasten them to the tree, then take the stone axe to strike the body of the sun." Maui dug a hole among the roots of the tree and concealed himself. Soon the first ray of light--the first leg of the sun--came up along the mountain side. Maui threw his rope and caught it. One by one the legs of the sun came over the edge of the crater's rim and were caught. Only one long leg was still hanging down the side of the mountain. It was hard for the sun to move that leg. It shook and trembled and tried hard to come up. At last it crept over the edge and was caught by Maui with the rope given by his grandmother. When the sun saw that his sixteen long legs were held fast in the ropes, he began to go back down the mountain side into the sea. Then Maui tied the ropes fast to the tree and pulled until the body of the sun came up again. Brave Maui caught his magic stone club or axe, and began to strike and wound the sun, until he cried: "Give me my life." Maui said: "If you live, you may be a traitor. Perhaps I had better kill you." But the sun begged for life. After they had conversed a while, they agreed that there should be a regular motion in the journey of the sun. There should be longer days, and yet half the time he might go quickly as in the winter time, but the other half he must move slowly as in summer. Thus men dwelling on the earth should be blessed. Another legend says that he made a lasso and climbed to the summit of Mt. Haleakala. He made ready his lasso, so that when the sun came up the mountain side and rose above him he could cast the noose and catch the sun, but he only snared one of the sun's larger rays and broke it off. Again and again he threw the lasso until he had broken off all the strong rays of the sun. Then he shouted exultantly, "Thou art my captive; I will kill thee for going so swiftly." Then the sun said, "Let me live and thou shalt see me go more slowly hereafter. Behold, hast thou not broken off all my strong legs and left me only the weak ones?" So the agreement was made, and Maui permitted the sun to pursue his course, and from that day he went more slowly. Maui returned from his conflict with the sun and sought for Moemoe, the man who had ridiculed him. Maui chased this man around the island from one side to the other until they had passed through Lahaina (one of the first mission stations in 1828). There on the seashore near the large black rock of the legend of Maui lifting the sky he found Moemoe. Then they left the seashore and the contest raged up hill and down until Maui slew the man and "changed the body into a long rock, which is there to this day, by the side of the road going past Black Rock." Before the battle with the sun occurred Maui went down into the underworld, according to the New Zealand tradition, and remained a long time with his relatives. In some way he learned that there was an enchanted jawbone in the possession of some one of his ancestors, so he waited and waited, hoping that at last he might discover it. After a time he noticed that presents of food were being sent away to some person whom he had not met. One day he asked the messengers, "Who is it you are taking that present of food to?" The people answered, "It is for Muri, your ancestress." Then he asked for the food, saying, "I will carry it to her myself." But he took the food away and hid it. "And this he did for many days," and the presents failed to reach the old woman. By and by she suspected mischief, for it did not seem as if her friends would neglect her so long a time, so she thought she would catch the tricky one and eat him. She depended upon her sense of smell to detect the one who had troubled her. As Sir George Grey tells the story: "When Maui came along the path carrying the present of food, the old chiefess sniffed and sniffed until she was sure that she smelt some one coming. She was very much exasperated, and her stomach began to distend itself that she might be ready to devour this one when he came near. Then she turned toward the south and sniffed and not a scent of anything reached her. Then she turned to the north, and to the east, but could not detect the odor of a human being. She made one more trial and turned toward the west. Ah! then came the scent of a man to her plainly and she called out, 'I know, from the smell wafted to me by the breeze, that somebody is close to me.'" Maui made known his presence and the old woman knew that he was a descendant of hers, and her stomach began immediately to shrink and contract itself again. Then she asked, "Art thou Maui?" He answered, "Even so," and told her that he wanted "the jaw-bone by which great enchantments could be wrought." Then Muri, the old chiefess, gave him the magic bone and he returned to his brothers, who were still living on the earth. Then Maui said: "Let us now catch the sun in a noose that we may compel him to move more slowly in order that mankind may have long days to labor in and procure subsistence for themselves." They replied, "No man can approach it on account of the fierceness of the heat." According to the Society Island legend, his mother advised him to have nothing to do with the sun, who was a divine living creature, "in form like a man, possessed of fearful energy," shaking his golden locks both morning and evening in the eyes of men. Many persons had tried to regulate the movements of the sun, but had failed completely. But Maui encouraged his mother and his brothers by asking them to remember his power to protect himself by the use of enchantments. The Hawaiian legend says that Maui himself gathered cocoanut fibre in great quantity and manufactured it into strong ropes. But the legends of other islands say that he had the aid of his brothers, and while working learned many useful lessons. While winding and twisting they discovered how to make square ropes and flat ropes as well as the ordinary round rope. In the Society Islands, it is said, Maui and his brothers made six strong ropes of great length. These he called aeiariki (royal nooses). The New Zealand legend says that when Maui and his brothers had finished making all the ropes required they took provisions and other things needed and journeyed toward the east to find the place where the sun should rise. Maui carried with him the magic jaw-bone which he had secured from Muri, his ancestress, in the under-world. They traveled all night and concealed themselves by day so that the sun should not see them and become too suspicious and watchful. In this way they journeyed, until "at length they had gone very far to the eastward and had come to the very edge of the place out of which the sun rises. There they set to work and built on each side a long, high wall of clay, with huts of boughs of trees at each end to hide themselves in." Here they laid a large noose made from their ropes and Maui concealed himself on one side of this place along which the sun must come, while his brothers hid on the other side. Maui seized his magic enchanted jaw-bone as the weapon with which to fight the sun, and ordered his brothers to pull hard on the noose and not to be frightened or moved to set the sun free. "At last the sun came rising up out of his place like a fire spreading far and wide over the mountains and forests. He rises up. His head passes through the noose. The ropes are pulled tight. Then the monster began to struggle and roll himself about, while the snare jerked backwards and forwards as he struggled. Ah! was not he held fast in the ropes of his enemies. Then forth rushed that bold hero Maui with his enchanted weapon. The sun screamed aloud and roared. Maui struck him fiercely with many blows. They held him for a long time. At last they let him go, and then weak from wounds the sun crept very slowly and feebly along his course." In this way the days were made longer so that men could perform their daily tasks and fruits and food plants could have time to grow. The legend of the Hervey group of islands says that Maui made six snares and placed them at intervals along the path over which the sun must pass. The sun in the form of a man climbed up from Avaiki (Hawaiki). Maui pulled the first noose, but it slipped down the rising sun until it caught and was pulled tight around his feet. [Illustration: Hale-a-ka-la Crater. Where the Sun Was Caught.] Maui ran quickly to pull the ropes of the second snare, but that also slipped down, down, until it was tightened around the knees. Then Maui hastened to the third snare, while the sun was trying to rush along on his journey. The third snare caught around the hips. The fourth snare fastened itself around the waist. The fifth slipped under the arms, and yet the sun sped along as if but little inconvenienced by Maui's efforts. Then Maui caught the last noose and threw it around the neck of the sun, and fastened the rope to a spur of rock. The sun struggled until nearly strangled to death and then gave up, promising Maui that he would go as slowly as was desired. Maui left the snares fastened to the sun to keep him in constant fear. "These ropes may still be seen hanging from the sun at dawn and stretching into the skies when he descends into the ocean at night. By the assistance of these ropes he is gently let down into Ava-iki in the evening, and also raised up out of shadow-land in the morning." Another legend from the Society Islands is related by Mr. Gill: Maui tried many snares before he could catch the sun. The sun was the Hercules, or the Samson, of the heavens. He broke the strong cords of cocoanut fibre which Maui made and placed around the opening by which the sun climbed out from the under-world. Maui made stronger ropes, but still the sun broke them every one. Then Maui thought of his sister's hair, the sister Inaika, whom he cruelly treated in later years. Her hair was long and beautiful. He cut off some of it and made a strong rope. With this he lassoed or rather snared the sun, and caught him around the throat. The sun quickly promised to be more thoughtful of the needs of men and go at a more reasonable pace across the sky. A story from the American Indians is told in Hawaii's Young People, which is very similar to the Polynesian legends. An Indian boy became very angry with the sun for getting so warm and making his clothes shrink with the heat. He told his sister to make a snare. The girl took sinews from a large deer, but they shriveled under the heat. She took her own long hair and made snares, but they were burned in a moment. Then she tried the fibres of various plants and was successful. Her brother took the fibre cord and drew it through his lips. It stretched and became a strong red cord. He pulled and it became very long. He went to the place of sunrise, fixed his snare, and caught the sun. When the sun had been sufficiently punished, the animals of the earth studied the problem of setting the sun free. At last a mouse as large as a mountain ran and gnawed the red cord. It broke and the sun moved on, but the poor mouse had been burned and shriveled into the small mouse of the present day. A Samoan legend says that a woman living for a time with the sun bore a child who had the name "Child of the Sun." She wanted gifts for the child's marriage, so she took a long vine, climbed a tree, made the vine into a noose, lassoed the sun, and made him give her a basket of blessings. In Fiji, the natives tie the grasses growing on a hilltop over which they are passing, when traveling from place to place. They do this to make a snare to catch the sun if he should try to go down before they reach the end of their day's journey. This legend is a misty memory of some time when the Polynesian people were in contact with the short days of the extreme north or south. It is a very remarkable exposition of a fact of nature perpetuated many centuries in lands absolutely free from such natural phenomena. V. MAUI FINDING FIRE. "Grant, oh grant me thy hidden fire, O Banyan Tree. Perform an incantation, Utter a prayer To the Banyan Tree. Kindle a fire in the dust Of the Banyan Tree." --Translation of ancient Polynesian chant. Among students of mythology certain characters in the legends of the various nations are known as "culture heroes." Mankind has from time to time learned exceedingly useful lessons and has also usually ascribed the new knowledge to some noted person in the national mythology. These mythical benefactors who have brought these practical benefits to men are placed among the "hero-gods." They have been teachers or "culture heroes" to mankind. Probably the fire finders of the different nations are among the best remembered of all these benefactors. This would naturally be the case, for no greater good has touched man's physical life than the discovery of methods of making fire. Prometheus, the classical fire finder, is most widely known in literature. But of all the helpful gods of mythology, Maui, the mischievous Polynesian, is beyond question the hero of the largest numbers of nations scattered over the widest extent of territory. Prometheus belonged to Rome, but Maui belonged to the length and breadth of the Pacific Ocean. Theft or trickery, the use of deceit of some kind, is almost inseparably connected with fire finding all over the world. Prometheus stole fire from Jupiter and gave it to men together with the genius to make use of it in the arts and sciences. He found the rolling chariot of the sun, secretly filled his hollow staff with fire, carried it to earth, put a part in the breast of man to create enthusiasm or animation, and saved the remainder for the comfort of mankind to be used with the artist skill of Minerva and Vulcan. In Brittany the golden or fire-crested wren steals fire and is red-marked while so doing. The animals of the North American Indians are represented as stealing fire sometimes from the cuttle fish and sometimes from one another. Some swiftly-flying bird or fleet-footed coyote would carry the stolen fire to the home of the tribe. The possession of fire meant to the ancients all that wealth means to the family of today. It meant the possession of comfort. The gods were naturally determined to keep this wealth in their own hands. For any one to make a sharp deal and cheat a god of fire out of a part of this valuable property or to make a courageous raid upon the fire guardian and steal the treasure, was easily sufficient to make that one a "culture hero." As a matter of fact a prehistoric family without fire would go to any length in order to get it. The fire finders would naturally be the hero-gods and stealing fire would be an exploit rather than a crime. It is worth noting that in many myths not only was fire stolen, but birds marked by red or black spots among their feathers were associated with the theft. It would naturally be supposed that the Hawaiians living in a volcanic country with ever-flowing fountains of lava, would connect their fire myths with some volcano when relating the story of the origin of fire. But like the rest of the Polynesians, they found fire in trees rather than in rivers of melted rock. They must have brought their fire legends and fire customs with them when they came to the islands of active volcanoes. Flint rocks as fire producers are not found in the Hawaiian myths, nor in the stories from the island groups related to the Hawaiians. Indians might see the fleeing buffalo strike fire from the stones under his hard hoofs. The Tartars might have a god to teach them "the secret of the stone's edge and the iron's hardness." The Peruvians could very easily form a legend of their mythical father Guamansuri finding a way to make fire after he had seen the sling stones, thrown at his enemies, bring forth sparks of fire from the rocks against which they struck. The thunder and the lightning of later years were the sparks and the crash of stones hurled among the cloud mountains by the mighty gods. In Australia the story is told of an old man and his daughter who lived in great darkness. After a time the father found the doorway of light through which the sun passed on his journey. He opened the door and a flood of sunshine covered the earth. His daughter looked around her home and saw numbers of serpents. She seized a staff and began to kill them. She wielded it so vigorously that it became hot in her hands. At last it broke, but the pieces rubbed against each other and flashed into sparks and flames. Thus it was learned that fire was buried in wood. Flints were known in Europe and Asia and America, but the Polynesian looked to the banyan and kindred trees for the hidden sparks of fire. The natives of De Peyster's Island say that their ancestors learned how to make fire by seeing smoke rise from crossed branches rubbing together while trees were shaken by fierce winds. In studying the Maui myths of the Pacific it is necessary to remember that Polynesians use "t" and "k" without distinguishing them apart, and also as in the Hawaiian Islands an apostrophe (') is often used in place of "t" or "k". Therefore the Maui Ki-i-k-i'i of Hawaii becomes the demi-god Tiki-tiki of the Gilbert Islands--or the Ti'i-ti'i of Samoa or the Tiki of New Zealand--or other islands of the great ocean. We must also remember that in the Hawaiian legends Kalana is Maui's father. This in other groups becomes Talanga or Kalanga or Karanga. Kanaloa, the great god of most of the different Polynesians, is also sometimes called the Father of Maui. It is not strange that some of the exploits usually ascribed to Maui should be in some places transferred to his father under one name or the other. On one or two groups Mafuia, an ancestress of Maui, is mentioned as finding the fire. The usual legend makes Maui the one who takes fire away from Mafuia. The story of fire finding in Polynesia sifts itself to Maui under one of his widely-accepted names, or to his father or to his ancestress--with but very few exceptions. This fact is important as showing in a very marked manner the race relationship of a vast number of the islanders of the Pacific world. From the Marshall Islands, in the west, to the Society Islands of the east; from the Hawaiian Islands in the north to the New Zealand group in the south, the footsteps of Maui the fire finder can be traced. The Hawaiian story of fire finding is one of the least marvelous of all the legends. Hina, Maui's mother, wanted fish. One morning early Maui saw that the great storm waves of the sea had died down and the fishing grounds could be easily reached. He awakened his brothers and with them hastened to the beach. This was at Kaupo on the island of Maui. Out into the gray shadows of the dawn they paddled. When they were far from shore they began to fish. But Maui, looking landward, saw a fire on the mountain side. "Behold," he cried. "There is a fire burning. Whose can this fire be?" "Whose, indeed?" his brothers replied. "Let us hasten to the shore and cook our food," said one. They decided that they had better catch some fish to cook before they returned. Thus, in the morning, before the hot sun drove the fish deep down to the dark recesses of the sea, they fished until a bountiful supply lay in the bottom of the canoe. When they came to land, Maui leaped out and ran up the mountain side to get the fire. For a long, long time they had been without fire. The great volcano Haleakala above them had become extinct--and they had lost the coals they had tried to keep alive. They had eaten fruits and uncooked roots and the shell fish broken from the reef--and sometimes the great raw fish from the far-out ocean. But now they hoped to gain living fire and cooked food. But when Maui rushed up toward the cloudy pillar of smoke he saw a family of birds scratching the fire out. Their work was finished and they flew away just as he reached the place. Maui and his brothers watched for fire day after day--but the birds, the curly-tailed Alae (or the mud-hens) made no fire. Finally the brothers went fishing once more--but when they looked toward the mountain, again they saw flames and smoke. Thus it happened to them again and again. Maui proposed to his brothers that they go fishing leaving him to watch the birds. But the Alae counted the fishermen and refused to build a fire for the hidden one who was watching them. They said among themselves, "Three are in the boat and we know not where the other one is, we will make no fire today." So the experiment failed again and again. If one or two remained or if all waited on the land there would be no fire--but the dawn which saw the four brothers in the boat, saw also the fire on the land. Finally Maui rolled some kapa cloth together and stuck it up in one end of the canoe so that it would look like a man. He then concealed himself near the haunt of the mud-hens, while his brothers went out fishing. The birds counted the figures in the boat and then started to build a heap of wood for the fire. Maui was impatient--and just as the old Alae began to select sticks with which to make the flames he leaped swiftly out and caught her and held her prisoner. He forgot for a moment that he wanted the secret of fire making. In his anger against the wise bird his first impulse was to taunt her and then kill her for hiding the secret of fire. But the Alae cried out: "If you are the death of me--my secret will perish also--and you cannot have fire." Maui then promised to spare her life if she would tell him what to do. Then came the contest of wits. The bird told the demi-god to rub the stalks of water plants together. He guarded the bird and tried the plants. Water instead of fire ran out of the twisted stems. Then she told him to rub reeds together--but they bent and broke and could make no fire. He twisted her neck until she was half dead--then she cried out: "I have hidden the fire in a green stick." Maui worked hard, but not a spark of fire appeared. Again he caught his prisoner by the head and wrung her neck, and she named a kind of dry wood. Maui rubbed the sticks together, but they only became warm. The neck twisting process was resumed--and repeated again and again, until the mud-hen was almost dead--and Maui had tried tree after tree. At last Maui found fire. Then as the flames rose he said: "There is one more thing to rub." He took a fire stick and rubbed the top of the head of his prisoner until the feathers fell off and the raw flesh appeared. Thus the Hawaiian mud-hen and her descendants have ever since had bald heads, and the Hawaiians have had the secret of fire making. Another Hawaiian legend places the scene of Maui's contest with the mud-hens a little inland of the town of Hilo on the Island of Hawaii. There are three small extinct craters very near each other known as The Halae Hills. One, the southern or Puna side of the hills, is a place called Pohaku-nui. Here dwelt two brother birds of the Alae family. They were gods. One had the power of fire making. Here at Pohaku-nui they were accustomed to kindle a fire and bake their dearly loved food--baked bananas. Here Maui planned to learn the secret of fire. The birds had kindled the fire and the bananas were almost done, when the elder Alae called to the younger: "Be quick, here comes the swift son of Hina." The birds scratched out the fire, caught the bananas and fled. Maui told his mother he would follow them until he learned the secret of fire. His mother encouraged him because he was very strong and very swift. So he followed the birds from place to place as they fled from him, finding new spots on which to make their fires. At last they came to Waianae on the island Oahu. There he saw a great fire and a multitude of birds gathered around it, chattering loudly and trying to hasten the baking of the bananas. Their incantation was this: "Let us cook quick." "Let us cook quick." "The swift child of Hina will come." Maui's mother Hina had taught him how to know the fire-maker. "If you go up to the fire, you will find many birds. Only one is the guardian. This is the small, young Alae. His name is Alae-iki: Only this one knows how to make fire." So whenever Maui came near to the fire-makers he always sought for the little Alae. Sometimes he made mistakes and sometimes almost captured the one he desired. At Waianae he leaped suddenly among the birds. They scattered the fire, and the younger bird tried to snatch his banana from the coals and flee, but Maui seized him and began to twist his neck. The bird cried out, warning Maui not to kill him or he would lose the secret of fire altogether. Maui was told that the fire was made from a banana stump. He saw the bananas roasting and thought this was reasonable. So, according to directions, he began to rub together pieces of the banana. The bird hoped for an unguarded moment when he might escape, but Maui was very watchful and was also very angry when he found that rubbing only resulted in squeezing out juice. Then he twisted the neck of the bird and was told to rub the stem of the taro plant. This also was so green that it only produced water. Then he was so angry that he nearly rubbed the head of the bird off--and the bird, fearing for its life, told the truth and taught Maui how to find the wood in which fire dwelt. They learned to draw out the sparks secreted in different kinds of trees. The sweet sandalwood was one of these fire trees. Its Hawaiian name is "Ili-ahi"--the "ili" (bark) and "ahi" (fire), the bark in which fire is concealed. A legend of the Society Islands is somewhat similar. Ina (Hina) promised to aid Maui in finding fire for the islanders. She sent him into the under-world to find Tangaroa (Kanaloa). This god Tangaroa held fire in his possession--Maui was to know him by his tattooed face. Down the dark path through the long caves Maui trod swiftly until he found the god. Maui asked him for fire to take up to men. The god gave him a lighted stick and sent him away. But Maui put the fire out and went back again after fire. This he did several times, until the wearied giver decided to teach the intruder the art of fire making. He called a white duck to aid him. Then, taking two sticks of dry wood, he gave the under one to the bird and rapidly moved the upper stick across the under until fire came. Maui seized the upper stick, after it had been charred in the flame, and burned the head of the bird back of each eye. Thus were made the black spots which mark the head of the white duck. Then arose a quarrel between Tangaroa and Maui--but Maui struck down the god, and, thinking he had killed him, carried away the art of making fire. His father and mother made inquiries about their relative--Maui hastened back to the fire fountain and made the spirit return to the body--then, coming back to Ina, he bade her good bye and carried the fire sticks to the upper-world. The Hawaiians, and probably others among the Polynesians, felt that any state of unconsciousness was a form of death in which the spirit left the body, but was called back by prayers and incantations. Therefore, when Maui restored the god to consciousness, he was supposed to have made the spirit released by death return into the body and bring it back to life. In the Samoan legends as related by G. Turner, the name Ti'iti'i is used. This is the same as the second name found in Maui Ki'i-ki'i. The Samoan legend of Ti'iti'i is almost identical with the New Zealand fire myth of Maui, and is very similar to the story coming from the Hervey Islands from Savage Island and also from the Tokelau and other island groups. The Samoan story says that the home of Mafuie the earthquake god was in the land of perpetual fire. Maui's or Ti'iti'i's father Talanga (Kalana) was also a resident of the under-world and a great friend of the earthquake god. Ti'iti'i watched his father as he left his home in the upper-world. Talanga approached a perpendicular wall of rock, said some prayer or incantation--and passed through a door which immediately closed after him. (This is a very near approach to the "open sesame" of the Arabian Nights stories.) Ti'iti'i went to the rock, but could not find the way through. He determined to conceal himself the next time so near that he could hear his father's words. After some days he was able to catch all the words uttered by his father as he knocked on the stone door-- "O rock! divide. I am Talanga, I come to work On my land Given by Mafuie." Ti'iti'i went to the perpendicular wall and imitating his father's voice called for a rock to open. Down through a cave he passed until he found his father working in the under-world. The astonished father, learning how his son came, bade him keep very quiet and work lest he arouse the anger of Mafuie. So for a time the boy labored obediently by his father's side. In a little while the boy saw smoke and asked what it was. The father told him that it was the smoke from the fire of Mafuie, and explained what fire would do. The boy determined to get some fire--he went to the place from which the smoke arose and there found the god, and asked him for fire. Mafuie gave him fire to carry to his father. The boy quickly had an oven prepared and the fire placed in it to cook some of the taro they had been cultivating. Just as everything was ready an earthquake god came up and blew the fire out and scattered the stones of the oven. Then Ti'iti'i was angry and began to talk to Mafuie. The god attacked the boy, intending to punish him severely for daring to rebel against the destruction of the fire. What a battle there was for a time in the under-world! At last Ti'iti'i seized one of the arms of Mafuie and broke it off. He caught the other arm and began to twist and bend it. Mafuie begged the boy to spare him. His right arm was gone. How could he govern the earthquakes if his left arm were torn off also? It was his duty to hold Samoa level and not permit too many earthquakes. It would be hard to do that even with one arm--but it would be impossible if both arms were gone. Ti'iti'i listened to the plea and demanded a reward if he should spare the left arm. Mafuie offered Ti'iti'i one hundred wives. The boy did not want them. Then the god offered to teach him the secret of fire finding to take to the upper-world. The boy agreed to accept the fire secret, and thus learned that the gods in making the earth had concealed fire in various trees for men to discover in their own good time, and that this fire could be brought out by rubbing pieces of wood together. The people of Samoa have not had much faith in Mafuie's plea that he needed his left arm in order to keep Samoa level. They say that Mafuie has a long stick or handle to the world under the islands--and when he is angry or wishes to frighten them he moves this handle and easily shakes the islands. When an earthquake comes, they give thanks to Ti'iti'i for breaking off one arm--because if the god had two arms they believe he would shake them unmercifully. One legend of the Hervey Islands says that Maui and his brothers had been living on uncooked food--but learned that their mother sometimes had delicious food which had been cooked. They learned also that fire was needed in order to cook their food. Then Maui wanted fire and watched his mother. Maui's mother was the guardian of the way to the invisible world. When she desired to pass from her home to the other world, she would open a black rock and pass inside. Thus she went to Hawaiki, the under-world. Maui planned to follow her, but first studied the forms of birds that he might assume the body of the strongest and most enduring. After a time he took the shape of a pigeon and, flying to the black rock, passed through the door and flew down the long dark passage-way. After a time he found the god of fire living in a bunch of banyan sticks. He changed himself into the form of a man and demanded the secret of fire. The fire god agreed to give Maui fire if he would permit himself to be tossed into the sky by the god's strong arms. Maui agreed on condition that he should have the right to toss the fire god afterwards. The fire-god felt certain that there would be only one exercise of strength--he felt that he had everything in his own hands--so readily agreed to the tossing contest. It was his intention to throw his opponent so high that when he fell, if he ever did fall, there would be no antagonist uncrushed. He seized Maui in his strong arms and, swinging him back and forth, flung him upward--but the moment Maui left his hands he changed himself into a feather and floated softly to the ground. Then the boy ran swiftly to the god and seized him by the legs and lifted him up. Then he began to increase in size and strength until he had lifted the fire god very high. Suddenly he tossed the god upward and caught him as he fell--again and again--until the bruised and dizzy god cried enough, and agreed to give the victor whatever he demanded. Maui asked for the secret of fire producing. The god taught him how to rub the dry sticks of certain kinds of trees together, and, by friction, produce fire, and especially how fire could be produced by rubbing fire sticks in the fine dust of the banyan tree. A Society Island legend says Maui borrowed a sacred red pigeon, belonging to one of the gods, and, changing himself into a dragon fly, rode this pigeon through a black rock into Avaiki (Hawaiki), the fire-land of the under-world. He found the god of fire, Mau-ika, living in a house built from a banyan tree. Mau-ika taught Maui the kinds of wood into which when fire went out on the earth a fire goddess had thrown sparks in order to preserve fire. Among these were the "au" (Hawaiian hau), or "the lemon hibiscus"--the "argenta," the "fig" and the "banyan." She taught him also how to make fire by swift motion when rubbing the sticks of these trees. She also gave him coals for his present need. But Maui was viciously mischievous and set the banyan house on fire, then mounted his pigeon and fled toward the upper-world. But the flames hastened after him and burst out through the rock doors into the sunlit land above--as if it were a volcanic eruption. The Tokelau Islanders say that Talanga (Kalana) known in other groups of islands as the father of Maui, desired fire in order to secure warmth and cooked food. He went down, down, very far down in the caves of the earth. In the lower world he found Mafuika--an old blind woman, who was the guardian of fire. He told her he wanted fire to take back to men. She refused either to give fire or to teach how to make it. Talanga threatened to kill her, and finally persuaded her to teach how to make fire in any place he might dwell--and the proper trees to use, the fire-yielding trees. She also taught him how to cook food--and also the kind of fish he should cook, and the kinds which should be eaten raw. Thus mankind learned about food as well as fire. The Savage Island legend adds the element of danger to Maui's mischievous theft of fire. The lad followed his father one day and saw him pull up a bunch of reeds and go down into the fire-land beneath. Maui hastened down to see what his father was doing. Soon he saw his opportunity to steal the secret of fire. Then he caught some fire and started for the upper-world. His father caught a glimpse of the young thief and tried to stop him. Maui ran up the passage through the black cave--bushes and trees bordered his road. The father hastened after his son and was almost ready to lay hands upon him, when Maui set fire to the bushes. The flames spread rapidly, catching the underbrush and the trees on all sides and burst out in the face of the pursuer. Destruction threatened the under-world, but Maui sped along his way. Then he saw that the fire was chasing him. Bush after bush leaped into flame and hurled sparks and smoke and burning air after him. Choked and smoke-surrounded, he broke through the door of the cavern and found the fresh air of the world. But the flames followed him and swept out in great power upon the upper-world a mighty volcanic eruption. The New Zealand legends picture Maui as putting out, in one night, all the fires of his people. This was serious mischief, and Maui's mother decided that he should go to the under-world and see his ancestress, Mahuika, the guardian of fire, and get new fire to repair the injury he had wrought. She warned him against attempting to play tricks upon the inhabitants of the lower regions. [Illustration: Hawaiian Vines and Bushes.] Maui gladly hastened down the cave-path to the house of Mahuika, and asked for fire for the upper-world. In some way he pleased her so that she pulled off a finger nail in which fire was burning and gave it to him. As soon as he had gone back to a place where there was water, he put the fire out and returned to Mahuika, asking another gift, which he destroyed. This he did for both hands and feet until only one nail remained. Maui wanted this. Then Mahuika became angry and threw the last finger nail on the ground. Fire poured out and laid hold of everything. Maui ran up the path to the upper-world, but the fire was swifter-footed. Then Maui changed himself into an eagle and flew high up into the air, but the fire and smoke still followed him. Then he saw water and dashed into it, but it was too hot. Around him the forests were blazing, the earth burning and the sea boiling. Maui, about to perish, called on the gods for rain. Then floods of water fell and the fire was checked. The great rain fell on Mahuika and she fled, almost drowned. Her stores of fire were destroyed, quenched by the storm. But in order to save fire for the use of men, as she fled she threw sparks into different kinds of trees where the rain could not reach them, so that when fire was needed it might be brought into the world again by rubbing together the fire sticks. The Chatham Islanders give the following incantation, which they said was used by Maui against the fierce flood of fire which was pursuing him: "To the roaring thunder; To the great rain--the long rain; To the drizzling rain--the small rain; To the rain pattering on the leaves. These are the storms--the storms Cause them to fall; To pour in torrents." The legend of Savage Island places Maui in the role of fire-maker. He has stolen fire in the under-world. His father tries to catch him, but Maui sets fire to the bushes by the path until a great conflagration is raging which pursues him to the upper-world. Some legends make Maui the fire-teacher as well as the fire-finder. He teaches men how to use hardwood sticks in the fine dry dust on the bark of certain trees, or how to use the fine fibre of the palm tree to catch sparks. In Tahiti the fire god lived in the "Hale-a-o-a," or House of the Banyan. Sometimes human sacrifices were placed upon the sacred branches of this tree of the fire god. In the Bowditch or Fakaofa Islands the goddess of fire when conquered taught not only the method of making fire by friction but also what fish were to be cooked and what were to be eaten raw. Thus some of the myths of Maui, the mischievous, finding fire are told by the side of the inrolling surf, while natives of many islands, around their poi bowls, rest in the shade of the far-reaching boughs and thick foliage of the banyan and other fire-producing trees. VI. MAUI THE SKILLFUL. According to the New Zealand legends there were six Mauis--the Hawaiians counted four. They were a band of brothers. The older five were known as "the forgetful Mauis." The tricky and quick-witted youngest member of the family was called Maui te atamai--"Maui the skillful." He was curiously accounted for in the New Zealand under-world. When he went down through the long cave to his ancestor's home to find fire, he was soon talked about. "Perhaps this is the man about whom so much is said in the upper-world." His ancestress from whom he obtained fire recognized him as the man called "the deceitful Maui." Even his parents told him once, "We know you are a tricky fellow--more so than any other man." One of the New Zealand fire legends while recording his flight to the under-world and his appearance as a bird, says: "The men tried to spear him, and to catch him in nets. At last they cried out, 'Maybe you are the man whose fame is great in the upper-world.' At once he leaped to the ground and appeared in the form of a man." He was not famous for inventions, but he was always ready to improve upon anything which was already in existence. He could take the sun in hand and make it do better work. He could tie the moon so that it had to swim back around the island to the place in the ocean from which it might rise again, and go slowly through the night. His brothers invented a slender, straight and smooth spear with which to kill birds. He saw the fluttering, struggling birds twist themselves off the smooth point and escape. He made a good light bird spear and put notches in it and kept most of the birds stuck. His brothers finally examined his spear and learned the reason for its superiority. In the same way they learned how to spear fish. They could strike and wound and sometimes kill--but they could not with their smooth spears draw the fish from the waters of the coral caves. But Maui the youngest made barbs, so that the fish could not easily shake themselves loose. The others soon made their spears like his. The brothers were said to have invented baskets in which to trap eels, but many eels escaped. Maui improved the basket by secretly making an inside partition as well as a cover, and the eels were securely trapped. It took the brothers a long time to learn the real difference between their baskets and his. One of the family made a basket like his and caught many eels. Then Maui became angry and chanted a curse over him and bewildered him, then changed him into a dog. The Manahiki Islanders have the legend that Maui made the moon, but could not get good light from it. He tried experiments and found that the sun was quite an improvement. The sun's example stimulated the moon to shine brighter. Once Maui became interested in tattooing and tried to make a dog look better by placing dark lines around the mouth. The legends say that one of the sacred birds saw the pattern and then marked the sky with the red lines sometimes seen at sunrise and sunset. An Hawaiian legend says that Maui tattooed his arm with a sacred name and thus that arm was strong enough to hold the sun when he lassoed it. There is a New Zealand legend in which Maui is made one of three gods who first created man and then woman from one of the man's ribs. The Hawaiians dwelling in Hilo have many stories of Maui. They say that his home was on the northern bank of the Wailuku River. He had a strong staff made from an ohia tree (the native apple tree). With this he punched holes through the lava, making natural bridges and boiling pools, and new channels for its sometimes obstructed waters, so that the people could go up or down the river more easily. Near one of the natural bridges is a figure of the moon carved in the rocks, referred by some of the natives to Maui. Maui is said to have taught his brothers the different kinds of fish nets and the use of the strong fibre of the olona, which was much better than cocoanut threads. The New Zealand stories relate the spear-throwing contests of Maui and his brothers. As children, however, they were not allowed the use of wooden spears. They took the stems of long, heavy reeds and threw them at each other, but Maui's reeds were charmed into stronger and harder fibre so that he broke his mother's house and made her recognize him as one of her children. He had been taken away as soon as he was born by the gods to whom he was related. When he found his way back home his mother paid no attention to him. Thus by a spear thrust he won a home. The brothers all made fish hooks, but Maui the youngest made two kinds of hooks--one like his brothers' and one with a sharp barb. His brothers' hooks were smooth so that it was difficult to keep the fish from floundering and shaking themselves off, but they noticed that the fish were held by Maui's hook better than by theirs. Maui was not inclined to devote himself to hard work, and lived on his brothers as much as possible--but when driven out by his wife or his mother he would catch more fish than the other fishermen. They tried to examine his hooks, but he always changed his hooks so that they could not see any difference between his and theirs. At such times they called him the mischievous one and tried to leave him behind while they went fishing. They were, however, always ready to give him credit for his improvements. They dealt generously with him when they learned what he had really accomplished. When they caught him with his barbed hook they forgot the past and called him "ke atamai"--the skillful. The idea that fish hooks made from the jawbones of human beings were better than others, seemed to have arisen at first from the angle formed in the lower jawbone. Later these human fish hooks were considered sacred and therefore possessed of magic powers. The greater sanctity and power belonged to the bones which bore more especial relation to the owner. Therefore Maui's "magic hook," with which he fished up islands, was made from the jawbone of his ancestress Mahuika. It is also said that in order to have powerful hooks for every-day fishing he killed two of his children. Their right eyes he threw up into the sky to become stars. One became the morning and the other the evening star. The idea that the death of any members of the family must not stand in the way of obtaining magical power, has prevailed throughout Polynesia. From this angle in the jawbone Maui must have conceived the idea of making a hook with a piece of bone or shell which should be fastened to the large bone at a very sharp angle, thus making a kind of barb. Hooks like this have been made for ages among the Polynesians. Maui and his brothers went fishing for eels with bait strung on the flexible rib of a cocoanut leaf. The stupid brothers did not fasten the ends of the string. Therefore the eels easily slipped the bait off and escaped. But Maui made the ends of his string fast, and captured many eels. The little things which others did not think about were the foundation of Maui's fame. Upon these little things he built his courage to snare the sun and seek fire for mankind. In a New Zealand legend, quoted by Edward Tregear, Maui is called Maui-maka-walu, or "Maui with eyes eight." This eight-eyed Maui would be allied to the Hindoo deities who with their eight eyes face the four quarters of the world--thus possessing both insight into the affairs of men and foresight into the future. Fornander, the Hawaiian ethnologist, says: "In Hawaiian mythology, Kamapuaa, the demigod opponent of the goddess Pele, is described as having eight eyes and eight feet; and in the legends Maka-walu, 'eight-eyed,' is a frequent epithet of gods and chiefs." He notes this coincidence with the appearance of some of the principal Hindoo deities as having some bearing upon the origin of the Polynesians. It may be that a comparative study of the legends of other islands of the Pacific by some student will open up other new and important facts. In Tahiti, on the island Raiatea, a high priest or prophet lived in the long, long ago. He was known as Maui the prophet of Tahiti. He was probably not Maui the demigod. Nevertheless he was represented as possessing very strange prophetical powers. According to the historian Ellis, who previous to 1830 spent eight years in the Society and Hawaiian Islands, this prophet Maui clearly prophesied the coming of an outriggerless canoe from some foreign land. An outrigger is a log which so balances a canoe that it can ride safely through the treacherous surf. The chiefs and prophets charged him with stating the impossible. He took his wooden calabash and placed it in a pool of water as an illustration of the way such a boat should float. Then with the floating bowl before him he uttered the second prophecy, that boats without line to tie the sails to the masts, or the masts to the ships, should also come to Tahiti. [Illustration: Hawaiian Bathing Pool.] When English ships under Captain Wallis and Captain Cook, in the latter part of the eighteenth century, visited these islands, the natives cried out, "O the canoes of Maui--the outriggerless canoes." Passenger steamships, and the men-of-war from the great nations, have taught the Tahitians that boats without sails and masts can cross the great ocean, and again they have recurred to the words of the prophet Maui, and have exclaimed, "O the boats without sails and masts." This rather remarkable prophecy could easily have occurred to Maui as he saw a wooden calabash floating over rough waters. Maui's improvement upon nature's plan in regard to certain birds is also given in the legends as a proof of his supernatural powers. White relates the story as follows: "Maui requested some birds to go and fetch water for him. The first one would not obey, so he threw it into the water. He requested another bird to go--and it refused, so he threw it into the fire, and its feathers were burnt. But the next bird obeyed, but could not carry the water, and he rewarded it by making the feathers of the fore part of its head white. Then he asked another bird to go, and it filled its ears with water and brought it to Maui, who drank, and then pulled the bird's legs and made them long in payment for its act of kindness." Diffenbach says: "Maui, the Adam of New Zealand, left the cat's cradle to the New Zealanders as an inheritance." The name "Whai" was given to the game. It exhibited the various steps of creation according to Maori mythology. Every change in the cradle shows some act in creation. Its various stages were called "houses." Diffenbach says again: "In this game of Maui they are great proficients. It is a game like that called cat's cradle in Europe. It is intimately connected with their ancient traditions and in the different figures which the cord is made to assume whilst held on both hands, the outline of their different varieties of houses, canoes or figures of men and women are imagined to be represented." One writer connects this game with witchcraft, and says it was brought from the under-world. Some parts of the puzzle show the adventures of Maui, especially his attempt to win immortality for men. In New Zealand it was said Maui found a large, fine-grained stone block, broke it in pieces, and from the fragments learned how to fashion stone implements. White also tells the New Zealand legend of Maui and the winds. "Maui caught and held all the winds save the west wind. He put each wind into a cave, so that it might not blow. He sought in vain for the west wind, but could not find from whence it came. If he had found the cave in which it stayed he would have closed the entrance to that cave with rocks. When the west wind blows lightly it is because Maui has got near to it, and has nearly caught it, and it has gone into its home, the cave, to escape him. When the winds of the south, east, and north blow furiously it is because the rocks have been removed by the stupid people who could not learn the lessons taught by Maui. At other times Maui allows these winds to blow in hurricanes to punish that people, and also that he may ride on these furious winds in search of the west wind." In the Hawaiian legends Maui is represented as greatly interested in making and flying kites. His favorite place for the sport was by the boiling pools of the Wailuku river near Hilo. He had the winds under his control and would call for them to push his kites in the direction he wished. His incantation calling up the winds is given in this Maui proverb-- "Strong wind come, Soft wind come." White in his "Ancient History of the Maoris," relates some of Maui's experiences with the people whom he found on the islands brought up from the under-world. On one island he found a sand house with eight hundred gods living in it. Apparently Maui discovered islands with inhabitants, and was reported to have fished them up out of the depths of the ocean. Fishing was sailing over the ocean until distant lands were drawn near or "fished up." Maui walked over the islands and found men living on them and fires burning near their homes. He evidently did not know much about fire, for he took it in his hands. He was badly burned and rushed into the sea. Down he dived under the cooling waters and came up with one of the New Zealand islands on his shoulders. But his hands were still burning, so wherever he held the island it was set on fire. These fires are still burning in the secret recesses of the volcanoes, and sometimes burst out in flowing lava. Then Maui paid attention to the people whom he had fished up. He tried to teach them, but they did not learn as he thought they should. He quickly became angry and said, "It is a waste of light for the sun to shine on such stupid people." So he tried to hold his hands between them and the sun, but the rays of the sun were too many and too strong; therefore, he could not shut them out. Then he tried the moon and managed to make it dark a part of the time each month. In this way he made a little trouble for the stupid people. There are other hints in the legends concerning Maui's desire to be revenged upon any one who incurred his displeasure. It was said that Maui for a time lived in the heavens above the earth. Here he had a foster brother Maru. The two were cultivating the fields. Maru sent a snowstorm over Maui's field. (It would seem as if this might be a Polynesian memory of a cold land where their ancestors knew the cold winter, or a lesson learned from the snow-caps of high mountains.) At any rate, the snow blighted Maui's crops. Maui retaliated by praying for rain to destroy Maru's fields. But Maru managed to save a part of his crops. Other legends make Maui the aggressor. At the last, however, Maui became very angry. The foster parents tried to soothe the two men by saying, "Live in peace with each other and do not destroy each other's food." But Maui was implacable and lay in wait for his foster brother, who was in the habit of carrying fruit and grass as an offering to the gods of a temple situated on the summit of a hill. Here Maui killed Maru and then went away to the earth. This legend is told by three or four different tribes of New Zealand and is very similar to the Hebrew story of Cain and Abel. At this late day it is difficult to say definitely whether or not it owes its origin to the early touch of Christianity upon New Zealand when white men first began to live with the natives. It is somewhat similar to stories found in the Tonga Islands and also in the Hawaiian group, where a son of the first gods, or rather of the first men, kills a brother. In each case there is the shadow of the Biblical idea. It seems safe to infer that such legends are not entirely drawn from contact with Christian civilization. The natives claim that these stories are very ancient, and that their fathers knew them before the white men sailed on the Pacific. VII. MAUI AND TUNA. When Maui returned from the voyages in which he discovered or "fished up" from the ocean depths new islands, he gave deep thought to the things he had found. As the islands appeared to come out of the water he saw they were inhabited. There were houses and stages for drying and preserving food. He was greeted by barking dogs. Fires were burning, food cooking and people working. He evidently had gone so far away from home that a strange people was found. The legend which speaks of the death of his brothers, "eaten" by the great fish drawn up from the floor of the sea, may very easily mean that the new people killed and ate the brothers. Maui apparently learned some new lessons, for on his return he quickly established a home of his own, and determined to live after the fashion of the families in the new islands. Maui sought Hina-a-te-lepo, "daughter of the swamp," and secured her as his wife. The New Zealand tribes tell legends which vary in different localities about this woman Hina. She sometimes bore the name Rau-kura--"The red plume." She cared for his thatched house as any other Polynesian woman was in the habit of doing. She attempted the hurried task of cooking his food before he snared the sun and gave her sufficient daylight for her labors. They lived near the bank of a river from which Hina was in the habit of bringing water for the household needs. One day she went down to the stream with her calabash. She was entwined with wreaths of leaves and flowers, as was the custom among Polynesian women. While she was standing on the bank, Tuna-roa, "the long eel," saw her. He swam up to the bank and suddenly struck her and knocked her into the water and covered her with slime from the blow given by his tail. Hina escaped and returned to her home, saying nothing to Maui about the trouble. But the next day, while getting water, she was again overthrown and befouled by the slime of Tuna-roa. Then Hina became angry and reported the trouble to Maui. Maui decided to punish the long eel and started out to find his hiding place. Some of the New Zealand legends as collected by White, state that Tuna-roa was a very smooth skinned chief, who lived on the opposite bank of the stream, and, seeing Hina, had insulted her. When Maui saw this chief, he caught two pieces of wood over which he was accustomed to slide his canoe into the sea. These he carried to the stream and laid them from bank to bank as a bridge over which he might entice Tuna-roa to cross. Maui took his stone axe, Ma-Tori-Tori, "the severer," and concealed himself near the bank of the river. When "the long eel" had crossed the stream, Maui rushed out and killed him with a mighty blow of the stone axe, cutting the head from the body. Other legends say that Maui found Tuna-roa living as an eel in a deep water hole, in a swamp on the sea-coast of Tata-a, part of the island Ao-tea-roa. Other stories located Tuna-roa in the river near Maui's home. Maui saw that he could not get at his enemy without letting off the water which protected him. Therefore into the forest went Maui, and with sacred ceremonies, selected trees from the wood of which he prepared tools and weapons. Meanwhile, in addition to the insult given to Hina, Tuna-roa had caught and devoured two of Maui's children, which made Maui more determined to kill him. Maui made the narrow spade (named by the Maoris of New Zealand the "ko," and by the Hawaiians "o-o") and the sharp spears, with which to pierce either the earth or his enemy. These spears and spades were consecrated to the work of preparing a ditch by which to draw off the water protecting "the long eel." The work of trench-making was accomplished with many incantations and prayers. The ditch was named "The sacred digging," and was tabooed to all other purposes except that of catching Tuna-roa. Across this ditch Maui stretched a strong net, and then began a new series of chants and ceremonies to bring down an abundance of rain. Soon the flood came and the overflowing waters rushed down the sacred ditch. The walls of the deep pool gave way and "the long eel" was carried down the trench into the waiting net. Then there was commotion. Tuna-roa was struggling for freedom. Maui saw him and hastened to grasp his stone axe, "the severer." Hurrying to the net, he struck Tuna-roa a terrible blow, and cut off the head. With a few more blows, he cut the body in pieces. The head and tail were carried out into the sea. The head became fish and the tail became the great conger-eel. Other parts of the body became sea monsters. But some parts which fell in fresh water became the common eels. From the hairs of the head came certain vines and creepers among the plants. After the death of Tuna-roa the offspring of Maui were in no danger of being killed and soon multiplied into a large family. Another New Zealand legend related by White says that Maui built a sliding place of logs, over which Tuna-roa must pass when coming from the river. Maui also made a screen behind which he could secrete himself while watching for Tuna-roa. He commanded Hina to come down to the river and wait on the bank to attract Tuna-roa. Soon the long eel was seen in the water swimming near to Hina. Hina went to a place back of the logs which Maui had laid down. Tuna-roa came towards her, and began to slide down the skids. Maui sprang out from his hiding place and killed Tuna-roa with his axe, and cut him in pieces. The tail became the conger-eel. Parts of his body became fresh-water eels. Some of the blood fell upon birds and always after marked them with red spots. Some of the blood was thrown into certain trees, making this wood always red. The muscles became vines and creepers. From this time the children of Maui caught and ate the eels of both salt and fresh water. Eel traps were made, and Maui taught the people the proper chants or incantations to use when catching eels. This legend of Maui and the long eel was found by White in a number of forms among the different tribes of New Zealand, but does not seem to have had currency in many other island groups. In Turner's "Samoa" a legend is related which was probably derived from the Maui stories and yet differs in its romantic results. The Samoans say that among their ancient ones dwelt a woman named Sina. Sina among the Polynesians is the same as Hina--the "h" is softened into "s". She captured a small eel and kept it as a pet. It grew large and strong and finally attacked and bit her. She fled, but the eel followed her everywhere. Her father came to her assistance and raised high mountains between the eel and herself. But the eel passed over the barrier and pursued her. Her mother raised a new series of mountains. But again the eel surmounted the difficulties and attempted to seize Sina. She broke away from him and ran on and on. Finally she wearily passed through a village. The people asked her to stay and eat with them, but she said they could only help her by delivering her from the pursuing eel. The inhabitants of that village were afraid of the eel and refused to fight for her. So she ran on to another place. Here the chief offered her a drink of water and promised to kill the eel for her. He prepared awa, a stupefying drink, and put poison in it. When the eel came along the chief asked him to drink. He took the awa and prepared to follow Sina. When he came to the place where she was the pains of death had already seized him. While dying he begged her to bury his head by her home. This she did, and in time a plant new to the islands sprang up. It became a tree, and finally produced a cocoanut, whose two eyes could continually look into the face of Sina. Tuna, in the legends of Fiji, was a demon of the sea. He lived in a deep sea cave, into which he sometimes shut himself behind closed doors of coral. When he was hungry, he swam through the ocean shadows, always watching the restless surface. When a canoe passed above him, he would throw himself swiftly through the waters, upset the canoe, and seize some of the boatmen and devour them. He was greatly feared by all the fishermen of the Fijian coasts. [Illustration: A Coconut Grove in Kona.] Roko--a mo-o or dragon god--in his journey among the islands, stopped at a village by the sea and asked for a canoe and boatmen. The people said: "We have nothing but a very old canoe out there by the water." He went to it and found it in a very bad condition. He put it in the water, and decided that he could use it. Then he asked two men to go with him and paddle, but they refused because of fear, and explained this fear by telling the story of the water demon, who continually sought the destruction of this canoe, and also their own death. Roko encouraged them to take him to wage battle with Tuna, telling them he would destroy the monster. They paddled until they were directly over Tuna's cave. Roko told them to go off to one side and wait and watch, saying: "I am going down to see this Tuna. If you see red blood boil up through the water, you may be sure that Tuna has been killed. If the blood is black, then you will know that he has the victory and I am dead." Roko leaped into the water and went down--down to the door of the cave. The coral doors were closed. He grasped them in his strong hands and tore them open, breaking them in pieces. Inside he found cave after cave of coral, and broke his way through until at last he awoke Tuna. The angry demon cried: "Who is that?" Roko answered: "It is I, Roko, alone. Who are you?" Tuna aroused himself and demanded Roko's business and who guided him to that place. Roko replied: "No one has guided me. I go from place to place, thinking that there is no one else in the world." Tuna shook himself angrily. "Do you think I am nothing? This day is your last." Roko replied: "Perhaps so. If the sky falls, I shall die." Tuna leaped upon Roko and bit him. Then came the mighty battle of the coral caves. Roko broke Tuna into several pieces--and the red blood poured in boiling bubbles upward through the clear ocean waters, and the boatmen cried: "The blood is red--the blood is red--Tuna is dead by the hand of Roko." Roko lived for a time in Fiji, where his descendants still find their home. The people use this chant to aid them in difficulties: "My load is a red one. It points in front to Kawa (Roko's home). Behind, it points to Dolomo--(a village on another island)." In the Hawaiian legends, Hina was Maui's mother rather than his wife, and Kuna (Tuna) was a mo-o, a dragon or gigantic lizard possessing miraculous powers. Hina's home was in the large cave under the beautiful Rainbow Falls near the city of Hilo. Above the falls the bed of the river is along the channel of an ancient lava flow. Sometimes the water pours in a torrent over the rugged lava, sometimes it passes through underground passages as well as along the black river bed, and sometimes it thrusts itself into boiling pools. Maui lived on the northern side of the river, but a chief named Kuna-moo--a dragon--lived in the boiling pools. He attacked Hina and threw a dam across the river below Rainbow Falls, intending to drown Hina in her cave. The great ledge of rock filled the river bed high up the bank on the Hilo side of the river. Hina called on Maui for aid. Maui came quickly and with mighty blows cut out a new channel for the river--the path it follows to this day. The waters sank and Hina remained unharmed in her cave. The place where Kuna dwelt was called Wai-kuna--the Kuna water. The river in which Hina and Kuna dwelt bears the name Wailuku--"the destructive water." Maui went above Kuna's home and poured hot water into the river. This part of the myth could easily have arisen from a lava outburst on the side of the volcano above the river. The hot water swept in a flood over Kuna's home. Kuna jumped from the boiling pools over a series of small falls near his home into the river below. Here the hot water again scalded him and in pain he leaped from the river to the bank, where Maui killed him by beating him with a club. His body was washed down the river over the falls under which Hina dwelt, into the ocean. The story of Kuna or Tuna is a legend with a foundation in the enmity between two chiefs of the long ago, and also in a desire to explain the origin of the family of eels and the invention of nets and traps. [Illustration: Wailuku River--the Boiling Pots.] VIII. MAUI AND HIS BROTHER-IN-LAW. The "Stories of Maui's Brother-in-Law," and of "Maui seeking Immortality," are not found in Hawaiian mythology. We depend upon Sir George Grey and John White for the New Zealand myths in which both of these legends occur. Maui's sister Hina-uri married Ira-waru, who was willing to work with his skillful brother-in-law. They hunted in the forests and speared birds. They fished and farmed together. They passed through many experiences similar to those Maui's own brothers had suffered before the brother-in-law took their place as Maui's companion. They made spears together--but Maui made notched barbs for his spear ends--and slipped them off when Ira-waru came near. So for a long time the proceeds of bird hunting fell to Maui. But after a time the brother-in-law learned the secret as the brothers had before, and Maui was looked up to by his fellow hunter as the skillful one. Sometimes Ira-waru was able to see at once Maui's plan and adopt it. He discovered Maui's method of making the punga or eel baskets for catching eels. The two hunters went to the forest to find a certain creeping vine with which to weave their eel snares. Ira-waru made a basket with a hole, by which the eels could enter, but they could turn around and go out the same way. So he very seldom caught an eel. But Maui made his basket with a long funnel-shaped door, by which the eels could easily slide into the snare but could scarcely escape. He made a door in the side which he fastened tight until he wished to pour the eels out. Ira-waru immediately made a basket like Maui. Then Maui became angry and uttered incantations over Ira-waru. The man dropped on the ground and became a dog. Maui returned home and met his sister, who charged him with sorcery concerning her husband. Maui did not deny the exercise of his power, but taught his sister a chant and sent her out to the level country. There she uttered her chant and a strange dog with long hair came to her, barking and leaping around her. Then she knew what Maui had done. "Thus Ira-waru became the first of the long-haired dogs whose flesh has been tabooed to women." The Tahu and Hau tribes of New Zealand tell a different story. They say that Maui went to visit Ira-waru. Together they set out on a journey. After a time they rested by the wayside and became sleepy. Maui asked Ira-waru to cleanse his head. This gave him the restful, soothing touch which aided sleep. Then Maui proposed that Ira-waru sleep. Taking the head in his hands, Maui put his brother-in-law to sleep. Then by incantations he made the sleep very deep and prolonged. Meanwhile he pulled the ears and arms and limbs until they were properly lengthened. He drew out the under jaw until it had the form of a dog's mouth. He stretched the end of the backbone into a tail, and then wakened Ira-waru and drove him back when he tried to follow the path to the settlement. Hina-uri went out and called her husband. He came to her, leaping and barking. She decided that this was her husband, and in her agony reproached Maui and wandered away. The Rua-nui story-tellers of New Zealand say that Maui's anger was aroused against Ira-waru because he ate all the bait when they went fishing, and they could catch no fish after paddling out to the fishing grounds. When they came to land, Maui told Ira-waru to lie down in the sand as a roller over which to drag the canoe up the beach. When he was lying helpless under the canoe, Maui changed him into a dog. The Arawa legends make the cause of Maui's anger the success of Ira-waru while fishing. Ira-waru had many fish while Maui had captured but few. The story is told thus: "Ira-waru hooked a fish and in pulling it in his line became entangled with that of Maui. Maui felt the jerking and began to pull in his line. Soon they pulled their lines close up to the canoe, one to the bow, the other to the stern, where each was sitting. Maui said: 'Let me pull the lines to me, as the fish is on my hook.' His brother-in-law said: 'Not so; the fish is on mine.' But Maui said: 'Let me pull my line in.' Ira-waru did so and saw that the fish was on his hook. Then he said: 'Untwist your lines and let mine go, that I may pull the fish in.' Maui said: 'I will do so, but let me have time.' He took the fish off Ira-waru's hook and saw that there was a barb on the hook. He said to Ira-waru: 'Perhaps we ought to return to land.' When they were dragging the canoe on shore, Maui said to Ira-waru: 'Get between the canoe and outrigger and drag.' Ira-waru did so and Maui leaped on the outrigger and weighed it heavily down and crushed Ira-waru prostrate on the beach. Maui trod on him and pulled his backbone long like a tail and changed him into a dog." Maui is said to have tattooed the muzzle of the dog with a beautiful pattern which the birds (kahui-zara, a flock of tern) used in marking the sky. From this also came the red glow which sometimes flushes the face of man. Another Arawa version of the legend was that Maui and Ira-waru were journeying together. Ira-waru was gluttonous and ate the best food. At last Maui determined to punish his companion. By incantation he lengthened the way until Ira-waru became faint and weary. Maui had provided himself with a little food and therefore was enabled to endure the long way. While Ira-waru slept Maui trod on his backbone and lengthened it and changed the arms and limbs into the legs of a dog. When Hina-uri saw the state of her husband she went into the thatched house by which Ira-waru had so often stood watching the hollow log in which she dried the fish and preserved the birds speared in the mountains. She bound her girdle and hala-leaf apron around her and went down to the sea to drown herself, that her body might be eaten by the monsters of the sea. When she came to the shell-covered beach, she sat down and sang her death song-- "I weep, I call to the steep billows of the sea And to him, the great, the ocean god; To monsters, all now hidden, To come and bury me, Who now am wrapped in mourning. Let the waves wear their mourning, too, And sleep as sleeps the dead." --Ancient Maui Chant of New Zealand. Then Hina-uri threw herself into the sea and was borne on the waves many moons, at last drifting to shore, to be found by two fishermen. They carried the body off to the fire and warmed it back to life. They brushed off the sea moss and sea weeds and rubbed her until she awoke. Soon they told their chief, Tini-rau, what a beautiful woman they had found in the sea. He came and took her away to make her one of his wives. But the other wives were jealous and drove Hina-uri away from the chief's houses. Another New Zealand legend says that Hina came to the sea and called for a little fish to aid her in going away from the island. It tried to carry her, but was too weak. Hina struck it with her open hand. It had striped sides forever after. She tried a larger fish, but fell off before they had gone far from shore. Her blow gave this fish its beautiful blue spots. Another received black spots. Another she stamped her foot upon, making it flat. At last a shark carried her far away. She was very thirsty, and broke a cocoanut on the shark's head, making a bump, which has been handed down for generations. The shark carried her to the home of the two who rescued her and gave her new strength. Meanwhile Rupe or Maui-mua, a brother of Hina-uri and Maui, grieved for his sister. He sought for her throughout the land and then launched his canoe upon the blue waters surrounding Ao-tea-roa (The Great White Land; the ancient native New Zealand) and searched the coasts. He only learned that his sister had, as the natives said, "leaped into the waters and been carried away into the heavens." [Illustration: "Outside Were Other Worlds."] Rupe's heart filled with the desire to find and protect the frenzied sister who had probably taken a canoe and floated away, out of the horizon, seen from New Zealand coasts, into new horizons. During the Viking age of the Pacific, when many chiefs sailed long distances, visiting the most remote islands of Polynesia, they frequently spoke of breaking through from the home land into new heavens--or of climbing up the path of the sun on the waters into a new heaven. This was their poetical way of passing from horizon to horizon. The horizon around their particular island surrounded their complete world. Outside, somewhere, were other worlds and other heavens. Rupe's voyage was an idyll of the Pacific. It was one more story to be added to the prose poems of consecrated travel. It was a brother feeling through the mysteries of unknown lands for a sister, as dear to him as an Evangeline has been to other men. From the mist-land of the Polynesian race comes this story of the trickery of Maui the learned, and the faithfulness of his older brother Maui-mua or Rupe--one of the "five forgetful Mauis." Rupe hoisted mat-sails over his canoe and thus made the winds serve him. He paddled the canoe onward through the hours when calms rested on glassy waves. Thus he passed out of sight of Ao-tea-roa, away from his brothers, and out of the reach of all tricks and incantations of Maui, the mischievous. He sailed until a new island rose out of the sea to greet him. Here in a "new heaven" he found friends to care for him and prepare him for his longer journey. His restless anxiety for his sister urged him onward until days lengthened into months and months into years. He passed from the horizons of newly-discovered islands, into the horizons of circling skies around islands of which he had never heard before. Sometimes he found relatives, but more frequently his welcome came from those who could trace no historical touch in their genealogies. Here and there, apparently, he found traces of a woman whose description answered that of his sister Hina-uri. At last he looked through the heavens upon a new world, and saw his sister in great trouble. According to some legends the jealous wives of the great chief, Tini-rau, attack Hina, who was known among them as Hina-te-ngaru-moana, "Hina, the daughter of the ocean." Tini-rau and Hina lived away from the village of the chief until their little boy was born. When they needed food, the chief said, "Let us go to my settlement and we shall have food provided." But Hina chanted: "Let it down, let it down, Descend, oh! descend--" and sufficient food fell before them. After a time their frail clothing wore out, and the cold chilled them, then Hina again uttered the incantation and clothing was provided for their need. But the jealous wives, two in number, finally heard where Hina and the chief were living, and started to see them. Tini-rau said to Hina, "Here come my other wives--be careful how you act before them." She replied, "If they come in anger it will be evil." She armed herself with an obsidian or volcanic-glass knife, and waited their coming. They tried to throw enchantments around her to kill her. Then one of them made a blow at her with a weapon, but she turned it aside and killed her enemy with the obsidian knife. Then the other wife made an attack, and again the obsidian knife brought death. She ripped open the stomachs of the jealous ones and showed the chief fish lines and sinkers and other property which they had eaten in the past and which Tini-rau had never been able to trace. Another legend says that the two women came to kill Hina when they heard of the birth of her boy. For a time she was greatly terrified. Then she saw that they were coming from different directions. She attacked the nearest one with a stone and killed her. The body burst open, and was seen to be full of green stone. Then she killed the second wife in the same way, and found more green stones. "Thus, according to the legends, originated the greenstone" from which the choicest and most valuable stone tools have since been made. For a time the chief and Hina lived happily together. Then he began to neglect her and abuse her, until she cried aloud for her brother-- "O Rupe! come down. Take me and my child." Rupe assumed the form of a bird and flew down to this world in which he had found his sister. He chanted as he came down-- "It is Rupe, yes Rupe, The elder brother; And I am here." He folded the mother and her boy under his wings and flew away with them. Sir George Gray relates a legend in which Maui-mua or Rupe is recorded as having carried his sister and her child to one of the new lands, found in his long voyage, where dwelt an aged relative, of chief rank, with his retainers. Some legends say that Tini-rau tried to catch Rupe, who was compelled to drop the child in order to escape with the mother. Tini-rau caught the child and carefully cared for him until he grew to be a strong young lad. Then he wanted to find his mother and bring her back to his father. How this was done, how Rupe took his sister back to the old chief, and how civil wars arose are not all these told in the legends of the Maoris. Thus the tricks of Maui the mischievous brought trouble for a time, but were finally overshadowed by happy homes in neighboring lands for his suffering sister and her descendants. IX. MAUI'S KITE FLYING. Maui the demi-god was sometimes the Hercules of Polynesia. His exploits were fully as marvelous as those of the hero of classic mythology. He snared the sun. He pulled up islands from the ocean depths. He lifted the sky into its present position and smoothed its arched surface with his stone adze. These stories belong to all Polynesia. There are numerous less important local myths, some of them peculiar to New Zealand, some to the Society Islands and some to the Hawaiian group. One of the old native Hawaiians says that in the long, long ago the birds were flying around the homes of the ancient people. The flutter of their wings could be heard and the leaves and branches moved when the motion of the wings ceased and the wanderers through the air found resting places. Then came sweet music from the trees and the people marvelled. Only one of all mankind could see the winged warblers. Maui, the demi-god, had clear vision. The swift-flying wings covered with red or gold he saw. The throats tinted many colors and reflecting the sunlight with diamond sparks of varied hues he watched while they trembled with the melody of sweet bird songs. All others heard but did not see. They were blind and yet had open vision. Sometimes the iiwi (a small red bird) fluttered in the air and uttered its shrill, happy song, and Maui saw and heard. But the bird at that time was without color in the eyes of the ancient people and only the clear voice was heard, while no speck of bird life flecked the clear sky overhead. At one time a god from one of the other islands came to visit Maui. Each boasted of and described the beauties and merits of his island. While they were conversing, Maui called for his friends the birds. They gathered around the house and fluttered among the leaves of the surrounding trees. Soon their sweet voices filled the air on all sides. All the people wondered and worshiped, thinking they heard the fairy or menehune people. It was said that Maui had painted the bodies of his invisible songsters and for a long time had kept the delight of their flashing colors to himself. But when the visitor had rejoiced in the mysterious harmonies, Maui decided to take away whatever veil shut out the sight of these things beautiful, that his bird friends might be known and honored ever after. So he made the birds reveal themselves perched in the trees or flying in the air. The clear eyes of the god first recognized the new revelation, then all the people became dumb before the sweet singers adorned in all their brilliant tropical plumage. The beautiful red birds, iiwi and akakani, and the birds of glorious yellow feathers, the oo and the mamo, were a joy to both eye and ear and found high places in Hawaiian legend and story, and all gave their most beautiful feathers for the cloaks and helmets of the chiefs. The Maoris of New Zealand say that Maui could at will change himself into a bird and with his feathered friends find a home in leafy shelters. In bird form he visited the gods of the under-world. His capricious soul was sensitive to the touch of all that mysterious life of nature. With the birds as companions and the winds as his servants Maui must soon have turned his inventive mind to kite making. The Hawaiian myths are perhaps the only ones of the Pacific Ocean which give to any of the gods the pleasure and excitement of kite flying. Maui, after repeated experiments, made a large kite for himself. It was much larger than any house of his time or generation. He twisted a long line from the strong fibers of the native plant known as the olona. He endowed both kite and string with marvelous powers and launched the kite up toward the clouds. It rose very slowly. The winds were not lifting it into the sky. [Illustration: The Home of the Winds, Hilo Coast.] Maui remembered that an old priest lived in Waipio valley, the largest and finest valley of the large island, Hawaii, on which he made his home. This priest had a covered calabash in which he compelled the winds to hide when he did not wish them to play on land and sea. The priest's name was Kaleiioku, and his calabash was known as ipu-makani-a ka maumau, "the calabash of the perpetual winds." Maui called for the priest who had charge of the winds to open his calabash and let them come up to Hilo and blow along the Wailuku river. The natives say that the place where Maui stood was marked by the pressure of his feet in the lava rocks of the river bank as he braced himself to hold the kite against the increasing force of the winds which pushed it towards the sky. Then the enthusiasm of kite flying filled his youthful soul and he cried aloud, screaming his challenge along the coast of the sea toward Waipio-- "O winds, winds of Waipio, In the calabash of Kaleiioku. Come from the ipu-makani, O wind, the wind of Hilo, Come quickly, come with power." Then the priest lifted the cover of the calabash of the winds and let the strong winds of Hilo escape. Along the sea coast they rushed until as they entered Hilo Bay they heard the voice of Maui calling-- "O winds, winds of Hilo, Hasten and come to me." With a tumultuous rush the strong winds turned toward the mountains. They forced their way along the gorges and palisades of the Wailuku river. They leaped into the heavens, making a fierce attack upon the monster which Maui had sent into the sky. The kite struggled as it was pushed upward by the hands of the fierce winds, but Maui rejoiced. His heart was uplifted by the joy of the conflict in which his strength to hold was pitted against the power of the winds to tear away. And again he shouted toward the sea-- "O winds, the winds of Hilo, Come to the mountains, come." The winds which had been stirring up storms on the face of the waters came inland. They dashed against Maui. They climbed the heights of the skies until they fell with full violence against their mighty foe hanging in the heavens. The kite had been made of the strongest kapa (paper cloth) which Maui's mother could prepare. It was not torn, although it was bent backward to its utmost limit. Then the strain came on the strong cord of olona fibre. The line was stretched and strained as the kite was pushed back. Then Maui called again and again for stronger winds to come. The cord was drawn out until the kite was far above the mountains. At last it broke and the kite was tossed over the craters of the volcanoes to the land of the district of Ka-u on the other side of the island. Then Maui was angry and hastily leaped over the mountains, which are nearly fourteen thousand feet in altitude. In a half dozen strides he had crossed the fifty or sixty miles from his home to the place where the kite lay. He could pass over many miles with a single step. His name was Maui-Mama, "Maui the Swift." When Maui returned with his kite he was more careful in calling the winds to aid him in his sport. The people watched their wise neighbor and soon learned that the kite could be a great blessing to them. When it was soaring in the sky there was always dry and pleasant weather. It was a day for great rejoicing. They could spread out their kapa cloth to dry as long as the kite was in the sky. They could carry out their necessary work without fear of the rain. Therefore when any one saw the kite beginning to float along the mountain side he would call out joyfully, "E! Maui's kite is in the heavens." Maui would send his kite into the blue sky and then tie the line to the great black stones in the bed of the Wailuku river. Maui soon learned the power of his kite when blown upon by a fierce wind. With his accustomed skill he planned to make use of his strong servant, and therefore took the kite with him on his journeys to the other islands, using it to aid in making swift voyages. With the wind in the right direction, the kite could pull his double canoe very easily and quickly to its destination. Time passed, and even the demi-god died. The fish hook with which he drew the Hawaiian Islands up from the depths of the sea was allowed to lie on the lava by the Wailuku river until it became a part of the stone. The double canoe was carried far inland and then permitted to petrify by the river side. The two stones which represent the double canoe now bear the name "Waa-Kauhi," and the kite has fallen from the sky far up on the mountain side, where it still rests, a flat plot of rich land between Mauna Kea and Mauna Loa. X. THE OAHU LEGENDS OF MAUI. Several Maui legends have been located on the island of Oahu. They were given by Mr. Kaaia to Mr. T. G. Thrum, the publisher of what is well known in the Hawaiian Islands as "Thrum's Annual." He has kindly furnished them for added interest to the present volume. The legends have a distinctly local flavor confined entirely to Oahu. It has seemed best to reserve them for a chapter by themselves although they are chiefly variations of stories already told. MAUI AND THE TWO GODS. This history of Maui and his grandmother Hina begins with their arrival from foreign lands. They dwelt in Kane-ana (Kane's cave), Waianae, Oahu. This is an "ana," or cave, at Puu-o-hulu. Hina had wonderful skill in making all kinds of tapa according to the custom of the women of ancient Hawaii. Maui went to the Koolau side and rested at Kaha-luu, a diving place in Koolaupoko. In that place there is a noted hill called Ma-eli-eli. This is the story of that hill. Maui threw up a pile of dirt and concealed rubbish under it. The two gods, Kane and Kanaloa, came along and asked Maui what he was doing. He said, "What you see. You two dig on that side to the foot of the pali, (precipice) and I will go down at Kaha-luu. If you two dig through first, you may kill me. If I get through first I will kill you." They agreed, and began to dig and throw up the dirt. Then Maui dug three times and tossed up some of the hills of that place. Kane and Kanaloa saw that Maui was digging very fast, so they put forth very great strength and threw the dirt into a hill. Meanwhile Maui ran away to the other side of the island. Thus by the aid of the gods the hill Ma-eli-eli was thrown up and received its name "eli," meaning "dig." "Ma-eli-eli" meant "the place of digging." HOW THEY FOUND FIRE. It was said that Maui and Hina had no fire. They were often cold and had no cooked food. Maui saw flames rising in a distant place and ran to see how they were made. When he came to that place the fire was out and some birds flew away. One of them was Ka-Alae-huapi, "the stingy Alae"--a small duck, the Hawaiian mud hen. Maui watched again and saw fire. When he went up the birds saw him coming and scattered the fire, carrying the ashes into the water; but he leaped and caught the little Alae. "Ah!" he said, "I will kill you, because you do not let me have fire." The bird replied, "If you kill me you cannot find fire." Maui said, "Where is fire?" The Alae said, "Go up on the high land where beautiful plants with large leaves are standing; rub their branches." Maui set the bird free and went inland from Halawa and found dry land taro. He began to rub the stalks, but only juice came out like water. He had no red fire. He was very angry and said, "If that lying Alae is caught again by me I will be its death." [Illustration: Bay of Waipio Valley.] After a while he saw the fire burning and ran swiftly. The birds saw him and cried, "The cooking is over. Here comes the swift grandchild of Hina." They scattered the fire, threw the ashes away and flew into the water. But again Maui caught the Alae and began to kill it, saying: "You gave me a plant full of water from which to get fire." The bird said, "If I die you can never find fire. I will give you the secret of fire. Take a branch of that dry tree and rub." Maui held the bird fast in one hand while he rubbed with the other until smoke and fire came out. Then he took the fire stick and rubbed the head of the bird, making a place where red and white feathers have grown ever since. He returned to Hina and taught her how to make fire, using the two fire sticks and how to twist coconut fibre to catch the fire when it had been kindled in wood. But the Alae was not forgotten. It was called huapi, "stingy," because it selfishly kept the knowledge of fire making to itself. MAUI CATCHING THE SUN. Maui watched Hina making tapa. The wet tapa was spread on a long tapa board, and Hina began at one end to pound it into shape; pounding from one end to another. He noticed that sunset came by the time she had pounded to the middle of the board. The sun hurried so fast that she could only begin her work before the day was past. He went to the hill Hele-a-ka-la, which means "journey of the sun." He thought he would catch the sun and make it move slowly. He went up the hill and waited. When the sun began to rise, Maui made himself long, stretching up toward the sky. Soon the shining legs of the sun came up the hillside. He saw Maui and began to run swiftly, but Maui reached out and caught one of the legs, saying: "O sun, I will kill you. You are a mischief maker. You make trouble for Hina by going so fast." Then he broke the shining leg of the sun. The sufferer said, "I will change my way and go slowly--six months slow and six months faster." Thus arose the saying, "Long shall be the daily journey of the sun and he shall give light for all the people's toil." Hina learned that she could pound until she was tired while the farmers could plant and take care of their fields. Thus also this hill received its name Hele-a-ka-la. This is one of the hills of Waianae near the precipice of the hill Puu-o-hulu. UNITING THE ISLANDS. Maui suggested to Hina that he had better try to draw the islands together, uniting them in one land. Hina told Maui to go and see Alae-nui-a-Hina, who would tell him what to do. The Alae told him they must go to Ponaha-ke-one (a fishing place outside of Pearl Harbor) and find Ka-uniho-kahi, "the one toothed," who held the land under the sea. Maui went back to Hina. She told him to ask his brothers to go fishing with him. They consented and pushed out into the sea. Soon Maui saw a bailing dish floating by the canoe and picked it up. It was named Hina-a-ke-ka, "Hina who fell off." They paddled to Ponaha-ke-one. When they stopped they saw a beautiful young woman in the boat. Then they anchored and again looked in the boat, but the young woman was gone. They saw the bailing dish and threw it into the sea. Maui-mua threw his hook and caught a large fish, which was seen to be a shark as they drew it to the surface. At once they cut the line. So also Maui-hope and Maui-waena. At last Maui threw his hook Manai-i-ka-lani into the sea. It went down, down into the depths. Maui cried, "Hina-a-ke-ka has my hook in her hand. By her it will be made fast." Hina went down with the hook until she met Ka-uniho-kahi. She asked him to open his mouth, then threw the hook far inside and made it fast. Then she pulled the line so that Maui should know that the fish was caught. Maui fastened the line to the outrigger of the canoe and asked his brothers to paddle with all diligence, and not look back. Long, long, they paddled and were very tired. Then Maui took a paddle and dipped deep in the sea. The boat moved more swiftly through the sea. The brothers looked back and cried, "There is plenty of land behind us." The charm was broken. The hook came out of "the one toothed," and the raised islands sank back into their place. The native say, "The islands are now united to America. Perhaps Maui has been at work." MAUI AND PEA-PEA THE EIGHT-EYED. Maui had been fishing and had caught a great fish upon which he was feasting. He looked inland and saw his wife, Kumu-lama, seized and carried away by Pea-pea-maka-walu, "Pea-pea the eight-eyed." This is a legend derived from the myths of many islands in which Lupe or Rupe (pigeon) changed himself into a bird and flew after his sister Hina who had been carried on the back of a shark to distant islands. Sometimes as a man and sometimes as a bird he prosecuted his search until Hina was found. [Illustration: The Ie-ie Vine.] Maui pursued Pea-pea, but could not catch him. He carried Maui's wife over the sea to a far away island. Maui was greatly troubled but his grandmother sent him inland to find an old man who would tell him what to do. Maui went inland and looking down toward Waipahu saw this man Ku-olo-kele. He was hump-backed. Maui threw a large stone and hit the "hill on the back" knocked it off and made the back straight. The old man lifted up the stone and threw it to Waipahu, where it lies to this day. Then he and Maui talked together. He told Maui to go and catch birds and gather ti leaves and fibers of the ie-ie vine, and fill his house. These things Maui secured and brought to him. He told Maui to go home and return after three days. Ku-olo-kele took the ti leaves and the ie-ie threads and made the body of a great bird which he covered with bird feathers. He fastened all together with the ie-ie. This was done in the first day. The second day he placed food inside and tried his bird and it flew all right. "Thus," as the Hawaiians say, "the first flying ship was made in the time of Maui." This is a modern version of Rupe changing himself into a bird. On the third day Maui came and saw the wonderful bird body thoroughly prepared for his journey. Maui went inside. Ku-olo-kele said, "When you reach that land, look for a village. If the people are not there look to the beach. If there are many people, your wife and Pea-pea the eight-eyed will be there. Do not go near, but fly out over the sea. The people will say, 'O, the strange bird;' but Pea-pea will say, 'This is my bird. It is tabu.' You can then come to the people." Maui pulled the ie-ie ropes fastened to the wings and made them move. Thus he flew away into the sky. Two days was his journey before he came to that strange island, Moana-liha-i-ka-wao-kele. It was a beautiful land. He flew inland to a village, but there were no people; according to the ancient chant: "The houses of Lima-loa stand, But there are no people; They are at Mana." The people were by the sea. Maui flew over them. He saw his wife, but he passed on flying out over the sea, skimming like a sea bird down to the water and rising gracefully up to the sky. Pea-pea called out, "This is my bird. It is tabu." Maui heard and came to the beach. He was caught and placed in a tabu box. The servants carried him up to the village and put him in the chief's sleeping house, when Pea-pea and his people returned to their homes. In the night Pea-pea and Maui's wife lay down to sleep. Maui watched Pea-pea, hoping that he would soon sleep. Then he would kill him. Maui waited. One eye was closed, seven eyes were opened. Then four eyes closed, leaving three. The night was almost past and dawn was near. Then Maui called to Hina with his spirit voice, "O Hina, keep it dark." Hina made the gray dawn dark in the three eyes and two closed in sleep. The last eye was weary, and it also slept. Then Maui went out of the bird body and cut off the head of Pea-pea and put it inside the bird. He broke the roof of the house until a large opening was made. He took his wife, Kumu-lama, and flew away to the island of Oahu. The winds blew hard against the flying bird. Rain fell in torrents around it, but those inside had no trouble. "Thus Maui returned with his wife to his home in Oahu. The story is pau (finished)." XI. MAUI SEEKING IMMORTALITY. Climb up, climb up, To the highest surface of heaven, To all the sides of heaven. Climb then to thy ancestor, The sacred bird in the sky, To thy ancestor Rehua In the heavens. --New Zealand kite incantation. The story of Maui seeking immortality for the human race is one of the finest myths in the world. For pure imagination and pathos it is difficult to find any tale from Grecian or Latin literature to compare with it. In Greek and Roman fables gods suffered for other gods, and yet none were surrounded with such absolutely mythical experiences as those through which the demi-god Maui of the Pacific Ocean passed when he entered the gates of death with the hope of winning immortality for mankind. The really remarkable group of legends which cluster around Maui is well concluded by the story of his unselfish and heroic battle with death. The different islands of the Pacific have their Hades, or abode of dead. It is, with very few exceptions, down in the interior of the earth. Sometimes the tunnels left by currents of melted lava are the passages into the home of departed spirits. In Samoa there are two circular holes among the rocks at the west end of the island Savaii. These are the entrances to the under-world for chiefs and people. The spirits of those who die on the other islands leap into the sea and swim around the land from island to island until they reach Savaii. Then they plunge down into their heaven or their hades. The Tongans had a spirit island for the home of the dead. They said that some natives once sailed far away in a canoe and found this island. It was covered with all manner of beautiful fruits, among which rare birds sported. They landed, but the trees were shadows. They grasped but could not hold them. The fruits and the birds were shadows. The men ate, but swallowed nothing substantial. It was shadow-land. They walked through all the delights their eyes looked upon, but found no substance. They returned home, but ever seemed to listen to spirits calling them back to the island. In a short time all the voyagers were dead. There is no escape from death. The natives of New Zealand say: "Man may have descendants, but the daughters of the night strangle his offspring"; and again: "Men make heroes, but death carries them away." There are very few legends among the Polynesians concerning the death of Maui. And these are usually fragmentary, except among the Maoris of New Zealand. The Hawaiian legend of the death of Maui is to the effect that he offended some of the greater gods living in Waipio valley on the Island of Hawaii. Kanaloa, one of the four greatest gods of Hawaii, seized him and dashed him against the rocks. His blood burst from the body and colored the earth red in the upper part of the valley. The Hawaiians in another legend say that Maui was chasing a boy and girl in Honolii gulch, Hawaii. The girl climbed a breadfruit tree. Maui changed himself into an eel and stretched himself along the side of the trunk of the tree. The tree stretched itself upward and Maui failed to reach the girl. A priest came along and struck the eel and killed it, and so Maui died. This is evidently a changed form of the legend of Maui and the long eel. Another Hawaiian fragment approaches very near to the beautiful New Zealand myth. The Hawaiians said that Maui attempted to tear a mountain apart. He wrenched a great hole in the side. Then the elepaio bird sang and the charm was broken. The cleft in the mountain could not be enlarged. If the story could be completed it would not be strange if the death of Maui came with this failure to open the path through the mountain. The Hervey Islands say that after Maui fished up the islands his hook was thrown into the heavens and became the curved tail of the constellation of stars which we know as "The Scorpion." Then the people became angry with Maui and threw him up into the sky and his body is still thought to be hanging among the stars of the scorpion. The Samoans, according to Turner, say that Maui went fishing and tried to catch the land under the seas and pull it to the surface. Finally an island appeared, but the people living on it were angry with Maui and drove him away into the heavens. As he leaped from the island it separated into two parts. Thus the Samoans account for the origin of two of their islands and also for the passing away of Maui from the earth. The natives of New Zealand have many myths concerning the death of Maui. Each tribe tells the story with such variations as would be expected when the fact is noted that these tribes have preserved their individuality through many generations. The substance of the myth, however, is the same. In Maui's last days he longed for the victory over death. His innate love of life led him to face the possibility of escaping and overcoming the relentless enemy of mankind and thus bestow the boon of deathlessness upon his fellow-men. He had been successful over and over again in his contests with both gods and men. When man was created, he stood erect, but, according to an Hawaiian myth, had jointless arms and limbs. A web of skin connected and fastened tightly the arms to the body and the legs to each other. "Maui was angry at this motionless statue and took him and broke his legs at ankle, knee and hip and then, tearing them and the arms from the body, destroyed the web. Then he broke the arms at the elbow and shoulder. Then man could move from place to place, but he had neither fingers or toes." Here comes the most ancient Polynesian statement of the theory of evolution: "Hunger impelled man to seek his food in the mountains, where his toes were cut out by the brambles in climbing, and his fingers were also formed by the sharp splinters of the bamboo while searching with his arms for food in the ground." It was not strange that Maui should feel self-confident when considering the struggle for immortality as a gift to be bestowed upon mankind. And yet his father warned him that his time of failure would surely come. White, who has collected many of the myths and legends of New Zealand, states that after Maui had ill-treated Mahu-ika, his grandmother, the goddess and guardian of fire in the under-world, his father and mother tried to teach him to do differently. But he refused to listen. Then the father said: "You heard our instructions, but please yourself and persist for life or death." Maui replied: "What do I care? Do you think I shall cease? Rather I will persist forever and ever." Then his father said: "There is one so powerful that no tricks can be of any avail." Maui asked: "By what shall I be overcome?" The answer was that one of his ancestors, Hine-nui-te-po (Great Hine of the night), the guardian of life, would overcome him. When Maui fished islands out of the deep seas, it was said that Hine made her home on the outer edge of one of the outermost islands. There the glow of the setting sun lighted the thatch of her house and covered it with glorious colors. There Great Hine herself stood flashing and sparkling on the edge of the horizon. Maui, in these last days of his life, looked toward the west and said: "Let us investigate this matter and learn whether life or death shall follow." The father replied: "There is evil hanging over you. When I chanted the invocation of your childhood, when you were made sacred and guarded by charms, I forgot a part of the ceremony. And for this you are to die." Then Maui said, "Will this be by Hine-nui-te-po? What is she like?" The father said that the flashing eyes they could see in the distance were dark as greenstone, the teeth were as sharp as volcanic glass, her mouth was large like a fish, and her hair was floating in the air like sea-weed. One of the legends of New Zealand says that Maui and his brothers went toward the west, to the edge of the horizon, where they saw the goddess of the night. Light was flashing from her body. Here they found a great pit--the home of night. Maui entered the pit--telling his brothers not to laugh. He passed through and turning about started to return. The brothers laughed and the walls of night closed in around him and held him till he died. The longer legend tells how Maui after his conversation with his father, remembered his conflict with the moon. He had tied her so that she could not escape, but was compelled to bathe in the waters of life and return night after night lest men should be in darkness when evening came. Maui said to the goddess of the moon: "Let death be short. As the moon dies and returns with new strength, so let men die and revive again." But she replied: "Let death be very long, that man may sigh and sorrow. When man dies, let him go into darkness, become like earth, that those he leaves behind may weep and wail and mourn." Maui did not lay aside his purpose, but, according to the New Zealand story, "did not wish men to die, but to live forever. Death appeared degrading and an insult to the dignity of man. Man ought to die like the moon, which dips in the life-giving waters of Kane and is renewed again, or like the sun, which daily sinks into the pit of night and with renewed strength rises in the morning." Maui sought the home of Hine-nui-te-po--the guardian of life. He heard her order her attendants to watch for any one approaching and capture all who came walking upright as a man. He crept past the attendants on hands and feet, found the place of life, stole some of the food of the goddess and returned home. He showed the food to his brothers and persuaded them to go with him into the darkness of the night of death. On the way he changed them into the form of birds. In the evening they came to the house of the goddess on the island long before fished up from the seas. Maui warned the birds to refrain from making any noise while he made the supreme effort of his life. He was about to enter upon his struggle for immortality. He said to the birds: "If I go into the stomach of this woman, do not laugh until I have gone through her, and come out again at her mouth; then you can laugh at me." His friends said: "You will be killed." Maui replied: "If you laugh at me when I have only entered her stomach I shall be killed, but if I have passed through her and come out of her mouth I shall escape and Hine-nui-te-po will die." His friends called out to him: "Go then. The decision is with you." Hine was sleeping soundly. The flashes of lightning had all ceased. The sunlight had almost passed away and the house lay in quiet gloom. Maui came near to the sleeping goddess. Her large, fish-like mouth was open wide. He put off his clothing and prepared to pass through the ordeal of going to the hidden source of life, to tear it out of the body of its guardian and carry it back with him to mankind. He stood in all the glory of savage manhood. His body was splendidly marked by the tattoo-bones, and now well oiled shone and sparkled in the last rays of the setting sun. He leaped through the mouth of the enchanted one and entered her stomach, weapon in hand, to take out her heart, the vital principle which he knew had its home somewhere within her being. He found immortality on the other side of death. He turned to come back again into life when suddenly a little bird (the Pata-tai) laughed in a clear, shrill tone, and Great Hine, through whose mouth Maui was passing, awoke. Her sharp, obsidian teeth closed with a snap upon Maui, cutting his body in the center. Thus Maui entered the gates of death, but was unable to return, and death has ever since been victor over rebellious men. The natives have the saying: "If Maui had not died, he could have restored to life all who had gone before him, and thus succeeded in destroying death." Maui's brothers took the dismembered body and buried it in a cave called Te-ana-i-hana, "The cave dug out," possibly a prepared burial place. Maui's wife made war upon the spirits, the gods, and killed as many as she could to avenge her husband's death. One of the old native poets of New Zealand, in chanting the story to Mr. White, said: "But though Maui was killed, his offspring survived. Some of these are at Hawa-i-i-ki and some at Aotea-roa (New Zealand), but the greater part of them remained at Hawa-i-ki. This history was handed down by the generations of our ancestors of ancient times, and we continue to rehearse it to our children, with our incantations and genealogies, and all other matters relating to our race." "But death is nothing new, Death is, and has been ever since old Maui died. Then Pata-tai laughed loud And woke the goblin-god, Who severed him in two, and shut him in, So dusk of eve came on." --Maori death chant, New Zealand. XII. HINA OF HILO. Hina is not an uncommon name in Hawaiian genealogies. It is usually accompanied by some adjective which explains or identifies the person to whom the name is given. In Hawaii the name Hina is feminine. This is also true throughout all Polynesia except in a few cases where Hina is reckoned as a man with supernatural attributes. Even in these cases it is apparent that the legend has been changed from its original form as it has been carried to small islands by comparatively ignorant people when moving away from their former homes. Hina is a Polynesian goddess whose story is very interesting--one worthy of study when comparing the legends of the island groups of the Pacific. The Hina of Hilo is the same as the goddess of that name most widely known throughout Polynesia--and yet her legends are located by the ancient Hawaiians in Hilo, as if that place were her only home. The legends are so old that the Hawaiians have forgotten their origin in other lands. The stories were brought with the immigrants who settled on the Hilo coast. Thus the stories found their final location with the families who brought them. There are three Hawaiian Hinas practically distinct from each other, although a supernatural element is connected with each one. Hina who was stolen from Hawaii by a chief of the Island of Molokai was an historical character, although surrounded by mythical stories. Another Hina, who was the wife of Kuula, the fish god, was pre-eminently a local deity, having no real connection with the legends of the other islands of the Pacific, although sometimes the stories told concerning her have not been kept entirely distinct from the legends of the Hina of Hilo. The Hilo Hina was the true legendary character closely connected with all Polynesia. The stories about her are of value not simply as legends, but as traditions closely uniting the Hawaiian Islands with the island groups thousands of miles distant. The Wailuku river, which flows through the town of Hilo, has its own peculiar and weird beauty. For miles it is a series of waterfalls and rapids. It follows the course of an ancient lava flow, sometimes forcing its way under bridges of lava, thus forming what are called boiling pots, and sometimes pouring in massive sheets over the edges of precipices which never disintegrate. By the side of this river Hina's son Maui had his lands. In the very bed of the river, in a cave under one of the largest falls, Hina made her own home, concealed from the world by the silver veil of falling water and lulled to sleep by the continual roar of the flood falling into the deep pool below. By the side of this river, the legends say, she pounded her tapa and prepared her food. Here were the small, graceful mamake and the coarser wauke trees, from which the bark was stripped with which she made tapa cloth. Branches were cut or broken from these and other trees whose bark was fit for the purpose. These branches were well soaked until the bark was removed easily. Then the outer bark was scraped off, leaving only the pliable inner bark. The days were very short and there was no time for rest while making tapa cloth. Therefore, as soon as the morning light reddened the clouds, Hina would take her calabash filled with water to pour upon the bark, and her little bundle of round clubs (the hohoa) and her four-sided mallets (the i-e-kuku) and hasten to the sacred spot where, with chants and incantations, the tapa was made. The bark was well soaked in the water all the days of the process of tapa making. Hina took small bundles of the wet inner bark and laid them on the kua or heavy tapa board, pounding them together into a pulpy mass with her round clubs. Then using the four-sided mallets, she beat this pulp into thin sheets. Beautiful tapa, soft as silk, was made by adding pulpy mass to pulpy mass and beating it day after day until the fibres were lost and a sheet of close-woven bark cloth was formed. Although Hina was a goddess and had a family possessing miraculous power, it never entered the mind of the Hawaiian legend tellers to endow her with ease in producing wonderful results. The legends of the Southern Pacific Islands show more imagination. They say that Ina (Hina) was such a wonderful artist in making beautiful tapas that she was placed in the skies, where she beat out glistening fine tapas, the white and glorious clouds. When she stretches these cloud sheets out to dry, she places stones along the edges, so that the fierce winds of the heavens shall not blow them away. When she throws these stones aside, the skies reverberate with thunder. When she rolls her cloud sheets of tapa together, the folds glisten with flashes of light and lightning leaps from sheet to sheet. The Hina of Hilo was grieved as she toiled because after she had pounded the sheets out so thin that they were ready to be dried, she found it almost impossible to secure the necessary aid of the sun in the drying process. She would rise as soon as she could see and hasten to spread out the tapa made the day before. But the sun always hurried so fast that the sheets could not dry. He leaped from the ocean waters in the earth, rushed across the heavens and plunged into the dark waters again on the other side of the island before she could even turn her tapas so that they might dry evenly. This legend of very short days is strange because of its place not only among the myths of Hawaii but also because it belongs to practically all the tropical islands of the Pacific Ocean. In Tahiti the legends said that the sun rushed across the sky very rapidly. The days were too short for fruits to ripen or for work to be finished. In Samoa the "mats" made by Sina had no time to dry. The ancestors of the Polynesians sometime somewhere must have been in the region of short days and long nights. Hina found that her incantations had no influence with the sun. She could not prevail upon him to go slower and give her more time for the completion of her task. Then she called on her powerful son, Maui-ki-i-ki-i, for aid. Some of the legends of the Island Maui say that Hina dwelt by the sea coast of that island near the high hill Kauwiki at the foot of the great mountain Haleakala, House of the Sun, and that there, facing the southern skies under the most favorable conditions for making tapa, she found the days too short for the tapa to dry. At the present time the Hawaiians point out a long, narrow stone not far from the surf and almost below the caves in which the great queen Kaahumanu spent the earliest days of her childhood. This stone is said to be the kua or tapa board on which Hina pounded the bark for her cloth. Other legends of that same island locate Hina's home on the northeast coast near Pohakuloa. The Hilo legends, however, do not deem it necessary that Hina and Maui should have their home across the wide channel which divides the Island Hawaii from the Island Maui in order to wage war successfully with the inconsiderate sun. Hina remained in her home by the Wailuku river, sometimes resting in her cave under Rainbow Falls, and sometimes working on the river bank, trusting her powerful son Maui to make the swiftly-passing lord of day go more slowly. Maui possessed many supernatural powers. He could assume the form of birds or insects. He could call on the winds to do his will, or he could, if he wished, traverse miles with a single stride. It is interesting to note that the Hilo legends differ as to the way in which Ma-ui the man passed over to Mau-i the island. One legend says that he crossed the channel, miles wide, with a single step. Another says that he launched his canoe and with a breath the god of the winds placed him on the opposite coast, while another story says that Maui assumed the form of a white chicken, which flew over the waters to Haleakala. Here he took ropes made from the fibre of trees and vines and lassoed the sun while it climbed the side of the mountain and entered the great crater which hollows out the summit. The sun came through a large gap in the eastern side of the crater, rushing along as rapidly as possible. Then Maui threw his lassoes one after the other over the sun's legs (the rays of light), holding him fast and breaking off some of them. With a magic club Maui struck the face of the sun again and again. At last, wounded and weary, and also limping on its broken legs, the sun promised Maui to go slowly forevermore. "La" among the Polynesians, like the word "Ra" among the Egyptians, means "sun" or "day" or "sun-god"--and the mountain where the son of Hina won his victory over the monster of the heavens has long borne the name Hale-a-ka-la, or House of the Sun. Hina of Hilo soon realized the wonderful deed which Maui had done. She spread out her fine tapas with songs of joy and cheerily performed the task which filled the hours of the day. The comfort of sunshine and cooling winds came with great power into Hina's life, bringing to her renewed joy and beauty. XIII. HINA AND THE WAILUKU RIVER. There are two rivers of rushing, tumbling rapids and waterfalls in the Hawaiian Islands, both bearing the name of Wailuku. One is on the Island of Maui, flowing out of a deep gorge in the side of the extinct volcano Iao. Yosemite-like precipices surround this majestically-walled crater. The name Iao means "asking for clouds." The head of the crater-valley is almost always covered with great masses of heavy rain clouds. Out of the crater the massed waters rush in a swift-flowing stream of only four or five miles, emptying into Kahului harbor. The other Wailuku river is on the Island of Hawaii. The snows melt on the summits of the two great mountains, Mauna Kea and Mauna Loa. The water seeps through the porous lava from the eastern slope of Mauna Loa and the southern slope of Mauna Kea, meeting where the lava flows of centuries from each mountain have piled up against each other. Through the fragments of these volcanic battles the waters creep down the mountain side toward the sea. [Illustration: Rainbow Falls, Hina's Home.] At one place, a number of miles above the city of Hilo, the waters were heard gurgling and splashing far below the surface. Water was needed for the sugar plantations, which modern energy has established all along the eastern coast of the large island. A tunnel was cut into the lava, the underground stream was tapped--and an abundant supply of water secured and sluiced down to the large plantations below. The head waters of the Wailuku river gathered from the melting snow of the mountains found these channels, which centered at last in the bed of a very ancient and very interesting lava flow. Sometimes breaking forth in a large, turbulent flood, the stream forces its way over and around the huge blocks of lava which mark the course of the eruption of long ago. Sometimes it courses in a tunnel left by the flowing lava and comes up from below in a series of boiling pools. Then again it falls in majestic sheets over high walls of worn precipices. Several large falls and some very picturesque smaller cascades interspersed with rapids and natural bridges give to this river a beauty peculiarly its own. The most weird of all the rough places through which the Wailuku river flows is that known as the basin of Rainbow Falls near Hilo. Here Hina, the moon goddess of the Polynesians, lived in a great open cave, over which the falls hung their misty, rainbow-tinted veil. Her son Maui, the mighty demi-god of Polynesia, supposed by some writers to be the sun-god of the Polynesians, had extensive lands along the northern bank of the river. Here among his cultivated fields he had his home, from which he went forth to accomplish the wonders attributed to him in the legends of the Hawaiians. Below the cave in which Hina dwelt the river fought its way through a narrow gorge and then, in a series of many small falls, descended to the little bay, where its waters mingled with the surf of the salt sea. Far above the cave, in the bed of the river, dwelt Kuna. The district through which that portion of the river runs bears to this day the name "Wai-kuna" or "Kuna's river." When the writer was talking with the natives concerning this part of the old legend, they said "Kuna is not a Hawaiian word. It means something like a snake or a dragon, something we do not have in these islands." This, they thought, made the connection with the Hina legend valueless until they were shown that Tuna (or kuna) was the New Zealand name of a reptile which attacked Hina and struck her with his tail like a crocodile, for which Maui killed him. When this was understood, the Hawaiians were greatly interested to give the remainder of this legend and compare it with the New Zealand story. In New Zealand there are several statements concerning Tuna's dwelling place. He is sometimes represented as coming from a pool to attack Hina and sometimes from a distant stream, and sometimes from the river by which Hina dwelt. The Hawaiians told of the annoyances which Hina endured from Kuna while he lived above her home in the Wailuku. He would stop up the river and fill it with dirt as when the freshets brought down the debris of the storms from the mountain sides. He would throw logs and rolling stones into the stream that they might be carried over the falls and drive Hina from her cave. He had sought Hina in many ways and had been repulsed again and again until at last hatred took the place of all more kindly feelings and he determined to destroy the divine chiefess. Hina was frequently left with but little protection, and yet from her home in the cave feared nothing that Kuna could do. Precipices guarded the cave on either side, and any approach of an enemy through the falling water could be easily thwarted. So her chants rang out through the river valley even while floods swirled around her, and Kuna's missiles were falling over the rocky bed of the stream toward her. Kuna became very angry and, uttering great curses and calling upon all his magic forces to aid him, caught a great stone and at night hurled it into the gorge of the river below Hina's home, filling the river bed from bank to bank. "Ah, Hina! Now is the danger, for the river rises. The water cannot flow away. Awake! Awake!" Hina is not aware of this evil which is so near. The water rises and rises, higher and higher. "Auwe! Auwe! Alas, alas, Hina must perish!" The water entered the opening of the cave and began to creep along the floor. Hina cannot fly, except into the very arms of her great enemy, who is waiting to destroy her. Then Hina called for Maui. Again and again her voice went out from the cave. It pierced through the storms and the clouds which attended Kuna's attack upon her. It swept along the side of the great mountain. It crossed the channel between the islands of Hawaii and Maui. Its anguish smote the side of the great mountain Haleakala, where Maui had been throwing his lassoes around the sun and compelling him to go more slowly. When Maui heard Hina's cry for help echoing from cliff to cliff and through the ravines, he leaped at once to rush to her assistance. Some say that Hina, the goddess, had a cloud servant, the "ao-opua," the "warning cloud," which rose swiftly above the falls when Hina cried for aid and then, assuming a peculiar shape, stood high above the hills that Maui might see it. Down the mountain he leaped to his magic canoe. Pushing it into the sea with two mighty strokes of his paddle he crossed the sea to the mouth of the Wailuku river. Here even to the present day lies a long double rock, surrounded by the waters of the bay, which the natives call Ka waa o Maui, "The canoe of Maui." It represents to Hawaiian thought the magic canoe with which Maui always sailed over the ocean more swiftly than any winds could carry him. Leaving his canoe, Maui seized the magic club with which he had conquered the sun after lassoing him, and rushed along the dry bed of the river to the place of danger. Swinging the club swiftly around his head, he struck the dam holding back the water of the rapidly-rising river. [Illustration: Wailuku River, the Home of Kuna.] "Ah! Nothing can withstand the magic club. The bank around one end of the dam gives way. The imprisoned waters leap into the new channel. Safe is Hina the goddess." Kuna heard the crash of the club against the stones of the river bank and fled up the river to his home in the hidden caves by the pools in the river bed. Maui rushed up the river to punish Kuna-mo-o for the trouble he had caused Hina. When he came to the place where the dragon was hidden under deep waters, he took his magic spear and thrust it through the dirt and lava rocks along one side of the river, making a long hole, through which the waters rushed, revealing Kuna-mo-o's hiding place. This place of the spear thrust is known among the Hawaiians as Ka puka a Maui, "the door made by Maui." It is also known as "The natural bridge of the Wailuku river." Kuna-mo-o fled to his different hiding places, but Maui broke up the river bed and drove the dragon out from every one, following him from place to place as he fled down the river. Apparently this is a legendary account of earthquakes. At last Kuna-mo-o found what seemed to be a safe hiding place in a series of deep pools, but Maui poured a lava flow into the river. He threw red-hot burning stones into the water until the pools were boiling and the steam was rising in clouds. Kuna uttered incantation after incantation, but the water scalded and burned him. Dragon as he was, his hard, tough skin was of no avail. The pain was becoming unbearable. With cries to his gods he leaped from the pools and fled down the river. The waters of the pools are no longer scalding, but they have never lost the tumbling, tossing, foaming, boiling swirl which Maui gave to them when he threw into them the red-hot stones with which he hoped to destroy Kuna, and they are known today as "The Boiling Pots." Some versions of the legend say that Maui poured boiling water in the river and sent it in swift pursuit of Kuna, driving him from point to point and scalding his life out of him. Others say that Maui chased the dragon, striking him again and again with his consecrated weapons, following Kuna down from falls to falls until he came to the place where Hina dwelt. Then, feeling that there was little use in flight, Kuna battled with Maui. His struggles were of no avail. He was forced over the falls into the stream below. Hina and her women encouraged Maui by their chants and strengthened him by the most powerful incantations with which they were acquainted. Great was their joy when they beheld Kuna's ponderous body hurled over the falls. Eagerly they watched the dragon as the swift waters swept him against the dam with which he had hoped to destroy Hina; and when the whirling waves caught him and dashed him through the new channel made by Maui's magic club, they rejoiced and sang the praise of the mighty warrior who had saved them. Maui had rushed along the bank of the river with tremendous strides overtaking the dragon as he was rolled over and over among the small waterfalls near the mouth of the river. Here Maui again attacked Kuna, at last beating the life out of his body. "Moo-Kuna" was the name given by the Hawaiians to the dragon. "Moo" means anything in lizard shape, but Kuna was unlike any lizard known in the Hawaiian Islands. Moo Kuna is the name sometimes given to a long black stone lying like an island in the waters between the small falls of the river. As one who calls attention to this legendary black stone says: "As if he were not dead enough already, every big freshet in the stream beats him and pounds him and drowns him over and over as he would have drowned Hina." A New Zealand legend relates a conflict of incantations, somewhat like the filling in of the Wailuku river by Kuna, and the cleaving of a new channel by Maui with the different use of means. In New Zealand the river is closed by the use of powerful incantations and charms and reopened by the use of those more powerful. In the Hervey Islands, Tuna, the god of eels, loved Ina (Hina) and finally died for her, giving his head to be buried. From this head sprang two cocoanut trees, bearing fruit marked with Tuna's eyes and mouth. In Samoa the battle was between an owl and a serpent. The owl conquered by calling in the aid of a friend. This story of Hina apparently goes far back in the traditions of Polynesians, even to their ancient home in Hawaiki, from which it was taken by one branch of the family to New Zealand and by another to the Hawaiian Islands and other groups in the Pacific Ocean. The dragon may even be a remembrance of the days when the Polynesians were supposed to dwell by the banks of the River Ganges in India, when crocodiles were dangerous enemies and heroes saved families from their destructive depredations. XIV. GHOSTS OF THE HILO HILLS. The legends about Hina and her famous son Maui and her less widely known daughters are common property among the natives of the beautiful little city of Hilo. One of these legends of more than ordinary interest finds its location in the three small hills back of Hilo toward the mountains. These hills are small craters connected with some ancient lava flow of unusual violence. The eruption must have started far up on the slopes of Mauna Loa. As it sped down toward the sea it met some obstruction which, although overwhelmed, checked the flow and caused a great mass of cinders and ashes to be thrown out until a large hill with a hollow crater was built up, covering many acres of ground. Soon the lava found another vent and then another obstruction and a second and then a third hill were formed nearer the sea. These hills or extinct craters bear the names Halai, Opeapea and Puu Honu. They are not far from the Wailuku river, famous for its picturesque waterfalls and also for the legends which are told along its banks. Here Maui had his lands overlooking the steep bluffs. Here in a cave under the Rainbow Falls was the home of Hina, the mother of Maui, according to the Hawaiian stories. Other parts of the Pacific sometimes make Hina Maui's wife, and sometimes a goddess from whom he descended. In the South Sea legends Hina was thought to have married the moon. Her home was in the skies, where she wove beautiful tapa cloths (the clouds), which were bright and glistening, so that when she rolled them up flashes of light (cloud lightning) could be seen on the earth. She laid heavy stones on the corners of these tapas, but sometimes the stones rolled off and made the thunder. Hina of the Rainbow Falls was a famous tapa maker whose tapa was the cause of Maui's conflict with the sun. Hina had several daughters, four of whose names are given: Hina Ke Ahi, Hina Ke Kai, Hina Mahuia, and Hina Kuluua. Each name marked the peculiar "mana" or divine gift which Hina, the mother, had bestowed upon her daughters. Hina Ke Ahi meant the Hina who had control of fire. This name is sometimes given to Hina the mother. Hina Ke Kai was the daughter who had power over the sea. She was said to have been in a canoe with her brother Maui when he fished up Cocoanut Island, his line breaking before he could pull it up to the mainland and make it fast. Hina Kuluua was the mistress over the forces of rain. The winds and the storms were supposed to obey her will. Hina Mahuia is peculiarly a name connected with the legends of the other island groups of the Pacific. Mahuia or Mafuie was a god or goddess of fire all through Polynesia. The legend of the Hilo hills pertains especially to Hina Ke Ahi and Hina Kuluua. Hina the mother gave the hill Halai to Hina Ke Ahi and the hill Puu Honu to Hina Kuluua for their families and dependents. The hills were of rich soil and there was much rain. Therefore, for a long time, the two daughters had plenty of food for themselves and their people, but at last the days were like fire and the sky had no rain in it. The taro planted on the hillsides died. The bananas and sugar cane and sweet potatoes withered and the fruit on the trees was blasted. The people were faint because of hunger, and the shadow of death was over the land. Hina Ke Ahi pitied her suffering friends and determined to provide food for them. Slowly her people labored at her command. Over they went to the banks of the river course, which was only the bed of an ancient lava stream, over which no water was flowing; the famished laborers toiled, gathering and carrying back whatever wood they could find, then up the mountain side to the great koa and ohia forests, gathering their burdens of fuel according to the wishes of their chiefess. Their sorcerers planted charms along the way and uttered incantations to ward off the danger of failure. The priests offered sacrifices and prayers for the safe and successful return of the burden-bearers. After many days the great quantity of wood desired by the goddess was piled up by the side of the Halai Hill. Then came the days of digging out the hill and making a great imu or cooking oven and preparing it with stones and wood. Large quantities of wood were thrown into the place. Stones best fitted for retaining heat were gathered and the fires kindled. When the stones were hot, Hina Ke Ahi directed the people to arrange the imu in its proper order for cooking the materials for a great feast. A place was made for sweet potatoes, another for taro, another for pigs and another for dogs. All the form of preparing the food for cooking was passed through, but no real food was laid on the stones. Then Hina told them to make a place in the imu for a human sacrifice. Probably out of every imu of the long ago a small part of the food was offered to the gods, and there may have been a special place in the imu for that part of the food to be cooked. At any rate Hina had this oven so built that the people understood that a remarkable sacrifice would be offered in it to the gods, who for some reason had sent the famine upon the people. Human sacrifices were frequently offered by the Hawaiians even after the days of the coming of Captain Cook. A dead body was supposed to be acceptable to the gods when a chief's house was built, when a chief's new canoe was to be made or when temple walls were to be erected or victories celebrated. The bodies of the people belonged to the will of the chief. Therefore it was in quiet despair that the workmen obeyed Hina Ke Ahi and prepared the place for sacrifice. It might mean their own holocaust as an offering to the gods. At last Hina Ke Ahi bade the laborers cease their work and stand by the side of the oven ready to cover it with the dirt which had been thrown out and piled up by the side. The people stood by, not knowing upon whom the blow might fall. But Hina Ke Ahi was "Hina the kind," and although she stood before them robed in royal majesty and power, still her face was full of pity and love. Her voice melted the hearts of her retainers as she bade them carefully follow her directions. "O my people. Where are you? Will you obey and do as I command? This imu is my imu. I shall lie down on its bed of burning stones. I shall sleep under its cover. But deeply cover me or I may perish. Quickly throw the dirt over my body. Fear not the fire. Watch for three days. A woman will stand by the imu. Obey her will." Hina Ke Ahi was very beautiful, and her eyes flashed light like fire as she stepped into the great pit and lay down on the burning stones. A great smoke arose and gathered over the imu. The men toiled rapidly, placing the imu mats over their chiefess and throwing the dirt back into the oven until it was all thoroughly covered and the smoke was quenched. Then they waited for the strange, mysterious thing which must follow the sacrifice of this divine chiefess. Halai hill trembled and earthquakes shook the land round about. The great heat of the fire in the imu withered the little life which was still left from the famine. Meanwhile Hina Ke Ahi was carrying out her plan for securing aid for her people. She could not be injured by the heat for she was a goddess of fire. The waves of heat raged around her as she sank down through the stones of the imu into the underground paths which belonged to the spirit world. The legend says that Hina made her appearance in the form of a gushing stream of water which would always supply the want of her adherents. The second day passed. Hina was still journeying underground, but this time she came to the surface as a pool named Moe Waa (canoe sleep) much nearer the sea. The third day came and Hina caused a great spring of sweet water to burst forth from the sea shore in the very path of the ocean surf. This received the name Auauwai. Here Hina washed away all traces of her journey through the depths. This was the last of the series of earthquakes and the appearance of new water springs. The people waited, feeling that some more wonderful event must follow the remarkable experiences of the three days. Soon a woman stood by the imu, who commanded the laborers to dig away the dirt and remove the mats. When this was done, the hungry people found a very great abundance of food, enough to supply their want until the food plants should have time to ripen and the days of the famine should be over. The joy of the people was great when they knew that their chiefess had escaped death and would still dwell among them in comfort. Many were the songs sung and stories told about the great famine and the success of the goddess of fire. The second sister, Hina Kuluua, the goddess of rain, was always very jealous of her beautiful sister Hina Ke Ahi, and many times sent rain to put out fires which her sister tried to kindle. Hina Ke Ahi could not stand the rain and so fled with her people to a home by the seaside. Hina Kuluua (or Hina Kuliua as she was sometimes known among the Hawaiians) could control rain and storms, but for some reason failed to provide a food supply for her people, and the famine wrought havoc among them. She thought of the stories told and songs sung about her sister and wished for the same honor for herself. She commanded her people to make a great imu for her in the hill Puu Honu. She knew that a strange power belonged to her and yet, blinded by jealousy, forgot that rain and fire could not work together. She planned to furnish a great supply of food for her people in the same way in which her sister had worked. The oven was dug. Stones and wood were collected and the same ghostly array of potatoes, taro, pig and dog prepared as had been done before by her sister. The kahunas or priests knew that Hina Kuluua was going out of her province in trying to do as her sister had done, but there was no use in attempting to change her plans. Jealousy is self-willed and obstinate and no amount of reasoning from her dependents could have any influence over her. The ordinary incantations were observed, and Hina Kuluua gave the same directions as those her sister had given. The imu was to be well heated. The make-believe food was to be put in and a place left for her body. It was the goddess of rain making ready to lie down on a bed prepared for the goddess of fire. When all was ready, she lay down on the heated stones and the oven mats were thrown over her and the ghostly provisions. Then the covering of dirt was thrown back upon the mats and heated stones, filling the pit which had been dug. The goddess of rain was left to prepare a feast for her people as the goddess of fire had done for her followers. [Illustration: On Lava Beds.] Some of the legends have introduced the demi-god Maui into this story. The natives say that Maui came to "burn" or "cook the rain" and that he made the oven very hot, but that the goddess of rain escaped and hung over the hill in the form of a cloud. At least this is what the people saw--not a cloud of smoke over the imu, but a rain cloud. They waited and watched for such evidences of underground labor as attended the passage of Hina Ke Ahi through the earth from the hill to the sea, but the only strange appearance was the dark rain cloud. They waited three days and looked for their chiefess to come in the form of a woman. They waited another day and still another and no signs or wonders were manifest. Meanwhile Maui, changing himself into a white bird, flew up into the sky to catch the ghost of the goddess of rain which had escaped from the burning oven. Having caught this spirit, he rolled it in some kapa cloth which he kept for food to be placed in an oven and carried it to a place in the forest on the mountain side where again the attempt was made to "burn the rain," but a great drop escaped and sped upward into the sky. Again Maui caught the ghost of the goddess and carried it to a pali or precipice below the great volcano Kilauea, where he again tried to destroy it in the heat of a great lava oven, but this time the spirit escaped and found a safe refuge among kukui trees on the mountain side, from which she sometimes rises in clouds which the natives say are the sure sign of rain. Whether this Maui legend has any real connection with the two Hinas and the famine we do not surely know. The legend ordinarily told among the Hawaiians says that after five days had passed the retainers decided on their own responsibility to open the imu. No woman had appeared to give them directions. Nothing but a mysterious rain cloud over the hill. In doubt and fear, the dirt was thrown off and the mats removed. Nothing was found but the ashes of Hina Kuluua. There was no food for her followers and the goddess had lost all power of appearing as a chiefess. Her bitter and thoughtless jealousy brought destruction upon herself and her people. The ghosts of Hina Ke Ahi and Hina Kuluua sometimes draw near to the old hills in the form of the fire of flowing lava or clouds of rain while the old men and women tell the story of the Hinas, the sisters of Maui, who were laid upon the burning stones of the imus of a famine. XV. HINA, THE WOMAN IN THE MOON. The Wailuku river has by its banks far up the mountain side some of the most ancient of the various interesting picture rocks of the Hawaiian Islands. The origin of the Hawaiian picture writing is a problem still unsolved, but the picture rocks of the Wailuku river are called "na kii o Maui," "the Maui pictures." Their antiquity is beyond question. The most prominent figure cut in these rocks is that of the crescent moon. The Hawaiian legends do not attempt any direct explanation of the meaning of this picture writing. The traditions of the Polynesians both concerning Hina and Maui look to Hina as the moon goddess of their ancestors, and in some measure the Hawaiian stories confirm the traditions of the other island groups of the Pacific. Fornander, in his history of the Polynesian race, gives the Hawaiian story of Hina's ascent to the moon, but applies it to a Hina the wife of a chief called Aikanaka rather than to the Hina of Hilo, the wife of Akalana, the father of Maui. However, Fornander evidently found some difficulty in determining the status of the one to whom he refers the legend, for he calls her "the mysterious wife of Aikanaka." In some of the Hawaiian legends Hina, the mother of Maui, lived on the southeast coast of the Island Maui at the foot of a hill famous in Hawaiian story as Kauiki. Fornander says that this "mysterious wife" of Aikanaka bore her children Puna and Huna, the latter a noted sea-rover among the Polynesians, at the foot of this hill Kauiki. It can very easily be supposed that a legend of the Hina connected with the demi-god Maui might be given during the course of centuries to the other Hina, the mother of Huna. The application of the legend would make no difference to anyone were it not for the fact that the story of Hina and her ascent to the moon has been handed down in different forms among the traditions of Samoa, New Zealand, Tonga, Hervey Islands, Fate Islands, Nauru and other Pacific island groups. The Polynesian name of the moon, Mahina or Masina, is derived from Hina, the goddess mother of Maui. It is even possible to trace the name back to "Sin," the moon god of the Assyrians. The moon goddess of Ponape was Ina-maram. (Hawaiian Hina-malamalama), "Hina giving light." In the Paumotan Islands an eclipse of the sun is called Higa-higa-hana (Hina-hiua-hana), "The act (hana) of Hina--the moon." In New Zealand moonless nights were called "Dark Hina." In Tahiti it is said there was war among the gods. They cursed the stars. Hina saved them, although they lost a little light. Then they cursed the sea, but Hina preserved the tides. They cursed the rivers, but Hina saved the springs--the moving waters inland, like the tides in the ocean. The Hawaiians say that Hina and her maidens pounded out the softest, finest kapa cloth on the long, thick kapa board at the foot of Kauiki. Incessantly the restless sea dashed its spray over the picturesque groups of splintered lava rocks which form the Kauiki headland. Here above the reach of the surf still lies the long, black stone into which the legends say Hina's kapa board was changed. Here Hina took the leaves of the hala tree and, after the manner of the Hawaiian women of the ages past, braided mats for the household to sleep upon, and from the nuts of the kukui trees fashioned the torches which were burned around the homes of those of high chief rank. At last she became weary of her work among mortals. Her family had become more and more troublesome. It was said that her sons were unruly and her husband lazy and shiftless. She looked into the heavens and determined to flee up the pathway of her rainbow through the clouds. The Sun was very bright and Hina said, "I will go to the Sun." So she left her home very early in the morning and climbed up, higher, higher, until the heat of the rays of the sun beat strongly upon her and weakened her so that she could scarcely crawl along her beautiful path. Up a little higher and the clouds no longer gave her even the least shadow. The heat from the sun was so great that she began to feel the fire shriveling and torturing her. Quickly she slipped down into the storms around her rainbow and then back to earth. As the day passed her strength came back, and when the full moon rose through the shadows of the night she said, "I will climb to the moon and there find rest." But when Hina began to go upward her husband saw her and called to her: "Do not go into the heavens." She answered him: "My mind is fixed; I will go to my new husband, the moon." And she climbed up higher and higher. Her husband ran toward her. She was almost out of reach, but he leaped and caught her foot. This did not deter Hina from her purpose. She shook off her husband, but as he fell he broke her leg so that the lower part came off in his hands. Hina went up through the stars, crying out the strongest incantations she could use. The powers of the night aided her. The mysterious hands of darkness lifted her, until she stood at the door of the moon. She had packed her calabash with her most priceless possessions and had carried it with her even when injured by her cruel husband. With her calabash she limped into the moon and found her abiding home. When the moon is full, the Hawaiians of the long ago, aye and even today, look into the quiet, silvery light and see the goddess in her celestial home, her calabash by her side. The natives call her now Lono-moku, "the crippled Lono." From this watch tower in the heavens she pointed out to Kahai, one of her descendents, the way to rise up into the skies. The ancient chant thus describes his ascent: "The rainbow is the path of Kahai. Kahai rose. Kahai bestirred himself. Kahai passed on the floating cloud of Kane. Perplexed were the eyes of Alihi. Kahai passed on on the glancing light. The glancing light on men and canoes. Above was Hanaiakamalama." (Hina). Thus under the care of his ancestress Hina, Kahai, the great sea-rover, made his ascent in quest of adventures among the immortals. In the Tongan Islands the legends say that Hina remains in the moon watching over the "fire-walkers" as their great protecting goddess. The Hervey Island traditions say that the Moon (Marama) had often seen Hina and admired her, and at last had come down and caught her up to live with himself. The moonlight in its glory is called Ina-motea, "the brightness of Ina." The story as told on Atiu Island (one of the Society group) is that Hina took her human husband with her to the moon, where they dwelt happily for a time, but as he grew old she prepared a rainbow, down which he descended to the earth to die, leaving Hina forevermore as "the woman in the moon." The Savage Islanders worshiped the spirits of their ancestors, saying that many of them went up to the land of Sina, the always bright land in the skies. To the natives of Niue Island, Hina has been the goddess ruling over all tapa making. They say that her home is "Motu a Hina," "the island of Hina," the home of the dead in the skies. The Samoans said that the Moon received Hina and a child, and also her tapa board and mallet and material for the manufacture of tapa cloth. Therefore, when the moon is shining in full splendor, they shade their eyes and look for the goddess and the tools with which she fashions the tapa clouds in the heavens. The New Zealand legend says that the woman went after water in the night. As she passed down the path to the spring the bright light of the full moon made the way easy for her quick footsteps, but when she had filled her calabash and started homeward, suddenly the bright light was hidden by a passing cloud and she stumbled against a stone in the path and fell to the ground, spilling the water she was carrying. Then she became very angry and cursed the moon heartily. Then the moon became angry and swiftly swept down upon her from the skies, grasping her and lifting her up. In her terrible fight she caught a small tree with one hand and her calabash with the other. But oh! the strong moon pulled her up with the tree and the calabash and there in the full moon they can all be traced when the nights are clear. Pleasant or Nauru Island, in which a missionary from Central Union Church, Honolulu, is laboring, tells the story of Gigu, a beautiful young woman, who has many of the experiences of Hina. She opened the eyes of the Mother of the Moon as Hina, in some of the Polynesian legends, is represented to have opened the eyes of one of the great goddesses, and in reward is married to Maraman, the Moon, with whom she lives ever after, and in whose embrace she can always be seen when the moon is full. Gigu is Hina under another and more guttural form of speech. Maraman is the same as Malama, one of the Polynesian names for the moon. INDEX Page. Akea or Atea, see Wakea, 41 Akalana, or Ataranga, 3, 4, 166 Alae birds, 12, 18, 27, 62, 65, 120, 123 Alae-Huapi, 120 Alae-nui-a-Hina, 123 Ao-tea-roa, 23, 93, 106, 108, 128, 137 Aumakuas, 26 Ava-iki, or Hawa-i-ki, 5, 37, 41, 52, 72, 137 Awa, 8 Axe, stone, 93, 94 Bailing dish, 123 Bananas, 45, 64 Banyan, 56, 71 Barbs, spears, 79, 101 Birds, 85, 110, 112, 135, 144 Bird-machine, 125 Birds, painted, 85, 112 Black rock, 32, 48 Boiling pots, 100, 152 Bones, fish hooks, 15, 83 Brittany, 57 Bua-Tarana-ga, 5 Cain and Abel, 89 Calabash, 19, 31, 84, 115 Cannibalism, 91, 93 Canoe, Maui's, 28, 118, 150 Cats-cradle, 86 Cloud, Maui's-ao-opua, 150 Coco-nut Island, 19, 26 Cook, Captain, 7 Cooking the rain, 163 Coral, 29 Creation, 4, 80, 86 Crocodile, 148 Death, 25, 38, 67, 82, 137, 170 Death chant, 138 Dog, 80, 102 Dragon, 97, 148, 153 Earth twisted, 12, 15 Eclipse, 42, 158 Eel, 7, 33, 83, 94, 130 Eel baskets, 79, 102 Eight-eyed, 83, 124 Ellis, William, 84 Egypt, 44 Evolution, 85, 103, 109, 132 Fairies, 113 Fire-finding-- Australia, 59 Bowditch Islands, 76 Chatham Islands, 75 De Peysters Islands, 59 Hawaii, 61, 120 Hervey Islands, 67, 70 Indians, 57 New Zealand, 67, 74, 88 Peruvians, 59 Samoa, 67, 70 Savage Islands, 67, 72 Society Islands, 66, 72 Tartary, 59 Tokelau Island, 67 First man, 89 Fishing up islands-- Hawaii, 14, 18, 26 Hervey Islands, 26 New Hebrides, 25 New Zealand, 19, 88 Samoa, 24 Tonga, 24, 28 Fish hooks, 12, 15, 20, 26, 81, 118 Fish nets, 81 Flood, 25 Flying machine, 125 Forbes, Rev. A. O., 42 Fornander, A., 83 Ganges, 154 Gilbert Islands, 34, 60 Gill, W. W., 36 Gray, Sir George, 7, 20, 23, 49, 101, 110 Green stone, 110, 134 Guardian of under-world, 4, 5, 17, 70 Hades, 129 Halai hills, 64, 155 Hale-a-ka-la, 7, 13, 32, 43, 62, 143 Hale-a-o-a, 76 Hau tree, 102 Hau spirit, Preface Haumia-Tiki-Tiki, 34 Hawa-iki, 5, 35, 37, 137, 154 Hawaii-loa, 29 Hawke's bay, 28 Hele-a-ka-la, 122 Hercules, 53, 112 Hervey Islands, 4, 5, 10 Hide-and-seek, 10 Hilo, 7, 19, 26, 64, 129, 147, 155 Hina, 5, 7, 10, 12, 18, 45, 61, 64, 121, 139 Hina-a-ke-ahi, 3, 27, 157 Hina-a-ke-ka, 123 Hina-a-te-lepo, 91 Hina-Kulu-ua, 157, 161 Hina-uri, 101 Hine-nui-te-po, 23, 123, 133 Hina's daughters, 156 Horizon or heaven, 107 Human sacrifices, 159 Hump-back, 125 Huna, 166 Iao, 43 Ie-ie, fiber, 125 Iiwi, 113 Ika-o-Maui, 23 Ili-ahi, 66 Immortality, Maui, 128 Imu, oven, 159 Ina, see Hina, 5, 66, 142 India, 154 Indians, fire-finding, 57 Indians, snaring sun, 54 Ira Waru, 101 Kaahumanu, 143 Ka-alae-huapi, 120 Kahai chant, 169 Ka-iwi-o-Pele, 18 Kalakaua, 8 Kalana-Kalanga, see Akalana, 3, 4, 60 Kalau-hele-moa, 45 Kamapuaa, 83 Kanaloa, 5, 24, 29, 120 Kane, 35, 119, 135 Kane's cave, 119 Kauai, 26 Kauiki, or Kauwiki, 7, 12, 26, 143, 168 Kaula Island, 26 Kipahula, 18 Ki-i-ki-i, 6, 32, 143 Kite-flying, 87, 112, 128 Ko, spade, 94 Kohala, 28 Koolau, 44 Ku, 5 Kualii, 12 Kuna, see Tuna, 7, 99 Ku-olo--Kele, 125 Ku-ula, fish god, 140 La, or Ra, 5, 44 Langi, Lani, 34 Lahaina, 32 Lasso, 47, 51, 80, 144 Lifting the sky-- Ellice Islands, 33 Gilbert Islands, 34 Hawaii, 31 Hervey Islands, 36 Manahiki, 35 New Zealand, 34 Samoa, 32 Liliuokalani chants, 3, 8, 17, 27, 40 Long Eel, 92 Lono, 34 Ma-eli-eli hill, 120 Magic fish hook, 82 Mahui, Mahuika, Mafuia, 5, 60, 68, 73, 132 Mahina, or Masina, 166 Mamo bird, 114 Manahiki Islands, 24, 80 Maori, 28, 34 Marama, or Malama, 166, 171 Marshall Islands, 60 Maru, 89 Mauna Kea, 13 Maui Akalana-- Akamai, 78, 82 baptized, 10, 133 birth, 6 bird or insect, 9, 10, 20, 24, 71, 114, 144 brothers, 3, 6, 14, 22, 24, 78, 107 canoes, 28 children, 82, 93, 137 creation, 4, 80 death, 25, 26 Hawaii, 130 Hervey Islands, 131 New Zealand, 137 Samoa, 131 eight-eyed, 83 footprints, 25, 33 god or demi-god, 4, 148 home, 4, 7, 10, 31, 119 hook, 12, 15, 19, 26, 28 of the malo, Preface prophet, 84 sister, 6 the swift, 64, 117, 121 uncles, 8 Maui-Mua, or Rupe, 106, 125 Maui Hope, 124 Maui Waena, 3, 124 Mercury, 11 Moemoe, 48 Mo-o, 41, 97, 99 Moon, 41, 89, 134 Moon, Hina the goddess, 147, 156, 165 Motu, or Mokua Hina, 170 Mudhen, 120 Muri, 48, 50 Nauru Islands, 171 New Heavens, 107 New Hebrides Islands, 25 New Zealand, 4, 5, 7, 9 Niu Islands, 33 Oahu legends-- Maui and the two gods, 119 How they found fire, 120 Maui catching the sun, 122 Uniting the islands, 123 Maui and Pea-pea, 124 Obsidian, 109, 134 Ohia trees, 80 Olona, 81, 114, 117 O-o, spade, 94 O-o, bird, 114 Paoa, 29 Papa, 34 Payton, 25 Pea-pea, the eight-eyed, 124 Pearl Harbor, 123 Peruvians, 59 Pictographs, 165 Pigeon, 9 Pimoe, 18 Pohakunui, 64 Prometheus, 57 Puka-a-Maui, 151 Pumice stone, 38 Puna, 166 Puu-o-hulu, 119, 123 Ra or La, sun-god, 5, 44 Rainbow Falls, 8, 26, 99, 147 Raro Tonga, 6, 24 Roko, 97 Rongo, 34 Ru, 5, 35 Rupe, Maui-mua, 106, 125 Samoa, 5, 24, 29 Sandalwood, 66 Savage Islands, 74 Savaii, 29, 129 Scorpion, 26 Serpent, 33 Sharks, 18, 123 Short days, 143 Sina, see Hina, 96, 143, 166, 171 Snaring the sun-- Fiji, 54 Hawaii, 42, 122, 144 Hervey Islands, 52 Indians, 54 New Zealand, 48 Samoa, 143 Society Islands, 41, 50, 53, 143 Tonga, 40 Snow, 89 Society Islands, 5 Spears, 81 Spirits, islands of, 129 Stone implements, 86, 93, 110 Sun, created, 41 Supporter of the Heavens, 37 Tabu, 102, 126 Tahiti, 76, 86 Talanga or Kalana, 5, 68 Tane, see Kane, 35 Tangaroa or Kanaloa, 6, 24, 25, 34, 66 Tapa, 11, 13, 42, 62, 116, 119, 122, 141 Taro, 121 Tattooing, 80, 104, 136 Tawhiri, 35 Te-ika-o-Maui, 23 Ti leaves, 125 Ti-i-Ti-i} } Kii-Kii, 6, 25, 32, 34, 60, 68 Tiki-Tiki} Tini-rau, 106, 108 Tokelau Island, 67 Tonga, 28, 40, 89, 129 Tonga-iti, 41 Tracey Islands, 33 Tu or Ku, 35 Tuna or Kuna, 91 Fiji, 91 Hawaii, 99, 148 Hervey Islands, 154 New Zealand, 92 Samoa, 96 Turner, 24 Ulua, 12, 18 Under-world, 4, 9, 15, 51, 68, 129 Uniting the islands, 123 Upolu, 25 Vatea, or Wakea, 41 Vatupu Islands, 33 Waianae, 65, 119 Waikuna, 100, 148 Wailuku, 7, 26, 80, 140, 146 Waipahu, 125 Waipio, 115 Wakea, Vatea, Atea, 4, 41 Water of life, 134 White, John, 87, 96, 101, 132 Wife of Maui, 91, 124, 137, 156 Wiliwili tree, 44 Winds, 86, 115 Woman in the Moon, 165 
43462	----	Our Little Hawaiian Cousin THE Little Cousin Series (TRADE MARK) Each volume illustrated with six or more full-page plate in tint. Cloth, 12mo, with decorative cover, per volume, 60 cents LIST OF TITLES BY MARY HAZELTON WADE (unless otherwise indicated) =Our Little African Cousin= =Our Little Alaskan Cousin= By Mary F. Nixon-Roulet =Our Little Arabian Cousin= By Blanche McManus =Our Little Armenian Cousin= =Our Little Australian Cousin= By Mary F. Nixon-Roulet =Our Little Brazilian Cousin= By Mary F. Nixon-Roulet =Our Little Brown Cousin= =Our Little Canadian Cousin= By Elizabeth R. MacDonald =Our Little Chinese Cousin= By Isaac Taylor Headland =Our Little Cuban Cousin= =Our Little Dutch Cousin= By Blanche McManus =Our Little Egyptian Cousin= By Blanche McManus =Our Little English Cousin= By Blanche McManus =Our Little Eskimo Cousin= =Our Little French Cousin= By Blanche McManus =Our Little German Cousin= =Our Little Greek Cousin= By Mary F. Nixon-Roulet =Our Little Hawaiian Cousin= =Our Little Hindu Cousin= By Blanche McManus =Our Little Indian Cousin= =Our Little Irish Cousin= =Our Little Italian Cousin= =Our Little Japanese Cousin= =Our Little Jewish Cousin= =Our Little Korean Cousin= By H. Lee M. Pike =Our Little Mexican Cousin= By Edward C. Butler =Our Little Norwegian Cousin= =Our Little Panama Cousin= By H. Lee M. Pike =Our Little Philippine Cousin= =Our Little Porto Rican Cousin= =Our Little Russian Cousin= =Our Little Scotch Cousin= By Blanche McManus =Our Little Siamese Cousin= =Our Little Spanish Cousin= By Mary F. Nixon-Roulet =Our Little Swedish Cousin= By Claire M. Coburn =Our Little Swiss Cousin= =Our Little Turkish Cousin= L. C. PAGE & COMPANY New England Building, Boston, Mass. [Illustration: AUWAE] Our Little Hawaiian Cousin By Mary Hazelton Wade _Illustrated by_ L. J. Bridgman [Illustration] Boston L. C. Page & Company _PUBLISHERS_ _Copyright, 1902_ By L. C. PAGE & COMPANY (INCORPORATED) _All rights reserved_ Published, June, 1902 Seventh Impression, May, 1909 Preface FAR out in the broad island-dotted and island-fringed Pacific Ocean lies an island group known as the Hawaiian or Sandwich Islands. The brave voyager Captain Cook, who discovered these Hawaiian Islands, found living there a brown-skinned people, whose descendants live there to this day. Indeed, most of the island dwellers in the Pacific are of the brown race, which we know as one of the great divisions of the human family. As the years passed by, the brown people living on the Hawaiian Islands came into closer relations with America. The islands are on the line of trade and travel between America and Asia. Our missionaries went there, and the people welcomed them gladly. At length the time came when the Hawaiian Islands asked the greatest of the American nations, our United States, to receive them into her family; for they saw that they could not govern themselves as wisely alone as with her help. Thus these brown, childlike people came to be among the youngest of the adopted children of our nation. Our government has accepted a great trust in undertaking to care for these people who are of a different race and who live far from our shores. We shall all of us feel much interest in seeing that our adopted brothers and sisters are treated kindly, wisely, and well. We shall not forget that, far apart as they are from us in distance and by race descent, they are yet our kindred. So we shall be doubly glad to meet and know our little Hawaiian cousin. CONTENTS CHAPTER PAGE I. A HAPPY CHILD 9 II. AN OUTDOOR KITCHEN 17 III. SURF-RIDING 26 IV. QUARTERLY REVIEW 35 V. AUWAE'S SCHOOL 45 VI. LONG AGO 52 VII. THE COMING OF THE WHITE MAN 59 VIII. THE DIVER 68 IX. STORIES OF OLDEN TIME 77 X. UP THE MOUNTAIN 85 XI. THE VOLCANO 92 List of Illustrations PAGE AUWAE _Frontispiece_ "IT IS A LOW BUILDING WHOSE SIDES AND HIGH SLOPING ROOF ARE THATCHED WITH GRASSES" 13 "THE PARTY SIT ON THE GRASS IN A CIRCLE" 22 "AUWAE AND UPA DARED TO PEEP INSIDE" 41 "A LITTLE STREAM WHERE TWO WOMEN ARE WASHING" 47 "IT IS LIKE A LONG, GRAND TOBOGGAN SLIDE" 75 Our Little Hawaiian Cousin CHAPTER I. A HAPPY CHILD. LITTLE Auwae is beautiful; but, better than that, much better, she has no thought of it herself. She sits in front of her low cottage home singing a soft sweet song, weaving a garland of scarlet flowers to adorn her head. As she carefully places each bud on the string, she looks up at the American flag floating in the breezes not far away. The schoolmaster of the village tells her it is in honour of George Washington, the greatest man of the United States; that if he had not lived, America would not be what she is to-day, and she might not have been able to give Hawaii the help needed when trouble came. But what cares little Auwae for all this? What difference does it make to her that her island home, the land of beauty and of flowers, is under American rule? To be sure, a few of the "grown-ups" in the place look sober for a moment when they speak of the change since the old days of Hawaii's kings; but the sadness passes in a moment, and the gentle, happy child-people turn again to their joys and sports. Auwae has shining brown eyes, and, as she smiles at the homely little dog curled up at her side, one can see two rows of beautiful white teeth. Her skin, although of such a dark brown, is so clear and lustrous one cannot help admiring it. The girl is not afraid of tan or freckles. She rarely wears any head covering save a garland of flowers, if that could be called such; but she bathes herself frequently with cocoanut oil, which makes the skin soft and shiny. She takes an abundance of exercise in the open air; she swims like the fabled mermaid; she rides for miles at a time over the rough mountain passes on the back of her favourite horse. It is no wonder that this plump little maiden of ten years is the picture of health and grace. Her home is a perfect bower. It stands in a grove of tall cocoa-palms, whose beauty cannot be imagined by those who live in the temperate lands and who see them growing only in the hothouses. They are tall and stately, yet graceful as the willow; their long, curved stems reach up sixty, seventy, sometimes even one hundred feet toward the sky, then spread out into a magnificent plume of leaves from twelve to twenty feet in length. The breeze makes low, sweet music as it moves gently across the tree-tops and keeps company with Auwae's song. [Illustration: "IT IS A LOW BUILDING WHOSE SIDES AND HIGH SLOPING ROOF ARE THATCHED WITH GRASSES"] Beneath the trees the grass is of the most vivid green, mixed with delicate ferns; the garden in front of the house is filled with gorgeous flowering plants,--roses, lilies, oleanders, geraniums, tuberoses, scenting the air with their perfume; besides many others known only in tropical lands. The garden wall at the side is hidden by masses of the night-blooming cereus, which is such a curiosity in our own country that often many people gather to watch the opening of a single flower. Vines hanging full of the scarlet passion-flower drape the veranda on which Auwae sits. When she has finished her wreath, she crowns her long hair with it, and turns to go into the house. She makes a pretty picture, the little girl with her simple white dress, beneath which the bare brown feet are seen,--those feet which have never yet been pressed out of shape by stiff, tight casings of leather. I call it a house, yet many speak of it as a hut. It is a low building whose sides and high sloping roof are thatched with grasses. Few such are made nowadays in Hawaii, for the people are fast following the example of the white settlers, and now build their cottages of wood, and divide them into rooms, so that they look like the homes commonly found in New England villages. Auwae's father, however, clings to the old fashions of his people, and his little daughter has always lived in this beautiful grass house. The frame was made of bamboo poles fastened together by ropes of palm-leaf fibres. Days were spent in gathering the grasses for thatching the sides and roof of the house. They were woven into beautiful patterns for the roof. It was necessary to choose skilful workmen who knew just how to finish the corners, for the heavy rains of the tropics must not be given a chance to soak through the outside and make it damp within. When it was finished the house looked like a large bird's nest upside down. Strange as it may seem, there is no floor in the house, but the ground is paved with stones. It is nearly covered with large mats. Some of these are made with rushes, while others have been woven from leaves of the pandanus-tree. They are stained in bright colours and odd patterns. A large screen of woven pandanus leaves divides the sleeping portion from the rest of the house. There is no furniture, unless one can call by such a name the great number of mats in the corner. They serve for couches, bedspreads, and screens. In one corner is a collection of gourds and bowls, or calabashes, as they are called. Some of them are polished highly and prettily ornamented. If Auwae's father desired to do so, he could sell these calabashes to the American "curio" collector for a goodly sum of money; but he will not part with a single one. They are of all sizes, from that of a tiny teacup to the great "company" calabash, which holds at least ten gallons. When there are many visitors at Auwae's home, this calabash is used at meal-time. It will hold enough food to satisfy the appetites of a large party. The greatest treasure stands at one side near the wall. It looks like a mammoth dust-brush, but it is a sacred thing in this Hawaiian family. It is the mark of chieftainship. None other than a chief had, in the old days, a right to own such a thing, under the penalty of death. The long handle of polished bone is topped by a large plume of peacock feathers. The ancient kings of Hawaii were always attended by bearers carrying "Kahilis," as the people call them, and two enormous plumes stood at the threshold of their homes. No common person could pass by this sign of royalty or chieftainship, and enter a dwelling so marked, unless he were bidden. CHAPTER II. AN OUTDOOR KITCHEN. AUWAE does not linger within the house, but follows a sound of talking and laughter in the grove behind the house. There she finds her mother and grandmother, together with a number of the neighbouring women. They, too, are weaving garlands, for they wish to decorate their husbands when they come home to dinner. Auwae's mother is making her wreath of bright orange-coloured seeds taken from the fruit of the pandanus. She wears a garland like Auwae's, except that she has used flowers of another colour. She has wound a beautiful vine around her waist and throat, which sets off her loose red dress to perfection. She is a fat woman, but as beauty is often measured by size among the Hawaiians, she must be considered quite handsome. What is it that makes her look so different from her white sisters? It is not the brown skin, bare feet, and flowing hair like her daughter's. It must be her happiness and the grace of all her movements. She seems to be actually without a care as she leans back in the grass and pats her little daughter's head. Her laugh is just as joyous as Auwae's. Her hands do not bear the marks of labour, but are soft and dimpled as a child's. She, a grown woman, is idly making wreaths in company with her neighbours, instead of cooking and sweeping, dusting and sewing for the family! Think of it and wonder. But then, you say, this is a holiday; why should they not be idle and gay? The fact is, all days are like this to the Hawaiian mother, who lives the life of a grown-up child. The world does not seem so serious as some people think. It is a happy dream, and mother and child and neighbour dance and sing, swim and ride, in sunshine and in rain alike. This reminds me that in their language there is no word for _weather_. It is continual summer there unless one climb high up on the mountainsides; and as for rain, it does not worry the people, for can they not dry themselves in the clear air that follows? There is, therefore, no need of this disagreeable word which one hears so often in some parts of America. All days are alike to the Hawaiians. Auwae's mother has no servant, for there is little housework to be done in her home. The grass hut is scarcely used except for sleeping purposes. Both cooking and eating are done out-of-doors. The little girl's father has built an oven in the ground near the house, with enough room in it to roast the food for his own family as well as two or three of his neighbours. [Illustration: "THE PARTY SIT ON THE GRASS IN A CIRCLE"] He dug a pit in the ground and lined it with stones. Whenever cooking needs to be done, he fills this pit full of wood, which he sets on fire. When the stones are sufficiently heated, the pig, chickens, or beef, and the taro, or sweet potatoes, are wrapped up in leaves and placed in the oven; a little water is thrown over them so they will steam. Then the hole is covered over tightly, and the food is slowly and nicely baked. Auwae's dinner has been cooking all the morning, and it is nearly time for it to be served. What do you think shall be done to prepare for it? Who of the company will stop her chattering and garland-making long enough to set the table? As among the brown people of Borneo, there is nothing to do except to uncover the oven, take out the food, and place it on the grassy table-cloth, while Auwae runs into the house for some calabashes. There must be a large one to hold the "poi," and a smaller one for drinking-water. No plates are needed. For to-day's dinner there is a roast of beef to eat with the poi, and delicious cocoanut milk takes the place of the coffee sometimes drunk. For dessert there are the most delicious wild strawberries, which ripen all the year round in this favoured island of the Pacific. If Auwae wished, she could have a banana or a fresh pineapple, but she is easily satisfied. Think of it! there are forty different fruits growing near her house. One can easily understand how there is little work in providing food, and how little cooking is needed to keep the body in good health. And now Auwae's father and several other men join the women. The garlands of flowers are placed around their necks and on their heads, and the party sit on the grass in a circle around the bowl of steaming poi. But how do they eat? The poi, a sticky paste, is the principal dish. Surely something must be used to carry it to the mouth. That is true, and the fingers serve this very purpose. One after another, or all together, however it may happen, the company dip into the great calabash and skilfully roll balls of the paste on their forefingers, bringing it to their mouths without dropping a particle. Poi is called "one-finger," "two-finger," or "three-finger," according to the thickness of the paste. But what is poi? is asked. It is the food best liked by the Hawaiian, and takes the place of the bread of the white people. It is either pink or lavender in colour. In the old days, pink poi was a royal dish, as it was only made for kings and queens. The different kinds are all made from the root of the taro plant. A small patch of this very valuable plant will supply a large family with all the food they really need for a whole year. The principal work of the little girl's father is to tend his taro patch and keep each little hillock surrounded by water. From the time of planting until the ripening of the beet-like bulbs, he watches it with the most loving care. When fully ripe, he pulls up the plants and bakes the bulbs in his underground oven. When they have been sufficiently dried, he prepares for his most difficult task by stripping himself of his cotton shirt and trousers. You remember that the climate here is a warm one, and when the man is working hard he suffers much from the heat. He now takes the baked taro and puts it on a wooden platter and beats it with a heavy stone pestle. From time to time he dips his hands into water as they grow sticky from handling the pasty mass. After he has pounded it for a long time, he puts it into calabashes, adds water, and sets it away for several days to ferment. He grows very tired before his work is over, but does it gladly, rather than do without his favourite food. It would not suit us, I fear, as it tastes very much like sour buckwheat paste. In Hawaii white people often eat the taro root sliced and boiled or baked, but they seldom touch it when prepared in the native fashion. Now let us return to Auwae's dinner-table. The food is quickly eaten, after which the little girl passes a calabash of water around among the company. It is to serve as a finger-bowl. Does this surprise you? Ah! but you must remember these Hawaiians ate with their fingers. These same fingers are now sticky with poi, and as the people are natural lovers of water, they are fond of having every part of their bodies spotless. A pipe and tobacco are passed around for a smoke. These people, so cleanly in some other ways, do not object to using the one pipe in common. The women put away the food, and the company prepare for a picnic at the shore but a short distance from the house. They will spend the afternoon in surf-bathing, and all of them will perform feats in the water that would astonish the best swimmers in other countries. CHAPTER III. SURF-RIDING. AUWAE has a loved playmate, Upa, a boy a little older than herself. He goes with the party to the beach. Carrying their surf-boards under their arms, the two children hurry ahead to the beach of shining white coral sand. Look! The broad Pacific now stretches out before their eyes. How blue are the waters, reaching out in the distance till they seem to meet a sky just as blue and clear of a passing cloud! How the hot sunshine beats down upon the sand! Yet Auwae does not seem to mind it. She stoops to pick a wild morning-glory growing almost at the water's edge, and then dances about, saying to Upa: "Hurrah! The waves are just fine to-day for bathing, aren't they?" We almost hold our breath at the thought of these children trusting themselves out in the high waves rushing in from the coral reef a quarter of a mile outside. Then, too, we know there are sharks in these waters; and what a terrible death would be Auwae's if one of these creatures should grind her between his many teeth! As to the sharks, we need not fear, as they never venture nearer than the coral reefs, which seem to be a wall beyond which they dare not pass. And as for the water! why, when we have once seen Auwae swim, we can no longer fear for her safety. It seems as though water, instead of land, must be her natural abiding-place. But now the rest of the party have arrived, bringing with them their surf-boards, or wave-sliding-boards, as we might call them. For those living on Hawaii's shore, much of the pleasure of life depends on these pieces of wood so carefully prepared. They are made from the strong, tough trunk of the breadfruit-tree, are highly polished, and about two feet wide. They look very much like coffin lids, and are long enough for one to stretch at length upon them. It takes but a few moments to remove their clothing and put on their bathing-costumes. For the men, it is the malo, a piece of cloth wound about the loins and between the legs, and, before the white people came, the only garment worn by them at any time. All are now ready for the sport. They wade out into deep water with the surf-boards under their arms. Then, pushing them in front, they swim out till they reach the breakers, when they suddenly dive and disappear from view. There is no sign of them for several moments. Now look far out and you can see their black heads bobbing about in the smooth water beyond the waves. Watch them carefully as they wait for that great roller about to turn toward the shore. They leap upon its crest, lying flat upon their boards, and are borne to the beach with the speed of the wind. It must be grand sport, once they know just how and when to take advantage of the incoming wave, as well as the still greater skill in riding on that wave without being swallowed by it. It is harder to succeed than one imagines before trying the experiment himself, for the swimmers are obliged to use their hands and feet constantly to keep themselves in place. Some of them do not even rest on the shore before swimming out for another wave slide; and as the afternoon passes they rival each other in more and more daring feats. See those two men no longer lying flat on their boards as they rush onward in the water! They only kneel, and wave their arms and shout in glee to their companions. But most daring of all is Auwae's father, who actually stands erect as he is borne toward the shore on the crest of a huge wave. He travels at a rate sufficient to deprive one of breath. The kind man takes time during the afternoon to give Auwae lessons in riding her own board, which he has lately made for her. Up to this time she has had to be content with swimming only, and in this, as I told you, she is already wonderfully skilful and graceful. The hours pass only too quickly, and night suddenly shuts down upon the happy people. The moon comes out in such beauty as is seen only in the tropics. It bathes sea and shore in a soft, sweet light, so pleasant after the dazzling brightness of the sun. Auwae and Upa once more lead the party as they wander slowly homeward and again enter the shadow of the tall palm-trees. The children look toward the mountains behind the village reaching up so grandly till their tops are lost in the clouds, and Upa says: "Auwae, do you know that my father is going to Kilauea next week, and he says I may go with him. Ask your father if you may go, too. It will be such fun!" Auwae has wished a long, long time for such a chance as this. She claps her hands in delight, as she feels quite sure of her parents' consent. Kilauea! She has heard so much about the mighty crater. Even now she can see a faint reddish gleam light up the sky in the distance. The largest active volcano in the world is showing that it is still alive and using the mighty forces directed from the very bowels of the earth.[1] It would almost seem as if Auwae would feel fear at living in the shadow of a volcano. Is she not sometimes awakened in the night by the low rumbling sound coming to her through the clear air? And does she not then lie trembling at the thought that she may sometime be swallowed up in a tremendous flow of lava? Other children in towns like hers have met such a fate in the years that are gone. Why should she not fear? But Auwae was born here, and has always lived where she could see the light from that huge furnace of Nature. She is so used to it that she does not dread its power. She lives in the joy of the present, and does not consider that which might possibly come to her. Think of it! This home of hers and its sister islands are the children of volcanoes, for they were born of fierce explosions of lava, thrown above the surrounding waters from the floor of the sea. Foot by foot Hawaii has been built up out of the water. Layer after layer of lava has been poured, one above the other; then, cooling and crumbling, a soil has been formed on which the beautiful plants and trees of the tropics have taken root. But this is not the whole story of the island, for tiny creatures of the sea have given what was in their power. The coral reefs lying along the shore have been built up by the growth of millions of polyps, and the shining white sand is composed of finely ground coral, which once formed the skeletons of similar polyps. What curious helpers Mother Nature sometimes chooses! Think of the coral polyps and their strange lives, leaving when they die a foundation upon which men and animals shall afterward have a home! Upa often dives for the sprays of coral, pink or white. He sells them to the white people in the village, who send them as curiosities to other countries. Auwae and Upa bid each other good night at the garden wall. The little girl stops for a moment at the pond in the garden where many goldfish are moving about in the moonlight. She loves her beautiful fish; she feeds them every day, and often thinks how kind her father was to make the pond for her delight. FOOTNOTES: [Footnote 1: This volcano is not constantly, but intermittently, in eruption.] CHAPTER IV. QUARTERLY REVIEW. AS she stands beside the beautiful clear water, an unpleasant thought comes into her mind. It was only yesterday that some white travellers came through the village on horseback. A little girl about Auwae's own age was in the party. She was very pretty. Her cheeks were pink and white; her hair was like the golden sunlight; her eyes were as clear and blue as the waters surrounding the beautiful island. "Why wasn't I made white?" the little brown girl said to herself. "If I should bathe myself over and over again, it would make no difference. I should never look like her. Oh, dear, I will ask mother why God made us so different." She ran quickly back down the pathway till she met her mother. "Mamma," she whispered, "I think you are just lovely as you are, but still I do wish I had been born to look like the little American girl I saw yesterday on horseback." "My dear one," answered her mother, "God is love, and all are alike to Him. In the fields around us He has made flowers of many kinds and colours. Some roses are red, and some are white, yet the red and the white are equally admired. So it is with the people who share His life. Some are of one colour, some another; they are all needed to give variety and beauty to the world. All are equally His work. Be happy and contented, my darling, and think no more about it." Auwae's eyes grow bright again as her mother speaks. The shadow passes away, and she is her own joyous self again. "Of course it is all right. I'm glad I'm just what I am," she exclaims. "And yet, mamma, when Christmas comes, I believe I should like a white doll that would look like that little girl. I could have such fun playing with her and curling her hair. You know we often put red and white roses in the same bowl, and they look very pretty together." "All right, I will remember your wish when the time comes," laughs her good-natured mother, while Auwae hastens away, half dancing, half running. She must certainly hurry to bed now, for to-morrow is a school day, and she wishes to wake early in the morning. The moon shines so brightly to-night that Auwae can easily see to undress by it and stretch upon the floor the strip of tapa which serves for her bed. If it were dark, however, she would use an odd candle that she herself made. It is formed of candlenuts strung together. They grew near Auwae's home, and are so much like wax they burn readily. I should much prefer them to a calabash of beef fat with a rag for a wick, which is sometimes used by Auwae's mother. "Now I lay me down to sleep," repeats the gentle child, as she kneels in her little corner, and is soon fast asleep. Where did Auwae learn this prayer? It was in the white church in the village. There the old Hawaiian minister tells his little flock every Sunday of the One True God, and of the loving Friend who said: "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." Auwae loves her Sunday school; she delights in the music of the organ and the songs she learns there. Every three months there is a grand celebration in the church. It is called "Quarterly Review." All the children in the country for miles around come flocking into Auwae's village. It is such a pretty sight, as the boys and girls come marching over the hillsides! The girls are dressed in white, and everybody wears a wreath and festoons of bright flowers. Sometimes they sing as they march along. By ten o'clock in the morning the church is closely packed and the music begins. There is song after song, after which the children are called one by one to the platform to speak pieces and recite Bible verses. The ones who have learned most receive the prizes. Auwae won a prize at the last quarterly review. It is a picture of the infant Jesus giving water to his cousin John from a shell. No doubt you have seen a copy of it. Auwae thinks it is a lovely picture. It is the only one of any kind in her house. The quarterly review lasts the whole day. The children do not get tired, however. They have a picnic dinner under the trees behind the church; then they are ready for more songs, and speak more pieces, until the round red sun in the west says: [Illustration: "AUWAE AND UPA DARED TO PEEP INSIDE"] "Come, my little ones, hurry homeward quickly. Many of you have miles of walking before you, and I cannot show you the way much longer." Then Auwae bids her friends good-bye. She will not again see some of them till three months more have passed. Aloha! Aloha! echoes back from the hill-tops, and our little girl turns again to her own lovely nest under the palm-trees. How different everything is now from the old days of Auwae's people! Her grandmother has told her about the hideous idols they used to worship. There is an old heathen temple but a few miles from her home, and once, just once, Auwae and Upa dared to peep inside; then they ran away with all their might, for fear that somehow those long rows of ugly figures might become alive and follow them. Think of it! less than a hundred years ago not only animals, but human beings, little children even, were sacrificed to hideous wooden and stone idols. The people were in constant terror of the god of the shark, the goddess of the volcano, and other fearful beings who were ever ready, as they thought, to bring destruction upon them. Besides these, there were great giants and monsters whose anger must be satisfied by offerings of animals and men. "How glad I am that I live now instead of a hundred years ago," says Auwae to Upa many times, as she thinks of Pele, the goddess of the volcano Kilauea. "Grandma has told me of her own mother, who really believed that Pele lived far down in the fiery crater, that she was the ruler and queen of fire. She thought that other spirits, too, lived there. There was the spirit of steam, the spirit of the thunderbolt, the spirit of strength, and I don't know how many other terrible beings. And oh, what times those spirits had together in the flames, dancing and making merry! But if the people forgot to bring Pele their offerings of hogs and bananas and all sorts of presents, she would get fearfully angry, and roar and threaten to overflow the country with lava. They would get very much frightened, and hasten to the summit of the volcano with the best they had." And then perhaps Upa answers, "Please don't speak of those awful days any more. I like best to think of the time when our people turned from such ideas of their own accord, saying they were just nonsense. But, really, it must have taken a brave woman to do what Queen Kapiolani did. You know she walked right up the side of the mountain with her trembling followers, and kept on till she reached the very mouth of the crater, and then dared Pele to do her worst. She turned to her followers, and said: 'I do not believe in Pele! If there is no such being, no harm will come.' Of course, the people expected the fiery waves to leap up and swallow them, but nothing did happen, you know. "Hurrah for the old queen's pluck, I say. After that, women dared to eat bananas and do many other things the priests had forbidden to all but men, saying it would make the gods angry. How silly the people used to be in those days!" Then both children are still for a moment as they think lovingly of the good missionaries who came to their land just as their own people had given up idols. The good men and women came to tell them something better than they had ever known,--something to drive fear from their hearts, to destroy the cruel power of the priests, and to bring freedom of mind and body. What was it? The love of God! CHAPTER V. AUWAE'S SCHOOL. ON the morning after the picnic the little brown maiden is awake bright and early. After her breakfast of poi and yams she weaves a wreath of fresh flowers for her head, and, taking her books under her arm, begins her walk to the village school. Her way leads past Upa's home, and the boy is already waiting for her. As she comes near he shouts: "Oh, Auwae, I have something to show you. You've got time to stop a few minutes without being late to school. Come with me." And the boy leads the way down a path to a tree covered with vines trailing from the topmost branches to the ground. It makes a perfect bower of the sweet-smelling blossoms; but it is not this Upa wishes to show. He leads Auwae close to the trunk of the tree and bids her look straight upward to an odd nest gnawed in the trunk far above them. From the hole two bright eyes are peering down at the children. They belong to a large rat that has made his home in the tree; perhaps he did this to be sure of safety from small boys. Or possibly it was to secure himself from the raids of the mongoose, so common in Hawaii nowadays. [Illustration: "A LITTLE STREAM WHERE TWO WOMEN ARE WASHING"] "Poor little fellow," says Auwae, "I don't blame him. Father says that a good many rats live in the trees near here, but I never saw them there before. And father says, too, that the white men brought the mongoose here from India to drive out the rats, but the little fellows are not satisfied with killing them off; they want our chickens, too. It's a perfect shame. I wish they had stayed in their own country." As the children now hurry on their way, they are obliged to cross a little stream where two women are washing. There are neither tubs, scrubbing-boards, nor soap to be seen. The clothing is dipped into the soft water and the parts most soiled are rubbed on flat stones. It must be rather hard on garments made of fine cloth, and it seems as though the women would get tired bending down. After all, there are but few things to wash, and, as the people do not work hard, their clothing cannot get badly soiled. But look! Here come some of Auwae's schoolmates to join them. They are swimming down the stream. Each carries her clothing in a small bundle in her hand; she holds it out of the water as she paddles along. It is such a common matter that Auwae is not in the least surprised. The schoolhouse is soon reached. It has but one large room, as there are but thirty children in the village. Much of the time the gentle schoolmaster sits with his pupils under the large tree near by. Auwae likes that much the best. She can never get used to the close air inside the house. But to-day the children must do some writing, so they sit at their desks and compose letters to their adopted brothers and sisters in America. How odd it seems to see the schoolmaster tend his baby while he teaches the children! Why didn't he leave it with his wife at home? Because in this island of flowers it is the duty of men as well as women to act as nurses. It seems a strange idea to us, but, if they are satisfied, it must be all right. Look at the baby! He is wrapped in enough clothing for six such tiny beings, and drops of perspiration are running down his face; but he does not cry. "Aloha!" says our little Auwae, as she bows before her teacher. And "Aloha!" he replies, in a kind sweet voice. How many things this one word means! It answers for "good morning," "good-bye," "love," "thanks," and I don't know what else. But the smile that goes with it seems always to explain its meaning and make it the most delightful of words. In Auwae's land the language was never written until the white people came to teach and help the Hawaiians. But it is very easy to understand, and Auwae could read when she had been at school only a few weeks. She had only twelve letters to learn. Every word and syllable of the Hawaiian language ends in vowels, and there are no hard sounds to pronounce. The sentences flow like music; so it is no wonder that Auwae composes poems so easily. They are very pretty, however, and her teacher is proud of her. Auwae can tell you a great deal of the history of her island home. There are some parts of it that she loves to hear over and over again. On many a warm night as she lies on the grass with her head in her father's lap, she will look up into his kind eyes, and say: "Papa, do tell me again about the very first Hawaiians. How did people come to live here after the island had grown up out of the sea? I can seem to see the seeds and twigs floating on to the shores with the tide. I can see the seeds sprouting and shooting up into tall trees out of the lava soil. But I wish you would describe again the boats loaded with people coming here from far away." Then Auwae's father tells her of the time when there were no grass houses, nor brown children playing about them. He relates the stories handed down for hundreds of years about people living on distant islands across the equator. They were not treated kindly in their own land, and wished to find a new home where they could be happy and free. They were much like the Pilgrims who left Europe, and were willing to bear hardship and danger in New England. CHAPTER VI. LONG AGO. THE old Hawaiians, who in those far-away times called themselves Savaiians, loaded their boats with provisions and other needed supplies. They set sail with their wives and children in hope of soon finding a pleasant home in some new island. Their voyage was longer, however, than they expected. Storms arose, and many of the poor little children grew sick and died. But the boats, which were hardly more than large canoes lashed together, rode safely onward. After many days the people saw the shores of the Hawaiian Islands ahead of them. How glad they were to stand on dry land once more! They found a sheltered valley where they soon made themselves comfortable. They had brought with them some chickens, two or three pigs and dogs, besides the seeds of the breadfruit, and the kou trees. They found the taro plant already growing there. They had made poi from it in their old home, so they knew how to use it. Besides this, they found the kapa-tree. From its bark they could make new garments to take the place of their sea-worn clothing. They were very happy. Children were born in this new and beautiful land. Seeds were planted; more pigs and chickens were raised. It was the Golden Age of Hawaii, for there were peace and plenty. Even the Brownies helped the settlers, and often worked wonders in the land. At least, this is what Auwae's father said, and I think he believed in these queer little beings. When he mentioned the Brownies,--Menehunes he called them,--Auwae's eyes grew large with delight. She loved to hear about this race of dwarfs who were said to have built immense fish-ponds and sea-wells. Why, if you yourself, should doubt there were such beings, Auwae could point to their large stone ruins not far from her home. She would say: "Do you suppose any living people could set such great stones in place? Surely not! The Brownies are the only ones having strength enough to do work like that. Why, they are able to pass big stones from one to another for miles." Her father tells her that the secret of the Brownies' power is that they _work together_ and work till their work is done. When human people sleep they are busy, but if mortals walk abroad at such times the Brownies make themselves invisible. Those were certainly wonderful times when the spirits of the earth worked for men, and did such mighty deeds in Hawaii. But an end soon came to this joy and comfort, for men began to quarrel and have wars against each other. Then the Brownies withdrew their aid, and left them to themselves. Sickness fell upon the Hawaiians. There were many rulers, each one trying to gain all the power possible. The rich grew richer, and the poor poorer. Wicked priests, as well as the chiefs and masters, held the people in fear. It was a sad, sad time. The "chiefesses" (for there were women rulers) were no better than the men. At last a child was born in Hawaii, who was unusually strong and wise. He grew up and became a great chief. His name was Kamehameha. That word means "The Lonely One." He was very ambitious. He looked over the island of Hawaii, and said to himself: "I will make myself king of this whole land. I will bring the people more closely together. I will change many of the customs which are bad and harmful." He kept his word. He rallied his own men around him, and was soon ruler of the entire island. But still he was not satisfied. He looked across the sea to other islands, and said: "I will be ruler over all these, too. My kingdom shall be a powerful one." He sailed with his troops in his strong war-canoes, and soon landed on the island of Maui, not far from Hawaii. The king of that island had been warned of the coming of the enemy. He was already marching down a narrow pass between the mountains to meet The Lonely One and his army. Kamehameha did not waste a moment. He rushed up the pass, his men following him in single file, and there, in a narrow pathway at least a thousand feet above a deep abyss, the two armies met. As each one of the Hawaiian soldiers stepped upward, he met and grappled with one of the enemy. One or the other was sure to be hurled downward over the precipice, and meet death below, if he were not already killed on the narrow pathway. It was a terrible battle. When night came the army of Maui was no more, and Kamehameha was ruler of that island. He was suddenly called back to his own home, for news came that a rebel leader in Hawaii had risen against him. This leader encamped with his men near the volcano Kilauea. As the great Kamehameha advanced to meet them an earthquake shook the land; a violent storm of cinders and sand rose out of the crater to a great height, and then fell down over the mountainside. When the men were able to advance once more it was found that a large part of the rebel army had been killed by the eruption. At this the people exclaimed: "Surely the Goddess Pele was angry at the rebel chief. She chose this way to show her favour toward Kamehameha." After this there were other troubles, but The Lonely One grew more and more powerful. At last he became the ruler of all the islands. He did with them as he had promised himself, and the people were united and happy as long as he lived. CHAPTER VII. THE COMING OF THE WHITE MEN. AT nearly the same time that this brown king was born in Hawaii, a baby was born in far-distant England, who was, many years after, the first white person to visit Auwae's home. This baby's name was James Cook. He was a little country boy. His father was very poor. James might not even have had a chance to learn his letters if it had not been for the kindness of a good woman who lived in his village. The boy had to work hard, even when very small. He did not like his work, either, and after awhile he said: "Oh, how I long to leave this place and be free! I would rather live on the beautiful blue ocean than here in the country. I shouldn't mind doing the hardest things on board a ship." After awhile he made up his mind that he could not bear it any longer. One dark night he packed up a small bundle of clothing and ran away to sea. Do you imagine he found a kind captain waiting at some dock who became his good friend and helper? Don't imagine it for a moment. He did find a captain, and a ship, too. He also got a chance to work as a cabin-boy, but he was badly treated, and had to work far harder than he ever did on land. Yet he loved the life of the ocean so much that he kept on sailing, and worked his way up to a high position. He even became a captain. People now called him "Captain Cook," and he was sent on long and dangerous voyages in the English navy. When he was at home in England he was invited to great dinners, and given high honours, for he had become a famous man. At last he was asked to make a more dangerous voyage than he had ever yet tried. Wise men thought there might be a short way for ships to sail from Europe to Asia by going north of America. There were many icebergs, to be sure, as well as seas all frozen over, but perhaps there was a warm current running through the ocean. Captain Cook was so wise and brave he was the very man to try to find the Northwest Passage, as it was called. He started out with a goodly fleet. He sailed for many weeks. Many strange things happened. You must read the whole story of the voyage some time. But the brave captain did not find the Northwest Passage; he did, however, discover the islands of Auwae's people. One morning at sunrise, as he came sailing into one of the harbours, the brown natives flocked to the shore. They had never seen a ship before. They wondered what it could be. Was it a forest that had slid down into the sea? Or was it the temple of Lono with ladders reaching up to the altars? It seems that Lono was one of the gods in whom the brown people still believed. He had gone away from their island long before, and had promised to come back some day on an island bearing cocoanut-trees, swine, and dogs. They thought the tall masts must be the cocoanut-trees, and when they saw the dogs and swine on board the ships, they were quite sure the promise had come true. Captain Cook himself must be Lono come again, and the sailors were lower gods who served him. One of the priests brought a red cloak and placed it on Captain Cook's shoulders. This was the mark of his greatness. Such an honour could only be offered a god. There were great feasts for the visitors. Offerings of fruit, chickens, and all good things possible were made to the white men. They grew fat on the fine living. They were merry over their good times. No doubt they laughed at the foolish belief of the savages, as they called them. But they did not say: "My brown friends, we are glad you are so kind to us, but please don't think we are great beings. We are human beings like yourselves." Do you not think that would have been wiser and more honest? After awhile one of the sailors died. Then the brown people began to think. They said among themselves: "Gods cannot die. These people die, so they cannot be gods." They began to watch more closely. Captain Cook was very quick-tempered. He and his men sometimes quarrelled with the natives and were cruel. At last, sad to say, the brave captain was killed in one of these quarrels. Some people believe the Hawaiians of that time were cannibals and ate his dead body. But this is not true. Auwae would feel very badly if she thought her American brothers and sisters could believe this. Captain Cook was a very great and brave man in the opinion of the brown child, as well as in yours. But he ought not to have let the people believe he was anything else than himself,--a white traveller from other lands. There is a monument to his memory on the island, and when you visit Auwae she will take you to see it. After Captain Cook's death other white men came and taught the Hawaiians many things. They helped the rulers in governing wisely; and at last the people saw it was best to put themselves under the care of their white brothers. Auwae likes to read about the old days, however. She delights in hearing her grandmother tell of her own youth; of the visit the king once made to her village; and of the grand celebration in his honour. The days were given up to feasting and entertainments. Men practised boxing and wrestling for a long time beforehand; there were wonderful feats on horseback, in which Auwae's grandfather took part. As he rode at full gallop through the village, he surpassed all others in leaning from his horse and picking small coins from the ground. Best of all, the old woman said, as he rode along he wrung off the necks of fowls whose bodies were buried in the ground. And this he did without checking his horse's pace at all. But the most joyful part of the day was when the king, fairly covered with wreaths of flowers, took his place under a beautiful pandanus-tree; then his subjects, one by one, came up before him, and, cheering and bowing, gave him offerings. It was always the best which the people offered their lord. There were presents of live fowls, hogs, clusters of bananas, cakes of seaweed, eggs, cocoanuts, nets of sweet potatoes, taro; everything which the king could desire. "What joy and good-will those days brought!" says Auwae's grandmother. "It was the happiest time of my life." The old woman takes a great deal of interest in everything her little granddaughter does. She is very proud of Auwae's collection of land-shells. She thinks it must be the finest one any child possesses in the whole island. She, herself, gave Auwae at least half of the different varieties. She had kept them from the time of her own childhood. Did you ever hear of land-shells? They are found on the low, overhanging branches of trees, and the little creatures who make their homes in them would die if you were to put them into the salt water. They are very tiny, and are of many different tints. Auwae has beautiful blue ones, as well as rosy pink, pale yellow, green, violet, and I don't know how many other colours. In little basket trays, side by side, they look very pretty. Each variety has a tray of its own. Many days must have been spent in gathering the collection; many different people have helped Auwae in making it,--for often only a single kind of shell can be found in one whole island. People in Hawaii exchange specimens, just as the American boys and girls trade postage-stamps with each other. The white people in the village would like to buy Auwae's collection to send to a museum across the ocean, but she would not think of parting with it. CHAPTER VIII. THE DIVER. WHEN school is over, Upa and Auwae go home through the woods so that they can throw stones in a certain waterfall. They have no fear that snakes will suddenly take them by surprise, for there is not a single one in the whole island. Neither do they hear frogs croaking beside a shady pool, for neither frogs nor toads have ever hopped upon Hawaiian soil. Wherever they come to an open space beneath the trees, they play ball. Upa made his own ball out of leaves which he packed closely together, and Auwae bound it with sweet-smelling grasses when he had pressed it into shape. The boy's busy mind has planned new sport for the afternoon, and he says: "Auwae, after you have had your nap, do you want to fish? Old Hiko is going out to the coral reefs, and he has promised I should go with him. He says I may bring you, too, if you wish." Auwae claps her hands with pleasure, for it will be a great treat. Hiko is the only one in the village now who dives for fish. The other men use lines made from the fibres of the flax-plant, and are satisfied to sit in their boats, and lazily wait for bites. Auwae has grown to be a fine diver, and hopes to learn something by watching the old man. After a dinner of dried devil-fish and sweet potatoes, with baked seaweed for a relish, and a delicious pudding of grated taro and cocoanut milk, our little brown cousin stretches herself under the trees, and is soon fast asleep. She is dreaming of catching fresh-water shrimps in the stream near her house when she is roused by a gentle pat on her forehead. It is Upa, who says: "We must hurry, Auwae. Hiko is going in half an hour, and he will not wait for us." Auwae is instantly wide awake, and after a loving "Aloha!" to her mother, she hurries to the shore with Upa. The old fisherman is already there in his long, clumsy-looking canoe. He hollowed it from the trunk of a tree, and there is just room enough inside for himself and the two children. At one side of the boat there is an outrigger to balance it, and make it quite safe. Hiko has a queer-looking paddle in his hand, and another beside him. These paddles are like clumsy wooden spoons; it seems wonderful how fast they can make the boat travel over the water. The children wade out from the shore to the deeper water where the boat is riding; then with a bound they spring into their places, Auwae to steer, and Upa to seize the other paddle. On they go till they are directly over the coral reef. The sea is a beautiful green, and as clear as glass. Now they let the boat float along, and all eyes are bent down upon the groves of coral below the water. All at once Hiko rises suddenly to his feet, and springs upon the edge of the canoe; but first he seizes in one hand a small fish-net, and in the other a palm leaf. Ah! down he dives, straight over the side of the boat! Down! down! Will he ever come back? Do not fear. This is mere sport for him,--surprising a shoal of fish at play among the coral spires. To the waiting children it seems as though he were gone a long time, but in reality it is no more than a minute. As he appears again out of the water they shout in excitement, "What luck, Hiko? What luck?" But they do not need to ask, for they see that his net is half-full. He has actually brushed the fish into it with his palm leaf, as your mother brushes crumbs from the table into the tray. How beautiful are these fish! They are of many colours: red, green, blue, and yellow. Among them is one of a delicate pink tint, shaped much like a trout. Still another is a queer-looking fish with a purple body, a blue spotted tail, and a dark head that shines brightly in the sunlight. But the greatest treasure in the old man's collection is the sea-cock, or ki-hi ki-hi, as he calls it. Its back is covered with stripes of black and yellow; it is perfectly round in shape, while a long, transparent ribbon is fastened to its nose. Hiko lifts the sea-cock from the net with great pride. To show the children how beautiful it is while floating in the water, he fastens a cord through the creature's head, and drops it below the surface. It looks now like a gorgeous butterfly as it trails after the boat. But Hiko is not satisfied yet. He says he will dive once more, as he wishes to give Upa's mother a goodly mess of fish for her supper. At the next dive he is gone for a longer time than before. Auwae grows fearful just as his old face appears once more. He is puffing hard for breath, and his eyes are red and blood-shot. He has been even more successful this time, but is quite tired. He tells the children they can allow the boat to float for awhile. They may rest for a luncheon on some of the dainties he has just secured. Each may choose the fish liked best. It seems queer to see the pleasure with which Auwae's pearly teeth meet in the tail of the sea-cock. But such is the habit of her people, and raw fish seems no stranger food to her than fresh-picked strawberries or pineapples. [Illustration: "IT IS LIKE A LONG, GRAND TOBOGGAN SLIDE"] The party now paddle their way homewards. But, listen! A sound of music comes from the direction of the shore. See! there are at least four canoes filled with people. They are coming out for a race, and, as they move along, are merrily singing in rhythm with the motion of their paddles. As they come nearer, our little brown maiden sees her father and mother amongst the party. She stands up in the canoe, and shouts: "Oh, mamma! we have had such fun! Hiko says we may stay out and race with you, too." And now Hiko turns the canoe in the direction all the others are going. The surf is running high; there is a good breeze blowing toward shore, so there will be fine sport. All who hold paddles work with a will, and the canoes are soon beyond the breakers; then they line up and watch for a big roller. They have only a minute to wait; all eyes turn as Hiko shouts, "Hoi! hoi!" ("paddle with all your might"). The canoes rush onward with all the force the rowers can put into them; for the boats must be moving fast enough when the breaker reaches them to keep up with the onrushing water. Otherwise they will be overturned, and the people obliged to swim ashore; which would certainly not be pleasant. Hurrah! The canoes are suddenly lifted up to a great height by the mighty power of the roller; then down they suddenly drop to level water again and speed onward to the shore. It is like a long, grand toboggan slide, only it is on water instead of snow or ice. Auwae's boat reaches the beach first of all. There is a shout of laughter from the gay company who follow. It is because one of the canoes has been left far behind the others. Of course the best fun lies in winning this queer water race. The sport continues for an hour or more, till it seems as though every one must be tired out. Then they draw the canoes up on the shore and lie about on the sand for story telling. CHAPTER IX. STORIES OF OLDEN TIME. AUWAE'S father repeats a legend handed down through generations of his family. "More than four hundred years ago," he says, "not far from this very spot, there lived a great chief. His home was not Hawaii, but he came from a distant land to fight and win honour under the king of this island. He became powerful, and was much loved by the people. His relatives followed, and settled here with him, and all went merry. "The time for the monthly festival drew near; games, races, and trials of strength were planned to make a pleasant holiday for all. The chief himself was to take part. He and his dearest friend were both well trained in sliding down the steep hillsides on their polished sledges; so they agreed to vie with each other at the festival to see who could win. "How seldom, friends, these sledges are used now! What a grand sport it was! I have a sledge at home used by my father, not more than six inches wide, and at least eight feet long. The runners are finely curved and polished. You must all have seen it. "But to come back to my story. The chief knew well just how to throw himself upon the sledge; he knew the difficult art of keeping his sledge under him as he slid down the steep race track; he was able to guide his sledge with the greatest skill. "But his friend was as skilful as himself, so the people expected a close contest. Many wagers of bunches of bananas and fat pigs were made. "The time came, and the two men went up the hillside with their sledges under their arms. They laughed and chatted, and had just reached the top when a beautiful young woman suddenly appeared before them. "She bowed before the chief, and said, 'Will you try the race with me instead of your friend?' "'What!' he exclaimed, 'with a woman?' "'What difference should that make, if she is greater and more skilful than you?' was her answer. "The chief was angered, but he only replied, 'Then take my friend's sledge and make ready.' "And so these two, the chief and the strange, beautiful woman, rushed down the hillside. For a single moment she lost her balance, and the chief reached the goal first. "How the people cheered and shouted! But the woman silently pointed toward the top, as much as to say, 'Let us have one more trial.' "Again the chief climbed the hillside, this time with the woman by his side. As they were about to start once more, the stranger exclaimed: "'Your sledge is better than mine; if you wish to be just, you will exchange yours for mine.' "'Why should I?' answered the chief. 'I do not know you. You are not a sister or wife of mine.' And he turned without further heed and flung himself down the steep descent, supposing the woman was also on the way. "But not so! She stamped her foot upon the ground, and suddenly a stream of burning lava poured forth and rushed down the hillside. The chief reached the foot of the hill and turned to see the fiery torrent destroying everything in its way. "Too late, he understood everything now. The strange woman was none other than the goddess Pele, who had taken this form to sport with men. He had angered her, and she was about to destroy him and all his people. "And look! There rode the goddess, herself, on the crest of the foremost wave of lava. What should he do? He instantly turned aside and fled with his friend to a small hill from which he could see the awful death of his people. "And now the valleys were filled with the burning torrent. Pele did not intend to let him escape. Nothing was left but the ocean. He reached it just as his brother drew near in his canoe. Together they fled to their old home across the waters, and never again dared to visit Hawaii, lest the dreadful goddess should come forth against him." When the story is finished, tales are told of the old days of war and bloodshed; when the word of the chief was law to his people; when no life was safe from the power of the priests and chiefs. Then, indeed, were surely needed the cities of refuge still standing on this island. "It is at least a hundred years ago," says old Hiko, "that my grandfather fled to the Pahonua, that strong old city whose walls have sheltered many an innocent man and helpless woman. He was accused of breaking the 'tabu' the chief of his village had laid upon a certain spring of water." (Of course, as you know, "tabu" means _sacred_, and so the water of that spring must not be used by any one except the chief himself.) "My grandfather was then a young man, gay and happy. He would never have dared to break the tabu, but an enemy accused him of so doing, and the chief sent armed men to kill him. A good friend heard of it in time to warn him, and he fled over the mountains on his trusty horse. "His pursuers were in full view when he reached the entrance to the city of refuge. Here they believed he was under the protection of the gods, so they turned back. Drawing a long breath of relief, he entered the city. He lived for some days in one of the houses built inside its massive walls. Then he came home again without fear, for he could never more be harmed for the deed of which he had been accused. "In those times, my children," says the old man, "the thief, even the murderer, was pardoned, once he reached the city of refuge. And during wars it was the place to which women and children fled; there alone were they safe." But the people are rested now, and do not care to think longer of the olden times. As the tide is far out, a dance upon the beach is proposed. Upa pounds his drum, and another of the party plays upon a bamboo flute. All the others move about on the coral sand in slow, graceful circles. While they are enjoying themselves in this way, we can examine Upa's drum. He made it from the hollow trunk of a cocoa-palm. It is covered with shark's skin. Odd as it seems to us, it serves his purpose very well, and the boy keeps good time with the dancers. While he beats upon it he delights in watching Auwae move about on the sand. She is the very picture of grace and happiness. CHAPTER X. UP THE MOUNTAIN. THE pleasant days pass by for Auwae and Upa, and the time comes for the great trip to Kilauea. You must understand that Kilauea is not the volcano itself, but the largest crater on the side of Mauna Loa. Many grown people as well as children picture a volcano as a great cone with only one deep pit, down into which they can look when they reach the summit. This is not always so; for the fire raging in the heart of Mauna Loa has burst out in more than one place on its sides. Kilauea is the largest of these outlets, or craters. It is a hard journey to climb even so far as this. Very few people are daring enough to go still farther and journey to the summit of Mauna Loa. Auwae's mother actually grows excited while she gets her little daughter ready for the trip. She does not care to go herself. "It is too much work. I know I should get tired; but you can tell me all about it, my child, when you come back. Then I can see it through your eyes. And Upa's father will be kind, and will take good care of you. I shall not worry." When the first light of the morning shines through the tree tops, three clumsy-looking horses stand in front of Auwae's door. Upa and his father use two of them; the third one is for our little brown maiden, who appears with a fresh garland of flowers upon her head and a smile on her red lips. She springs upon the saddle without help, and sits astride of the horse just as Upa does. In fact, all Hawaiians ride in this way, and it is very wise. The women could not travel safely over the rough mountain passes if they rode like their white cousins. "Aloha! Aloha! Aloha!" echoes through the grove, and the party is soon out of sight. They have more than thirty miles of climbing before them; the horses must walk nearly all the way, as it is a steady rise from the village to the edge of the great crater. At first, the way is through a perfect forest of breadfruit, candlenut, and palm trees. Among them are ferns growing from twenty to thirty feet high! Their great stalks are covered with a silky, golden-brown fibre. Other ferns, more delicate, are wound around these and live upon their life. It is cool in the shade of the trees; the way is narrow and the horses must go in single file to keep out of the thick underbrush. Presently the way grows lighter and the party come out of the forest and pass a large sugar plantation. Chinese labourers are cutting down the long canes and carrying them to the mill to be crushed. The white overseers are hurrying from one place to another, urging on the men and giving directions, while through it all Auwae can hear the rush and roar of a waterfall. She cannot see it, because the mill and boiler-house hide it from her sight. The party move to one side to let a team of mules pass them on the narrow road. The mules are laden with kegs of sugar which must be carried to the coast and shipped to distant lands. The children would like to stop awhile on the plantation, but Upa's father says they must not delay. It will be evening before they can reach the volcano-house. As they climb higher and higher up the mountainside, the air grows cooler, yet the heat from the sun is so great they are still too warm for comfort. Suddenly a heavy shower takes them by surprise, and Auwae cries out in delight: "Upa, isn't this fun? I'm going to open my mouth and let the raindrops fall right in. I'm so thirsty! Aren't you?" The children lie back in their saddles and leave their trusty horses to follow their leader onward and ever upward. No one gives a thought to wet clothing, for will it not be dry again a few minutes after the rain stops falling? See! the lava-beds stretch out before them. It is clear enough now that Hawaii, the island of flowers, was born of fire. All these miles of gray, shining substance once poured, a broad river of fire, from the crater above. Some of the lava looks like broad waves; again, it is in pools, or rivers, or coils, with great caves here and there. These caves are really bubbles which have suddenly burst as they cooled. Auwae looks off to each side of the road, built with so much labour up the mountain; then she thinks of what her grandmother has told her of her own journey to Kilauea, years ago. At that time there was no road over the lava-beds, and her horse slipped many times as he stepped on places smooth as glass. And many times his hoofs were badly cut on sharp edges, and left bloody marks behind him. The air is quite still. Not a sound can be heard. No birds nor insects make their homes on these lava stretches. Yet do not think for a moment that nothing grows here. The moist air and the rains have been great workers, and, in some strange way, delicate ferns, nasturtiums, guavas, and even trees, have taken root, so that the lava-beds are nearly covered. Hour after hour passes by. Auwae gets so tired she nearly falls from her horse. The luncheon has been eaten long ago. There is no water to drink except what the showers have left in little hollows by the wayside. The children have stopped their chatter and lie with closed eyes on their horses' backs. The smell of sulphur grows strong, and Upa's father turns around to call out: "Children, here we are at last! And there is my old friend Lono in the doorway to welcome us." CHAPTER XI. THE VOLCANO. AUWAE suddenly forgets the long and tiresome ride, as she jumps from her horse's back in front of the hotel. This hotel is built on the edge of a crater! Think of the family who live here year after year! Night after night they look from the windows upon the raging fire below, yet are not afraid. Many a time the earth shakes beneath them, and the house rocks to and fro. The shelf of lava on which it stands may break at any moment, and the people within may suddenly be flung over the precipice. Yet they live on, and work and play as others do who have nothing to fear. In many places around the house are cracks in the earth from which sulphur fumes are rising. As the children look out in front they see the crater itself, more than nine miles round, and nearly a quarter of a mile deep. As they creep out and look over the edge, what is before them? The crater is filled with steam, while over in a distant corner of the pit they look for the first time upon the "house of everlasting fire," as the old legends call it,--the home of the goddess Pele. The flames rise and fall, now high enough to light up the evening sky, now low as though dying out, and with it can be heard the breathing of this great furnace of nature. It sounds like the restless ocean many miles away. Auwae and Upa hold each other's hands tightly and do not speak. Surely this is a wonderful sight. They will not forget it as long as they live. They are so tired, however, that they are soon fast asleep in "white people's beds," as they call them. They do not awake till the sun has driven away the clouds which hang about the place in the early hours of morning. Upa's father has already eaten breakfast and attended to his business with the landlord. He tells the children that horses are at the door to carry them down into the crater; for they have begged him to let them see everything possible. What a ride this is down the rough, jagged side of the pit! The horses pick their way step by step over the sharp broken lava. But even here beautiful things are growing. There are delicate ferns, silvery grasses, pink, white, and brilliant blue berries. It seems as though Mother Nature wished to hide the frightful masses of black and gray lava. Now the air gets very hot; steam and sulphur pour through great cracks in the floor of the crater; the lava itself will burn if Auwae dares to touch it with her fingers. The floor of the crater, looking quite even from above, is broken up into hills and valleys, immense ridges and rivers of lava which have poured forth, one above the other, at different times. After two hours of hard riding and walking, Auwae and Upa reach the lake of living fire and look down, down, into its depths. But they cannot see the bottom. Each throws in a garland of flowers as an offering to the goddess Pele. They know she does not exist, but it is an old, old custom of the people, and they have not quite grown out of the idea that it is safest to do so. For, look at the flames leaping up at this very moment! "People _may_ be mistaken," thinks Auwae, "and the goddess may get angry if we are not polite, and suddenly drown us in fire!" It is dinner-time before the party get back to the hotel. They are willing to rest all the afternoon under the tree-ferns near the house. They lazily pick the ohele berries growing about them, as they tell the village news to the landlord's family. On the evening of the third day our little brown maiden finds herself safe at home once more. She is very well, but quite lame and sore from her long ride. Her mother says she shall have a lomi-lomi, and she will feel all right again. Auwae stretches herself out on a mat while an old woman of the village pinches and pounds and kneads every part of her dear little body. Do you suppose it hurts? Just try it yourself the first time you have a chance, and when it is over see if you do not feel as limber and care-free as Auwae does. She dances about under the trees, and exclaims: "Oh, how nice it is to be alive! What a lovely home I have! But I'm glad I've been to Kilauea, though I would not like to live there." At this moment she sees her father coming down the path to the house. He was away when she got home, and she runs to welcome him. "But, dear papa, what are you hiding behind you?" she cries. "I have a present for my little daughter," he answers. "It has cost a large sum, but my only child deserves it, I well know. It is something for you to treasure all your life." He hands her a bamboo cylinder, telling her to see what is inside. The excited girl opens one end, and out falls a band of tiny yellow feathers to be worn as a wreath. It is more precious to this Hawaiian child than a diamond ring or gold necklace could possibly be. Why, do you ask? Because of the time and labour in getting the feathers, which are found on only one kind of bird in the islands, or any other place, for that matter. This little creature is called the oo. It lives among the mountains. Under each of its wings are a few bright yellow feathers no more than an inch long. Hunters spend their lives in snaring this bird. They place long sticks smeared with a sticky substance where the oo is apt to alight. After it is caught, the precious feathers are plucked and the bird set free. While Auwae crowns herself with her new wreath, her father tells her that next month she shall go away with him on a steamboat. She shall visit Honolulu, the capital of the islands. There she shall see the wonderful war-cloak of Kamehameha the Great. It is made entirely of oo feathers. Nine kings lived and died, one after the other, before this priceless cloak was finished. And now it is guarded as one of the greatest treasures of the country. Yes, Auwae shall see, not only this, but many wonders beside. She shall ride through the streets with neither man nor animal to carry her. She shall talk with people miles away by placing her mouth to a tube. She shall see how her white cousins live and dress. But her father does not doubt that she will be glad to come home again to this little grass house with the quiet and the peace of the village life. THE END. THE LITTLE COUSIN SERIES The most delightful and interesting accounts possible of child life in other lands, filled with quaint sayings, doings, and adventures. Each one vol., 12mo, decorative cover, cloth, with six or more full-page illustrations in color. Price per volume $0.60 _By MARY HAZELTON WADE (unless otherwise indicated)_ =Our Little African Cousin= =Our Little Alaskan Cousin= By Mary F. Nixon-Roulet =Our Little Arabian Cousin= By Blanche McManus =Our Little Armenian Cousin= =Our Little Brown Cousin= =Our Little Canadian Cousin= By Elizabeth R. Macdonald =Our Little Chinese Cousin= By Isaac Taylor Headland =Our Little Cuban Cousin= =Our Little Dutch Cousin= By Blanche McManus =Our Little English Cousin= By Blanche McManus =Our Little Eskimo Cousin= =Our Little French Cousin= By Blanche McManus =Our Little German Cousin= =Our Little Hawaiian Cousin= =Our Little Hindu Cousin= By Blanche McManus =Our Little Indian Cousin= =Our Little Irish Cousin= =Our Little Italian Cousin= =Our Little Japanese Cousin= =Our Little Jewish Cousin= =Our Little Korean Cousin= By H. Lee M. Pike =Our Little Mexican Cousin= By Edward C. Butler =Our Little Norwegian Cousin= =Our Little Panama Cousin= By H. Lee M. Pike =Our Little Philippine Cousin= =Our Little Porto Rican Cousin= =Our Little Russian Cousin= =Our Little Scotch Cousin= By Blanche McManus =Our Little Siamese Cousin= =Our Little Spanish Cousin= By Mary F. Nixon-Roulet =Our Little Swedish Cousin= By Claire M. Coburn =Our Little Swiss Cousin= =Our Little Turkish Cousin= THE GOLDENROD LIBRARY The Goldenrod Library contains stories which appeal alike both to children and to their parents and guardians. Each volume is well illustrated from drawings by competent artists, which, together with their handsomely decorated uniform binding, showing the goldenrod, usually considered the emblem of America, is a feature of their manufacture. Each one volume, small 12mo, illustrated $0.35 LIST OF TITLES =Aunt Nabby's Children.= By Frances Hodges White. =Child's Dream of a Star, The.= By Charles Dickens. =Flight of Rosy Dawn, The.= By Pauline Bradford Mackie. =Findelkind.= By Ouida. =Fairy of the Rhone, The.= By A. Comyns Carr. =Gatty and I.= By Frances E. Crompton. =Helena's Wonderworld.= By Frances Hodges White. =Jerry's Reward.= By Evelyn Snead Barnett. =La Belle Nivernaise.= By Alphonse Daudet. =Little King Davie.= By Nellie Hellis. =Little Peterkin Vandike.= By Charles Stuart Pratt. =Little Professor, The.= By Ida Horton Cash. =Peggy's Trial.= By Mary Knight Potter. =Prince Yellowtop.= By Kate Whiting Patch. =Provence Rose, A.= By Ouida. =Seventh Daughter, A.= By Grace Wickham Curran. =Sleeping Beauty, The.= By Martha Baker Dunn. =Small, Small Child, A.= By E. Livingston Prescott. =Susanne.= By Frances J. Delano. =Water People, The.= By Charles Lee Sleight. =Young Archer, The.= By Charles E. Brimblecom. COSY CORNER SERIES It is the intention of the publishers that this series shall contain only the very highest and purest literature,--stories that shall not only appeal to the children themselves, but be appreciated by all those who feel with them in their joys and sorrows. The numerous illustrations in each book are by well-known artists, and each volume has a separate attractive cover design. Each 1 vol., 16mo, cloth $0.50 _By ANNIE FELLOWS JOHNSTON_ =The Little Colonel.= (Trade Mark.) The scene of this story is laid in Kentucky. Its heroine is a small girl, who is known as the Little Colonel, on account of her fancied resemblance to an old-school Southern gentleman, whose fine estate and old family are famous in the region. =The Giant Scissors.= This is the story of Joyce and of her adventures in France. Joyce is a great friend of the Little Colonel, and in later volumes shares with her the delightful experiences of the "House Party" and the "Holidays." =Two Little Knights of Kentucky.= WHO WERE THE LITTLE COLONEL'S NEIGHBORS. In this volume the Little Colonel returns to us like an old friend, but with added grace and charm. She is not, however, the central figure of the story, that place being taken by the "two little knights." =Mildred's Inheritance.= A delightful little story of a lonely English girl who comes to America and is befriended by a sympathetic American family who are attracted by her beautiful speaking voice. By means of this one gift she is enabled to help a school-girl who has temporarily lost the use of her eyes, and thus finally her life becomes a busy, happy one. =Cicely and Other Stories for Girls.= The readers of Mrs. Johnston's charming juveniles will be glad to learn of the issue of this volume for young people. =Aunt 'Liza's Hero and Other Stories.= A collection of six bright little stories, which will appeal to all boys and most girls. =Big Brother.= A story of two boys. The devotion and care of Steven, himself a small boy, for his baby brother, is the theme of the simple tale. =Ole Mammy's Torment.= "Ole Mammy's Torment" has been fitly called "a classic of Southern life." It relates the haps and mishaps of a small negro lad, and tells how he was led by love and kindness to a knowledge of the right. =The Story of Dago.= In this story Mrs. Johnston relates the story of Dago, a pet monkey, owned jointly by two brothers. Dago tells his own story, and the account of his haps and mishaps is both interesting and amusing. =The Quilt That Jack Built.= A pleasant little story of a boy's labor of love, and how it changed the course of his life many years after it was accomplished. =Flip's Islands of Providence.= A story of a boy's life battle, his early defeat, and his final triumph, well worth the reading. _By EDITH ROBINSON_ =A Little Puritan's First Christmas.= A Story of Colonial times in Boston, telling how Christmas was invented by Betty Sewall, a typical child of the Puritans, aided by her brother Sam. =A Little Daughter of Liberty.= The author introduces this story as follows: "One ride is memorable in the early history of the American Revolution, the well-known ride of Paul Revere. Equally deserving of commendation is another ride,--the ride of Anthony Severn,--which was no less historic in its action or memorable in its consequences." =A Loyal Little Maid.= A delightful and interesting story of Revolutionary days, in which the child heroine, Betsey Schuyler, renders important services to George Washington. =A Little Puritan Rebel.= This is an historical tale of a real girl, during the time when the gallant Sir Harry Vane was governor of Massachusetts. =A Little Puritan Pioneer.= The scene of this story is laid in the Puritan settlement at Charlestown. =A Little Puritan Bound Girl.= A story of Boston in Puritan days, which is of great interest to youthful readers. =A Little Puritan Cavalier.= The story of a "Little Puritan Cavalier" who tried with all his boyish enthusiasm to emulate the spirit and ideals of the dead Crusaders. =A Puritan Knight Errant.= The story tells of a young lad in Colonial times who endeavored to carry out the high ideals of the knights of olden days. _By OUIDA_ (_Louise de la Ramée_) =A Dog of Flanders=: A CHRISTMAS STORY. Too well and favorably known to require description. =The Nurnberg Stove.= This beautiful story has never before been published at a popular price. _By FRANCES MARGARET FOX_ =The Little Giant's Neighbours.= A charming nature story of a "little giant" whose neighbours were the creatures of the field and garden. =Farmer Brown and the Birds.= A little story which teaches children that the birds are man's best friends. =Betty of Old Mackinaw.= A charming story of child-life, appealing especially to the little readers who like stories of "real people." =Brother Billy.= The story of Betty's brother, and some further adventures of Betty herself. =Mother Nature's Little Ones.= Curious little sketches describing the early lifetime, or "childhood," of the little creatures out-of-doors. =How Christmas Came to the Mulvaneys.= A bright, lifelike little story of a family of poor children, with an unlimited capacity for fun and mischief. The wonderful never-to-be forgotten Christmas that came to them is the climax of a series of exciting incidents. _By MISS MULOCK_ =The Little Lame Prince.= A delightful story of a little boy who has many adventures by means of the magic gifts of his fairy godmother. =Adventures of a Brownie.= The story of a household elf who torments the cook and gardener, but is a constant joy and delight to the children who love and trust him. =His Little Mother.= Miss Mulock's short stories for children are a constant source of delight to them, and "His Little Mother," in this new and attractive dress, will be welcomed by hosts of youthful readers. =Little Sunshine's Holiday.= An attractive story of a summer outing. "Little Sunshine" is another of those beautiful child-characters for which Miss Mulock is so justly famous. _By MARSHALL SAUNDERS_ =For His Country.= A sweet and graceful story of a little boy who loved his country; written with that charm which has endeared Miss Saunders to hosts of readers. =Nita, the Story of an Irish Setter.= In this touching little book, Miss Saunders shows how dear to her heart are all of God's dumb creatures. =Alpatok, the Story of an Eskimo Dog.= Alpatok, an Eskimo dog from the far north, was stolen from his master and left to starve in a strange city, but was befriended and cared for, until he was able to return to his owner. _By WILL ALLEN DROMGOOLE_ =The Farrier's Dog and His Fellow.= This story, written by the gifted young Southern woman, will appeal to all that is best in the natures of the many admirers of her graceful and piquant style. =The Fortunes of the Fellow.= Those who read and enjoyed the pathos and charm of "The Farrier's Dog and His Fellow" will welcome the further account of the adventures of Baydaw and the Fellow at the home of the kindly smith. =The Best of Friends.= This continues the experiences of the Farrier's dog and his Fellow, written in Miss Dromgoole's well-known charming style. =Down in Dixie.= A fascinating story for boys and girls, of a family of Alabama children who move to Florida and grow up in the South. _By MARIAN W. WILDMAN_ =Loyalty Island.= An account of the adventures of four children and their pet dog on an island, and how they cleared their brother from the suspicion of dishonesty. =Theodore and Theodora.= This is a story of the exploits and mishaps of two mischievous twins, and continues the adventures of the interesting group of children in "Loyalty Island." _By CHARLES G. D. ROBERTS_ =The Cruise of the Yacht Dido.= The story of two boys who turned their yacht into a fishing boat to earn money to pay for a college course, and of their adventures while exploring in search of hidden treasure. =The Young Acadian.= The story of a young lad of Acadia who rescued a little English girl from the hands of savages. =The Lord of the Air.= THE STORY OF THE EAGLE =The King of the Mamozekel.= THE STORY OF THE MOOSE =The Watchers of the Camp-fire.= THE STORY OF THE PANTHER =The Haunter of the Pine Gloom.= THE STORY OF THE LYNX =The Return to the Trails.= THE STORY OF THE BEAR =The Little People of the Sycamore.= THE STORY OF THE RACCOON _By OTHER AUTHORS_ =The Great Scoop.= _By MOLLY ELLIOT SEAWELL_ A capital tale of newspaper life in a big city, and of a bright, enterprising, likable youngster employed thereon. =John Whopper.= The late Bishop Clark's popular story of the boy who fell through the earth and came out in China, with a new introduction by Bishop Potter. =The Dole Twins.= _By KATE UPSON CLARK_ The adventures of two little people who tried to earn money to buy crutches for a lame aunt. An excellent description of child-life about 1812, which will greatly interest and amuse the children of to-day, whose life is widely different. =Larry Hudson's Ambition.= _By JAMES OTIS_, author of "Toby Tyler," etc. Larry Hudson is a typical American boy, whose hard work and enterprise gain him his ambition,--an education and a start in the world. =The Little Christmas Shoe.= _By JANE P. SCOTT WOODRUFF_ A touching story of Yule-tide. =Wee Dorothy.= _By LAURA UPDEGRAFF_ A story of two orphan children, the tender devotion of the eldest, a boy, for his sister being its theme and setting. With a bit of sadness at the beginning, the story is otherwise bright and sunny, and altogether wholesome in every way. =The King of the Golden River=: A LEGEND OF STIRIA. _By JOHN RUSKIN_ Written fifty years or more ago, and not originally intended for publication, this little fairy-tale soon became known and made a place for itself. =A Child's Garden of Verses.= _By R. L. STEVENSON_ Mr. Stevenson's little volume is too well known to need description. * * * * * Transcriber's Notes: Obvious punctuation errors repaired. Page 58, "the" changed to "The" to match rest of usage (other troubles, but The) Final advertising page, "L. R." changed to "R. L." (By R. L. STEVENSON) 
29773	----	generously made available by The Internet Archive/American Libraries.) _LEGENDS OF THE WAILUKU_ _SECOND EDITION_ _Copyright 1920-1921 by_ THE CHARLES R. FRAZIER COMPANY HONOLULU _Paradise of the Pacific Print_ [Illustration: Drawn by Will Herwig. Paradise Eng. Hina's Spirit Still Lives in the Mists of Rainbow Falls.] LEGENDS OF THE WAILUKU _As told by old Hawaiians and done into the English tongue by Charlotte Hapai_ _Illustrated by Will Herwig_ _To remember our happy hours of story-telling, this printed fragment is in gratitude dedicated to my grandmother, Harriet Kamakanoenoe Hapai._ THE WAILUKU. Fed from the great watershed of Hawaii far up the densely wooded flanks of Mauna Loa and Mauna Kea--often snow-capped in winter--the Wailuku River roars through the very center of Hilo, principal town of the Island of Hawaii. There are many vague stories as to why the Wailuku River was so named. In the Hawaiian tongue Wailuku means literally "destroying water." In olden times before there were bridges and other safeguards the river wrought considerable damage to property and during the rainy season it took its toll of human lives. Legends connected with the Wailuku tend to confirm the belief that it was named for its violent habits. Long ago, so one legend goes, the much dreaded Kuna (dragon) blocked the gorge below Rainbow Falls with intent to back the waters up and drown the goddess Hina, who dwelt in the great cave for which the falls form a curtain. How her son, the demi-god Maui, came to the rescue, saved his mother, and finally hunted Kuna from his lair up the river and slew him, is told in the legend, "The Last of Kuna." When Paoa, a very powerful god from Tahiti, came to visit Hawaii he built a grass hut and made his home on the long, low rock--now known as Maui's canoe--in the Wailuku near its mouth. Local gods viewed this selection of a homesite as foolhardy, but Paoa was unaware of the sudden and rapid rise the river made when heavy rains and cloud-bursts loosed their torrents high upon the slopes of Mauna Kea. Hina, goddess of the river, warned the visitor of his danger and told him how the angry waters would sweep everything before them. In the legend, "The Coming of Paoa," you will find his answer. In those days there must have been much more water in the river than there is today, for a certain amount is now diverted above Rainbow Falls for water power. In spite of the decreased volume the river is still very violent and treacherous. At high water big boulders are clumsily rolled down stream and when the river is unusually high even trees are torn from the banks and carried out to sea. So the Wailuku still lives up to its name, Destroying Water. HOW HILO WAS NAMED. King Kamehameha the Great was a very famous warrior. His chief ambition, which he lived to realize, was to become sole ruler of all the Hawaiian Islands. Naturally he had numerous enemies, and he never remained long in one place for fear some of them might learn of his whereabouts and attack him. One time, when he was encamped near the mouth of the Wailuku, he planned a quiet visit to what is now known as Reed's Island, where lived a particular friend of his. As this friend was a powerful chief, Kamehameha felt safe in going to him without his usual warrior bodyguard. Before leaving camp he called his servants to him and told them to stand watch over his canoe, that it might not be stolen or carried away by the tide. This they promised faithfully to do. As time passed and the king did not return or send word to his servants they grew uneasy about him. Perhaps he might have been ambushed, they reasoned; or more likely fallen into one of the caverns formed by ancient lava flows and which are often treacherously concealed by a thin, brittle crust that a man of Kamehameha's bulk might easily break through. Much as they feared for the king's safety, the servants dared not leave the canoe unguarded. They were in a quandary indeed. "I know what we can do!" cried one of the men. "We can make a rope of ti leaves and tie the canoe so it cannot drift away." "Make a rope," queried another, "how can we do that?" "Simple enough," answered the first speaker. "I'll show you. Take the ti leaves and fasten them together. First you make two chains of leaves--like this--and then twist each one. When you place them together they will naturally twine about each other and you have a very strong rope. Such twisting is called hilo." "I've never seen it done," admitted his fellow sentry, "but it looks very simple." "And so it is," went on the resourceful one, as he rapidly twisted the ti leaves into serviceable ropes. "Now," he concluded, "these are plenty long enough. Let us make the canoe fast to the beach." And taking their ropes to the canoe they tied it securely to that point of land--known to the old Hawaiians as Kaipaaloa--near the mouth of the river where the lighthouse stands today. Then they set out in search of the king. Only a short way up the river they met Kamehameha returning unharmed. Ignoring the spirit of their intent in absenting themselves from their post of duty, the king demanded: "But where is my canoe? What have you done with my canoe? You promised to guard it. By now it may have drifted out to sea or been stolen!" "We tied it with ti ropes," answered the servant who had woven them. "Ti ropes!" roared his majesty. "Why, no one here knows how to make ropes like that. The only place they do know is at Waipio. How did you learn?" "I came to you from there," the man answered. "Oh, and that is where you learned. Well and good. Hereafter this place shall be called Hilo." And so it has been. The town at the mouth of the Wailuku has since that day been known by the Hawaiian word meaning "to twist." MAUI CONQUERS THE SUN. Hina, the goddess who in the long ago made her home in the great cave beneath Rainbow Falls, was especially gifted in the art of tapa making. So wonderfully artistic and fine were the tapas of Hina that people journeyed from all parts of the Island to view them and to covet. Even across the mighty shoulders of Mauna Loa from Kona and Kailua and down the rugged Hamakua Coast from Waipio they came, and from the other islands as well. It was hard, laboring over the tapa every day, and especially hunting for the olona which Hina sometimes used. But she used also the bark of the mamake and wauke trees, which were more plentiful and very good for tapa. Interested though he was in the manufacture and decoration of this beautiful paper-cloth, Hina's son, the demi-god Maui, held aloof from the work. In the making of tapa man's hand was tabu, yet he could not forbear an occasional suggestion when his mother created mystic designs for decoration of her work. After the tapa was made it had to be placed for the Sun to dry, but by the time Hina would reach the drying frames, the Sun was far up in the sky. All too soon long shadows would creep across the stream below Rainbow Falls, warning her that night approached and that it was time to take in her tapa. [Illustration: Drawn by Will Herwig. Paradise Eng. As Maui Reached the Eastern Rim the Sun Was Disappearing.] Quite often the dyes with which the designs were painted on the tapa were not entirely dry when the tapa was taken in, and many fine pieces were smeared and ruined. Days were short in the narrow walled-in river gorge and the Sun shone directly on the tapa for only a few hours, passing then beyond the high western wall, and gloom would settle about the cave, growing deeper with oncoming night. It grieved Maui to see his mother's tapa so often spoiled, so he besought the Sun to go more slowly. For one or two days he did moderate his pace and Hina rejoiced in the lovely tapas she was able to make. But soon the heedless Sun hurried past again as fast as ever, entirely forgetting his promise to Maui. So Maui determined to exact a lasting agreement with the Sun, and set out in his canoe for Maui, the Island which bears his name and on which is situated Haleakala, today the greatest extinct crater in the world and in olden time the Home of the Sun. Maui hoped to catch him there. As Maui reached the eastern rim of Haleakala the Sun was just disappearing over the other side; but Maui knew he would return in the morning, so he prepared to spend the night in waiting. As the Sun returned to his home next morning Maui caught him by his rays, which the Sun used as legs, and, wielding the magic club which he always carried on his many expeditions, broke several of them. Thus crippled, the Sun was forced to stay for parley, though crying out in alarm that he must be let go, as there was no time to waste. Day must be carried westward. But Maui hung on and reminded the Sun of his promises. After much argument they agreed to compromise; so the Sun promised to go slowly six months in the year and then, for the remaining six months, to hurry as fast as before. Maui was content with this arrangement and sure also that the Sun would not again forget, for he had crippled him considerably. It would take some time, he thought, for the Sun's broken rays to mend. So, very well pleased with his success, Maui permitted the Sun to proceed on his journey, while himself he prepared to return with all speed, bearing the good news to his mother. KUNA, THE DRAGON. Far above Rainbow Falls there lived a powerful kupua named Kuna. Kuna had the form of a monstrous dragon, unlike anything in these islands today. Kuna often tormented the goddess Hina in her rocky cave behind Rainbow Falls by sending over great torrents of water or by rolling logs and boulders down the stream. Quite often he would block the stream below the falls with sediment sent down by freshets during the rainy seasons. But Hina was well protected. Her cave was large and the misty cloud of spray from the falling waters helped to conceal it. So in spite of the frequent floods and many threats from Kuna, Hina paid him not the slightest attention, but with her songs and gay laughter lightly mocked him as she worked. On many days Hina was quite alone, while her eldest son, the demi-god Maui, was away on one of his numerous expeditions. Even then she did not mind this, for should any danger befall her she had a peculiar cloud servant which she called "ao-opua." If Hina were in trouble this ao-opua would rise high above the falls, taking an unusual shape. When Maui saw this warning cloud he would hurry home at once to his mother's side. One night while Maui was away from home on the Island of Maui, where he had gone to bargain with the Sun, a storm arose. The angry waters roared about the mouth of Hina's cave. They hissed and tossed in ugly blackness down the narrow river gorge; but Hina heard naught of the wildness without. Being used to the noisy cataract, her slumbers were not disturbed by the heightened tumult of its roar. But Kuna, quite aware of the situation, was quick to take advantage and to act. Hina's apparent indifference annoyed him. He recalled several failures to conquer her, and rage overwhelmed him. Calling upon his powers he lifted an immense boulder and hurled it over the cliffs. It fitted perfectly where it fell between the walls of the gorge and blocked the rush of the hurrying torrent. Laughing loudly at his success, Kuna called on Hina and warned her of her plight, but, still unknowing, Hina slept on until the cold waters entered the cave, rapidly creeping higher and higher until they reached her where she slept. Startled into wakefulness she sprang to her feet, and her cries of panic resounded against the distant hills. As the waters rose higher her cries became more terrified until they reached the Island of Maui and the ears of her son. Through the darkness Maui could see the strange warning cloud, unusually large and mysterious. With his mother's cries ringing in his ears he bounded down the mountain to his canoe, which he sent across the sea to the mouth of the Wailuku with two strong sweeps of his paddle. The long, narrow rock in the river below the Mauka Bridge, called Ka Waa o Maui (The Canoe of Maui), is still just where he ran it aground at the foot of the rapids. Seizing his magic club with which he had conquered the Sun, Maui rushed to the scene of danger. Seeing the rock blocking the river he raised his club and struck it a mighty blow. Nothing could resist the magic club! The rock split in two, allowing the strong current to rush unhindered on its way. Hearing the crash of the club and realizing his attempt on the life of Hina had again failed, Kuna turned and fled up the river. The remains of the great boulder, now known as Lonokaeho, overgrown with tropical plants and with the river rushing through the rift, lies there to this day as proof of Maui's prowess. THE LAST OF KUNA. So great was the wrath of the demi-god Maui at the fell intent of Kuna to drown his mother that he vowed never to relent in his search for the monster, and to kill him on sight. Kuna evidently sensed Maui's intentions, for as soon as he saw his great mischief undone he fled to a hiding-place far up the river. He realized then how great had been his folly and trembled at the thought of capture by the mighty demi-god. In spite of his magic powers Kuna knew Maui's anger to be far greater than all of them put together; still, he had countless secret hiding-places where it would be difficult to find him. He did not have long to wait in his secret lair before he heard the thundering voice of Maui commanding him to come forth. The earth shook with the heavy tread of the vengeful demi-god and the dreadful blows he dealt all obstacles he passed which might possibly conceal the form of his enemy. The thundering voice and quaking earth became more horrible and terrifying as Maui approached. Soon he stood before the hole in which Kuna lay hiding. Catching sight of the ugly monster within, Maui let out a deafening yell, poised his magic spear, and with one sweep of his mighty arm hurled it into the depths of Kuna's hiding-place. But the dragon was sly and agile, notwithstanding his huge bulk, and slipped out in time to save himself. Even today you can see the long hole--puka o Maui--which the demi-god's spear made through the lava beyond the cavern; sufficient evidence of the Herculean strength with which the weapon was driven. Small wonder Kuna so feared a meeting with this outraged son of the goddess he had sought to drown. Wasting no time, Kuna started down stream, with Maui in hot pursuit. Often the dragon tried to conceal himself in some sheltered spot, or evade his pursuer by hiding behind a rock, but Maui gave him no rest, spearing him from one hole to another. Diving into one of several deep pools in the river, Kuna hoped that at last he was safely hidden. Maui was not to be thus easily fooled. He could see the grotesque bulk of his enemy far below the surface of the gloomy water. Kuna was cornered. Calling upon Pele, goddess of the Volcano, to send him hot stones and molten lava, Maui cast these into Kuna's retreat until the waters boiled furiously, sending a vast column of steam far above the rim of the gorge. Known today as the Boiling Pots, although time has cooled their waters, they still bubble and surge as vigorously as ever, especially when the heavy rains come and remind them of the time when Kuna the Dragon sought refuge within their depths. Tough as the hide of Kuna was, it could not save him from the terrific heat generated by the red-hot rocks and lava cast into the pool by Maui. Nearly exhausted, the monster managed to drag himself from the cauldron and, shrieking horribly, he again took up his flight down stream. Maui sent torrents of boiling water after him, scalding at last the life from his ugly body. Then Maui rolled the huge carcass down the river to a point below Rainbow Falls, within sight of his mother's home, where she could view daily the evidence that none might threaten her and live. And there the ungainly form lies today--a long, black-rock island known as Moo Kuna, between the rapids--where every freshet, every heavy rain, beats upon it as though in everlasting punishment for plotting the death of Hawaii's beloved goddess, Hina. THE COMING OF PAOA. Many years ago there lived on the Island of Tahiti several brothers, all very gifted and powerful gods of that land. One was by name Paoa. Now Tahitian customs were very like those of Hawaii at that time, in that the Tahitians offered human sacrifices when a canoe or a heiau was in process of construction. How the observance of this custom caused the flight of Paoa to Hawaii, you shall see. It so happened that one of the brothers was having a canoe built, and they were all undecided as to whom should be offered in sacrifice. A quarrel ensued. Paoa and the owner of the new canoe grew very bitter towards each other over it. When the time came for the sacrifice Paoa's only son was taken and offered to the flames. Grief-stricken at the loss of his son and furious at the cruelty of his brother, Paoa decided to leave it all and seek peace on some other island. In preparation for the long journey by canoe he took only three things with him: two kinds of fish--the aku and opelu--and some pili grass. Journeying northward he encountered a terrific storm which grew more terrible as the days passed until it seemed the low canoe could no longer breast the great mountains of angry water that bore down upon it as though to drive it under and swallow it into the black depths. [Illustration: Drawn by Will Herwig. Paradise Eng. Paoa Stood Upon the Little Plot of Pili Grass As He Answered Her.] Fearing for his safety, Paoa took the two kinds of fish and threw them overside. Almost at once the mighty waves were calmed and the canoe went safely on its way surrounded by an area of calm, peaceful water while the storm raged on all sides a little distance away. Even today if you see a smooth area of water in the midst of a rough sea you will know that there is a school of aku or opelu very near the surface. So Paoa sailed safely through the storm. As soon as it subsided he called back the fish and placed them in his canoe once more. They had been very helpful and might be of use should the storm arise again. At last Paoa came to an island which appeared very large and was covered with vegetation. Paddling his canoe into a great crescent-shaped bay, he observed a river emptying into it and turned the nose of his tiny craft that way. Not far up the river he came to a long, low rock which he called Waa Kauhi, and landed on the southeastern side of its point. So great was the joy of Paoa upon reaching this beautiful island that he decided to make it his home. To commemorate his safe landing he at once planted on the rock the pili grass he had brought with him. Also he liberated his aku and opelu fish in the new waters, where today their progeny teem in countless millions. Very soon he built himself a grass hut for a home, and was careful to protect the pili grass, which grew rapidly and before long spread to other parts of the big island, where it throve even better than on the scant soil of the pahoehoe rock. Hawaiians soon learned to use the pili grass in house building, as it made a tighter thatch and lasted longer than the lauhala or the grasses to which they had been accustomed. The stems of the flowers were later used in weaving hats, as they, too, were firm and strong. Farther up the river, which Paoa learned was called the Wailuku, there lived the goddess Hina. Soon after the arrival of this stranger from Tahiti, Hina heard of him and his chosen home. Evidently he had not come to wage war or do harm to the people, for he had already made friends with many of the fishermen living near him. So Hina decided to see him for herself and went down to his home. She was surprised to find that he really had established himself on that low rock. "Why," she exclaimed, "you must not stay on this rock! Can't you see the waters above here are high? When the rains come you will be washed away and drowned. It is not safe!" Paoa stood upon the little plot of pili grass as he answered her. "No, I will not go away, for no matter how high the waters come they shall never cover this spot." From that day Paoa's word has held true. No matter how high the Wailuku rises, it never has covered the little plot of pili grass which still grows on the long, low rock at the river's mouth. MAUI AND THE ALAE BIRDS. Maui, the eldest son of the goddess Hina, lived with his mother and two brothers in the cave behind Rainbow Falls, in the Wailuku River Gorge, a short distance mauka of what is today the town of Hilo. Often the brothers would go fishing in the harbor. At this time the Hawaiians knew nothing about fire. All their food was eaten raw. Occasionally Maui had found in his various wanderings some bits of cooked banana and pondered over their delicious flavor. He could not understand what had been done to them until one day he came upon a group of little alae birds cooking bananas over a fire. He was so amazed at the scene that the birds had plenty of time to put out their fire and take wing before he could bring himself to action. This only aroused his ambitious nature and he vowed he would learn the secret of fire. In the days that followed he devised many cunning schemes to trap one of the alae birds, but they, too, were cunning and carefully refrained from building any fire when Maui was near. Once or twice while he was out fishing he had seen white puffs of smoke among the trees and knew the birds were preparing a feast, but he could never reach the place in time to catch any of them. One day he thought of a clever trick and took his brothers into his confidence. They fixed up a kalabash covered with tapa to resemble a man and placed it in the middle of Maui's canoe. Then the two brothers took their seats at either end of the canoe and paddled out into the harbor while Maui ran back and concealed himself in the woods. Soon the alae birds came circling overhead and Maui heard them say, "At last we can make our fire and have a good feast. Maui and his two brothers are out for a day's fishing." Quivering with excitement, Maui crouched in his hiding-place and waited. Soon he heard the birds talking quite near him and, peeping out, saw them pushing fresh bananas into a blazing fire. Rushing into their midst he caught one of the birds. "Tell me how you make fire or you shall never go free!" he demanded. At first the bird was sullen and refused to answer, but at Maui's rough treatment resorted to trickery and replied, "Rub two taro stalks together and you shall have fire." Holding the bird closely, Maui did so, but only little drops of water came from the stalks. Very angry, Maui punished the bird again and demanded the truth. Helpless and exhausted, the poor alae told Maui to take two hau sticks and rub them together. Maui found the hau sticks, but fearing the bird was not telling the truth, he rubbed its head with one of the sticks until a drop of blood trickled out, staining the tuft of feathers on its crest. But the bird persisted in this statement, so Maui began rubbing the sticks together. Little sparks appeared and caught fire to the dead leaves on which they fell. Overjoyed at his discovery, Maui set the bird free. But to this day every alae bird wears the symbol of punishment for telling its secret--a tuft of red feathers on the top of its head. MAUI'S KITE. Maui, the great demi-god of Hawaii, was restless. Time hung heavy on his hands. Uneventful days of quiet had fallen upon the land. Adventure seemed to be in hiding, and no exploit invited to service this active youngster's shining spear or magic club. Idleness grew more and more unbearable. Now Laamaomao, god of the winds, dwelt not far above Rainbow Falls in the beautiful gorge of the Wailuku and to him Maui confided his discontent. The old fellow admitted that times were dull. Not for a long time had he been called upon for blasts from his greater windpot, Ipunui. On the heels of this remark came inspiration, and he suggested that Maui fashion a large kite. He, Laamaomao, would see to it that a suitable wind be forthcoming and excitement sufficient to break the dull monotony of too peaceful days. So Maui set about the construction of an enormous kite. His mother, the goddess Hina, made for him a beautiful and strong tapa, and twisted fibres of the olona into a stout cord. From the rich red wood of the koa expert and willing hands put together a graceful frame, and in due time the big plaything was ready. Laamaomao, having fathered the idea, manifested a keen interest in the proceedings and had his windpots in readiness for the initial flight. Calling Ipuiki, smaller of his two windpots, into action, Laamaomao directed a steady, gentle breeze up the gorge against the breast of the great kite, cautioning those who held it to be in readiness to let go at the proper moment and reminding Maui to have a care lest the olona cord slip through his hands. Gracefully the birdlike thing rose into the brilliant turquoise sky--that same sky which today so enchants the malihini--and as it tugged at the line, dipped, rose again and circled about, the thrill of it came down the cord to Maui's hands and his delight knew no bounds. Often in the quiet days that followed did Maui amuse himself with the big kite. As he grew more familiar with its handling the impetuous demi-god would ask Laamaomao for winds from Ipunui and glory in the tussle his kite gave him when buffeted by these stronger blasts--even though wise old Laamaomao was careful to moderate their power. Sometimes Maui would tire of his sport and, drawing its cord through a round hole in a rock which lay in the center of a small lake near the wind caves, would leave his kite to its own devices while he slept. [Illustration: Drawn by Will Herwig. Paradise Eng. Old Laamaomao, the Wind God, Admitted That Times Were Dull.] On one such occasion Laamaomao, having received an order for a great storm, forgot all about Maui's kite and turned loose his most powerful wind from Ipunui. All night long it howled through the creaking trees, driving the rain before it in lashing sheets. Stout as it was, the olona cord with which Maui's big kite was moored could not long withstand the strain and finally parted, leaving the kite to the mercy of the winds. Tossed madly about in the storm, it was carried far across the flank of Mauna Loa and dropped into the sea off the shore of Kau. Now Puuanuhe, the much-dreaded lizard-woman, made her home on the shores of the Kau desert, and to her ears had come the wonderful story of Maui's kite, fanning an already hot jealousy of the young demi-god and his doings. Puuanuhe was the only creature of those days who had fiery red hair, and her temper was none the less caloric. So when she saw this strange object floating in the water near her home on the morning after the storm she recognized it as Maui's kite. Chuckling in vicious satisfaction at this chance opportunity to make trouble for the handsome son of Hina, Puuanuhe hid the kite in the rough hills back of Hilea. Great was Maui's surprise and consternation when he found his kite gone. He at once set out in search of it. Days passed without trace of it, but one day news came to him that Puuanuhe had been seen with a large kite. He knew it must be his, as there was none other so big. Arriving at Hilea he discovered the hideous red-headed lizard-woman, who admitted she had found his kite, but refused to enlighten him as to its whereabouts. This same creature had lured many a poor fisherman to death on the rocky coast of Kau, and Maui thought it high time to put an end to such a pest, so he killed her. Once more he took up his search for his beloved kite and soon found it cleverly hidden in the hills. Ironically he named the spot Puuanuhe, and returning home with his precious toy he fastened it securely to its moorings again. Even today you can see the immense kite, now turned to stone, just as Maui hauled it in for the last time and left it. It is seventy-five feet long and about forty-five feet wide, narrowing to eighteen feet at one end. At the narrow end is a crystal-clear lake, very deep and smooth as glass. In its center is a large, round stone projecting above the surface with a two-inch aperture in the middle where Maui used to make his kite string fast. Near this lake are the two windpots, Ipunui and Ipuiki, and a little way below are three very distinct foot-prints, each fifteen inches long, showing where Maui stood while flying his great kite. MAUI'S FISH-HOOK. Maui, the powerful young demi-god who dwelt with his mother, the goddess Hina, in the great cave behind Rainbow Falls, had succeeded in so many hazardous undertakings, and had the welfare of his people so much at heart, that he resolved upon what was to be his greatest deed of prowess and beneficence. Now Maui had a magic fish-hook which he cleverly used while fishing with his brothers. Maui was very sly and quick, but he was never a good fisherman. He would sit in the canoe and drag his hook through the water, catching no fish himself but snagging those his brothers caught and laughing merrily at their bewildered expressions when they pulled in their lines and found nothing. They distrusted Maui, for he would never let them see his hook, yet they knew it was shaped differently from theirs. It was more complicated and had a double barb, while the common fish-hook had but one. But his brothers could never catch him at his tricks. At last they no longer allowed him to accompany them on their fishing trips, as he took all the fish and honors, and they all knew--Maui included--that he did not deserve them. So Maui would go alone to the bay, but the hook remained idle in the bottom of his magic canoe which, as related in the legend of Kuna, he drove from the shores of the Island of Maui to the mouth of the Wailuku with two sweeps of his paddle. While drifting about Maui watched some of his people who were not blessed with magic canoes, and considered the hard paddling required to send them through the water. One day as he sat in his canoe watching another pass by, evidently on its way to a neighboring island, the demi-god wondered if it might not make things easier to have all the islands joined together, so people could travel to any part of the kingdom without the laborious canoe voyages. Calling a meeting of Hawaii's chiefs and strong men Maui informed them of a plan to draw all the islands together. He told them he would need their help in pulling the islands, but no matter how hard or how long they pulled they must never look back to see how much was being accomplished until the islands were firmly joined together. The men solemnly promised to obey Maui and at once proceeded to their new task. The island now known as Maui was selected for the first attempt. Maui fastened his magic fish-hook into that part of the land nearest Hawaii, and at his command the strong men and chiefs paddled with all their might. Slowly the island moved behind them. No one dared look around, though all were burning with curiosity to see the result of their struggles. Long and steadily they paddled until the two islands were only a few feet apart. Then one of the chiefs could no longer control his curiosity and looked around. In an instant the charm was broken. The island slid back through the sea to its former position in spite of all that Maui, chiefs and strong men could do to stop it. Only a small piece of land was left--that in which the fish-hook was still deeply imbedded. Today that bit of land is covered with lauhala trees and coconut palms, and is known as Coconut Island. So great was Maui's disappointment at this his first failure in any important enterprise that he would not try again. He said his fish-hook had lost its charm and sorrowfully he took it away with him in his canoe. He carried it up the Wailuku River to his home behind Rainbow Falls, where he grieved for many days over the unsuccessful attempt. Later, having no more use for the hook, he carried it away from the cave and threw it into the forest near his home, where it lay undisturbed until the haole came. To those early settlers the magic fish-hook of Maui was of less interest as such than as material for masonry, and not a piece of it remains. At the forks of the Piihonua-Kaumana road one may, however, see the peculiar-shaped depression where it lay for so long before civilization's vanguard swept the tangled jungle of Maui's time from its hiding-place. [Illustration: Drawn by Will Herwig. Paradise Eng. But the Strange Woman Smiled and Told Them to Uncover the Imu.] HINA KEAHI. Just mauka of the Hilo Boarding School are three large, rounded hills which, centuries ago, were mud craters. Covered with the green of rustling cane-tops, at a distance they appear to be soft, grassy mounds. Many a tourist, gazing from the deck of an incoming ship, has yearned to "stroll over those smooth, rolling hills," only to find the pastime quite impossible on nearer view, which revealed the "velvety grass" as lusty sugar cane stalks ten to fifteen feet high and closely interwoven. But now the last crop of cane has been harvested from these graceful mounds and their slopes are being prepared to receive the dwelling-houses of any who choose--and can afford--to live in the rarified atmosphere of romance that hangs about this Hawaiian Olympus. Nor is the term Olympus as applied to these hills a redundant flight of fancy. Long ago--many, many years before the haole came to plant his sugar cane in their deep, rich soil--these hills were the homes of several beautiful goddesses. The makai and largest hill, called Halai, was the home of Hina Keahi, eldest daughter of the goddess Hina, who lived at Waianuenue--the cave behind Rainbow Falls in the Wailuku River--and sister of Maui the demi-god. To Hina Keahi was given power over fire. In many ways this young goddess aided her people, bestowing upon them the blessing of protection from fire while teaching them many ways in which to use it. The remarkable fact has often been noted, by the way, that although the Hawaiians always lived in grass houses, seldom was one known to be destroyed by fire. Hina Keahi was well beloved by her people and her lightest commands were obeyed meticulously. Food had always been plentiful in Hawaii. The people cultivated their fields, which yielded bountifully. But one time the crops failed--grew smaller and smaller--and began to shrivel up and die. Soon a famine spread over the land. Crops were allowed to wholly perish because none was strong enough to tend them. Hina Keahi saw that unless something was done at once her beloved followers would all die. Calling them about her she commanded that an immense imu be dug in the top of Halai Hill. "Prepare a place for each kind of food as though you were ready to fill the imu, then bring as much firewood as you can," she ordered. The starving people summoned new strength at this promise and worked for many days preparing the enormous imu. Knowing a human sacrifice would be offered as the only possible result of their labors, they lived in fear and wondered who would be chosen. Still, they never once thought of deserting their work and finally everything was in readiness. "Fill the imu with wood and heat it," commanded Hina. As soon as this was done she turned to the wondering people and said: "Listen to what I tell you, and follow my instructions. It is the only way you can be saved from starvation. I will step into the imu and you must quickly cover me with earth. Do not stop throwing earth over me until the last puff of smoke disappears. In three days a woman will appear at the edge of the imu and tell you what to do." Bidding them farewell, Hina Keahi stepped quickly into the red-hot imu. Immediately a dense white cloud of smoke surrounded and concealed her. For a moment the people stood transfixed at the sight; but remembering instructions they at once began covering the imu with earth. Followed then three long days of waiting fraught with mingled hopeful expectancy and anxiety for their goddess. On the third day everyone repaired to the edge of the imu and awaited the appearance of the woman of whom Hina Keahi had spoken. In the meantime Hina Keahi had not remained in the imu for long. The fire had not harmed her, for she had complete power over it. Going underground she made her way toward the sea, coming to the surface of the earth somewhere near the spot on which the Hilo Boarding School stands today. The place was marked by a bubbling spring. Once more she disappeared underground and again came to the surface, creating another spring near the present location of the Hilo Hotel. A third time the goddess followed her subterranean route, coming up in a third spring at the place now occupied by the American Factors' lumber yard. Refreshing herself in the clear waters, she started back to her home, this time traveling above ground. Thus on the third day from the disappearance of Hina Keahi those gathered about the imu saw a strange woman approaching from the direction of the sea. As she drew near they noticed a striking resemblance to their own goddess, yet she, they knew, was buried in the imu. In fear they drew away, but the strange woman smiled and told them to uncover the imu. Reluctantly they set to work, dreading the sight which all had in mind. But when the imu was uncovered they found it filled with cooked food--enough to supply their needs until the rains came and new crops could be grown and harvested. In gratitude they turned to thank the strange woman, but she had vanished. And to this day one may see the immense imu in the top of Halai Hill, now overgrown with a thicket of feathery bamboo, which the people left open in memory of their timely deliverance. HINA KULUUA. Hina Kuluua was the second daughter of the goddess Hina, who lived behind Rainbow Falls. Hina Keahi, the elder sister, had received the best of the gifts which their mother could bestow--power over fire and ownership of the largest of the Halai hills. Known as the goddess of fire, Hina Keahi was indeed very powerful and one time gave spectacular evidence of it in saving her people from starvation, as told in the legend, Hina Keahi. Naturally everyone looked upon her thereafter as the most wonderful goddess in the Islands. Even her sister's little band of followers did not refrain from open admiration of the beautiful fire goddess. This made Hina Kuluua exceedingly angry. Her jealousy overwhelmed her; she could not bear to let her sister claim so much glory, and she have none at all. It was not long after this that another famine swept the land. Hina Kuluua thought fortune was at last coming her way. Here was the very opportunity she craved. Now she would prove her power superior to her sister's and all the people would sing her praises and worship her alone. In her excitement she entirely overlooked the fact that she was goddess of rain, and not of fire. She ordered an immense imu to be dug in her own hill, Puu Honu. Comprehending her intentions the people at once realized the utter futility of her proposed action and pleaded with her against it; but to no avail. "Do you mean to tell me that my power is less than Hina Keahi's?" she demanded angrily. "Do you think that I, Hina Kuluua, cannot do as much for my people in their time of need? I will show you! Then you shall recognize Hina Kuluua as the greatest goddess in Hawaii." "You can help as well and perhaps better than your sister," they argued, "but you cannot do it in the same way. Your power, though it may be as great, is nevertheless entirely different from hers." Then Hina Kuluua would order them out of her sight and command them to hurry the completion of the imu. At last all was ready. A group with tear-stained faces were gathered about the smoking imu. Hina Kuluua approached, her head held high in an air of triumph. She stepped to the edge of the imu, cast a glance of disdain toward the wailing women and said, "Cover me quickly. Watch near the imu and in three days a young woman will appear. She will give you further instructions." Stepping into the imu she was quickly covered with soil. The people had expected a cloud of smoke to appear, but were somewhat surprised to see the little there already was become even thinner and dwindle away to mere nothingness. Slowly the long days of waiting passed. The third day dawned. All morning the people watched for signs from the imu. Late in the afternoon found their vigilance unbroken; night closed in and still no sign. Dawn once more, another day of anxiety. On the fifth day they could no longer restrain themselves and cautiously uncovered the great oven. A dark greyish cloud rose over the imu--that was all. Within, the people could distinguish the charred remains of their proud goddess. With reverence they covered the imu once more and carefully smoothed it over. That is why today you cannot see a deep crater in Puu Honu as in Halai, and why the dark, gloomy cloud--a sure sign of rain--often hangs low over the one-time home of Hina Kuluua. THE FIRST LAW. Following one of his great victories King Kamehameha I established his court on the largest island of the Hawaiian group, Hawaii, and prepared to make his headquarters there for the time. Of course a heiau must be built, and he ordered construction to begin immediately, selecting a site near the mouth of the Wailuku where today stands the armory of the National Guard of Hawaii. This heiau was unusually large and considerable time was consumed in building it. Finally it was completed, but before it could be used the customary human sacrifice had to be offered. Not willing to take one of his own men, the king went in search of another. Early one morning, accompanied by a small body of his warriors, Kamehameha set out in his canoe, sailing along the coast in the direction of Puna. As the royal party neared Leleiwi Point, two fishermen in a small outrigger were discovered, busy with their nets. The king's big war canoe bore down upon them, but recognizing the royal craft from afar, they paddled lustily for the shore. Knowing the heiau was nearing completion the fishermen guessed the reason for the king's early morning visit and had no intention of remaining to receive him. [Illustration: Drawn by Will Herwig. Paradise Eng. "Mamalahoa Kanawai o na Alii" Kamehameha Called After Them.] Landing safely, yet with the prow of the big canoe not a spear's length behind, the poor fellows made all speed over the open lava beds that lie between the shore and the jungle at this point. The king, standing in the bow of his canoe, was first ashore and in hot pursuit, but, unfamiliar with the footing there, made poor progress. These lava beds are full of treacherous pukas and into one of them Kamehameha stumbled, sinking to his armpits. There chanced to be a sizeable stone within reach of his hand, and this he hurled after the fleeing men, but his aim was bad and he missed them. This very stone, and the hole into which the king fell, may still be seen just mauka of Leleiwi Point. Glancing over his shoulder, the hindmost fugitive observed the king was trapped and that his retainers were still some distance to the rear. Here was a chance for revenge. Swinging his heavy canoe paddle, which he had been too frightened to drop, the fisherman turned and dealt his majesty a cruel blow on the head and, leaving him for dead, made off at top speed after his companion. When his men came up, the king was just regaining consciousness. One look at their wounded monarch sent them like a pack of hungry wolves after the fishermen. "Mamalahoa Kanawai o na alii!" Kamehameha called after them. "Whoever purposely murders a fellowman shall be hanged." And thus the very first law was made in Hawaii. "Let them go," he said, as his men reluctantly abandoned the chase. "I am not much harmed and they are badly frightened now. They may never do violence again to anyone. If any man hereafter wilfully take the life of another he shall be hanged. Come, let us go back. My heiau will not require a human sacrifice, for it shall never be used." So it happened that this was the first heiau ever built without its human sacrifice, and the last one constructed on the Island. Once the law forbidding murder was enforced heiaus were no longer needed. For the first time on Hawaii trails became safe for travelers. Always theretofore one never knew at what moment an enemy in ambush might rob him or take his life. Women and children could now go abroad at all times in safety. Peace reigned in the land and the people became more prosperous and progressive. Years passed before the law was broken, and, true to his word--for the king's word was law--Kamehameha ordered the murderer hanged. The scene of his execution was the unusually crooked coconut tree which until recent years stood near the present site of a cracker factory on what is now Kamehameha Avenue. Today a careful observer may, by peering beneath the Armory Hall, make out the few remaining stones which were once a part of the foundation of the last heiau built on Hawaii. PAU. HOW TAPA IS MADE. This volume of Hawaiian Legends is bound in genuine tapa, a cloth--or more properly speaking a strong paper--made by hand from the inner bark of the wild mulberry. Briefly, the process of manufacture is as follows: When full of glutinous sap, the bark of the mulberry is stripped and steeped in running water until the outer layer is softened. This is scraped away and the inner bark beaten with corrugated paddles of palm wood until strips two or three inches broad are widened to ten or twelve inches. The edges of these strips are then pasted together with a strong vegetable glue and laminated with more beating. So skillfully is this done that it is impossible to detect the lines of jointure. The tapa used in binding this book is of the stout, heavy grade; but that used for clothing and scarfs is often as sheer as fine muslin. Tapa making is confined entirely to the women, men never occupying themselves with any of its processes. GLOSSARY Hawaiian words may be easily pronounced correctly by using the Spanish alphabet. There are no silent letters, and all syllables are stressed equally. Alae (Hawaiian gallinule): Native bird figuring largely in Hawaiian legends. Ao-opua: Talisman, guardian spirit. Haleakala: House (hale) of the Sun (la). Haole: White man. Hau: Native tree much favored for lanais (arbors) and the wood for outriggers on canoes and floats for its cork-like lightness. (Hibiscus arnottianus). Heiau: Ancient Hawaiian temple. Honu: Turtle, turtle-shaped. Imu: Underground stove made by scooping a hole in the ground, lining it with rocks, and building a fire in it. The food to be cooked is placed in the heated cavern, which is then covered tightly with leaves and earth. Kaipaaloa: Inlet or estuary where the sea is quiet. Keahi: Of the fire. Kuluua: Of the (gentle) rain. Lauhala: Leaf (lau) of the puhala tree (Pandanus odoratissimus). Makai: Toward the sea. Malihini: Stranger, foreigner. Mamake: Shrub about ten feet high (Pipturus albidus). Mamalahoa kanawai o na alii: Your king proclaims this the law of the land (free translation). Mauka: Toward the mountains. Olona: Native flax (Touchardia latifolia). Pahoehoe: The sterile, flintlike lava as distinguished from aa, the friable and highly fertile lava. Pau: The end, finished. Pili: Grass yielding stout fibres (Andropogon contortus). Puka: Doorway, entrance, hole. Puu: Small hill, usually of rounded form. Ti (formerly written ki): Plant of lily family having bright green leaves three feet long and six inches wide (Cordyline terminalis). Waianuenue: Shimmering waters, as a rainbow effect. Wauke: Native mulberry tree (Broussonetia papyrifera). 
45049	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. My First Mission The First Book of the Faith-Promoting Series By George Q. Cannon Designed for the Instruction and Encouragement of Young Latter-day Saints. Second Edition Juvenile Instructor Office, Salt Lake City, 1882 _My First Mission_ entered, according to act of Congress, in the year 1879, by Geo. Q. Cannon, in the Office of the Librarian of Congress, at Washington. Electronic edition produced by the Mormon Texts Project. Volunteers who helped with this book: Meridith Crowder, Ben Crowder, Tod Robbins, Matt Barron. Version 1.0 Preface to the First Edition The first chapter of this little work I wrote as a sketch for the perusal of the youthful readers of the _Juvenile Instructor_. It was written hastily--as were those which followed it--and without any author's name, or any intention, at the time, of adding any more to it. Afterwards, I concluded to write a series of missionary sketches; but when these were written I did not have any intention of publishing them in their present form. They were penned in a plain, familiar and personal style, for the purpose of securing the interest of young people. When a youth, it was my good fortune to live in the family of President John Taylor. It was my chief delight in those days, to listen to him and other Elders relate their experience as missionaries. Such conversations were very fascinating to me. They made a deep impression upon me. The days of which they spoke, were the days of poverty, when Elders traveled without purse and scrip, among strange people who were ignorant of our principles, and too many of whom were ready to mob and persecute. They traveled by faith, and were pioneers for the Lord in strange lands, and He was their only reliance. Their missions were rich in instances of His power exhibited in their behalf. What I heard strengthened my faith and increased the desire in my heart to be a missionary. No calling was so noble in my eyes as that of a standard-bearer of the gospel. The thought which prompts me to publish _My First Mission_ is that perhaps it may have the effect upon some of the youth of Zion that the recitals of faithful Elders had upon me. I hope that this will soon be followed by other little volumes of this, the _Faith-Promoting Series_. I have thought that the missionary spirit did not burn as brightly in some of our young men as it should--that they did not understand the value of human souls in the sight of the Lord and the precious rewards which He bestows upon those who seek, in the proper way, to save them. And yet there never was greater need of faithful men as missionaries than there is to-day. "The field is white already to harvest," and there is no limit in the field to the opportunities of those who desire to labor. If this little work shall have the effect to awaken and strengthen the missionary spirit, if the remembrance of its incidents, shall comfort the hearts and promote the faith of any when they go upon missions, the utmost desire will be gratified of The Author September 1879 Preface to the Second Edition Two-and-a-half years have elapsed since the first edition of _My First Mission_ was published. It was the first work of the kind issued, and the success of the venture, financially, was by no means certain at that time. It is not too much to say now, that our most sanguine expectations in commencing the publication of the _Faith-Promoting Series_ have been more than realized. _My First Mission_ soon became popular; the 6,000 copies of the first edition are all disposed of, and there is a demand for more. Four other volumes of the same series have also been issued, and received with equal favor; indeed, it seems that each volume issued creates a taste for another. We expect very soon to issue the sixth volume of the series and that will be followed by others as fast as our circumstances will permit. The good that has already been accomplished by these books, if we may accept the numerous testimonies we are constantly receiving, cannot be estimated; and yet we feel that the work in this direction has only just commenced. That it may continue until such works will abound in the midst of the Saints, and until the youth will be influenced by them to live lives of purity and perform deeds of righteousness, is the earnest desire of The Publisher March 1882 Table of Contents Chapter 1 Timidity When Attempting to Speak in Public--Determination to Persevere, Relying Upon God--Assuring Manifestation of the Presence of the Spirit of God Chapter 2 From San Francisco to Honolulu--Storm and Sea-sickness Chapter 3 Honolulu, Its Location and Harbor--Prayer to the Almighty--The Elders Separate, and Commence Labor on the Four Principal Islands Chapter 4 Our House on Maui--Interviews With the Consul and Governor--Our First Public Preaching--We Determine to Learn the Language and Proclaim the Gospel to the Natives Chapter 5 Kindness of Na-Lima-Nui--To Honolulu--Some of the Elders Decide to Return Home Chapter 6 I Return to Maui--We Are Visited by the President of the Mission, Who Determines to Go to the Marqueses Islands--Are Not Led to Go With Him--"Poi," Its Preparation and Peculiarities Chapter 7 Start on a Tour Around the Island--Arrive at Wailuku--In a Remarkable Manner Become Acquainted With J. H. Napela Chapter 8 A Missionary's Craft in Danger--He Preaches Against Us and Our Doctrines, and Abuses Our Friends--His Remarks, However, Are Overruled for Our Good--The Lord's Promise Fulfilled--I Go to Kula Chapter 9 Another Attack from a Missionary--Courage in Defending the Truth Always Admired--Poverty of the People Chapter 10 Successful Meetings--Our Principles Receiving Great Notice--Elder Keeler and Myself Go to Keanae and Have Remarkable Success in Adding Members to the Church Chapter 11 Arrival of New Elders--The Adversary Busy Among Our Newly Converted Friends--A Fishing Scene Chapter 12 Interview With the Dignitaries of the Kingdom--Return to Napela's House at Wailuku--Hundreds of People Baptized--Elders Become Famous All Over the Group--A Remarkable Peculiarity Chapter 13 Missionaries from Home--Good Results of Their Presence and Labors--Voyage in the Canoe of the Islanders--Tradition of the Natives--A Visit to the Volcano Chapter 14 A Hawaiian Feast--Amusing Joke Played Upon White Men Chapter 15 Answers to Prayer, and the Bestowal of the Gifts upon the Elders and People--Elders Sent to Teach Not to Be Taught--Blessings Will Rest Upon Those Who Labor Among the Red Men for Their Salvation Chapter 16 Consolation Drawn from the Book of Mormon--Its Translation into the Hawaiian Language--Great Joy in the Labor--A Committee to Raise Funds to Purchase a Press, Type, etc.--Press, etc., Ordered, and Then Sent to California--The Book of Mormon Printed--The First Translation into the Language of a Nation of Red Men--Kindred Languages Spoken Through the Polynesian Islands--The "Western Standard" Chapter 17 Time of Departure--Funds Provided--Sorrow at Separating--Contrast Between Our Landing and Our Departure--Souls for Our Hire--An Exceedingly Happy Mission Chapter 1 Timidity When Attempting to Speak in Public--Determination to Persevere, Relying Upon God--Assuring Manifestation of the Presence of the Spirit of God The writer will probably never forget his first attempts at speaking in public. While yet a youth he was ordained one of the Seventy Elders. The quorum of which he became a member was organized the day he was ordained, and he was chosen to be its clerk. At the meetings of the quorum it was the custom of those of the Presidents who were present to make a few remarks, and then the members were called upon to speak. On such occasions he would get so nervous that he would have to stop writing some time before it came his turn to speak; and then, when he did get up, he scarcely knew what he said, his fright was so great. He constantly suffered from this feeling of fear whenever he attempted to speak at quorum meetings, or testimony meetings, and in fact, for some time after starting on a preaching mission. There was one resolve that he made in the beginning, which he always kept, and which he desires to impress upon every boy and girl in Zion. He made up his mind that, whenever called upon, he would, with the help of the Lord, always ask a blessing, or pray, or speak, and not try to excuse himself. No matter how many have been present, nor how awkward and frightened he has felt, he has always done what was requested of him. But how many times he has seen young men and women decline to speak and to pray when called upon! He has both pitied and felt ashamed for them. Such persons acquire a habit of _balking_, and _balky_ men and women are as bad in their places as balky horses are in theirs. Many persons think that because they are bashful, and are not in the habit of asking a blessing or praying aloud that, therefore, they can excuse themselves when called upon to do so. But right-feeling people admire boys and girls, young men and young women, who have the courage and good manners to comply with a request of this kind, even if they should make awkward blunders, far more than they would if they refused to do so. What is called bashfulness is frequently nothing more than pride. Those who are troubled with it are generally anxious to appear to advantage; they desire the approbation of their fellows; and the fear that they will say or do something that will not come up to the standard, oppresses them and makes them nervous. The first time the writer was called upon to speak to a mixed congregation of Saints and inquirers he was in the company of nine Elders. There were only two or three of them who had ever spoken in public; but as he was the youngest of the party, and felt that he was but a boy, he thought they would all be called upon before him. To his surprise, however, the Elder who was presiding called first upon him. True to his resolve, he arose and commenced. For two or three, or probably five minutes, he did pretty well. Then he got confused, his ideas were in a jumble, and he forgot all he ever knew. If the bottom had dropped out of his memory, it could not have been worse. He sat down, feeling a little ashamed; but not discouraged. He was on a mission, and he was determined not to back down and fail. But it is very mortifying to get up to speak and then break down. After this, he took a three weeks' voyage to the country to which he was appointed on a mission. After landing, he attended a public meeting of strangers who had never heard the gospel. It was held in a Seamen's Bethel, the minister having kindly offered it to the Elders for their meeting. One of the Elders spoke on the first principles; the writer followed him and bore testimony and made some other remarks. He was much frightened and embarrassed; but he spoke at greater length than he did before. After this, circumstances required him to go out among the people alone. In that country, where they had no bells to ring, they called the people together by blowing a conch shell. When skillfully blown, one of these can be heard at a long distance. As the hour approached for meeting, it was customary to commence blowing the shell, and then our young missionary would be seized with trembling. The feeling of dread was terrible. He had been in places of peril where life was in danger; but he never felt as he did about preaching. He was alone and a stranger, and among a strange people. But he would not shrink. He knew that the gospel was true, that he had the authority to preach it, that the people had to be warned, and, therefore, with all his fear, he could not hold his tongue. He felt like Paul did when he said to the Corinthians: "Woe is unto me if I preach not the gospel." About six weeks after he commenced his ministry alone two messengers arrived from a distant town to invite him to come there and preach. They had heard about the doctrine he taught, and the people he had baptized, and they wanted to learn more about the principles. He returned with the messengers. A large meeting house was obtained in which to preach. It was crowded, for the people had never before had the privilege of hearing a sermon delivered by a Latter-day Saint. You can imagine how he felt. Here was a people anxious to hear, and yet how weak he was, and how full of fear and trembling! When he arose to give out the hymn the sound of his voice in that large building scared him. Then he prayed, and afterwards gave out another hymn. He had called mightily upon God for help. When he commenced to speak the Spirit of the Lord rested upon him as it never had done before. The people had faith, and their hearts were prepared to receive the truth. For upwards of an hour he spoke, and he was so carried away in the Spirit, that he was like a man in a trance. Joy filled his heart and the hearts of the people. They wept like children, and that day was the beginning of a good work in that place. I shall not attempt to describe to you the gladness that our young missionary felt. He had been a slave; but now he was free. God had broken the bands of fear, and he felt to glorify Him for His goodness. From that day to this he has never suffered from those dreadful feelings which oppressed him. Still, there are but few public speakers, especially in this Church, who do not have a nervous feeling when they first arise to speak; and it is frequently the case that when they feel the most nervous they are enabled to speak with the greatest power. They feel their own weakness, and they seek unto God for help. Many of the readers of this may yet be sent on missions, and a recollection of this sketch may help them to persevere. Never decline to ask a blessing, to pray or to speak when called upon, and God will help you to overcome all feelings of fear. Chapter 2 From San Francisco to Honolulu--Storm and Sea-sickness In early days in California everything was valued at a high price. There were ten of us, Elders, who wanted to get passage from San Francisco to Honolulu, the principal town on the Sandwich Islands. After trying for some days we succeeded in obtaining a passage between decks on the good ship _Imaum of Muscat_, Captain Ritches, commander. We had to find our own bedding; but the captain agreed to furnish us food, which we were told was to be the same as they had in the cabin. Either this part of the contract was not fulfilled, or they lived poorly in the cabin; for our fare was not very inviting. But we thought we were fortunate in not having to pay more than $40 in gold for the passage and these privileges. I have seen places that were more comfortable than our quarters between decks. I have been on the sea many times since, and I believe, if I had my choice, I would take a trip as a cabin passenger on a Cunard steamship in preference to a voyage on the _Imaum of Muscat_, with its cabin fare and the privilege of sleeping in my own blankets. The _Imaum_ was low between decks, and then it was so dark there, that for a few minutes after descending, we could see nothing. We had had some rough experience, however, since leaving our homes, and we were not disposed to find fault with our ship or her accommodations. For one week after embarking we lay in the bay of San Francisco, head winds preventing our sailing. This was tiresome to us, and did not suit the captain, for he had to feed us, at least a part of the time. Probably this week's delay helped him to conclude that cabin fare was too good for us. As soon as the wind became at all favorable, the pilot thought it best to get ready for sea, and when the tide turned to go out, about one o'clock in the afternoon, we hoisted sail and started. My recollections of passing out of the Golden Gate, as the mouth of San Francisco harbor is called, are not very pleasant. We had to beat out, that is, tack from side to side, and the swell came in from the ocean in large, heavy, rolling waves. On each side we could see a long line of breakers running seaward, the foam looking in the distance like large banks of snow. We had not passed through the Gate when we began to be sea-sick. Those ocean swells will produce sea-sickness very quickly. There was no place on deck to be sick without being in the way, so we ran below. I vomited freely and felt relieved, and then went on deck again. The sun was declining in the west, and the sky was angry-looking and threatening, giving every indication of a storm. We were outside the heads, and before us stretched the great Pacific; but there were islands around, of which the captain knew but little. He did not like the idea of the pilot leaving him in such a position with darkness approaching and every prospect of a storm. If the captain was anxious to have the pilot remain, the latter was equally desirous of getting away from the ship before nightfall. He had no wish to remain through the storm and to run the risk of being carried out to sea; so when a pilot boat hove in sight, he hailed it, and descended into the little yawl which came from it for him in such haste that he forgot his water-proof coat. It was very natural, I suppose, for him after piloting the ship out of the harbor, to be eager to get back before the storm broke upon us; but I believe we all should have felt better if he had remained with us. The captain, especially, felt the responsibility of his position. Here he was outside of a strange harbor, on a dangerous coast, with a strong wind blowing directly on shore, and darkness upon him and he ignorant of his surroundings! We had no time to indulge in many reflections upon the subject. Our time was occupied in another direction, for we were all suffering severely from the effects of sea-sickness; and notwithstanding the dangers of our situation, the sense of the ridiculous, in my case--only one bucket among us for every purpose--overcame fear, and I could not help laughing. Many of our Elders and foreign settlers have been in a similar position, and all such can imagine our feelings better than I can describe them. My levity, however, under circumstances so inconvenient and perplexing, offended one of the Elders so much that he reprimanded me for it. While we were thus engaged, the noise on deck was very great. The captain had as first mate a half-caste East Indian, and the most of his hands were Malays. His orders to the mate, and the latter's cries to the hands, and their chattering to one another, made a clamor that sounded loud above the noise of the storm. Right in the midst of our sickness we heard the startling cry from the mate of "breakers ahead," and that we were close upon them. At any other time this would have excited us; but we were so sick we did not mind it. Shortly after this, we felt the vessel strike something solid, and she trembled from stem to stem; this was directly followed by a grating sound and a thumping at the stern. The first thought was that she had struck a reef; but as we felt her settle in the trough of the sea, we knew that if she had struck, she had passed over it. The shock that we felt was caused by a heavy breaker striking us; it had broken the wheel ropes, and the grating noise that we heard was the thumping of the helm. Had the breaker gone over us it would have swept the decks clean, or, had the wheel ropes broken a short time before, it is probable the vessel would have been lost. In considering our narrow escape, afterwards, we felt to give the glory of our deliverance to God. We were His servants, and on His business, and He had preserved us. That night was one of great anxiety to the captain, officers and crew. Notwithstanding our sickness, we also realized that we were in a critical position, and exerted all the faith we could. The captain had his wife with him, and so little hope did he have at one time of saving the vessel, that he told her to prepare for eternity, for he did not think we would ever see daylight in this world again. At last the morning dawned, the storm died away, and we were enabled to take our course. Oh, the blessed daylight! How joyfully it was hailed on board that vessel! It did not relieve us from our sea-sickness, but it did from our peril. Several days elapsed before the captain recovered from his fatigue and hoarseness, caused by shouting his orders that night. The _Imaum of Muscat_ was bound for the East Indies, but was to touch at the Sandwich Islands. We were glad that we had to go no farther, so it was with positive delight that we learned after being nearly four weeks on board, that we would soon be at the end of our voyage. The sight of land is most welcome to those who have been weeks at sea, especially if they have suffered from sea-sickness. To our eyes, therefore, the rough, mountainous isles of the Hawaiian group were very beautiful. We longed to tread upon them. For myself, I was scarcely intended for a sailor. I am very easily made sick by the motion of a vessel on the water, and no amount of going to sea prevents this. Some years since, while crossing the Atlantic, I lay sea-sick in my berth, and to divert my mind, I tried to recall the number of different times I had been in that condition. I counted upwards of fifty distinct occasions that I had suffered from this sensation, and I have been sea-sick a number of times since. During the night we passed the island of Hawaii, the largest of the group, and the one on which Captain Cook, the first white man (so far as known) who discovered these islands, was killed. The next morning the island of Maui was seen in the distance. Then Molokai and Lanai; and the morning following, when we arose, we were sailing alongside of Oahu, the island on which the town of Honolulu, the capital of the kingdom, is situated. Chapter 3 Honolulu, Its Location and Harbor--Prayer to the Almighty--The Elders Separate, and Commence Labor on the Four Principal Islands Honolulu is built on an extensive flat, of great fertility. The town is pretty, and wears a tropical look; but, since the time of which I write, its buildings and surroundings have been greatly improved. Groves of cocoa-nut trees, with their long feathery leaves, and tall graceful trunks, were growing here and there in the vicinity of the town, and trees of other kinds were also abundant in and around it. Behind Honolulu stretches what is called the Nuuanu valley, a beautiful country, which, even when we first visited it, was selected as a proper locality for the villas and country residences and gardens of the officers of the government, the missionaries and merchants. On the right of the harbor of Honolulu is "Punch Bowl Hill," a large hill where once a volcano burned, but which is now extinct. The name is very suitable, for the volcano has left it more in the shape of a punch bowl than anything else. While yet some miles from the mouth of the harbor we met several canoes, containing natives of the islands, who were out fishing. These canoes were merely logs hollowed out; but they were easily managed, and, with the aid of sails, their progress through the water was very rapid. To prevent their turning over, they had outriggers fastened to their sides. A coral reef, over which the sea breaks with a tremendous roar, even in calm weather, extends nearly around the harbor of Honolulu. The entrance is very narrow, and seemed difficult of access, and as we entered, guided by a skillful pilot, a man was kept busy throwing the lead to learn the depth of the water. On the reef were the wrecks of several vessels. The water was beautifully clear, and it was easy to distinguish the bottom as we sailed along. No sooner was the anchor dropped than the decks were crowded with natives; some trying to sell bananas, oranges, cocoanuts, melons and other fruits (this was in the month of December), and others anxious to take us ashore. The monotonous character of their language, their rapid utterance, their numerous gestures, caused us to watch them with interest. We thought them a strange people. I little thought at that time that I would ever learn their language, or become as familiar with their customs as I afterwards did; for, though we had been sent on missions to the Islands, we supposed our time would be occupied in preaching to the whites. Our first duty, after securing lodgings, was to repair to a convenient mountain, on the top of which we found a steep knob that rose suddenly and formed a table of thirty or thirty-five feet in width. On the way up we picked up a rock apiece, with which we formed a rude altar. We then sang a hymn, and each one, in his turn, expressed his desires. The oldest, who was also the president, was selected to be mouth in prayer. He embodied our desires in his prayer. They were that the Lord would make speedy work on those islands, open an effectual door for the preaching of the gospel, confound all opposers, help us to gather out the honest-in-heart, and spare our lives to return home in safety. Having thus dedicated the land and ourselves to the Lord, one of the Elders spoke in tongues and uttered many comforting promises, and another interpreted. The spirit of the Lord rested powerfully upon us, and we were filled with exceeding great joy. I had the satisfaction, afterwards of witnessing the fulfillment of the promise made on that occasion. The sun was sinking low in the heavens when we got through. Our descent was quickly made, for we felt joyful, and when men are joyful and the Spirit of God rests upon them, they feel lithe and active. We had been in the presence of the Lord, and had felt His power, and why should we not be happy? The president of the mission had chosen as his companion the next oldest man. The most suitable place for them to remain, we all felt, was at Honolulu. But what must the rest do? Scatter among the other islands, or remain on that island--Oahu--until they learned more of the condition of affairs? It was decided that to go to the various islands would be the wiser plan. There were four islands of importance yet to be occupied, and there were eight of us remaining. But who were to be partners, and how should we decide which island each couple should go to? The president did not like to pair us off, nor to say which of the islands we should go to; but he consented, with his partner, to select four out of the eight to preside, one on each of the islands. We withdrew while they discussed this matter, and made their selection. To my great surprise, when we returned, I found that I was chosen as one of the four. Never in my life did I feel my weakness more sensibly than on that occasion. I was the youngest of the party, and felt that I was the least able of all to perform the duties assigned me. The next thing was to select partners and islands; and how do you think we did this? You read in the Bible about casting lots. We cast lots. Four pieces of paper were marked: _one_, _two_, _three_ and _four_. The one who drew _one_ had the first choice of partners; so with the second, third and fourth numbers. Then the islands were marked on slips of paper in the same manner, and we drew for them. Number one fell to my lot. I had the first choice. My mind had not rested on any one as my choice for partner, and I was at a loss for a few moments whom to select. Then the spirit of the Lord plainly told me to choose Brother James Keeler. I did so. I was both surprised and pleased at the manner in which he received my choice; for I, being so young, and he so much my senior, had thought that he would prefer a partner of more mature years and experience. He afterwards told me that when the four were chosen, and he found that I was one of them, he had slipped out and prayed to the Lord that I might be led to select him to go with me. His prayer was heard and answered, and we both were gratified. In casting lots for islands, Maui fell to us. When we were sailing past it my feelings were drawn towards that island, and I felt that I would like that to be my field of labor. I knew not why this should have been so, except that the Lord gave me the feeling, for I knew nothing concerning it that would make it a desirable place in my eyes. My joy was very great that evening, because of these precious manifestations of God's goodness. I felt that he was near at hand to hear and answer prayer, and to grant the righteous desires of our hearts; and how could we doubt His providence for and care over us in the future? Children, I know of no feeling that can fill the human breast with such unspeakable happiness, joy and confidence as faith in God. If God be with us who can be against us? As I have already mentioned, there were eight of us Elders, besides the two who were to remain at Honolulu. Their names were Hiram Clark, the president, and his fellow-laborer, Thomas Whittle. The island on which we first landed was to be their field. The four who were chosen to preside on the other islands were: Henry W. Bigler, whose partner was Thomas Morris, and to whom the island of Molokai fell by lot; John Dixon, whose partner was William Farrer, and whose field was the island of Kauai; James Hawkins, who chose Hiram Blackwell as his companion, and to whom the island of Hawaii fell as a field of labor; and George Q. Cannon, whose fellow-laborer was James Keeler, and their field the island of Maui. As the president counseled Brother Morris to go to work at Honolulu, and Brother Bigler was, therefore, alone, and his island lay convenient to Maui, he concluded to accompany the two last-named Elders to Maui. The thought of parting from his companions in a foreign land produces lonely feelings in the breast of an Elder, but particularly if he be young and inexperienced. Our consolation on this occasion was that we were taking the plan whereby we might reap more abundant joy. Chapter 4 Our House on Maui--Interviews With the Consul and Governor--Our First Public Preaching--We Determine to Learn the Language and Proclaim the Gospel to the Natives Lahaina is the principal town on Maui. It has no harbor, but vessels anchor in what is called the roadstead. Looking from the sea at the town, it is not very imposing. It lies on a level strip of land, and is stretched along the beach, and the houses are almost hidden by the foliage. Groves of cocoa-nut trees are to be seen, which give the place a tropical look. We had considerable difficulty in procuring a suitable place to stop. There was a hotel and some boarding houses; but we could not live at any of them very long, for our funds were low. We secured a native house of one room, at a rent of four dollars per week. These native houses are built by putting posts in the ground, on which a board is laid as a plate for the rafters to rest upon. When the frame of posts and rafters is built, poles, about the size of hoop-poles, are lashed horizontally, about six inches apart, on to the posts and rafters. The house is then thatched by fastening a durable grass, which they have in that country, on to the poles. When finished, a house looks, in shape and size, like a well built hay stack. Such houses are only suited to a warm country where they never have frost. Inside the house they have no board floors. The ground is covered with grass, on which mats are laid. The making of these mats constitutes one of the chief employments of the women, and a good housewife in that country is known by the quantity and fineness of the mats in her home. Such a woman is very particular to have no dirt brought into her house; for the mats answer the purpose of beds, tables and chairs. They sit upon them; when they eat, their food, is placed upon them, and they form their bed, though in many houses they have the place of sleeping raised above the ordinary floor; but even then, they have mats spread out, upon which to sleep. In consideration of our being white men, the man of whom we rented the house procured a table and three chairs for us. We employed him to cook our food, which consisted principally of sweet potatoes and fish, or meat, with occasionally a little bread, bought at a bakery in town. In those days no native thought of using bread as an article of diet. Their food I shall describe more fully to you in a future chapter. We had an interview with the American consul, Mr. Bunker, and solicited through him an introduction to the governor of the Island. He readily complied with our request, and in our intercourse with Mr. Bunker he treated us very kindly. Our mission we felt to be of such importance that we wished to introduce it to the highest authority we could find. I made it a rule on those islands never to go into a place without waiting upon the leading and prominent men, stating my business, testifying to the work which God had commenced and asking their aid to enable me to lay the proclamation of which I was the bearer before the people. In this way I had interviews with princes, nobles, governors, officers of the government, missionaries and the leading men in every locality where I visited. This course might not be a wise one in every nation and under all circumstances; but I was led to take it there, and the effects were good. I had a fearlessness and a strength given me which I would not have had if I had kept myself in a corner, and acted as though I was ashamed of my mission. I gained influence also with the people, and they learned to respect me; for, however much men may differ in their views about religion and other matters, they generally respect sincerity and courage. The governor was named James Young. He was a half-white, his father being a friend of Kamehameha the First, and one of the first white men who settled among the Hawaiians. We requested the use of the palace, which was not then occupied by the royal family, to preach in. He promised to write to his brother, the minister of the interior, about it. We called a number of times afterwards to see him; but could get no definite answer. It was very evident to us that he dare not grant us any favors. Rev. Mr. Taylor was the chaplain of the Bethel Chapel at Lahaina, where seamen and most of the white residents went to worship. We introduced ourselves to him, told him where we were from and our business, and asked the privilege of holding meeting in his chapel. He held meetings in the morning and evening. He consented, and gave out notice to the people in the morning that we would hold meeting in the afternoon. Elder Henry W. Bigler delivered the discourse, and Brother Keeler and I bore testimony. We soon became satisfied that if we confined our labors to the whites, our mission to those islands would be a short one. The white people were not numerous at Lahaina, and there were but very few at any other place on the island of Maui. Preaching to them with the hope of convincing them of the truth seemed a hopeless labor. The question arose directly, "Shall we confine our labors to the white people?" It is true that we had not been particularly told to preach to the natives of the islands, but we were in their midst, had full authority to declare unto them the message of salvation, and if we did not declare it unto them, some other Elders would have to come and do so, in order to fulfill the command of God to his servants. For my part I felt it to be clearly my duty to warn all men, white and red; and no sooner did I learn the condition of the population than I made up my mind to acquire the language, preach the gospel to the natives and to the whites whenever I could obtain an opportunity, and thus fill my mission. I felt resolved to stay there, master the language and warn the people of those islands, if I had to do it alone; for I felt that I could not do otherwise and be free from condemnation; the spirit of it was upon me. Elders Bigler and Keeler felt the same. I mention this, because it was a point upon which a difference of opinion afterwards arose, some of the Elders being of the opinion that our mission was to the whites, and that when we had warned them, we were at liberty to return. How do you think such differences of views and opinions can be settled? Had the president of the mission exercised the authority to dictate, he could have decided between these views; but he would not. He left each one to act for himself. We were in a foreign land, far distant from the Apostles and First Presidency, and, therefore, could not appeal to them. Our only resource was to obtain revelation from the Lord for ourselves. This is the privilege of every man arid woman in the Church. If Latter-day Saints will seek for knowledge, God will give it to them to guide them in all the details of life, subject, of course, to the presiding authority and its teachings and counsels. By this means we were able, on the Sandwich Islands, to know what course to take. White men who go to the Sandwich Islands do not always behave themselves as they should. We saw some who acted most disgracefully. They seemed to think that, because they were among the natives, they could abandon all decency. The natives are very close observers. They soon saw that we were not like many of the whites whom they had seen, and they began to take an interest in us. They readily helped us to pronounce and read their language. The want of books was a great drawback at first; but we sent to Honolulu for them. My desire to learn to speak was very strong; it was present with me night and day, and I never permitted an opportunity of talking with the natives to pass without improving it. I also tried to exercise faith before the Lord to obtain the gift of talking and understanding the language. One evening, while sitting on the mats conversing with some neighbors who had dropped in, I felt an uncommonly great desire to understand what they said. All at once I felt a peculiar sensation in my ears; I jumped to my feet, with my hands at the sides of my head, and exclaimed to Elders Bigler and Keeler who sat at the table, that I believed I had received the gift of interpretation! And it was so. From that time forward I had but little, if any, difficulty in understanding what the people said. I might not be able at once to separate every word which they spoke from every other word in the sentence; but I could tell the general meaning of the whole. This was a great aid to me in learning to speak the language, and I felt very thankful for this gift from the Lord. I mention this that my readers may know how willing God is to bestow gifts upon his children. If they should be called to go as missionaries to a foreign nation, whose language they do not understand, it is their privilege to exercise faith for the gifts of speaking and interpreting that language, and also for every other gift which they may need. Chapter 5 Kindness of Na-Lima-Nui--To Honolulu--Some of the Elders Decide to Return Home A little more than three weeks had passed when our money was paid out except a very little. Much as we disliked the idea, it seemed necessary for us to separate and seek places to live where we could find them among the natives. We cast lots to learn which direction we should take. Elder Henry W. Bigler drew south; Elder James Keeler, east; and I, north. I had explained our position to the man of whom we rented the house. Of course my explanations were not perfect, for three weeks' residence had not made us masters of the language; but he comprehended the situation exactly. He went to a neighboring house, where the family lived who had done our washing, and who had been very friendly and kind, and told the lady how matters stood with us. She came in; but we were so busy making our arrangements to start out that we did not converse with her, and she went away again. Brother Bigler started off in the direction which had fallen to him, with a piece of paper in his hand, on which sentences in native, such as he would be likely to need, were written, with their meaning in English. Brother Keeler and myself were preparing to go in the directions which had fallen to us, when Brother Keeler suggested that we call upon Na-lima-nui, the old lady of whom I have spoken. Our object was to learn from her, if we could, who there was that would be likely to entertain strangers. "Na-lima-nui" means in the language of the Sandwich Islands "big hands." _Lima_ is the noun _hand_, _nui_ is the adjective _large_ or _big_, and _na_ is the sign of the plural. You see it is a differently constructed language to ours. The sign of the plural precedes the noun, and the qualifying adjective follows it, as "hands large or big." Na-lima-nui did not know where we could find a man who could entertain us; but she said we were welcome to come and live in her house. We had a long talk with her, and I endeavored to explain our position and what our business was in coming to the Islands. We had no money, I said, but anything that we did have, we should be glad to give her. We felt humble, and would have been pleased to obtain a corner on the floor to sleep in, so that we could live, learn the language and fill our mission. The kindness of this old lady touched me, and I could not refrain from weeping. Never before in my life did I feel so thankful as I did for the shelter she offered. I praised the Lord therefor; it was He who touched the heart of herself and family. The thought that we would not have to separate added to our joy, and you can probably imagine with what delight we went to find Brother Bigler. He had succeeded in finding a native who was willing to give him food and a lodging place, if he would milk his cow and do other chores. He was as much rejoiced as we to learn that we could live together. We did not expect to get any more accommodations than a place to stretch ourselves at night in our blankets; but Na-lima-nui's daughter, who was married to a Spaniard, lived adjoining; and she had arranged for her mother to live in her rooms, and the old lady's room had been prepared for us. They had fixed up the room as well as they could. Such a profound feeling of thankfulness as I had on our obtaining a shelter in this poor, native woman's hut I never experienced before. It has been my fortune, since those early days of my life, to travel considerably, and to mingle with our missionaries in many lands. I have seen Elders who were willing to endure everything for the gospel's sake; their hearts were filled with joy and a burning desire to magnify their Priesthood and to fill their missions. What they ate or drank, where they lodged or how they were clothed, were matters of little or no thought to them, so long as they had the Spirit of the Lord and were in the line of duty. Others, I have seen, who felt every little privation to be a dreadful hardship; who thought, if everything did not go smoothly with them, they had to suffer more than was necessary, and who were ready to desert their fields of labor and run home at the first opportunity. I scarcely need say that men of this latter class are rarely, if ever, successful missionaries. They think too much of their own ease and comfort, and their thoughts are too much upon themselves, to labor under any circumstances of difficulty for the salvation of others. When an Elder has the spirit of his mission, self-comfort is forgotten. He is perfectly happy in declaring the gospel and laboring for the salvation of others, and he gives but little thought to the kind of food he eats, or how he fares in other respects. His bodily wants are swallowed up in his joy in Christ. These were our feelings at the time of which I write. We were willing to live on any food that would sustain our bodies, however common or even disagreeable it might be; we were glad to get a shelter, however humble, to lie under; our desire was to fill our mission: and because we felt thus, the Lord made up for any lack of comfort by giving us His Holy Spirit. I had never been so happy in my life before as I was then. When I prayed I could go unto God in faith; He listened to my prayers; He gave me great comfort and joy; He revealed Himself to me as He never had done before, and told me that if I would persevere, I should be blessed, be the means of bringing many to the knowledge of the truth, and be spared to return home after having done a good work. Many things were revealed to me, during those days, when He was the only Friend we had to lean upon, which were afterwards fulfilled. A friendship was there established between our Father and myself, which, I trust, will never be broken nor diminished, and which I hope has continued to grow stronger from those days to these. It is not my custom to write thus freely about myself; but I am writing for children to read, upon whom I would like my experience to make an impression. I desire that they should make God their friend, and seek unto Him with faith for that joy, peace and perfect love which He alone can give. Shortly after we moved into the house of Na-lima-nui, I was called by letter to go up to Honolulu. The partner of the president of the mission had concluded to return home, and I was requested to remove to Honolulu to act in his place. This was unexpected news to me, and my parting from my companions was nearly as painful as leaving home had been. Besides the Elder of whose proposed departure I had heard, I found there two others--to whom the island of Kauai had fallen as a field of labor--ready to return home. There were but few whites on that island, and to them they had preached, but had received no encouragement. They had written to the president of the mission, describing the situation of affairs, and he had counseled them to come to Honolulu. The idea of leaving the islands, because there were not enough white men to preach the gospel to, was so foreign to the minds of my companions on Maui, and to myself, that when I heard these Elders were there with the intention of returning home, I was surprised. I did not conceal my feelings from them; I told them that I could not go home under existing circumstances, without feeling condemned. The Lord, in my opinion, I said, would hold me accountable for not doing my duty to that people, if I were to leave them; and the people might rise up in judgment against me at some future day, for not having given them the privilege of hearing the truth. My prayer was that the time might speedily come when all should know the Lord, and when His knowledge would cover the earth as the waters covered the deep; and I believed in uniting works and faith. It would sound badly for ten Elders to be sent out to the islands by Elder Charles C. Rich, one of the Twelve Apostles, to preach and to act as the Spirit and circumstances might dictate, and when we found there were not whites that would receive us, turn around and go home, and leave a whole nation to welter in ignorance, because he did not happen to tell us that we were to preach to them in their own tongue. Much more in this strain I was led to say, which it is not necessary to repeat here. Brother Whittle had been told by Elder Rich that he could return home after filling a short mission. The president of the mission had done all the preaching at the meetings they had held, and had not even given him an opportunity to bear his testimony. His position had been, and still was unpleasant; and he saw no way to remedy it. If he could do any good, he was willing to stay; but he thought that, under his circumstances, it was useless. Brother Willam Farrer, one of the Elders who had been laboring on Kauai, made up his mind that he would not return home, but stop and devote himself to acquiring the language. His partner, however, would not stop. He was bent upon returning. Being an intimate acquaintance, I talked freely with him upon the subject. He would go home, he said, and gladly take a mission to Europe, if he should be appointed; but to labor there he could not with any pleasure. Besides, he was an old bachelor, he added, and he ought to be married, and so he would return home and take him a wife. He did return home; but, poor fellow, he never obtained a wife. Some time after his return, he, with some other brethren, left the city to go to Parley's Park for lumber. On their return they were ambushed by Indians, and he was killed. I often asked myself, after hearing of his death, would it not have been better for him if he had remained? For if he had, I believe he would have still been living. Chapter 6 I Return to Maui--We Are Visited by the President of the Mission, Who Determines to Go to the Marqueses Islands--Are Not Led to Go With Him--"Poi," Its Preparation and Peculiarities The progress I had made in learning the language surprised the Elders at Honolulu. I was able to converse tolerably well with the natives, and understand what they said. When they learned how the Lord had opened our way and aided us in acquiring the language, they felt that it might be wisdom for me to continue my labors there, instead of removing to Honolulu. This, after counseling together, was the decision of the president. I was much gratified at the privilege of returning to Maui; for, to my view, prospects for accomplishing any great amount of good were not very bright then at Honolulu. Elder William Farrer sailed with me to Maui, to be a partner to Henry W. Bigler. We had scarcely reached Lahaina, when Elder Hiram Blackwell called upon us from the Island of Hawaii, where he had been with Elder James Hawkins. He was on his way to Honolulu, and expected, if it was not contrary to counsel, to return home. He was discouraged in trying to learn the language and preach to the natives. He reached Honolulu in time to return with the other Elders. At this point I may anticipate the order of my narrative by stating that Elder James Hawkins, Brother Blackwell's partner, remained on Hawaii for some time, striving to acquire the language, and to proclaim the gospel to the people. He afterwards came up to Maui and labored there, and filled a good mission before he returned home. About three weeks after my return from Honolulu, we were surprised at receiving a visit from the president of the mission. He had concluded to leave the Sandwich Islands and go to the Marquesas Islands; for he thought there was a better field there. These latter islands, 30° south of where we were then, are inhabited by a race of people whose language is very similar to that spoken by the natives of the Sandwich Islands. They are probably descendants of one common stock. But they are naturally more fierce and savage than the Sandwich Islanders. It is said of some of them, that when they are engaged in war, they have no objections to eating a piece of a roasted man; indeed, they rather relish such a meal at such times, as they think it makes them brave. Our president's principal motive in coming to see us was to have us go with him. If prospects were no better on Maui than on the island he had been on, he thought we should accompany him. It was not from any fear that the people of the Marquesas group would eat us, that we did not fall in with his proposal; but because we could not see the propriety of it. Our position, just then, was a peculiar one. Here was our president, the man who had been appointed to counsel and guide us, proposing to us to leave the field to which we had been appointed, and to take a journey of several hundred miles to another land to labor. What were we to do? How far did the obedience which we owed to him require us to go? This was an important question. To disobey a man in the rightful exercise of authority, was an act from which we naturally recoiled; and an act, too, of which we were not in the least disposed to be guilty. But we felt that it would not be right for us to leave that island then. We had done but little at warning the people, or accomplishing our mission, and why leave them then, any more than on the first day that we landed? We had not been appointed by the authority, which called him and us, to go to the Marquesas Islands; we knew of no opening there, or of any reason why we should go there in preference to any other place on the earth. If we followed our president there, because he told us to come with him, and we should find no opening to preach the gospel, why not follow him to some other country if he should so require us? Fortunately we were relieved from the necessity of refusing to comply with his counsel. He felt plainly enough that his proposal did not strike us favorably. He had not been many hours with us until he found this out; and he told us that probably it would be better for us to remain where we were until we gave the people a fair trial; and then, if we could not do anything, we could follow him, as he intended to write to us respecting his success. The first we heard from him, he had drifted down to Tahiti, on the Society Islands, where some of our Elders were then laboring. His mission, however, was of no profit to himself. When an Elder has the spirit of his mission, he cannot rest contented unless he is proclaiming to the people the message with which he is entrusted. Surround him with every comfort his heart can desire, and if he has that spirit, he will still be anxious to go forth among the people, even if he knows he will meet with privations and persecution. This was my feeling before the visit of the president of the mission, and after he left, my anxiety increased, and I told the brethren that I must push out among the natives; and commence preaching to them as well as I could. I had made very good progress in the language, and felt able to explain in part the first principles of the gospel. About a week after the president's visit I started off, intending, if I did not get an opening, to go around the island. But the Lord had revealed to me that I would find a people prepared to receive the truth; and I started as a man would who was going to meet his friends. Though I had never seen them in the flesh, I knew that when I met them they would not be strangers unto me. Borrowing Brother Bigler's valise, one which he had carried many a day himself while on a mission in the States, I started, feeling as proud of the privilege of swinging it across my shoulder as any knight ever was at wearing, for the first time, his gold spurs. The great desire of my heart from my early boyhood had been to have the Priesthood and the privilege of preaching the gospel. This desire was now about to be gratified, and though I was timid and very bashful, I felt that God would carry me safely through. The brethren accompanied me about four miles on my way. We were far from all our friends, and were strangers in a strange land; our parting, therefore, as might be expected, was painful. They remained to continue their study of the language. It was plain to me that the angel of the Lord was with me; for at whatever place I stopped, I was received most kindly, and the best the people had was at my service. The principal food of the natives of the Sandwich Islands is called _poi_. This is made out of a root which they call _kalo_. "Kalo" patches are so made that they can be flooded with water; and the ground is never allowed to be uncovered. In planting this root they do not use seed. When a native gathers the "kalo," he carries it to his home, where he cuts off the tops. These are carefully saved, tied up in a bundle, and carried back to the patch. These tops he sticks in the mud at the proper distances apart, and at the end of about eleven months he has another crop of "kalo." This is the process of gathering and planting. The "kalo" bears some resemblance in its leaves and taste to the wild Indian turnips, but its root is much larger; not quite the shape of a tame turnip, but as large as a moderate sized one. There is a variety called the "dry land kalo." It is not so extensively cultivated as the other kind, and is not considered so good eating. Near every house there is a circular hole. When "kalo" is to be cooked, a fire is built in this, and a quantity of small volcanic rocks are piled on top of it. As the fire burns out these sink to the bottom, and they are spread over the bottom and around the sides of the pit. The "kalo" roots are then laid in, mats are spread over them, then soil, until they are completely covered, excepting a small hole at the top, into which water is poured. That hole is then stopped, and the cooking commences. "But how do they cook?" you may ask. When the water is poured in, the rocks, being hot, speedily convert it into steam, and, as it cannot escape, it cooks the roots. I have seen large hogs cooked in this way, and meat is sweeter cooked in this fashion than by any other method I know anything about. The native men on the Islands do all the cooking. When the "kalo" has been in long enough to cook, it is uncovered; the skin is washed off, and it is pounded with a stone pestle, on a large flat slab of wood, until it is like a mass of dough. Then it is put into a calabash, or gourd, and by the next day fermentation has commenced; or, as we would say if it were bread, it has "raised." Water is then added to it, and it is mixed until it is a little thinner than we usually make mush. There is a little sour taste about it the first day. But it is never eaten at that time by the natives, unless they have no other food. They like it best when it is quite sour. This is what they call "poi," and there is no other food that they think can equal it. Their usual method of eating is worthy of notice. A large calabash of "poi" is placed on the mats; around this the family seat themselves. In families where they make any pretensions to cleanliness, a small calabash of water is passed around, and each one rinses his or her fingers before commencing to eat. To keep off the flies, a boy or a girl stands waving a _kahili_, which is made by fastening feathers to a long, slender stick. In eating, they dip their first two fingers into the calabash, load them with the "poi," and pass them into their mouths. The sucking of the fingers, the gusto with which they eat, and the incessant conversation mingled with laughter which they keep up, would lead a bystander to conclude that they enjoy their food. And they do. If the "poi" be good, and they have plenty of fish or meat to eat with it, they have great pleasure in eating. They think white men who eat together without conversing very unsocial beings. They have an idea that it contributes to health, and to the enjoyment of the food to have pleasant and lively conversation while eating. Before leaving Lahaina, I had tasted a teaspoonful of "poi;" but the smell of it and the calabash in which it was contained was so much like that of a book-binder's old, sour, paste-pot that when I put it to my mouth I gagged at it, and would have vomited had I swallowed it. But in traveling among the people I soon learned that if I did not eat "poi" I would put them to great inconvenience; for they would have to cook separate food for me every meal. This would make me burdensome to them, and might interfere with my success. I, therefore, determined to learn to live on their food, and, that I might do so, I asked the Lord to make it sweet to me. My prayer was heard and answered; the next time I tasted it, I ate a bowlful, and I positively liked it. It was my food, whenever I could get it from that time as long as I remained on the islands. It may sound strange, yet it is true, that I have sat down to a table on which bread was placed, and though I had not tasted the latter for months, I took the "poi" in preference to the bread; it was sweeter to me than any food I had ever eaten. Chapter 7 Start on a Tour Around the Island--Arrive at Wailuku--In a Remarkable Manner Become Acquainted With J. H. Napela It was during a very wet season that I told the people I was going around the island. They thought it a great undertaking, and tried to persuade me not to go. I evidently had their sympathies; I was boyish-looking, and they called me a _keiki_, which in their language literally means "a child." Many times as I traveled along they would take my valise from me and carry it; and when I came to a stream of water, they would pack me across it. I passed through a number of villages, over a very rough, hilly country, and late one night reached the town of Wailuku. Up to this time, though I had been treated very kindly, I had not met with the persons whom I had been led to expect, by the manifestations of the Spirit, would receive my testimony. The main part of the town of Wailuku was on the other side of a stream, in attempting to cross which I got wet. There were some missionaries living here, and as I passed through the town, I hoped that I should get an opportunity of being introduced to them; for I had made it a rule, thus far, not to pass a missionary without bearing testimony to him respecting my mission. But I was dusty and toil-worn, and felt some diffidence about introducing myself. By this time I had partly come to the conclusion that, as the weather was so unfavorable I would return to Lahaina; and in passing through Wailuku I took a road which I thought led in that direction. I had scarcely got out of the town when I felt impressed to return, the Spirit telling me that if I would do so I should get an opportunity of being introduced to the missionary who resided there. As I passed the churchyard two half-white women emerged from a house near by, and when they saw me they called to some men who were in the house _"E ka haole!"_ which means, "Oh, the white man!" This they repeated two or three times, calling at the same time one of the men by name. As I walked along towards the picket fence, three men came out of the house, and stepped up towards the gate. When I got opposite to them I saluted them, being greeted by them in return. I had passed but a few feet when the leader of the men inquired of me where I was going. I told them I thought of returning to Lahaina, on account of the weather. He said that as this was Saturday, I had better stop until Monday with him. He inquired of me who and what I was, and upon my informing him, his desire to have me stay was increased. I went into the house with him, and, after some little conversation, and an invitation to eat food, which he offered. He proposed that we should go up and see the missionary. This was what I wanted, and I embraced his proposal gladly. The missionary's name was Conde; he was a native of Connecticut, and had been sent out by the American Board of Foreign Missions. We had a very pleasant conversation, during which he made many inquiries respecting Utah, my object in coming to the islands, and our belief. He said he could not believe anything in modern revelation; but expressed a wish to read some of our works. I lent him the _Voice of Warning_, though I had little hope of it having any effect on him, as he had condemned the doctrines before he had heard or read them. The moment I entered into the house of this native and saw him and his two friends, I felt convinced that I had met the men for whom I had been looking. The man who owned the house was a judge, and a leading man in that section. His name was Jonatana H. Napela. It was he who visited Salt Lake City in 1866, in company with Elder George Nebeker. His companions' names were Uaua and Kaleohano. They were all three afterwards baptized and ordained to be Elders, Napela has since died in the faith, and the others are still members of the Church. They were graduates of the high school in the country, fine speakers and reasoners, and were men of standing and influence in the community. Napela was every anxious to know my belief, and wherein our doctrines differed from those taught by the missionaries in their midst. I explained to him, as well as I could, our principles, with which he seemed very well satisfied. But next day after the service in their church, Mr. Conde called Napela and a number of the leading men together, and endeavored to poison their minds against our doctrines, by telling all kinds of lies about the Prophet Joseph and the people of Utah. I learned this at supper by the inquiries which Napela and a number of his friends who were present, made of me. Their questions were of such a nature as to prove to me that somebody had been telling them lies. I afterwards learned that it was the missionary's work. The Spirit rested powerfully upon me and I told them I had the truth, and besought them, as they valued their souls, not to reject it until they could understand it for themselves; that I should soon be able to explain it fully unto them; that the principles were contained in the Bible, and were eternal truth. They were melted to tears, and promised me that they would not decide that our principles were false until they had a full opportunity of judging for themselves; which promise, I am happy to say, most of them kept, and I had the pleasure of baptizing them into the Church. I am particular in mentioning this circumstance to show the boys who may read this work that, when they go on missions, and they are in the line of their duty, it is their privilege to have revelations from the Lord to guide them in all their steps. I was led to expect, before I left Lahaina, that I would find those who would receive me. Up to the time I reached Wailuku, I had not found them, and then when I thought it best to go back by another road, and through other villages, to Lahaina, I was told if I would return into Wailuku that I should obtain my desire in getting an interview with the missionary. The half-white women who saw me were Napela's wife and her sister. There was something very remarkable in their crying out as they did to him and his companions in the house when they saw me. They met whites very frequently, and it was nothing strange for them to pass as I did. This was often alluded to in conversations which we had afterwards, and they wondered why they should have done so. I know that it was the Lord's doings; for if they had not called out, I should have passed unnoticed and missed them. To my sight, the Lord's hand was plainly visible in it all, and I thanked Him for His mercy and goodness. Chapter 8 A Missionary's Craft in Danger--He Preaches Against Us and Our Doctrines, and Abuses Our Friends--His Remarks, However, Are Overruled for Our Good--The Lord's Promise Fulfilled--I Go to Kula On the Monday morning I returned to Lahaina, and received a warm welcome from the brethren. They were much interested in the recital of the incidents of my trip. From that time, however, I stayed but little there. Much as I liked the society of the Elders, I could not be content there, for I felt that I ought to be among the natives, trying to teach them the principles of the gospel, and there seemed to be a better opening for this work in other places than at Lahaina. There being none of the Elders on the Island of Oahu, it was decided that Elders Bigler and Farrer should go there instead of to the island of Molokai. When they sailed for that island, which they did in a few weeks, Brother James Keeler was left alone with no one to converse with in English, unless he occasionally met a white man. This gave him a better opportunity of acquiring the language than he had when we were all there. After some weeks he also was led to leave there and to travel around the island until he found a people who were willing to receive him and the principles which he taught. When the Presbyterian missionary at Wailuku saw that I had come back there he was displeased. He used all his influence against me among his congregation, and one Sunday he came out in public and delivered a most abusive discourse against the Prophet Joseph and our principles, in which he gave an entirely false statement of the cause of his death, and also warned the people against me. I happened to be present when this sermon was delivered. While listening to it a variety of emotions agitated me. My first impulse was to jump upon one of the seats as soon as he had got through, and tell the people he had told them a pack of falsehoods. But this I thought would produce confusion, and result in no good. When the services were over, I walked around to the pulpit where he stood. He knew how short a time we had been on the islands, and, I believed, had no idea that I could understand what he had said; when he saw me, therefore, his face turned pale, and to me he looked like a man who had been caught in a mean, low act. I told him I wanted to give him correct information respecting the things he had told the people that morning, that he might remove the effect of the lies which he had repeated to them; for, I said, they were base lies, and I was a living witness that they were. He said he did not believe they were lies, and he should not tell the people anything different to what he had said; he thought he had but done his duty, and if the people had been warned against Mahomet in his day, he would not have got so many disciples. I bore him a solemn testimony respecting the prophet Joseph, and the truth of the work, and said that I would stand as a witness against him at the judgment seat of God, for having told that people lies and for refusing to tell them the truth when it had been shown to him. Much more was said, for our conversation lasted about half an hour, and while we conversed many of the congregation, some of whom understood English, crowded around. This was the first occurrence of the kind in my experience in which I was personally prominent, and it had an importance in my eyes which it would scarcely have were it to happen to-day. One of those who listened to and understood this conversation was a brother-in-law of Napela's, a half-white and a circuit judge, and a leading man on that island. He gave a report of the conversation which was very favorable to me, and altogether I think the missionary's sermon did good. He intended it for evil; but the Lord overruled it, as He does all the plots and acts of the wicked, for the advancement of His purposes. The Lord gave me favor in the sight of the natives, and I had their sympathy, though they dare not avow it, for fear of the consequences. Another reason of the sermon not having so good an effect was the preacher's allusions to Napela. He had called him by name, as the man at whose house I stopped, and denounced him. This, of course, was distasteful to Napela's relatives and friends, many of whom were present. Thus this man, who fought in this manner against the work of God, did not prosper as he expected, neither then nor afterwards. The Lord has said in one of the revelations to His servants: "Verily, thus saith the Lord unto you, there is no weapon that is formed against you shall prosper; and if any man shall lift his voice against you, he shall be confounded in mine own due time." I have found every word of this to be true. Napela was not frightened by what the missionary had said. He was threatened with removal from his judgeship and with being cut off from their church; but he manifested no disposition to have me leave his house. The pressure, however, finally became so strong through the continued efforts of the preacher, that I thought it would be wiser for me to withdraw from Wailuku for awhile. I felt for Napela, for he had a heavy opposition to contend with, and I thought that if I went elsewhere, the persecution would not be so severe. There was a place called _Kula_, (which means a country near the base of a mountain) where there were a few scattered villages, about eighteen miles from Wailuku, to which I was led to go. It was rather an out-of-the-way place, though just before I went there, a brisk trade in Irish potatoes, which grew spontaneously in that region, had been carried on; the people hauling them in carts, from there to a small port not far distant. These potatoes were carried in schooners to California to supply the gold diggers. But they were of a poor quality, and when the farmers of California began to raise them the trade ceased. The business had begun to fall off when I went there. I stopped at the house of a man by the name of Pake, who had charge of Napela's affairs in Kula, and to whom he had given me a letter of introduction when he found that I had determined to go there. He received me very kindly, also a man by the name of Maiola, whom I had met in Wailuku. He was a deacon in the Presbyterian church. Chapter 9 Another Attack from a Missionary--Courage in Defending the Truth Always Admired--Poverty of the People Kula, the district where I had gone to live, was visited about once in three months by the Presbyterian missionary who had it in charge. The Sunday after my arrival there was his day to make his quarterly visit, and I went down to the village where he was to hold his meeting. His name was Green, and he and I had met a few weeks previously, and had a conversation in which he grew very angry and said he would curse me. There was a large attendance of natives at this meeting, and he took for his text the 8th verse of the first chapter of Paul's epistle to the Galatians: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." His whole sermon, as well as his prayer previously, was directed against us, warning the natives about us; but the sermon was the poorest and most childish attempt to show what the gospel of Christ was, that I ever listened to. After he had finished, I arose and told the people it was best to examine the gospel well, and see what its nature and requirements were, and also for each to learn whether it was in his possession or not. I then commenced to show them what the gospel was. Up to this time Mr. Green had sat amazed, as it appeared, at my audacity. Such a thing as a person arising in a meeting and questioning what he had said, or attempting to teach anything different, was new in his experience, and he seemed so astonished that he could not speak. But when he saw that I had the attention of the people and they were listening to what I said, he aroused himself, opened a catechism which he called _Aio ka la_, or "Food of the day," and commenced asking the people questions. He was determined to interrupt me, and to divert the minds of the people from what I said. Some of his deacons helped him; they answered his questions in a loud voice, and confusion began to prevail. I saw that no further good could be done then, so I told the congregation that I intended to hold meetings, and would have opportunities of more fully explaining to them the principles of the gospel, and I stopped. He warned the people not to entertain me, nor to salute me; if they did, they would be partakers in my evil deeds. To this I made a suitable reply and withdrew. From this time I commenced to labor in a more public manner among the people, speaking in their meeting houses as I could get opportunity, and doing all in my power to give them a knowledge of our principles. My speaking before Mr. Green had a good effect; the people saw that I preached the doctrines of the Bible, and that I was not afraid to meet the preachers; the moral effect of this boldness upon a simple people like them, I found to be excellent. And here let me say that courage in advocating and defending the truth, when tempered with wisdom, is a quality men always admire. The fear of man, and the fear of telling that portion of the truth which he is sent to declare, are feelings that no Elder should ever indulge in. The man who suffers this fear to prevail with him is never successful. The fear of God and the fear of doing wrong, is the only fear that a Latter-day Saint should ever feel. My training during the first two years of our settlement of Salt Lake Valley, when we were pinched for food, was of excellent service to me during the days of which I write. I should have thought the meagre diet we had in the valley, rich living if I had had it then. The people were very poor, and I did not wish to be a burden to them in the least. I avoided eating anything, therefore, that I thought they relished or that they had only occasionally. I have told you that potatoes grew spontaneously there; but the country was too warm for them; this, together with the lack of cultivation, made them very poor. The potato when good was not a vegetable I liked very much. But there I could get nothing else, excepting whortleberries, which grew wild, and which I frequently picked and ate, until one day they made me sick, after which I could not eat them any more. I might have eaten the potatoes better if I could have had salt to eat with them; but this article they were out of just then. The only thing eatable besides the potatoes was molasses. I have never liked to eat potatoes and molasses together since then. I well recollect how I enjoyed a meal of "poi" on one occasion during this time. The "kalo" out of which it was made, had been cooked and pounded at some distance from there ("kalo" did not grow at that time at the part of the Kula where I was), and packed in the leaves of a shrub called _ki_; when thus packed it was called _pai kalo_. It had been warm when packed, which, with the heat of the weather had made it sour and maggoty. But the people had cooked it over again, and made it into "poi." My potato and molasses diet had removed all my fastidiousness about what I ate, and I thought this "poi" the sweetest food I had ever tasted. Some people eat maggoty cheese because they like it; I ate this "poi" because it was the best and most palatable food I had tasted for weeks. But what I lacked in food the Lord made up to me in the goodly degree of His Spirit which He bestowed upon me. What I had to eat was a matter of indifference to me. I was happy, and I rejoiced as I never had before. Dreams, visions and revelations were given to me, and the communion of the Spirit was most sweet and delicious. I learned a lesson then, which I trust will never be forgotten: that there is a happiness which the servants and Saints of God can have that is not of earth, and that is not in the least dependent for its existence upon the possession of food, raiment or any earthly thing. Chapter 10 Successful Meetings--Our Principles Receiving Great Notice--Elder Keeler and Myself Go to Keanae and Have Remarkable Success in Adding Members to the Church A new native house having been completed by Mr. Napela's men, it was offered to me as a meeting house. On Sunday the neighbors collected together, and we had two meetings, one in the forenoon and one in the afternoon, at which I spoke upon the principles of the gospel and their restoration to man upon the earth, with the authority to teach them. My testimony and words were favorably received by the people, and they were desirous that I should continue to hold meetings. It was a busy time, and I was only able to hold one meeting during the week. But on the next Sunday I had a most excellent time. Five were baptized and confirmed, and the spirit was powerfully poured out upon all present; many were stirred up to repentance, their hearts were touched and the tears coursed down their cheeks. Brother James Keeler, who had been stopping in Lahaina, was with me that day, he having reached there the previous day. Our joy was very great, and I thought it one of the best days in my life. We held meetings during the week, and on Sunday I baptized and confirmed six persons. It was in much weakness that I labored in the ministry; but I began to taste a joy that I had never before known, and my heart was filled with praise and gratitude to the Lord for deeming me worthy to receive the Priesthood, and to go forth on a mission. Nineteen persons had joined the Church at Kula, and I felt impressed by the Spirit to go elsewhere and open other places in which to minister the word to the people. The news of what was being done at Kula--the new religion as it was called--the new method of baptism--for up to that time the people had been sprinkled--and the doctrine, so strange to them, that God has spoken again to man, and sent His holy angels to minister unto him, was noised about, and there began to be a great curiosity felt by many of the people to hear. Although the natives of the Sandwich Islands had been taught to read, and the Bible had been placed in their hands, and they had been trained to look upon the sectarian missionaries as their spiritual teachers, yet the religion of these missionaries did not generally satisfy them. There was not the power about the God which the missionaries worshiped that they believed there was about the gods of their fathers. The missionaries taught them that God no longer revealed Himself to men, that prophecy, miracles and the gifts mentioned in the Bible, had ceased. But we taught the very opposite of all this. We told them God had not changed. He was the same to-day that He was when the Bible was written. His gifts and blessings were for men now, as much as they were eighteen hundred years ago. Man had lost faith, and he did not obey God's laws, therefore, he had lost favor with the heavens, and the gifts and blessings were withheld. The Bible upheld us in our teachings, and there was a consistency in our doctrines which pleased the honest. The most of the natives of the islands supposed the Bible meant what it said; they had not learned to think that it meant one thing when it said another. But after our arrival the sectarian missionaries tried hard to teach them that the word of God had a hidden meaning, and that it was not like other language--a task, however, which, with a plain, simple people like the natives, they found very difficult. The missionaries had great influence with the chiefs and the government. Their religion was, in fact, the State religion, though not so declared by law; it was popular to be a member of their church, while it was unpopular not to be connected with it. It looked like a formidable and hopeless task to attempt to preach the gospel to a people and in a government over whom sectarian priests had such complete control. But we knew God could break down every barrier, and remove every obstacle. We put our trust in Him, and we were not disappointed. I was led, as I have said, to prepare to go to some other place to labor, so as to extend the knowledge of the gospel. I had arranged to start on a certain day, but was detained. My detention was providential, for that day Brother James Keeler arrived, accompanied by a native, by the name of Namakaiona. Brother Keeler, after leaving Kula, had traveled around the island until he reached a place called Keanae, where he stopped. He had read the scriptures to the people of that place, and quite an interest had been awakened among them, many were anxious to hear preaching, and to be baptized. He wished me to come over there; they had furnished him with a horse to come over after me and bring me. The road over which we traveled part of the distance to reach Keanae, passed through a most romantic country. The vegetation was of the most luxuriant description, the trees being of a kind new to me, and very grand. Such a wealth of vegetation I had read of, but never before beheld; and is not seen it any land outside of the tropics. The shrubs and ferns were in great variety, and grew in almost endless profusion. Many of the trees were masses of living green from the root upward, being covered with a multitude of vines and creepers of various kinds. The road was impassable for carriages or wagons; in fact, horsemen had to dismount and lead their horses in many places up and down the hills, they were so steep. Whatever the people who lived in the villages on that side of the island needed, they either carried in, on their backs, or brought around in boats. To me the journey was most romantic, and I enjoyed it, the more so as I now understood the language, and was able to obtain many interesting items from the natives with whom we traveled and met, concerning the country, and their history and traditions. Our arrival at Keanae created great excitement. The people had been watching for us, and seeing us approach from a long distance, had gathered to meet us. Had we been princes they could not have treated us with greater consideration and honor. We obtained the Calvinistic meeting-house the afternoon of our arrival, and there was a large attendance to hear the preaching. This was on Wednesday, and from that time until Monday we were constantly speaking, baptizing, confirming and counseling the people. During that time there were upwards of one hundred and thirty baptized. The Spirit of the Lord was powerfully poured out, and all rejoiced; I never enjoyed myself so well before in my life. When I started back to Kula, which I did on Tuesday morning, I felt very tired, with the amount of labor that I had performed. My object in returning then, was to organize the Saints who had been baptized into a branch, so that I could return again to Keanae. In organizing the branch at Kula, I ordained two teachers whose names were, Kaleohano and Maiola, and three deacons, Pake, Kahiki, and Mahoe. After two weeks' absence, I returned to Keanae, and we organized four branches of the Church in that region. We only ordained teachers and deacons as officers, thinking it better to let them gain experience in the duties of these callings, before ordaining them to the Melchisedek Priesthood. Chapter 11 Arrival of New Elders--The Adversary Busy Among Our Newly Converted Friends--A Fishing Scene While at Keanae, we were gladdened with the news of the arrival of missionaries from Utah; and, after the conference, Brother Keeler and I repaired to Lahaina to meet them. They were Elders Philip B. Lewis, Francis A. Hammond and John S. Woodbury; the two former had their wives with them; the latter, for want of means, had left his wife in California, and she came down shortly afterwards. Brother Lewis had been appointed by Elder Parley P. Pratt to preside over the islands. I had become so accustomed to talking in the Sandwich Island language that it was hard for me to speak in my mother tongue. I well remember how difficult it was for me to pray in English, when called upon to do so, in the family circle, the evening after I got to Lahaina. I had been so anxious to learn the language that I would not read any book in English excepting the Book of Mormon and the Doctrine and Covenants, and had even trained myself to think in that language. I did this so that I might be thoroughly familiar with it, for I was anxious to preach the gospel in exceeding plainness unto the people. Of course, it required an effort on my part to thus train myself; but I was paid for it all, in the fluency with which I used the language. I was able to speak and write it with greater ease and correctness than my mother tongue. The adversary was not idle at Keanae. We had been very successful in baptizing the people. The Spirit had been poured out, and much good has been accomplished; but, no sooner had we gone to Lahaina, to meet the newly arrived Elders, than the enemy began his operations. After spending a few days in Lahaina, I returned to Kula and remained a short time there. I felt impressed to go from there to Keanae. Some of the native brethren wished me to stop till the end of the week, and they would accompany me; but I could not stop, I felt that I was needed for some cause at Keanae. My impressions were correct. The people of Keanae were in great trouble. They had been assailed by enemies from every side, and those who were weak in the faith were in perplexity. Some had turned away, not being able to withstand the pressure. The Presbyterian missionary of that district had been there, and had done all in his power to blacken our characters, to deride our doctrines and to persuade the people to forsake the Church. Two Frenchmen, Catholic priests, had also been there, and they had done all in their power to frighten the people from the truth. Another Presbyterian missionary had sent one of his native preachers there for the same purpose. It seemed as if the devil had set all his agencies into operation to destroy the work of God, and they told all the lies that could be brought to bear against us. The French priest had said that we ought to be driven out of the place and off the island, and had circulated many false reports about us. The Presbyterian missionary had visited the houses of the people, and had brought all his influence to bear upon them. Brother Keeler had been there part of the time; but his want of the language troubled him greatly, as he had not acquired it sufficiently at the time to enable him to counteract these lies or to make full explanations concerning them. I learned that many of the Saints were doubting, and they had been praying to the Lord for me to return. This was the cause of my anxiety to get back. The Lord hears the prayers of those who pray to Him in faith, and hundreds of instances like this have occurred within my knowledge. It is frequently the case that when Elders have been successful in baptizing the people, the devil exerts himself with increased power and cunning among them to destroy them. There are but few who have joined the Church who have escaped temptations of this character; and no man knows the power of the devil as those do who have embraced the truth. It seems that those who are ignorant of the gospel and the power of God, never experience the opposite power like those do who have been blessed of the Lord. Still they should not yield to the temptations of Satan, nor be entrapped by his snares. The people who had been baptized at Keanae had known but little about the two influences of which we speak; but no sooner had they joined the Church, than they were assailed and tempted in a way that they never had been previously. As a consequence of this, some fell away from the truth; but others became stronger in the faith, so long as I remained on the island. We had many excellent times at Keanae. While I was there, at the time of which I write, I went with the natives, men and women, to a creek about two miles distant, where fish were very plentiful. The fishers gathered a quantity of plants, a shrub which is called by them _auhuhu_, and made two piles of them in the bed of the creek. The men and women surrounded these piles, each of them having a stick about five or six feet long. At a given signal from one of the party, they commenced thrashing the brush. They were very dextrous in the use of this flail, turning the piles over and over and pounding them well, and never hitting each other. The pounding of the bush had the effect to stain the water all around, and to kill the fish, which soon floated on the surface in great numbers. Fish so caught are excellent eating. This shrub, though it kills the fish, is not injurious to man. It was one of the liveliest sights that I had ever seen, and was very picturesque. The women were adorned with garlands of green leaves, and had flowers entwined in their hair and around their bodies. Many of the men were stripped to the waist and also had garlands entwined around them. The swimming and diving of some of the women, surprised me; they appeared to be almost amphibious. Chapter 12 Interview With the Dignitaries of the Kingdom--Return to Napela's House at Wailuku--Hundreds of People Baptized--Elders Become Famous All Over the Group--A Remarkable Peculiarity Not satisfied with bringing religious influences to bear against us, the missionaries (of whom mention was made in the last chapter) stirred up the owners of the land and the officer having it in charge to stop the meetings and to threaten the people with punishment if they persisted in holding them. This officer assembled the people, and called them out individually, and tried to make them promise that they would not attend any of our meetings again. To accomplish his design, he used both persuasion and threats; he said that if they met again, he would have them bound and either carried to the capital of that island--Lahaina--or to the seat of government--Honolulu. In consequence of these interruptions and persecutions, of which Elder Keeler brought me word, at Kula, where I then was, it was deemed best for me to go to Honolulu, and, if possible, see the king, or some officers of the government. Elder Philip B. Lewis, who was then living at Honolulu, and was president of the mission, and I saw several of the king's ministers. The American Commissioner espoused our cause very warmly, and demanded of the government all the rights for us which were extended to any preachers. We did not see the king, his health being very poor; but afterwards, at Lahaina, I had an interview with the two princes, who have since been kings, and from them received assurances of protection. The visit, altogether, was satisfactory and resulted in good. I have found that nothing is ever lost by Elders standing up for their rights. People respect others who are spirited in claiming the privileges which belong to them; and no Elder should ever forget that he is the ambassador of the King of heaven, and that he should maintain his calling. If he be firm and respectful, he will be respected. We succeeded in building a fine meeting-house at Keanae, and in all that region faithfully preached to the people. I told you in a previous chapter about the manner in which I had been treated by the missionary at Wailuku, the place where Napela lived. His persecution had been so strong that I thought it wise to withdraw from that place for awhile; but the time had now come for me to return; I felt impressed to do so; and, in company with Elder Francis A. Hammond, I reached there one evening. We did not know where to go to obtain quarters for the night; for the missionary who lived there had used every means in his power to frighten the people against entertaining us. Even Napela, who had previously afforded me a home, was under heavy condemnation for his kindness towards me. I felt delicate about going to his house again, thinking, probably, he might be reluctant to entertain us in view of the opposition which would be sure to follow. When we got to the edge of the town in the hills, one of us went and prayed for the Lord to open our way and raise us up friends, while the other watched to prevent interruption. We felt led to go to Napela's house, thinking that if he received us kindly we would stop with him, but if he appeared cold and distant, we would go elsewhere. We found him in conversation with four or five intelligent natives; most of whom had been classmates of his in the high-school. One of them, Kamakau, which translated means the _fish-hook_, was a preacher, a very well-educated man, and said to be the best native orator in their church. They were questioning Napela about our principles, arguing with him upon them, he defending them to the best of his ability. Our arrival seemed most opportune; he was glad to see us, gave us a warm welcome, and soon transferred the conversation to us. At this time, Brother Hammond's knowledge of the language was very limited, so I found myself the principal spokesman. We sat up until the roosters crowed in the morning, conversing upon our principles and reasoning from the Bible. For some time they were disposed to combat our views, but finally were silenced and sat and listened to what I said, occasionally asking questions. This was the commencement of a great work in that region. The preaching of the gospel created a great excitement; the people flew by hundreds to hear the testimony, and I had the satisfaction of seeing the missionary who had treated me so badly and who had so bitterly opposed and lied about the work, almost deserted by his congregation; they having left his church to hear us preach, and see us baptize. I confess that to see him thus treated pleased me; I did not wish him to receive any bodily injury, but I had hoped and prayed the day would come when he would see his followers desert his church, embrace the truth and leave him to himself. We baptized a large number of people at Wailuku and the adjacent towns, erected a large meeting-house at that place and smaller ones at the other villages, and organized large and flourishing branches of the Church. When Elder Hammond and his wife came to the island they had one child. Several children were born to them on the mission before they returned. After we had been successful in organizing branches at Wailuku, Waiehu and other places around there, Elder Hammond brought his family from Lahaina, where they had been living, to Waiehu. There they lived for some time. Afterwards, through his labors, a branch was raised up in Lahaina, and they moved there. All the Elders who labored in that field have reason to remember their kindness to them. Under their roof we always found a warm welcome, and it was home--a home which men who were constantly speaking the native language, living in the native houses and having to conform, to some extent at least, to their modes of eating, could appreciate. Sister Hammond's unvarying kindness, her patience and cheerfulness in the midst of privation, and her unsparing labors in our behalf, to sew and do other work for us, which, among such a people we had need to have done, as well as his constant efforts for our comfort, will never be forgotten by those who enjoyed their hospitality. The contrast between my position then and what it had been when formerly at Wailuku, was to me a constant cause of gratitude to the Lord. He had revealed unto me that it was my duty to remain on the islands, acquire the language and bear testimony of His great work to the people. He had given me many promises connected therewith. And now I began to feel how true His words had been. Many and many a time, when I sat in the meetings and heard the people speak in the demonstration of the Spirit of the Lord, filled with its power and its holy influence, bearing testimony to the truth of the gospel, to its restoration and to the gifts which had been bestowed, my joy was so great that I could scarcely contain myself. I felt that, however devotedly I might labor, I could not show the gratitude to the Lord which I felt, at being permitted to receive the Priesthood and to exercise it for the salvation of the children of men. Surely, never were men happier than we who labored in the ministry among that people in those days; we had a fullness of joy, and it seemed as if there were no room for more. The people, too, with all their faults and weaknesses, were greatly blessed. The power of God rested mightily upon them, and many a time their faces would glisten and appear almost white under the influence of the Spirit. They knew that Jesus was the Son of God and the Savior of the world, and that Joseph Smith and Brigham Young were Prophets and servants of God. This knowledge had come to them through obedience to the commandments. The report of what was being done went through all the islands. The natives frequently went from one island to another. They are a talkative, gossipy people, and exceedingly fond of telling news, which never loses anything after its first recital. I afterwards traveled all over the group, and I found myself well known by name to all the people. This was frequently embarrassing to me, because I felt that I could not meet the expectations which had been created respecting my skill in the language, etc., etc. The king and his nobles all heard of us, and of what we were doing, and though we were often misrepresented, we could not blame the Hawaiians for much of this. If left to themselves, they had but little of the spirit of slander and persecution so common to the white race. They were naturally kind and hospitable. Had there been no priestcraft among them, misleading them and poisoning their minds against the truth, and tempting them with worldly advantages and popularity, the entire nation, I am convinced, could have been readily brought to receive and believe in the principles of the gospel. But everything was done to have them shun us, to inspire them with suspicion, to make us unpopular. These influences with those vicious and destructive practices which are fast hurrying the nation to extinction, were against us. But for all this, we had wonderful success among them. Like our Indian race, the Sandwich Islander is being destroyed and blotted from the face of the earth, by too much of what is called in Babylon, civilization. There is one remarkable feature of the Hawaiian character which I will here note. Among all the races of white men of which I have yet heard where the gospel is preached, the practice of sin, and especially with the other sex, is attended with the loss of the Spirit; and unless there is deep and heartfelt repentance, such sinners are apt to become enemies of the truth, and are frequently bitter in their opposition to the work of God and His servants. Not so with the Hawaiians, so far as my observation extended. It is true that by indulging in sin they would lose the Spirit; that could be plainly seen; but I never saw that bitter apostate feeling among them which is so common among white men who apostatize. They were not given over to the spirit of unbelief as other races are. This difference struck me, and I account for it in two ways; first, because of their ignorance the Lord does not hold them to so strict an accountability as He does us; and second, they are of the seed of Israel, and to them peculiar promises have been made. I believe the same characteristics will be found among the Lamanites; but that can be better told by those who have experience in laboring among them. Chapter 13 Missionaries from Home--Good Results of Their Presence and Labors--Voyage in the Canoe of the Islanders--Tradition of the Natives--A Visit to the Volcano At the Fall Conference, 1852, held at Salt Lake City, nine Elders were appointed on missions to the islands. They reached Honolulu in the month of February, 1853. Their names were, Benjamin F. Johnson, William McBride, Nathan Tanner, Reddin A. Allred, Redick N. Allred, Thomas Karren, Ephraim Green, James Lawson and Egerton Snider. These Elders were a great help to the mission. Nearly all of them were men of experience. Their presence brought additional life and energy, the effect of which soon became visible everywhere. The most of them took hold of the work with zeal. They brought with them the copy of the revelation on celestial marriage, which was first published at the conference at which they were called to go to the islands. They also brought the spirit of the conference with them, and we all felt the benefit of it. After their arrival, the work received a great impulse on the Island of Oahu, and especially in Honolulu. That town was made alive with excitement, and large numbers were baptized. A branch of the white members was organized, over which Elder B. F. Johnson was appointed to preside. Elders Tanner and Karren were chosen as counselors to Elder Philip B. Lewis, the president of the mission. Upon the Islands of Hawaii and Kauai, also, the work made great strides, and hundreds were added to the Church. I omitted to mention that Elder William Perkins, who had been appointed on a mission to the islands, reached there, accompanied by his wife and Sister John S. Woodbury, about the last of November, 1851. They remained for some time, laboring to the best of their ability. Brother Perkins was released to return home because of his wife's failing health. For the purpose of visiting the Saints and people on the Island of Hawaii (the Owyhee of Captain Cook), I had occasion to sail to that island in April, 1854. In those days, money was very scarce with the Elders, and we had not the means to transport us from island to island on the regular vessels which sailed in those seas. I, therefore, in company with several of the brethren, traveled, preaching by the way, through the hilly and rough country that lay between Lahaina and Kawaipapa on eastern Maui, a point considered the best to embark at to cross the channel to Hawaii. Our company consisted of Elder R. N. Allred, who was at that time president on the Island of Maui; Elder J. H. Napela, and four native Elders belonging to Maui, who had been appointed to labor in the ministry on the Island of Hawaii. Their names were Kaelepulu, Kapono, Hoopiiaina and Peleleu. The channel which we had to cross was at times very rough and dangerous, and many lives had been lost in it; but we had faith to believe that the Lord would preserve us in crossing, although our vessel was one that very few white men would care to venture out to sea in. It was a canoe hollowed out of a tree. Both ends of the canoe had boards fitted in as a sort of a deck, which was covered with mats. These mats were lashed to the canoe and made the top of the deck as round as a log and perfectly water-tight. You would think this deck a curious place to go to sea on, yet the native islanders were perched on both ends of the canoe on this deck with their paddles to row the canoe when the wind did not blow. In the center of the canoe a certain space was left for us to sit in, and sides were formed by lashing mats to some poles that were raised above the edge of the canoe. In this place the natives had fixed plenty of mats, so that we could sit or recline, as suited us, very comfortably. Lashed across the canoe, were two poles, each a little distance from the end of the canoe. These poles extended six or eight feet into the water, and fastened to their ends was a board, which ran parallel with the canoe. This we call an outrigger; it was for the purpose of keeping the canoe balanced when the sail was hoisted. On these poles, when the wind commenced to blow the islanders sat, easing up and bearing down, according to the strength of the wind, so as to keep the canoe from capsizing. The greater part of the time some portion of their bodies was in the water. But the sea has no terrors for the Sandwich Islanders. They can swim in the water for hours without being at all fatigued. When I looked at these men perched on the deck of the canoe, it looked like going to sea on a log; and had I not been familiar with the skill of the natives in managing their canoe, and had some confidence in my own powers as a swimmer, with them to aid me in the water, I should scarcely have ventured in such a craft as this was. We prayed to the Lord, before we started, to give us a pleasant and favorable voyage, and the natives said they had never had a more favorable time. We reached Upolu on the island of Hawaii between three and four o'clock, having started from Maui about eight o'clock in the morning. While upon this subject I may say that we returned to Upolu after our visit had ended, and again crossed the channel, back to Maui, but this time we did not have a single canoe. One of the native Saints and his son had procured two new canoes and had lashed them together as was the fashion in former days, for their chiefs, by fastening pieces of timber across both canoes, the latter being from four to six feet apart. This was called in their language _kaulua_. Our place to sit or recline was arranged between the canoes, by laying down boards and covering them with mats, making quite a comfortable floor for us to sit upon, and in the centre of this the mast was raised and fastened. As in the case of the single canoe, boards were fastened at the ends, with mats lying over them to keep out the water, making a deck to the canoe, while a small place was left in the centre of both canoes for some of the natives to sit, and, if necessary, bail out water. We left the four native Elders on the island, and brought away one with us, who was released from his mission to return to Maui. His name was Kailihune. Our return passage was rough a good part of the distance, as we had a good stiff breeze about two-thirds of the way across. Then the wind died out; but we prayed to the Lord for more wind, and our prayers were answered. We were between six and seven hours in making the passage. We traveled around the island, and visited the famous volcano, the largest in the world. Its name is Kilauea. Our party had swelled, including whites and natives, to about twenty in number. In addition to Brother Allred, there were of our party Elder Thomas Karren, who lived at Lehi, Utah Co., but who is now deceased; Elder James Keeler, who has lately returned from another mission to the islands, and who now resides on the Sevier; and Elder Egerton Snider, who has since died. Brother James Lawson, of this city, was also with our party, but having seen the volcano, he did not ascend with us. We had to go on foot, as we had no money to hire animals. The Sandwich Islanders entertained a singular idea about the manner in which their islands came into being. Their belief was that the islands were brought forth, and that Papa, a woman whom they worshiped as a goddess, was the mother of them. The first-born, they think, was Hawaii, the nearest island to this continent, and the last born Kauai and Niihau. This Papa had a sister, they say, whose name was Pele. They worshiped her as a goddess, and even when we were there many still believed in her. They say she first lived at Kauai and from there removed from one island to another until she took up her residence at Hawaii. They believed that her place of residence was the pit of the active volcano, and that there, all the spirits of good chiefs and men went to dwell. The bad ones went, they believed, to a place of darkness in the centre of the earth, over which a god called Milu reigned. In former days the people threw the bones of some of their dead relatives into the volcano. They had the idea that if Pele was pleased with the sacrifice, she would consume the bones, and the spirit of the dead person would be permitted to return and be a familiar spirit to them, and be as one of the family. If the sacrifice was not acceptable, the bones were thrown out of the volcano. The pit of the volcano is probably three miles across. There have been times when the whole bottom of the pit was one mass of lurid, seething fire. This must have been an awfully grand sight, but when we visited it, we found an immense field of lava which extended all around the pit, and which resembled, in many respects, the sea in its wave-like appearance. It might also have been compared to a field of shore-ice, from which the water had receded, leaving it shattered and cracked; in fact, it looked like a frozen sea, except that it was black as coal. In cooling it had cracked, leaving large seams, from which steam and heat issued. We found the pit in which the fire was raging to be about fifty or sixty feet deep; it was nearly round, and about one hundred yards across. The sides were perpendicular; the strongest heat seemed to be around the sides. On one side there were two large holes very close together, which looked more like the mouths of two very large furnaces than anything else I ever saw. Here the melted lava was in constant motion, surging and heaving like the waves of the sea. The sound which it made was somewhat similar to the paddles of a steam vessel in the ocean, only it was far greater. We heard this sound before we reached the mouth of the volcano, and it resembled, to our ears, the booming of heavy artillery at a distance. The lava kept flowing in the direction of these two holes of which I spoke, and rocks thrown down upon the surface of the lava would melt when near these holes like sealing wax held in a candle. It was surprising to see with what ease the fire would melt this stony mass of lava, which in some parts of the pit would cool on the surface, and convert it again into a fluid. Sometimes showers of hot lava would be thrown up in the air, and descend on the edges of the pit where we stood. When this occurred the bystanders would have to scamper off as fast as they could, or be severely burned. The sight of this pit surpassed in sublimity and grandeur anything I had ever witnessed or imagined. It far exceeded what I had read in written descriptions, or even what I expected to see. Language fails to convey to the mind a correct idea of its appearance. We were told that a party of natives had just been there, throwing the bones of one of their relatives into the volcano with hogs, fowls, etc., sacrifices with which to gain the favor of Madame Pele, the goddess. For some years there had not been any eruptions from this crater which we visited; but others had broken out in the same neighborhood, the fire and smoke of which had been seen for a long distance, and ashes from which, it is said, had fallen on the decks of vessels hundreds of miles at sea. From these eruptions the lava had run down to the sea, sweeping everything before it, and heating the sea for several miles in such a manner as to kill large quantities of fish. The island of Hawaii is very frequently shaken by earthquakes, the effects of the hidden fires. Chapter 14 A Hawaiian Feast--Amusing Joke Played Upon White Men Returning from the volcano towards Upolu, we had a meeting house to dedicate at a place called Pololu, and the Saints there had prepared a feast on the occasion. An account of a Hawaiian feast may be interesting to my readers and I will describe this one. The vegetable portion of the feast consisted of _poi_. This I have before described to you. It is not kept in dishes of earthenware but in calabashes, some of which are very large and will hold several gallons of the food. On this occasion the people sat on the ground on mats. For tablecloths there were large green leaves of the plant called _ki_. On these were placed packages of beef, pork, fowl, dog, and goat, done up in the leaves in which they had been cooked. Fish also was served up in this manner. As soon as the blessing was asked, every one dipped his or her forefingers into the "_poi_," and lifting as much as the fingers would hold, they passed them into their mouths, throwing their heads back as they did so, to get a good mouthful. The hogs, chickens and little dogs were speedily dissected, the fingers being the only knives, forks and spoons used among them. The scene was one of true enjoyment. The Sandwich Islander is never so happy, so musical, so full of pleasant talk, as when seated at a good meal; and the quantity one eats on such occasions would astonish an American who had never seen them. Usually they are particular about having their hands clean, and eating with due respect to each other's rights. One waits for the other to put his fingers in the _poi_ and their ideas of decorum and manners, such as they are, are as strict as ours. We Elders who ate with them were also seated on mats and ate the same kind of food that they did, only in place of using our fingers we either used spoons or small paddles which we whittled out of wood, to convey the food to our mouths, thinking it would be better to set them an example in this respect. I scarcely think, though, that any of our party would prefer dog meat to beef, goat or chicken, though I must say that if it were not for prejudice, I think the dog meat as wholesome and as clean as the pork; for the dogs which they eat in that country are a peculiar breed, the flesh of which is very sweet and tender. They are very particular in feeding them; they keep them cleaner and do not give them such disagreeable food as they do to their hogs. But there is something repugnant to people raised as we have been, in the idea of eating dog meat. A story was told me by Brother Napela of a trick which he and some other natives played off on some white men at a feast which they partook of at a place called Waikapu on the island of Maui. The white men were merchants from Lahaina, and had been invited over to this feast. They had meats and fish of every kind nearly, and among the rest had a number of roasted pigs and roasted dogs. One of the natives suggested, as a good trick to play on the white men, that they sever the heads of the pigs, and put them with the dogs, and take the dogs' heads and put them with the pigs. They did so. Of course the merchants did not want to eat dog meat, and would not touch any of the meat where the dogs' heads were, but ate heartily of what they supposed were pigs. The natives tried to persuade them to eat the other meat. "Oh no," they said, "these delicious pigs are good enough for us," and they would not touch the other. I may say here that the native method of cooking meat is superior to ours. They contrive to preserve all the juices of the meat in it while it is being cooked. Nothing was said to the merchants about the trick that had been played upon them until the feast was ended, and they could not be persuaded that they had eaten dogs, until the bones were shown to them, which they knew to be not those of pigs. They tried hard to be sick at the thought of having eaten dog meat, but had to confess that it was as good meat as they ever ate. An unsuspecting person, if served with dog meat, would never dream that it was anything but sucking pig. Chapter 15 Answers to Prayer, and the Bestowal of the Gifts upon the Elders and People--Elders Sent to Teach Not to Be Taught--Blessings Will Rest Upon Those Who Labor Among the Red Men for Their Salvation One incident, I will relate, which occurred a few months after we went to Wailuku, to show how the Lord hears and answers prayer. We were very much in need of some means to buy stuff for garments, etc. The natives were very poor, and we felt delicate about asking them for anything; but we knew that the Lord would hear and answer our prayers; so we prayed to Him. Brother Hammond had brought his wife and child over from Lahaina, and they were living, as I have told you, in the village close to Wailuku. He and I had to make a visit to a town about twelve or fifteen miles distant, and before starting, we had prayed to the Lord to open the way so that we might obtain what we wanted. We had traveled from the house about three miles, when in passing some houses which were on the beach, we met a man by the name of Freeman, an American, who accosted us and inquired if we had authority to marry. Upon our informing him that we had, he asked us if we could spare the time to stop at his house and marry him. We told him as it was on our way we would stop. I performed the ceremony, and at his request addressed the people who had assembled at the house. He gave us a five dollar gold piece. We had married many before that, but this was the first money which had ever been given to us. His five-dollars supplied our necessities, for in those days we were content with very little. I have always looked upon this as a direct answer to our prayers, for when we met the man he was evidently on his way to Wailuku, with his intended wife, to be married by the missionary there. The missionary missed the fee, but as he knew nothing respecting it, he was no poorer. I do not suppose he needed it as badly as we did. It is always more pleasant for an Elder, when he is in need of anything, on a mission, to apply to the Lord for it than to ask the people; at least, I have always found it so. The Lord blessed the natives who joined the Church in many ways, and they rejoiced exceedingly in the gifts of the Spirit. One day a young man made application to be baptized who had been so sick that he was not expected to live. His elder brother was in the Church, and the evening previous to his baptism the Elders had been called to administer to him. He was so much restored by morning that he was able to arise and afterwards attend the meeting, and was baptized. The same day Brother Napela and some of the other native Saints had visited a woman who believed in the gospel, who wished to be baptized; she had been unable to walk upright for five years, but she was anxious for them to administer to her, that she might be restored. They laid their hands upon her and commanded her in the name of the Lord Jesus Christ, to arise and walk. She immediately stood up and walked, and went and was baptized. This created quite an excitement in the neighborhood, for she was well known, and the people were much astonished at her restoration. The attention of numbers were turned to the gospel by this occurrence. Another instance which happened about the same time was that of a woman who was a member of the Presbyterian church. She was afflicted with dropsy, or something very like that disease. She had tried various remedies, but obtained no relief. She had heard about the gifts in the Church, and she called upon Brothers Napela and Uaua to administer to her, saying she was willing to covenant and forsake her sins. They administered to her and she was healed; all the swelling left her and she was baptized. On Sunday she attended meeting, and afterwards made some remarks derogatory to the work, indulging in a spirit of apostasy; her disease returned immediately, and she was as bad as ever. Another instance was that of a woman, one of whose limbs was withered, and who was afflicted with palsy. She was baptized, and was speedily restored to health. A niece of hers was afterwards afflicted similarly; she requested us to administer to her, and when we did so, she was restored to health. The same day that this latter person had hands laid upon her, we had a meeting at a place called Waiehu. After the meeting was over, three persons requested to be administered to, one of whom was a blind man. He had been blind for upwards of thirty years, but his sight was restored to him. He began to amend from the time hands were laid upon him, and the next morning, he was able to see. He was afterwards able to go about without any guide; and I have frequently seen him come into meeting, winding his way among the people, without any aid, to a seat which he was accustomed to occupy near the speaker. His restoration caused a great stir in the neighborhood, for his blindness was well known. He had a son, a mature man, who could barely recollect when his father was able to see and go about without aid. I will relate another instance of which I was not an eye witness; but which I have every reason to believe occurred as I will relate it. I have mentioned an Elder whose name was Uaua. He was a man of considerable faith. His wife had been stricken down in his absence and had been, to all appearance, dead for some three hours before he had arrived at his house. In that country when a person dies, the friends and relatives of the family assemble together and manifest their grief by wailing. They were indulging in these lamentations and outcries when he returned, every one supposing that she was dead. He was, of course, very much shocked; but the first thing he did was to anoint her and lay hands upon her; and, to the astonishment of all who had assembled, she instantly recovered. I might multiply instances of this kind without number; but I write these, to show you that the same works and power of God, which were manifested anciently through the faith of the servants and Saints of God have been shown forth in our day and under the administration of the people of God, who now live. The natives of the Sandwich Islands had great faith to lay hands on the sick, and also to have hands laid upon them when they were sick. It was not contrary to their traditions for them to believe in this ordinance, for their old native priests, before the missionaries came, had considerable power which they exercised, and in which the people had confidence. Many Elders desire, when they are called as missionaries, to go to enlightened and cultivated nations. They think their experience among such people would be profitable to them, and that they would became polished and learn many things which they could not obtain among a people, for instance, like the Sandwich Islanders or the Lamanites. Such Elders forget that the Lord sends His Elders out to teach and not to be taught. Missionaries should not have the idea of self-comfort and self-indulgence in their minds; but the salvation of souls. The man who goes out expecting the people to whom he is sent, to teach, enlighten and benefit him commits a great blunder. He does not understand the nature of his Priesthood and calling. I shall probably never forget the feelings expressed to me by John Hyde, Jr., on this point. He had been called, at a Conference (April, 1856) at Salt Lake City, to go on a mission to the Sandwich Islands. He came to San Francisco on his way. I was then publishing the _Western Standard_ and presiding over the California mission. It was with a feeling akin to disgust that he spoke to me about his mission. If he had only been called to go to France, to England, or to any of the so-called enlightened nations, he said he would have gone willingly; but to go to a degraded, heathenish people was entirely beneath him. A man with his talent and acquirements would be thrown away upon them. He apostatized while on the voyage to Honolulu; or, to state it more properly, he made up his mind while on the sea to dissolve his connection with the Church. He was an apostate in his heart and feelings before he left San Francisco. But can any one, who understands this work, wonder that a man who felt thus should lose the Spirit and apostatize? It would be a wonder if he did not. The experience of the Elders who have been on missions to the Sandwich Islands is encouraging to all who are called to go on missions to the Lamanites. They may have privations to endure, but they will be swallowed up in the joy of the Lord. I am sure the Lord makes up for any lack of temporal comforts by an additional outpouring of His Spirit. The soul of a Sandwich Islander or a Lamanite is as precious in the sight of the Lord as the soul of a white man, whether born in America or Europe. Jesus died for one as much as the other, and to the men of red skins the Lord's promises are very great and precious. Those who administer ordinances of salvation to them will have fully as great joy over them in the day of the Lord Jesus as if they had been more enlightened. Blessed shall be the faithful men who have labored, who now labor, and who many hereafter labor among the Lamanites for their salvation. In such labor the Elders will enjoy the power of the Priesthood, the gifts of the Spirit, and pure, heavenly happiness to their hearts' content, and that is all they could enjoy among the races which they may think more favored. I say this because my own experience has proved it to be true, and because of the great blessings and promises which are made to those who shall labor for the salvation of the seed of Israel and the covenant people of the Lord. In what position could the sons of King Mosiah have learned as much concerning the power of God as they did during their missions among the Lamanites? Among what people could they have saved more souls? And will they not have joy with them in the kingdom of the Father. Thousands of Elders will yet have to labor among the red men for their salvation. They should not look upon this as a hardship, but as a great and inestimable privilege--a work in which angels delight to engage. Chapter 16 Consolation Drawn from the Book of Mormon--Its Translation into the Hawaiian Language--Great Joy in the Labor--A Committee to Raise Funds to Purchase a Press, Type, etc.--Press, etc., Ordered, and Then Sent to California--The Book of Mormon Printed--The First Translation into the Language of a Nation of Red Men--Kindred Languages Spoken Through the Polynesian Islands--The "Western Standard" Some of my readers may be placed in circumstances similar to those which surrounded me a part of the time on the Sandwich Islands; and it may be profitable to tell them how I kept from losing courage and becoming home-sick. My love for home is naturally very strong. For the first year after I left home I could scarcely think about it without my feelings getting the better of me. But here I was in a distant land, among a people whose language and habits were strange to me. Their very food was foreign to me, and unlike anything I had ever before seen or tasted. I was much of the time separated from my companions, the Elders. Until I mastered the language and commenced preaching and baptizing the people, I was indeed a stranger among them. Before I commenced holding regular meetings, I had plenty of time for meditation, and to review all the events of my short life, and to think of the beloved home from which I was so far separated. It was then that I found the value of the Book of Mormon. It was a book which I always loved. But I learned there to appreciate it as I had never done before. If I felt inclined to be lonely, to be low spirited, or home-sick. I had only to turn to its sacred pages to receive consolation, new strength and a rich outpouring of the Spirit. Scarcely a page that did not contain encouragement for such as I was. The salvation of man was the great theme upon which its writers dwelt, and for this they were willing to undergo every privation and make every sacrifice. What were my petty difficulties compared with those afflictions which they had to endure? If I expected to share the glory for which they contended, I could see that I must labor in the same Spirit. If the sons of King Mosiah could relinquish their high estate, and go forth among the degraded Lamanites to labor as they did, should not I labor with patience and devoted zeal for the salvation of these poor red men, heirs of the same promise? Let me, recommend this book, therefore, to young and old, if they need comfort and encouragement. Especially can I recommend it to those who are away from home on missions. No man can read it, partake of its spirit and obey its teachings, without being filled with a deep love for the souls of men and a burning zeal to do all in his power to save them. Every Latter-day Saint should read it, as well as the other records which the Lord has given to us. The conversations which I had with the natives concerning the Book of Mormon and the origin of the red men, made them anxious to see it. After branches had been built up at Wailuku, at Waiehu and other places around, by Elder F. A. Hammond and myself, I was led to commence the translation of the Book of Mormon into the language of the Islands--the Hawaiian language, as it is called. My place of residence was at Brother J. H. Napela's, Wailuku. He was an educated, intelligent Hawaiian, who thoroughly understood his own language, and could give me the exact meaning of words. The meaning attached to many words depended upon the context. It was important, therefore, in translating, to know that the words used conveyed the correct idea. Unless the language used carried to the Hawaiian mind the same meaning precisely which the words in our translation gave to us, it would not be correct. Probably but few in the nation were as well qualified as Brother Napela, to help me in this respect. He was a descendant of the old chiefs of the Island of Maui, in whose families the language was preserved and spoken in the greatest purity, and he had advantages which no other equally well educated man, at that time, possessed. He had studied the principles of the gospel very thoroughly, he had a comprehensive mind to grasp the truth, and he had been greatly favored by the Spirit. As I progressed with the translation, his comprehension of the work increased. He got the spirit of the book, and was able to seize the points presented to him very quickly. In the last days of the month of January, 1851, I commenced the work of translation. My fellow-laborers, the Elders, encouraged me, and from the First Presidency at home--Presidents Young, Kimball and Richards--came words of cheer, approving of what I was doing, and counseling me to persevere. The labor of preaching, baptizing, confirming, organizing branches, administering to the sick and traveling around visiting branches, and over other islands, pressed upon me and claimed the greater portion of my time. Those were busy seasons for all who would labor, and they were exceedingly delightful. The Lord seemed very near to us upon those islands in those days. The time occupied by me in translation, were the days and hours which were not claimed by other duties. In the beginning my method was to translate a few pages, and then, when opportunity offered, explain to Brother Napela the ideas, whether historical or doctrinal, in great fullness. By this means he would, get a pretty thorough comprehension of the part I was translating. I would then read the translation to him, going carefully over every word and sentence, and learning from him the impression the language used conveyed to his mind. In this way I was able to correct any obscure expression which might be used, and secure the Hawaiian idiom. The Spirit of translation rested upon me, it even became a very easy labor for me. I obtained great facility of expression in the language, and before I got through with the book, I had a range of words at my command, superior to the great bulk of the people. This was a very natural result. Doctrines, principles and ideas were in the Book of Mormon which were outside the ordinary thoughts of the people. The translation of these, called forth the full powers of the language, and really required--that which I felt I had while engaged in this work--the assistance of the Spirit of inspiration. At some times in revising the translation, I had other intelligent men present with Brother Napela. In this way I went through the whole book, carefully reading and explaining every word and sentence to him and to them; and if there was an obscure expression, not leaving it till it was made plain. When it had been thus revised I copied it into a book. The copying, however, into the book, for the want of time, was never quite finished. But, excepting that it was written in very fine writing, because of the scarcity of paper, it really did not need copying. The translation was finished on July the 22nd, 1853--about two years and a half from the time I commenced it. But it was not until the 27th of the succeeding September that we completed the revision. My labors in the ministry have always been to me exceedingly joyful; but no part of them ever furnished me such pleasure as did my work at translating that precious record. After I commenced it, I had, in preaching, an increased flow of the Spirit, in testimony I had greater power, and in the administration of all the ordinances of the gospel I felt that I had greater faith. I felt very happy. In truth, my happiness was beyond description. Thankfulness constantly filled my heart, because of my being permitted to do this work. In December, 1853, I visited Kauai, the extreme westerly island, which is inhabited, of the group. I had a double purpose in visiting this island--to visit the Saints and bear testimony to all the people concerning the work, and to again revise the translation of the Book of Mormon. There was a native Elder laboring in the ministry with Elder William Farrer at that time on the island, by the name of Kauwahi, a man of acute intellect and talent and good education, and who was called the most eloquent and best reasoner in the Hawaiian nation. I was desirous to have him and Brother Farrer go through the translation with me, to see that no word had been omitted, and to correct any inaccuracies which might have escaped my previous reading. We commenced this revision at the town of Waimea, the farthest inhabited point west on the Sandwich Islands, on the 24th of December, 1853, and finished it on the last day of January, 1854. While attending to this we did not neglect our other duties among the Saints and people. During this revision, I read the book through twice, with the exception of a few pages: once to Brother Farrer, who looked at the English version, to see there were no words or sentences omitted; afterwards to Brother Kauwahi, who also looked at the English book, he being a little acquainted with English, to correct any inaccuracies in the translation or the idiom. Where there was an expression that was not very plain, or that was out of the ordinary line of the Hawaiian thought--and there were many such--I took pains to explain it fully to Brother Kauwahi, as I had done before to Brother Napela, so as to be sure that I had used the most simple and clear language to convey the idea. In my journal I find that I say it was more free from mistakes than I could expect it to be under the circumstances in which I was placed at the time of translating--there were calls to preach, frequent interruptions to go and administer to the sick, and often conversations which distracted my attention; but in the midst of which I had to translate and copy. At a conference of the Elders, held at Wailuku, October 6th, 1853, the question was discussed, whether it would be better to employ some printing firm to print the Book of Mormon, or to purchase a press and printing materials for the mission, with which to print that and other works necessary for the instruction of the Saints. It was decided that the better course would be to buy a press, etc. A committee of three--Elders Philip B. Lewis, Benjamin F. Johnson and myself--was selected to take such measures as might be necessary to raise the funds. At that conference I was released from the charge of the Island of Maui, and appointed to travel all through the islands, to collect means for the publication of the Book of Mormon. And here it may be proper to say that those who subscribed for one copy or more of the work, were afterwards furnished therewith when it was published. Brother Edward Dennis, a white man who had been baptized at Honolulu, loaned the committee, on their note, one thousand dollars towards the purchase of the press, type, paper, etc. These funds we sent to Brother John M. Horner, California, for him to use for the purchase of what we wanted. The Press, type and paper were purchased in New York, were shipped around Cape Horn to Honolulu, and, as I had returned home to Salt Lake Valley, they were sent to Elder Parley P. Pratt, by his request, at San Francisco, California. He thought at that time of publishing a paper there, and wrote to the First Presidency for me to be appointed a mission to assist him. I had barely reached home after an absence of five years. I remained there about five months and a half. At the April Conference, 1855, I was called to go on a mission to California, to publish the Book of Mormon in the Hawaiian language, and to assist Elder Pratt in the publication of a paper. Elders Joseph Bull and Matthew F. Wilkie were selected to go with me. When we reached San Francisco, Elder Pratt had started for home. I succeeded in reaching him at Brother John C. Naile's ranch, where he was completing his preparations for the journey. He set me apart to preside, in his place, over northern California and Oregon, and we separated, he to go home, and I to return to San Francisco. Our first business was to secure a suitable office, set up the press, and go to work. Brothers Bull and Wilkie knew nothing about the Hawaiian language; but the copy, to begin with, was good, and they soon became so familiar with the words that they could set it in type nearly as well as they could English, and made but very few mistakes. President Young counseled me to take my wife with me upon this mission. My method of reading the proof was to get her to read the English book while I looked at the proofs of the translation. By this means I was able to detect any omission of words or sentences. After going through the proofs in this way, I read them again, to see if any errors in spelling, etc., had escaped me. This was my only way of reading by copy; for I had no one with me who could read the Hawaiian. When we had the edition struck off and bound, they were sent to the Elders upon the islands. Thus was the Book of Mormon first translated and published in the language of a race of red men--a part of the race for whom its promises are most abundant. The Elders who have since labored upon those islands, know the good the book has accomplished. Its circulation can never fail to benefit all who will read it. The language of the Sandwich Islanders is a dialect of the Polynesian language, spoken by the Islanders with red skins all through the Pacific. Should the day ever come, as I trust it will, when the natives of other groups shall be visited and brought to the knowledge of the gospel, it will take but little trouble to adapt the Hawaiian translation to their language. But whether or not, the book has been published to the Hawaiian nation. The Lord plainly manifested that it was His will that this work should be done, and for its accomplishment, He opened the way most marvelously. The publication of the book was not a part of my first mission; but as the sketch of the translation would not be complete without the addition of these few particulars respecting its publication, I insert them. In addition, I may also say that, after the publication of the Book of Mormon, the press and type were used for the publication of the _Western Standard_, a paper which many of my adult readers may remember. Chapter 17 Time of Departure--Funds Provided--Sorrow at Separating--Contrast Between Our Landing and Our Departure--Souls for Our Hire--An Exceedingly Happy Mission The time had arrived for the five Elders, who had remained out of the first ten who were sent to the islands--to return home. It had been a matter of some thought how we would be able to obtain means to return. The islanders had but little money. A dollar with them was a very large sum; a ten cent piece was a much larger sum with them generally, and more difficult to procure, than a dollar was to Americans. But when they learned we were soon to be released, they manifested a very kind and liberal spirit. Still, with all they had done, when our passages were engaged, we did not have near enough money to pay for them. But we had faith that the necessary means would come from some quarter. And it did. Through the kindness of Elders Lewis, Johnson and Hammond and some white brethren whom we had baptized, we had enough, and some money to take with us, to help us when we reached San Francisco. The Lord knew our wants and he supplied them. And thus He always does with His servants and those who put their trust in him. Elder James Keeler, one of the five, failed to reach Honolulu in time to sail on the vessel on which we had engaged our passages. This was a great disappointment to us. Elders Henry W. Bigler, James Hawkins, William Farrer and myself bade farewell to the Elders and Saints at Honolulu on Saturday, July 29th, 1854, and sailed for San Francisco, homeward bound. The wharf at Honolulu was crowded with native Saints and others, to see us embark. We had quite an ovation. There also were the Elders from home and Sister Hammond--Sister Lewis was not able to be out--to bid us farewell. When the signal was made for all to go on board, we had considerable difficulty in making our way to the vessel, through the throng of people who crowded around to shake hands. My feelings were indescribable. My dear white friends I had been associated with on terms of the closest intimacy for several years. Ties of blood could not, it seemed to me, have caused us to be more attached to each other than we were. We had endured privation and toil together; we had counseled and prayed together; we had had seasons of joy and happiness together, such as those only know who have been engaged in similar labors. My feelings were so acute at the thought of parting with these beloved companions and Saints, that, long as the years had been during which I had been absent from home, and much as I had yearned for that home and its loved associations, I could not control my emotions. How great the contrast between our landing and our departure! We had landed there friendless and unknown--so far as man was concerned. Now there were thousands who loved us, who rejoiced in the truth of the gospel and in the testimony of Jesus. On that wharf that day was an illustration of the wonderful power of the gospel in creating love in the hearts of the children of men. We had gone forth weeping and bearing precious seed. The Lord had given us souls for our hire. Many who were baptized there have gone hence, who I firmly believe will be numbered among the redeemed and sanctified. Others, doubtless, will prove faithful, and receive an inheritance in the kingdom of our Father. More than twenty-five years have elapsed since my departure from the Sandwich Islands. During that period my life has been a happy one. I have filled many missions, have seen great varieties of life, and have had exceedingly agreeable and delightful associations; but, after making allowance for growth and increased capacity to enjoy, I can truthfully say that, destitute as we were of many things which people brought up as we are think necessary to comfort, at no time or under no circumstances have I enjoyed more sweet, pure and soul-filling joy than I did on MY FIRST MISSION. 
22684	----	produced from scanned images of public domain material from the Google Print project.) PATENT LAWS OF THE REPUBLIC OF HAWAII, AND RULES OF PRACTICE IN THE PATENT OFFICE. _FIFTH EDITION, 1897._ HONOLULU: HAWAIIAN GAZETTE COMPANY. 1897. PATENT LAWS OF THE REPUBLIC OF HAWAII. ACTS NOW IN FORCE. AN ACT TO REGULATE THE ISSUING OF PATENTS. _Be it Enacted by the King and the Legislative Assembly of the Hawaiian Islands, in the Legislature of the Kingdom Assembled_: SECTION 1. All patents shall be issued in the name of His Majesty the King, under the Seal of the Interior Department, and shall be signed by the Minister of Interior and countersigned by the Commissioner of Patents, and they shall be recorded together with the specifications in the office of the Interior Department in books kept for the purpose. SECTION 2. Every patent shall contain a short title or description of the invention or discovery, correctly indicating its nature and design, and a grant to the patentee, his heirs or assigns for the term of ten[A] years, of the exclusive right to make, use and vend the invention or discovery throughout the Hawaiian Islands, referring to the specification for the particulars thereof. A copy of the specifications and drawings shall be annexed to the patent and be a part thereof. SECTION 3. Any person who has invented or discovered any new and useful art, machine, manufacture, process or composition of matter, or any new and useful improvement thereof not known or used by others in this country, and not patented (or described in any printed publication) in this or any foreign country before his invention or discovery thereof, may, upon payment of the fees required by law, and other due proceedings had, obtain a patent therefor. Provided, however, that any person who has invented or discovered any new and useful art, machine, manufacture, process or composition of matter, or any new and useful improvement thereof, and has received a patent or patents therefor from any foreign government may also obtain a patent therefor in this country as provided above, unless the thing patented has been introduced into public use in the Hawaiian Islands for more than one year prior to the application for a patent. But every patent granted for an invention which has been previously patented in a foreign country, shall be so limited that it shall not continue longer than the time of the expiration of such foreign patent, or if there are several foreign patents, it shall not continue longer than the time of the expiration of the one with the shortest unexpired term, and in no case shall it be in force more than ten[A] years. SECTION 4. Before any inventor or discoverer shall receive a patent for his invention or discovery he shall apply therefor in writing to the Minister of Interior, and shall file in the office of the Interior Department a written description of the same and of the manner and process of making, compounding and using it, in clear, concise and exact terms and in case of a machine he shall explain the principle thereof and of the manner in which he has applied that principle so as to distinguish it from other inventions, and he shall particularly point out and distinctly claim the part, improvement or combination which he claims as his invention or discovery. When the nature of the case admits of drawings the applicant shall furnish them as set forth in Section 2. When the invention or discovery is of a composition of matter, the applicant shall furnish a specimen of ingredients and of the composition, sufficient in quantity for the purpose of experiment. In all cases which admit of representation by model, the applicant shall, if required, furnish a model of convenient size to exhibit advantageously the several parts of his invention. SECTION 5. The applicant shall make oath that he believes himself to be the original and first inventor or discoverer of the art, machine, manufacture, composition or improvement for which he solicits a patent, and that, he does not know or believe that the same was ever before known or used, and shall state of what country he is a citizen. SECTION 6. On filing of any such application and the payment of the fees required by law, the Commissioner of Patents shall examine the alleged new invention or discovery, and if upon such examination it shall appear that the claimant is justly entitled to a patent under the law and that the same is sufficiently useful and important, he shall report accordingly to the Minister of Interior, who shall cause a patent to be issued therefor. SECTION 7. Any person who makes any new invention or discovery, and desires further time to mature the same, may on payment of the fees required by law, file in the Interior Department a _caveat_ setting forth the design thereof and its distinguishing characteristics, and praying protection of his right until he shall have matured the invention. Such _caveat_ shall be preserved in secrecy and shall be operative for the term of one year from the filing thereof. SECTION 8. The Commissioner of Patents shall be appointed by the Minister of Interior and shall examine and report on all applications for patents and shall receive for such services a fee of twenty dollars for each application examined and reported by him, which fee shall be paid by the applicant in advance. In addition to this fee the following fees shall be charged all applicants for patents, upon filing each original application for a patent, five dollars; and upon issuing a patent, five dollars; and five dollars shall be charged for the filing of a _caveat_. SECTION 9. This Act shall take effect and become a law from and after its publication, and "An Act to amend Section 255 and 256 of the Civil Code, and add a new Section to the Civil Code to be numbered Section 256a," approved the twenty-second day of June, A. D. 1868, is hereby repealed. Approved this twenty-ninth day of August, A. D. 1884. KALAKAUA REX. [A] Amended to read "fifteen." Act 27, Laws of 1896. AN ACT TO AMEND AN ACT TO REGULATE THE ISSUING OF PATENTS, APPROVED THE TWENTY-NINTH DAY OF AUGUST, 1884. _Be it Enacted by the King and the Legislature of the Hawaiian Kingdom_: SECTION 1. That the said Act shall be amended by the addition thereto of five new Sections, to be numbered Sections 10, 11, 12, 13 and 14, to read as follows: "SECTION 10. The Commissioner of Patents is hereby authorized to administer oaths for all purposes connected with the business of his office. "SECTION 11. If, upon the examination of any application for a patent, the Commissioner of Patents shall make a report adverse to the applicant, he shall furnish to the applicant, or his attorney, a written statement of his reasons for such report, and the applicant may thereupon amend his application, or, within ninety days thereafter, may appeal to the Supreme Court in Banco; and, if such appeal shall be made, said applicant shall file in the office of the Minister of the Interior, at least twenty days before the hearing by said Court, his reasons for appeal, specifically set forth in writing, and give to the said Minister of the Interior at least ten days' notice of the time and place of such hearing. "SECTION 12. The Court shall hear and determine such appeal, and shall file in the office of the Minister of the Interior a certificate of its decision, and such decision shall determine the further proceedings in the case. "If such decision be in favor of the applicant, the Minister of the Interior shall cause to be issued the patent applied for, or such modification thereof as shall be decided by said Court. "SECTION 13. Damages for the infringement of any patent may be recovered, by action on the case, in the Supreme Court, in the name of the party interested. And the party aggrieved shall also have his remedy, according to the course of equity, to enjoin such infringement, and to recover compensation therefor. "SECTION 14. The term infringement, as used in this Act, is defined to mean the making, using or vending of any patented article without the written consent of the owner of the patent thereon, or of his agent, authorized to grant such consent." SECTION 2. This Act shall take effect from and after the date of its approval. Approved this twenty-third day of June, A. D. 1888. KALAKAUA REX. BY THE KING: L. A. THURSTON, Minister of the Interior. ACT 27. AN ACT TO AMEND SECTIONS 2 AND 3 OF AN ACT ENTITLED "AN ACT TO REGULATE THE ISSUING OF PATENTS," APPROVED AUGUST 29, 1884, AND TO ADD TWO NEW SECTIONS TO SAID ACT, AS AMENDED BY AN ACT ENTITLED "AN ACT TO AMEND AN ACT REGULATING THE ISSUING OF PATENTS," APPROVED THE 23RD DAY OF JUNE, 1888, TO BE CALLED SECTIONS 15 AND 16. _Be it Enacted by the Legislature of the Republic of Hawaii:_ SECTION 1. That Section 2 of an Act entitled "An Act to regulate the issuing of Patents," approved August 29, 1884, is hereby amended by striking out the word "ten" and inserting in its place the word "fifteen," so that said Section as amended shall read as follows: "SECTION 2. Every patent shall contain a short title or description of the invention or discovery, correctly indicating its nature and design, and a grant to the patentee, his heirs or assigns, for the term of fifteen years, of the exclusive right to make, use and vend the invention or discovery throughout the Hawaiian Islands, referring to the specifications for the particulars thereof. A copy of the specifications and drawings shall be annexed to the patent and be a part thereof:" SECTION 2. That Section 3 of an Act entitled "An Act to regulate the issuing of Patents," approved August 29, 1884, is hereby amended by striking out the word "ten" and inserting in its place the word "fifteen," so that said Section as amended shall read as follows: "SECTION 3. Any person who has invented or discovered any new and useful art, machine, manufacture, process or composition of matter, or any new and useful improvement thereof not known or used by others in this country, and not patented (or described in any printed publication) in this or any foreign country before his invention or discovery thereof, may, upon payment of the fees required by law, and other due proceedings had, obtain a patent therefor. Provided, however, that any person who has invented or discovered any new and useful art, machine, manufacture, process or composition of matter, or any new and useful improvement thereof, and has received a patent or patents therefor from any foreign government, may also obtain a patent therefor in this country as provided above, unless the thing patented has been introduced into public use in the Hawaiian Islands for more than one year prior to the application for a patent. But every patent granted for an invention which has been previously patented in a foreign country, shall be so limited that it shall not continue longer than the time of the expiration of such foreign patent, or if there are several foreign patents, it shall not continue longer than the time of the expiration of the one with the shortest unexpired term, and in no case shall it be in force more than fifteen years." SECTION 3. That a new section to said Act, as amended by the Act entitled "An Act to amend an Act to regulate the issuing of Patents," approved June 23rd, 1888, be added, to be called Section 15. "SECTION 15. Whenever any patent is inoperative or invalid, by reason of a defective or insufficient specification, or by reason of the patentee claiming as his own invention or discovery more than he had a right to claim as new, if the error has arisen by inadvertance, accident or mistake, and without any fraudulent or deceptive intention, the Minister of the Interior shall, on the surrender of such patent and the payment of the same fees required by law upon the issue of an original or first patent, cause a new patent for the same invention, and in accordance with the corrected specification, to be issued to the patentee, or, in the case of his death, or of an assignment of the whole or any undivided part of the original patent, then to his executors, administrators, or assigns, for the unexpired part of the term of the original patent. Such surrender shall take effect upon the issue of the amended patent. The Minister of the Interior may, in his discretion, upon demand of the applicant, and upon payment of the same or first fee required to be paid on the issuing of a patent, cause several patents to be issued for distinct and separate parts of the thing patented. The specifications and claim in every such case shall be subject to revision and restriction in the same manner as original applications are. Every patent so re-issued, together with the corrected specification, shall have the same effect and operation in law, on the trial of all actions for causes thereafter arising, as if the same had been originally filed in such corrected form; but no new matter shall be introduced into the specification, nor in case of a machine patent shall the model or drawings be amended, except each by the other, but when there is neither model nor drawing, amendments may be made upon proof satisfactory to the Minister of the Interior, that such new matter or amendment was a part of the original invention, and was omitted from the specification by inadvertance, accident, or mistake, as aforesaid. Upon the filing of any such application for a re-issue with the Minister of the Interior, the same examination shall be had as is provided by Section 6 of the "Act to Regulate the issuing of Patents," approved August 29th, 1884." SECTION 4. That a new Section to said Act, as amended by the Act entitled "An Act to amend an Act to regulate the issuing of Patents," approved June 23rd, 1888, be added, to be called Section 16. "SECTION 16. Patents may be granted and issued and re-issued to the assignee of the inventor or discoverer, but the assignment must first be filed in the office of the Minister of the Interior. And in all cases of an application by an assignee for the issue of a patent, the application shall be made, and the specification signed as provided by law by the inventor or discoverer. And in all cases of an application for a re-issue of any patent, the application must be made, and the corrected specification signed by the inventor or discoverer, if he is living." SECTION 5. This Act shall take effect from the date of its approval. Approved this 12th day of May, A. D. 1896. SANFORD B. DOLE, President of the Republic of Hawaii. AN ACT TO PROVIDE FOR THE REGISTRATION OF COPYRIGHTS. _Be it Enacted by the King and the Legislature of the Hawaiian Kingdom_: SECTION 1. That from and after the date of the passage of this Act the author of any map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing or statue, or the author of any model, or design, intended to be perfected and completed as a work of the fine arts, or the heirs, executors or administrators of a deceased author thereof, may procure a certificate of copyright therefor in the manner hereinafter provided. SECTION 2. Before anyone shall receive a certificate of copyright, an application therefor shall be filed in the office of the Minister of the Interior, verified by oath of the applicant, that such applicant is the original and first author of the map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, statue, model or design, intended to be perfected and completed as a work of the fine arts, upon which a certificate of copyright is applied for, or if such application shall be made by the legal representative of a deceased author, such representative shall make oath that he believes that the said deceased author was the original and first author of the said map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing or statue, or the model or design intended to be perfected and completed as a work of the fine arts, and such applicant shall state of what country he is a citizen. Such application shall be accompanied by said oath, and by a copy of the said map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, or statue, or the model or design intended to be perfected and completed as a work of the fine arts, if the same shall have been published, or, if the same shall not have been published, a copy of the title thereof. All such copies shall be preserved in the Department of the Interior, and all such titles shall be recorded in a book, to be kept for that purpose, in said Department. If the said map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, or statue, or, if the said model or design, intended to be perfected and completed as a work of the fine arts, shall not have been published at the time of filing said application, the person or persons making said application shall, in order to the validity of the certificate of copyright, provided in Section 4 of this Act, deliver or cause to be delivered to the Minister of the Interior, a copy of such map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, or statue, or of the model or design intended to be perfected and completed as a work of the fine arts, within one month after the publication thereof in this Kingdom. SECTION 3. Upon filing such application the applicant shall pay to the Minister of the Interior a fee of five dollars. SECTION 4. Upon the filing of such application so accompanied, and the payment of such fee, the Minister of the Interior shall cause to be issued to the applicant a Certificate of Copyright, under the seal of the Department of the Interior, granting to him and to his heirs, executors, administrators and assigns the exclusive right to print, re-print, publish, use and vend the said map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, or statue, or the said model or design intended to be perfected and completed as a work of the fine arts, throughout the Hawaiian Kingdom, for the term of twenty years from the date thereof. SECTION 5. No person shall maintain an action for the infringement of his copyright, unless he shall give notice thereof by inserting in each copy of his map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing, or statue, or in his model or design, intended to be perfected and completed as a work of the fine arts, on the title page, or on the page immediately following it, if it be a book, or if a map, chart, musical composition, print, cut, engraving, photograph, painting, drawing or statue, or model or design intended to be perfected and completed as a work of the fine arts, by inscribing upon some visible portion thereof, or of the substance on which the same shall be mounted, the words "_Hawaiian Copyright_," and the name of the person to whom the Certificate of Copyright was issued, and its date, thus: "_Hawaiian Copyright by A. B., June 10, 1888._" SECTION 6. In the construction of this Act the words "print," "cut," and "engraving," shall be applied only to pictorial illustrations, or works connected with the fine arts, and no prints or labels designed to be used for any other articles of manufacture shall be certified under the Copyright Law. SECTION 7. An Act entitled "An Act to Encourage Learning in this Kingdom by Securing the Copies of Charts, Maps and Books to the Authors and Proprietors of such Copies," approved the thirty-first day of December, 1864, and all other laws, and parts of laws, in conflict with the provisions of this Act, are hereby repealed. SECTION 8. This Act shall take effect from and after the date of its approval. Approved this twenty-third day of June, A. D. 1888. KALAKAUA REX. BY THE KING: L. A. THURSTON, Minister of the Interior. AN ACT TO PROVIDE FOR THE REGISTRATION OF PRINTS, LABELS AND TRADE MARKS. _Be it Enacted by the King and the Legislature of the Hawaiian Kingdom_: SECTION 1. Any person or firm or any corporation desiring to secure the exclusive use of any print, label or trade mark intended to be attached or applied to any goods or manufactured articles, or to bottles, boxes or packages containing such goods or manufactured articles to indicate the name of the manufacturer, the contents of the packages, the quality of the goods or directions for use, may obtain a certificate of the registration of such print, label or trade mark in the manner hereinafter provided. SECTION 2. Before anyone shall receive a certificate of the registration of a print, label or trade mark, he shall file in the office of the Minister of the Interior an application for the registration of such print, label or trade mark with a declaration verified by the oath of the applicant; or if the application be made by a firm or a corporation, by the oath of a member of such firm, or an officer of such corporation, that he is or they are the sole or original proprietor or proprietors, or the assign or assigns of such proprietor or proprietors of the goods or manufactured articles for which such print, label or trade mark is to be used, and describing such goods and manufactured articles, and the manner in which such print, label or trade mark is to be used. Said application shall be accompanied by two[B] exact copies of such print, label or trade mark. SECTION 3. Upon filing such application, the applicant or applicants shall pay to the Minister of the Interior a fee of five dollars. SECTION 4. Upon receiving such application so accompanied, and the payment of such fee, the Minister of the Interior shall cause the said print, label or trade mark to be recorded in a book to be kept for that purpose, and shall issue to the applicant or applicants a certificate of registration under the seal of the Department of the Interior; and such certificate of registration shall secure to the applicant or applicants the exclusive use of the said print, label or trade mark throughout the Hawaiian Islands for the term of twenty years from the date thereof. SECTION 5. This Act shall take effect from and after the date of its approval. Approved this twenty-third day of June, A. D. 1888. KALAKAUA REX. BY THE KING: L. A. THURSTON, Minister of the Interior. [B] Note.--It has been found in practice that three copies are necessary; one is filed with the Application and Oath, one is attached to the Record, and one is attached to the certificate when issued. RULES OF PRACTICE IN THE PATENT OFFICE OF THE REPUBLIC OF HAWAII. The following regulations, designed to be in strict accordance with the Laws of the Hawaiian Islands, relating to the granting of Patents for inventions, and the registration of copyrights, prints, labels and trade marks, are published for the guidance of all persons interested. The observance of the appended forms in all cases to which they may be applicable is recommended to inventors and attorneys. C. B. RIPLEY, _Commissioner of Patents._ APPROVED: J. A. KING, Minister of the Interior. CORRESPONDENCE. 1--All business with the office should be transacted in writing. All action of the office will be based exclusively on the written record. 2--All letters must be addressed to the Minister of the Interior. 3--Freight, postage or other charges on matter sent to the office must be prepaid in full. Otherwise it will not be received. 4--The correspondence of the office will be held with the applicant, unless he shall have appointed an attorney to represent him, or unless he shall have assigned the entire interest of his invention, in either of which cases the correspondence will be held with such attorney or such assignee. 5--A separate letter, should in every case, be written in relation to each distinct subject of inquiry or application. INFORMATION TO CORRESPONDENTS. 6--The office cannot respond to inquiries as to the novelty of an alleged invention in advance of an application for a patent. 7--_Caveats_, and pending applications, are preserved in secrecy. No information will be given respecting the filing of any _caveat_ or application for a patent without authority from the applicant, unless it shall be necessary to the proper conduct of business before the office. 8--After a patent has been issued, the model, specification and drawings are subject to general inspection, and copies, except of the model, will be furnished on the terms published with these rules. ATTORNEYS. 9--Any person of intelligence and good moral character, may appear as the agent or the attorney-in-fact of an applicant upon filing a proper power of attorney. 10--Powers of attorney may be revoked at any stage of the proceedings in a case; and when so revoked, the office will communicate directly with the applicant or such other attorney as he may appoint. The assignee of the entire interest may be represented by an attorney of his own selection. APPLICANTS. 11--Any person who has invented or discovered any new and useful art, machine, manufacture, process or composition of matter, or any new or useful improvement thereof, not known or used by others in this country, or described in any printed publication before his invention or discovery thereof, may upon payment of the fees required by law and other due proceedings had, obtain a patent therefor. Provided, also, that if such person has received a patent or patents for his invention or discovery from any foreign government, he may also obtain a patent therefor in this country, unless the article patented has been introduced into public use in the Hawaiian Islands for more than one year prior to his application for a patent. 12--In case of the invention or discovery having been previously patented in a foreign country, the patent issued in this country shall be so limited that it shall not continue longer than the time of the expiration of such foreign patent, or if there is more than one foreign patent it shall not continue longer than the time of the expiration of the one with the shortest unexpired term, and in no case shall it be in force more than ten years. THE APPLICATION. 13--Applications for Letters Patent must be made to the Minister of the Interior in writing. 14--A complete application comprises the petition, specification, oath and drawings, and the model or specimen when required, and the first fee of twenty-five dollars. The petition, specification and oath must be written in the English or the Hawaiian language. 15--No application for a patent will be placed upon the files for examination until all of its parts except the model or specimen are received. THE PETITION. 16--The petition is a communication duly signed by the applicant, and addressed to the Minister of the Interior, stating the name and residence of the petitioner, and requesting the grant of a patent for the invention therein designated by name, with a reference to the specification for a full disclosure thereof. THE SPECIFICATION. 17--The specification is a written description of the invention or discovery, and of the manner and process of making, constructing, compounding and using the same, and is required to be in such full, clear, concise and exact terms as to enable any person skilled in the art or science to which it appertains, or with which it is most nearly connected, to make, construct, compound and use the same. It must conclude with a specific and distinct claim or claims of the part, improvement or combination which the applicant regards as his invention or discovery. 18--The following order of arrangement should be observed in framing the specifications: First--Preamble, giving the name and residence of the applicant and the title of the invention; Second--General statement of the object and nature of the invention; Third--Brief description of the drawings, showing what each view represents; Fourth--Detailed description explaining fully the alleged invention, and the manner of constructing, practicing, operating and using it; Fifth--Claim or claims; Sixth--Signature of the inventor; Seventh--Signature of two witnesses. 19--Where there are drawings the description will refer by figures to the different views, and by letters or figures to the different parts. 20--The specification must be signed by the inventor or his attorney, and the signature must be attested by two witnesses. Full names must be given, and all names, whether of applicants or witnesses, must be legibly written. 21--All of the papers must be written in a fair, legible hand, on but one side of the paper, otherwise the office may require them to be printed. All interlineations and erasures must be clearly marked in marginal or foot notes, written on the same page. Legal cap paper, with the lines numbered, is preferable, and a wide margin must be reserved upon the left hand side of each page of the specification. THE OATH. 22--The inventor must make oath that he does verily believe himself to be the original and first inventor or discoverer of the art, machine, manufacture, composition or improvement for which he solicits a patent. That the same has not been patented to himself or others with his knowledge or consent in any foreign country, or if the same has been so patented, the details of, name, country, date, number and term must be given; and that the same has not to his knowledge been introduced into public use in the Hawaiian Islands for more than one year; that he does not know or believe that the same was ever before known or used, and shall state of what country he is a citizen, and his place of residence. 23--The oath may be made before any person within this Republic authorized by law to administer oaths, or when the applicant resides in any foreign country, before any Minister, Charge d'Affaires, Consul or Commercial Agent, holding commission under the Hawaiian Government, or before any Notary Public in such foreign country, the oath being attested in all cases by the proper official seal of the officer before whom oath is made. When the oath is sworn before any official abroad, other than a Hawaiian Consul or Agent, a certificate as to the authority of such official must be obtained from such Consul or Agent under his official seal and annexed thereto. DRAWINGS. 24--The applicant for a patent is required by law to furnish drawings of his invention where the nature of the case admits of it. 25--The drawings must be signed by the inventor, or his attorney, and attested by two witnesses, and must show every feature of the invention covered by claims. 26--The drawings to be in duplicate, one copy on heavy parchment, the other copy on tracing cloth, the drawings to be made with india ink of best quality and with pen only, every line and letter must be black. The size of a sheet on which a drawing is made should be exactly 10�15 inches, one inch from its edges a single marginal line to be drawn, leaving the "sight" 8�13 inches. Within this margin all work and signatures must be included, one of the smaller sides of the sheet is regarded as its top, and measuring downward from the marginal line a space of not less than 1-1/4 inches is to be left blank for the insertion of Title, Name, Number and Date. 27--The scale to which a drawing is made should be large enough to show the mechanism without crowding, and more than one sheet may be used, if necessary, to accomplish this end. Letters and figures of reference should be carefully formed, and large enough to be plainly distinguished. If the same part of the invention appears in more than one view of the drawing, it must always be represented by the same character; and the same character must never be used to designate different parts. 28--No agent's or attorney's stamp, or advertisement, or written address, will be permitted upon a drawing. Should the application be found incomplete under the above rules and be returned from the Minister of the Interior for amendment, the same must be again filed within thirty days, if the applicant is a resident of the Hawaiian Islands, or within four months if residing in a foreign country; otherwise it will be barred, if interfering with another application filed during the interval and covering the same invention or improvement. THE MODEL. 29--A model will not be required as part of the application unless on examination of the case it shall be found to be necessary or useful; when, if so found, the Commissioner of Patents shall, in writing, notify the applicant, and action in the case shall be suspended until a model is furnished. 30--The model must clearly exhibit every feature of the machine which forms the subject of a claim of invention, but should not include other matter than that covered by the actual invention or improvement, unless it shall be necessary to the exhibition of the invention in a working model. 31--The model must be neatly and substantially made of durable material, metal being deemed preferable; but when a material forms an essential feature of the invention, the model will be constructed of that material. 32--The model must not be more than one foot in length, width or height, unless the Commissioner of Patents shall admit working models of complicated machines of larger dimensions. 33--Models belonging to patented cases will not be taken from the office except in the custody of a sworn employee especially authorized by the Commissioner of Patents. SPECIMENS. 34--When the invention or discovery is of a composition of matter the applicant shall furnish a specimen of the composition and of its ingredients sufficient in quantity for the purpose of experiment. 35--In all cases where the article is not perishable a specimen of the composition claimed, put up in proper form to be preserved in the office must be furnished. INTERFERENCES. 36--An interference is a proceeding instituted for the purpose of determining the question of priority of invention between two or more parties claiming substantially the same patentable invention or discovery. 37--If an application filed appears to claim substantially the same invention for which a _caveat_ has been filed, the Commissioner of Patents will notify the caveator to complete his application in three months, and if upon the filing thereof it appears to be in conflict an interference will be declared. If the caveator fails to complete his application within the time designated, or such further time as for cause shown may be granted to him, the Commissioner of Patents will proceed to examine the first named application as if there were no _caveat_. 38--Each party to the interference will be required to file a concise statement under oath showing the date of his original conception of the invention, of illustration by drawing or model, of its disclosure to others of its completion and of the extent of its use. 39--Testimony in such cases may be taken orally before the Commissioner of Patents, at such time as he may designate, or it may be taken by commission according to the forms usual in the Courts of the Republic. 40--After the testimony is closed the case shall be carefully examined by the Commissioner of Patents and adjudicated upon the proofs presented. CAVEATS. 41--A _caveat_ under the patent law is a notice given to the office of the caveator's claim as inventor, in order to prevent the grant of a patent to another for the same alleged invention upon an application filed during the life of the _caveat_, without notice to the caveator. 42--A _caveat_ may be filed in the Interior Department by any person who has made any new invention or discovery, and desires further time to mature the same, upon payment of the fee required by law. Such _caveat_ shall be preserved in secrecy, and shall be operative for the term of one year from the date of filing. 43--The _caveat_ must comprise a petition, a specification, an oath, and when the nature of the case admits of it, a drawing, and must be limited to a single invention or improvement. The attest of oath must comply with Rule 23. APPEALS. 44--Appeal from an adverse report of the Commissioner of Patents lies to the Supreme Court in Banco. The Commissioner of Patents will furnish, through the Minister of the Interior, to the applicant or to his attorney, a written statement of his reasons for such report, whereupon the applicant may amend his application or may, within ninety days after such written statement is furnished to him or to his attorney, or mailed in the Post-office at Honolulu, addressed to him or to his attorney, appeal to the Supreme Court in Banco. In case of appeal the applicant shall file in the office of the Minister of the Interior at least twenty days before the hearing by said Court, his reasons for appeal specifically set forth in writing, and shall give to said Minister at least ten days' notice in writing of the time and place of such hearing. COPYRIGHT. 45--A Certificate of Copyright may be procured by the author of any map, book, chart, musical composition, print, cut, engraving, photograph, painting, drawing or statue, or the author of any model or design intended to be perfected and completed as a work of the fine arts, or by the heirs, executors or administrators of a deceased author thereof. The words "print," "cut," and "engraving," shall be applied only to pictorial illustrations or works connected with the fine arts, and no print or label designed to be used for other articles of manufacture shall be certified under the copyright law. APPLICATION FOR COPYRIGHT. 46--The application for a certificate of copyright is a communication signed by the applicant and addressed to the Minister of the Interior, stating that such applicant is the original and first author of the article upon which a certificate of copyright is applied for, and of what country he is a citizen. If application be made by the representative of a deceased author, such applicant shall state that he is the heir, executor or administrator (as the case may be) of such deceased author, that he believes that said deceased author was the original and first author of the article upon which a certificate of copyright is applied for, and of what country he--such representative--is a citizen. Such statement shall be verified by the oath of the applicant, and accompanied by a copy of the article upon which a certificate of copyright is applied for, if the same shall have been published; or, if the same shall not have been published, a copy of the title thereof. In case such article shall not have been published at the time of filing the application, a copy thereof shall be delivered to the Minister of the Interior within one month after the publication thereof in this Republic. The duration of a copyright is twenty years. The attest of oath must comply with Rule 23. PRINTS, LABELS AND TRADE-MARKS. 47--A certificate of the registration of any print, label or trade-mark intended to be attached or applied to any goods or manufactured articles, or to bottles, boxes or packages containing the same to indicate the name of the manufacturer, the contents of the packages, the quality of the goods, or directions for use, may be secured by any person, firm or corporation. APPLICATION FOR THE REGISTRATION OF A PRINT, LABEL OR TRADE-MARK. 48--The application for a certificate of registration for a print, label or trade-mark is a declaration signed by the applicant or applicants and addressed to the Minister of the Interior, stating that such applicant is, or such applicants are, the sole and original proprietor or proprietors, or the assign or assigns, of such proprietor or proprietors of the goods or manufactured articles for which such print, label or trade-mark is to be used, and describing such goods and manufactured articles and the manner in which such print, label or trade-mark is to be used. Such declaration shall be verified by the oath of the applicant; or, if the application be made by a firm or a corporation, by the oath of a member of such firm or an officer of such corporation, and accompanied by three[C] exact copies of such print, label or trade-mark. The duration of the registration of a print, label or trade-mark is twenty years. The attest of oath must comply with Rule 23. ASSIGNMENTS. 49--Every patent, every certificate of copyright and every certificate of registration of a print, label or trade-mark, or interest therein, shall be assignable in law by an instrument in writing; and the patentee, or his assigns, or legal representatives may, in like manner, grant and convey an exclusive right under his patent, or his certificate of resignation, to the whole or any specified part of the Hawaiian Republic. Such assignments must be executed and acknowledged in the same manner which is prescribed by law for conveyances of real property, and must be filed for record (in the office of the Registrar of Conveyances) within three months after execution. FEES. 50--On filing an application for a patent $25 00 On filing a _caveat_ 5 00 On filing an application for copyright 5 00 On filing an application for print, label or trademark 5 00 On the issue of a patent 5 00 For copies of records, for every one hundred words, or fraction thereof 50 For translation of every one hundred words, or fraction thereof 1 00 For copies of drawings, the cost of making them For Revenue Stamp on each patent 10 00 For recording every assignment, for every one hundred words, or fraction thereof 50 [C] NOTE.--The law calls for two exact copies of the print, label or trade-mark, but in practice it is found that three are necessary. FORMS. NO. 1.--PETITION FOR A PATENT. TO THE MINISTER OF THE INTERIOR: Your Petitioner,----, a citizen (or subject) of----, residing at----, prays that Letters Patent be granted to him for the improvement in----, set forth in the annexed specification. (_Signature of Applicant._) NO. 2.--CAVEAT. TO THE MINISTER OF THE INTERIOR: The Petition of----, a citizen (or subject) of----, residing at----, represents that he has made certain improvements in----, and desires further time to mature the same. He, therefore, prays the protection of his right until he shall have matured his invention, and that the subjoined description thereof may be filed as a _caveat_, in the confidential archives of the office, and preserved in secrecy. (_Signature of Applicant._) NO. 3.--OATH FOR PATENT OR CAVEAT. HAWAIIAN ISLANDS, } _ss._ _Island of_ --------} ----, the above named Petitioner, residing at----, being duly sworn, deposes and says, that he verily believes himself to be the original, first and sole inventor of the improvement in----, described and claimed in the foregoing specification; that the same has not been patented to himself or to others, with his knowledge or consent, except in the following countries:---- -------------------------------------------------- Country. | No. | Date of Patent. | Term of years. ---------|-----|-----------------|---------------- | | | .........|.....|.................|................ | | | .........|.....|.................|................ | | | .........|.....|.................|................ -------------------------------------------------- That the same has not, to his knowledge, been introduced into public use in the Hawaiian Islands for more than one year prior to his application for a Patent; and he does not know or believe that the same was ever before known or used; and that he is a citizen (or subject) of----. (_Inventor's full Name._) Sworn to and subscribed before me, this ---- day of ----, A. D. 18--. [L. S.] (_Signature of Notary._) (See Rule 23.) NO. 4.--PETITION FOR CERTIFICATE OF COPYRIGHT BY AN AUTHOR. TO THE MINISTER OF THE INTERIOR: Your Petitioner,----, a citizen (or subject) of----, residing at----, prays that a Certificate of Copyright be issued to him for---- (describe the article)---- a copy whereof is filed herewith. (_Author's full Name._) NO. 5.--OATH OF APPLICANT FOR CERTIFICATE OF COPYRIGHT. HAWAIIAN ISLANDS, } _ss._ _Island of_ --------} ----, the above named Petitioner, residing at----, being duly sworn, deposes and says, that he is the original and first author of---- (describe the article)---- in the foregoing petition mentioned, and that he is a citizen (or subject) of----. (_Author's full Name._) Sworn to and subscribed before me, this ---- day of ----, A. D. 18--. [L. S.] (_Signature of Notary._) (See Rule 23.) NO. 6.--PETITION FOR CERTIFICATE OF COPYRIGHT BY THE REPRESENTATIVE OF A DECEASED AUTHOR. TO THE MINISTER OF THE INTERIOR: Your petitioner,----, a citizen (or subject) of----, residing at----, prays that a Certificate of Copyright be issued to him as the (heir, executor or administrator) of----, deceased, for----, (describe the article)----, a copy whereof is filed herewith. (_Signature of Petitioner._) NO. 7.--OATH OF APPLICANT FOR CERTIFICATE OF COPYRIGHT ON THE WORK OF A DECEASED AUTHOR. HAWAIIAN ISLANDS, } _ss._ _Island of_ --------} ----, the above named Petitioner, residing at----, being duly sworn, deposes and says, that he is the (heir, executor or administrator) of----, deceased, that he verily believes that the said----, deceased, was the original and first author of---- (describe the article)----, in the foregoing petition mentioned; and that he is a citizen (or subject) of----. (_Petitioner's full Name._) Sworn to and subscribed before me, this ---- day of ----, A. D. 18--. [L. S.] (_Signature of Notary._) (See Rule 23.) NO. 8.--PETITION FOR CERTIFICATE OF REGISTRATION OF PRINT, LABEL OR TRADE-MARK. TO THE MINISTER OF THE INTERIOR: Your petitioner,----, a citizen (or subject) of----, residing at----, prays that a Certificate of Registration of the----, (print, label or trade-mark, as the case may be), three copies whereof are filed herewith, be issued to (name of person, firm or corporation.) (_Signature of Petitioner._) NO. 9.--OATH OF APPLICANT FOR CERTIFICATE OF REGISTRATION OF PRINT, LABEL OR TRADE-MARK. HAWAIIAN ISLANDS, } _ss._ _Island of_ --------} ----, residing at----, being duly sworn, deposes and says, that he is the Petitioner in the foregoing petition named, and is (a member of the firm of----, or the---- kind of officer----, of----, name of corporation----), that he is (or they are) the sole and original proprietor (or proprietors) (or the assign or assigns) of----, name of the original proprietor or proprietors----, of the----, (describe the goods or manufactured articles for which the print, label or trade-mark is to be used) and that the said (print, label or trade-mark) is to be used in the following manner, to wit: (describe the method of using.) (_Signature of Petitioner._) Sworn to and subscribed before me, this ---- day of ----, A. D. 18--. [L. S.] (_Signature of Notary._) (See Rule 23.) INDEX. RULE. NO. Administrators and Executors 45, 46 Adverse Reports 44 Affidavits 38 Amendments 44 Appeals 44 Applicants 11, 12 Application for Patent 13 to 15 Application for Copyright 46 Application for Print, Label or Trade-Mark 48 Assignee 4, 10, 48, 49 Assignments 49 Attorneys 9, 10 Caveats 7, 37, 41 to 43 Claims 17, 18 Composition of Matter 11, 34, 35 Copies 8, 50 Copyright Law page 11 Copyrights, Duration of 46 Copyrights, Who May Procure 45, 46 Correspondence 1 to 5 Correspondents, Information to 6 to 8 Depositions 39 Drawings 24 to 28 Duration of Copyright 46 Duration of Patent 12 Duration of Print, Label or Trade-Mark 48 Evidence 39, 40 Examination 15, 37, 40 Executors 45, 46 Fees 50 Foreign Patents 11, 12, 22 Freight and Charges 3 Hearing, Notice of 44 Information to Correspondents 6 to 8 Interferences 36 to 40 Label, Duration of 48 Label, Registration of 47, 48 Language 14 Models 8, 15, 29 to 33 Notice 29, 37, 44 Oath Before Whom Taken 23 Oath to Copyright 46 Oath to Patent 22, 23 Oath to Print, Label or Trade-Mark 48 Patent, Duration of 12 Patent Laws pages 1 to 10 Patent, Who May Obtain 11 Petition for Copyright 46 Petition for Patent 16 Petition for Print, Label or Trade-Mark 48 Postage 3 Power of Attorney 9, 10 Previous Foreign Patent 12 Print, Duration of 48 Print, Label and Trade-Mark Law pages 15 and 16 Print, Registration of 47, 48 Priority of Invention 36 Reasons for Adverse Report 44 Record of Assignments 49 Record, Subject to General Inspection 8 Re-examination 40 Removal of Models 33 Revocation of Power of Attorney 10 Signatures 18, 20, 25, 26 Specifications 14, 17 to 21 Specimens 15, 34, 35 Substitution of Attorney 10 Supreme Court, Appeal to 44 Testimony 39, 40 Trade-Mark, Duration of 48 Trade-Mark, Registration of 47, 48 Translation, (see Fees) 50 INDEX TO FORMS. FORM. PAGE. Petition for Patent 1 31 Caveat 2 31 Oath for Patent or Caveat 3 31 Petition for Copyright by Author 4 32 Oath to Petition for Copyright by Author 5 33 Petition for Copyright by Representative of a Deceased Author 6 33 Oath to Application for Copyright on Work of a Deceased Author 7 34 Petition for Registration of Print, Label or Trade-Mark 8 34 Oath of Applicant for Registration of Print, Label or Trade-Mark 9 35 
35437	----	Transcriber's note: This book contains Hawaiian words and some dialect ('sailor's cant/slang'; 'Hawaiian English'), which have been retained. Examples: "Caught plenty on 'em," said the sailor. "Been around the Horn and up in the Artic for sperm and right whales. Plenty of lay money too. Down in Wyhee (Oh-why-hee* = Hawaii) plenty of gals and bananas." * or similar spelling, seen on a statue of Captain James Cook, k. 1779, Hawaii. "the redmen to make their home near his hale and they should be aliis in ... sent his lunapais into every valley and along the sea to summon the alii...." Sundry missing of damaged punctuation has been repaired. The transcriber has corrected typographical errors from the original book and listed them at the end of this text. * * * * * Hawaiian Stories. SIX PRIZE Hawaiian Stories OF THE KILOHANA ART LEAGUE Honolulu: Hawaiian Gazette Company 1899 CONTENTS Kalani--Emma L. Dillingham 5 A Legend of Haleakala--Geo. H. De La Vergne 24 Peleg Chapman's Sharks--W. N. Armstrong 44 'Twas Cupid's Dart--J. W. Girvin 64 Legend of Hiku i Kanahele--Mauricio 85 The Story of a Brave Woman--A Native 104 Kalani CHAPTER I. "_Auhea oe, Nalima? Elua nahae hou o kuu lole!_"[1] "_Auwe, pela?_"[2] replied the old woman addressed, taking at the same time from Kalani's hands a coat hat might best be described as one of many colors. The old man seated himself on the floor of the little hut, and gazed at this same coat in a manner savoring of dejection. "Yes," he said, "while I was digging around the taro down by the stream, I left it hanging on a branch of the big kukui tree, but when I returned to put it on, I found that it had blown off, caught on a piece of bark and torn that hole. Do you think you can mend it so that I can wear it on Sunday? You know I have no other. _Pilikia maoli!_" (sad plight), and Kalani gave a grunt that embodied many emotions. [Footnote 1: "Where are you, Nalima? Here are two new rents in my clothes!"] [Footnote 2: "Oh dear! is that so?"] Nalima's small, slightly withered hands were turning the coat tenderly. Patch had already been placed upon patch, nearly every one differing in material and color from the original fabric, which was a cotton twill, and the bleachings of sun and soap had added variety in many shades of blue and brown. Yes, she had a little piece of blue flannel left that would just fit his new rent, she mused, and the whole thing must be washed again. She was sure she could have it ready to wear that same night. This hopeful view enabled her old husband to start again with his _o-o_ (Hawaiian spade) for the garden patch. He removed his tattered hat as he went, revealing a head of fine proportions. The forehead was high and full, and the top bald and shining. Soft, white locks clustered in his neck, and a white beard several inches in length gave a distinguished look to his face. Patience looked from his soft dark eyes and the expression about his mouth was kind and firm. The small rush mat which Nalima had been braiding when Kalani arrived with his tale of woe was laid aside, and, from a very meager supply of housewifely stores, a needle, thread, and bit of flannel were produced. Her dim eyes strained themselves to adjust the patch to the torn edges, and her trembling hands set the stitches with patient effort. Meanwhile the thoughts of the old wife wandered into the past. The long-ago was a happy time to re-live. When they were young, in Kauikeaouli's time, Kalani had been a _kanaka nui_ (great man) among Hawaiians. He had been a _luna_ (overseer) in their valley and had directed the _konohiki_ (chief's resident land-agent) labor for years. His own _kuliana_ (land-holding) was a large one, and the rights of the stream for some acres were his. He in his turn controlled the work of others for himself. Their house was large and high and had a window of glass in one end; the _hikie_ (bedstead) was a pile of mats soft and fine, and the bedding was of the finest _kapa_.[3] There was always a plenty of _poi_[4] in the calabash; ti roots, kukui-nuts, cocoa-nuts and breadfruit abounded for more delicate dishes. They themselves were well and strong, and oh! how proud they were of their boy and girl. Like a dream had been the years between. Sovereign had succeeded sovereign. Epidemics has decimated the people. The _konohiki_ labor had lapsed. Strangers had leased the lands, fences now barred the way, and keys effectually locked the fastnesses from the ramblers and seekers for shells and ferns. Their own acres had been cajoled away from them, and only this little hut far up the valley, and a small plot of land, on which they with difficulty raised a little _taro_ and a few sweet potatoes, remained. They were allowed to retain possession of this as compensation for guarding the leased lands of the valley against trespassers, but they received no money. The children had grown and gone. The daughter had married and lived a few years at Kona, Hawaii, then died. The son had braved the Arctic cold and had been a sailor for years on a whale ship. But many, many moons had passed since his last visit home; probably he, too, was dead. They themselves were growing old now; they had no chance to earn money; economy had crystallized for them into the problem of how long they could make things last. Kalani would be broken-hearted when his coat was too old to wear to church, for, rain or sun, he faithfully attended the service at the mouth of the valley every Sunday afternoon, walking several miles to do so. While Nalima sewed and mused, Kalani, wrestling with mountain _nahelehele_ (wild growth) was thinking too. Perhaps the vigor in the arm that drove the _o-o_ into the grass stirred the thought cells in his head; the mental result, however, was not retrospection, but determination to do some thing in the immediate future to help the present condition of affairs. "I _must_ have a new coat. I cannot wear my old one to church any longer. I have no money, but perhaps some one will give me clothes if I ask for them. I have never begged, and Nalima wouldn't let me beg now if she knew about it; I musn't tell her. It is more than two years since I have been beyond the church, but there are _haole_ (foreign) families living not far from there, and I'll go to them. I'll tell Nalima I'm going to try to sell some eggs, we've got six saved in the pail, and perhaps I can buy some salmon to bring home to her. It would taste good (_ono loa_) to her. I'll go tomorrow morning." And, full of his resolve, Kalani shouldered his o-o and returned to his hut. [Footnote 3: A cloth made from bark.] [Footnote 4: The Hawaiian "staff of life." A paste made of pounded _taro_ root mixed with water.] CHAPTER II. "Ruth, please see who is knocking at the side door," said Mrs. Hamilton early one morning in the month of August. "It's a native man, Mamma," said Ruth a moment later, "he wants to see you, but says he can wait until you can come. I think he has never been here before; he is very old; and he has a small tin pail with him." When Mrs. Hamilton opened the door leading to the veranda, the rising sun was glorifying a strip of lawn, glancing among young orange trees, glowing along an hibiscus hedge, and giving an effect beyond description to a golden-shower tree in full bloom. On either side of the steps leading to the drive, banks of ferns stood crisp and cool. The grass was bright with fairy rainbows strung on drops of dew. "Oh, what a morning to be alive!" thought Mrs. Hamilton, "what, I wonder, will be the first thing given me to do this beautiful day?" From the lower step arose, at this instant, Kalani. With the grace and dignity natural to the Hawaiian, he bared his head, and, holding his tattered hat in his hand, gave the friendly salutation "Aloha" which Mrs. Hamilton returned in as friendly a tone. Noting in an instant the splendid proportions of his head, his fine brow, and the character which shone from every feature of his up-turned face, it was with the sincerest interest that she asked in Hawaiian, "What can I do for you, what would you like?" Kalani took a step sideways into the ferns, still looking up into her eyes, and, with various apologetic expressions flitting across his face, finally took hold of the lapel of his coat with his left hand and, drawing it slightly forward, said, "I didn't know but perhaps you had a cast-off coat that you would be willing to give me. This one is very old and has many holes. If I had a better one I should wear it to church and that would be _maikai loa_ (very pleasant), but, if not, never mind, it will be all right" (_like pu, he maikai no ia_). Mrs. Hamilton's quick eye took in at a glance the entire suit in which this son of the soil stood. His garments showed their many patches, and she thought that the colors of the remnants still clinging together, would be difficult to reproduce upon any painter's palette. Stepping within the bedroom door she found Mr. Hamilton adjusting his necktie before the mirror. "George," she said, "do you suppose you have a second-hand coat I might give this man? He needs one badly enough. There is something singularly appealing about him, and, you can see in a moment, he is no beggar." "Yes, I guess so," said Mr. Hamilton, first taking a glance through the door at Kalani and then proceeding to his wardrobe. Presently he returned and handed his wife an entire suit of grey woolen clothes. "My," said she, "he has asked only for a _coat_! I'll give them to him one by one. Come out and enjoy the good time with me." Returning to the veranda she held up the coat. "Do you suppose this will fit you?" she asked. "Oh yes, yes!" was the quick reply, "you must see for yourself," and his hands trembled as he carefully withdrew the delicate coat he wore from his shoulders. "See, see, it fits, it fits!" (_Ku no, ku no!_) and his hands stroked down the sleeves, and lovingly patted the pocket flaps. His expressions of delight and appreciation were cut short by Mrs. Hamilton's holding up the trousers. "What do you think about these?" Kalani shot a lightning glance at Mr. Hamilton, who stood on the veranda enjoying the scene, and said "Oh, yes, we are just the same size." "He," pointing to Mr. Hamilton, "isn't any bigger than I am." Taking the trousers, the old man avowed most solemnly that they would be just right (_ku pono loa_). "Besides," said he with a look of conscious pride, "I've got an old wife who can fix them if they are not." So that point was settled. The vest was now held up. "Of course you don't want this," said Mrs. Hamilton, "it will make you too warm." "A vest, a vest!" he cried, "no it won't, oh, I shall be too proud for anything, (_hookano maoli_) to have a vest!" All three were laughing by this time, Kalani as much as the others. "Dear me," said Mr. Hamilton, "this is getting interesting. I must see if I can't find him something else." In a moment he was back with a neat, striped negligee shirt, which he himself offered the old man. The expression on the shining face of the native as he received this fresh gift, was something to remember. It was brother looking into brother's face, with a something too deep for words. It was an expression that one would like to meet again, in the world beyond. "Let's give him a hat," said George Jr., who had joined the group on the veranda, "there are a lot on the hat-tree to spare." The tattered hat under Kalani's arm had not spoken in vain. As the boy was searching for one, his father cried to him, "Bring the silk hat from the top peg." "No, no," said Mrs. Hamilton, "don't let us spoil a good thing by allowing the old man to think we are making fun of him." "Fun of him!" said Mr. Hamilton, "I tell you I know what will please his soul, and it's a silk hat, now see if it's not." George first handed his mother a brown derby, only slightly the worse for wear, and then a silk hat still possessed of a good shine but not the most modern in shape. Having only the first in evidence, Mrs. Hamilton again addressed Kalani. "Do you think you could wear this hat?" "That hat for me? Oh how fine! Yes, yes, I know--" here his words failed, for his eyes had caught sight of the silk hat, which Mr. Hamilton was in a great hurry to prove would be the climax of his life. "Here, try this, I guess you can make it stick on," he said. The brown derby fell among the ferns, and trembling hands seized the shining beaver. "_Auwe, auwe! heaha keia! ka nani! ka maikai! Auwe! ka lokomaikai!_"[5] Over the shining bald head it was pressed, coaxed, urged and settled, and _it was a tight fit_. "There," said Mr. Hamilton, "I told you so, he would wear that hat if it killed him, rather than not take it when he had the chance! Of course he never had a silk hat before in his life." [Footnote 5: "Oh my! oh my! what's this! how splendid, how fine! Ah, what generosity!"] The old man was speechless and voluble by turns. His good fortune choked him, but the joys of possession ran over his eyes and sparkled in every square inch of his honest face. Ruth brought some wrapping paper, and Mrs. Hamilton helped fold the articles for easy carrying. "But my hat, how am I going to carry my hat?" he wailed. "I'll wear this one," putting the derby on his head, "but this _papale kilika_ (silk hat) is to wear to church, and how am I to carry it home?" Another paper was brought, and, with twine, a secure package was made, with a loop to slip over his arm. Then a fresh idea came to the old man. Conscious of the humor of the whole situation, he said, "You have left me only one thing to ask for," and he raised a foot to which was bound a much worn shoe. "Shoes!" cried Ruth, "May I find some, Mamma?" and in less time than it takes to tell it she was back with a pair of half-worn brogans that were more beautiful in Kalani's eyes than the handsomest ten-dollar boots that ever came out of a shoe emporium. Now there really seemed to be nothing left but for the old man to go, but he had something to say. Lifting his happy face, he said, "You have been very good to me. I have no money to buy such things for myself, and I was going to ask only for a coat. I live in Palolo valley, and have no means of earning anything. I brought a few eggs with me, thinking I could change them for something to take back to my old wife, but now I would like to give them to you." He slipped the cover from his pail and held up to Mrs. Hamilton's view the half dozen small eggs. Tears filled her eyes at his honest, dignified independence. "No, no," said she, slipping a coin in among the eggs, "get something for the wife with the eggs, and give her our _aloha_." At last with many an _aloha_ and _auwe_ of benediction, Kalani betook himself and his new wealth down the drive, and the Hamilton family answered the breakfast bell. CHAPTER III. The barking of a small dog awoke Nalima from a nap. Sitting up, she saw at a little distance down the valley, someone coming up the path. At first she thought it was Kalani, then saw that it was a _haole_ hat that appeared and disappeared among the bushes. "_Auwe_, it's some trespasser that's come up here because Kalani is away, what shall I do?" While she yet feared, the figure stood at the door and Kalani's voice reassured her. We may not repeat all that Nalima listened to, for in another tongue than the Hawaiian, its flavor would be much impaired. The simple souls accepted the great good fortune of the suit of clothes, the shoes, and the hats, with childlike simplicity. The long and early walk had given Kalani a hearty appetite, which the sour poi, spiced with a bit of salt salmon from the _Pake_ (Chinese) store at Moiliili, soon appeased. Nalima produced a few mountain apples she had gathered during his absence, and they felt they had feasted like chiefs of old. Nor can we tell of the profound sensation produced in the little district church the following Sabbath, when Kalani entered dressed in his new suit, and crowned with his silk hat. This latter he wore until he took his seat, so that all might see it; then he carefully placed it on the bench beside him. It seemed as if the possession of this silk hat bade fair to restore to him his prestige of the long ago. That he should have been in such high favor with anyone, as to receive such a gift, surely argued greatly for his birthright, and for the heritage of his youth, of which the younger generation had not been aware. Certain it was that soon after this Kalani was made a deacon in the church, and other honors were accorded him in the months that followed. In the little hut in the valley, the driest corner was given to the precious hat, and Nalima gently fondled it as she smoothed it again and again, hoping to preserve its shining gloss indefinitely. It was not pride but _satisfaction_ in this _special possession_ that filled Kalani's soul. He often removed the paper in which it was kept, and, holding it upon his hand, would relate to Nalima the experiences of that momentous morning walk, when he became possessed of this treasure. And Nalima never tired of listening to the tale, though she had long known it by heart. In closing he always said, "The best of it all was, I know they were _glad_ to give it to me, and, Nalima, you know what to do with it if I die first." CHAPTER IV. "Mamma," cried Ruth Hamilton, reining her horse beside her mother's porch one afternoon a year later, "George and I have been for a ride out to Wailupe and back, and as we came near the Palolo Valley road on our way home, we saw a funeral procession coming down. It passed the corner just as we reached it, and, what do you think! On the _top of the coffin was a silk hat_, and George declares it's the same one Papa gave that old man that came here one morning a good while ago!" Even so, according to the customs which still obtain in many lands, and which have been handed down through the centuries, of burying one's choicest possessions with the body of the deceased, Kalani and his silk hat were not parted in the grave. EMMA L. DILLINGHAM. A Legend of Haleakala We stood shivering on the brink. At our very feet was the crater of Haleakala, the House of the sun, but that luminary had gone to his other realms and left his dwelling dark, unfathomable and void. No voice of nature was there, no murmuring breeze, no note of bird, no spirit of man or of God moved in those lone and abysmal depths. Only the brilliant stars kept watch above, and they were immeasurable miles away. We, who stood there in the cool morning air did not add in any way to the majesty of the scene, wrapped as we were in blankets--red, white and gray. "Like lost spirits waiting for waftage to the other shore," remarked the tourist. "I am sure I have lost my spirits," said a shivering unfortunate, "I think the guide stole them." "It seems to me we look more like a group of savage Apaches on a bleak mountain summit sketched by Remington," suggested the artist of the crowd. "Ah, there she blows," cried the first speaker pointing toward the east where a shaft of light had just shot from the dark sea through the gray clouds. We all turned and looked except the newly married couple. They gazed into each others eyes as was their custom. "I am so cold, dearest," she murmured. I supposed he furnished her with a share of his red blanket though I was not watching. "Ladies and gentlemen," said the humorist, "the grand cyclorama of sunrise on Haleakala is about to open, and as a preliminary, I move to throw the poet over the brink as a propitiatory sacrifice to the God of the Sun, who appears to be shocked by our appearance; and besides the poet will attempt to describe this scene and he can't." "Describe nothing," retorted the poet, "my teeth are chattering so my tongue can't." "Let's throw the guide over, that will propitiate us anyway." But William, the guide, looked so calm and peaceful as he sat with his back against a rock smoking a short black pipe, that we decided not to disturb him. Meanwhile the sun rose. He has done this so often that it has become a matter of course with him. But rarely has he risen surrounded with such pomp of circumstance and kingly glory. It might well have been his coronation morning, with clouds of heavy gorgeousness upon his shining shoulders, and the quick heralds of light sent to glorify the distant mountain heights and to awaken the dark and slumbering sea. We seemed to be moving in worlds unrealized as the light swept across the reach of clouds at our feet, broken as a sea of tumbled ice, while around the outer rim rose forms strange or fantastic, the clouds shaping themselves into huge animals or rounding into noble palaces or turning into lofty pinnacles, and on every one the sun had set a crown of flame. The light with glowing hands pulled slowly back the shadows from the crater until it stood clearly revealed in its silence and vastness. From West Maui to Molokai stretched a heavy causeway of cloud beneath which lay the sea dark and glowing like polished porphyry. The sun was above the cloud and the common light of day lay round us. "Tis past, the visionary splendor fades," remarked the poet, but the remark was not original with him. Our party now adjourned to the stone house on the summit known as Cruyealece and after drinking some hot coffee and warming ourselves around the open fire, the humorist and myself testified to our intention of taking William and walking down into the crater. They all said that we were decided idiots, and they would take their exercise out in watching us. The newly married couple said nothing, but looked as I have stated. "I think that haole can't go down," remarked William, pointing to the humorist. "His legs too thin, they break." We all laughed except the humorist who could not see the joke. "Break! you fat rascal," he exclaimed, "before I am done with you, you won't be anything but an animated brown shadow." With sarcastic comments which did not disturb our serenity and much waving of handkerchiefs we began the descent. We went down at a very rapid gait, the loose dirt smoking at our heels and the canteen thumping against William's fat sides. In a half hour we reached the floor of the crater and stopped to take breath. After William had lighted his pipe we went on our way. First across the black lava flows and broken aa. In the days of its storm and stress this had been the hot and glowing life-blood of the great volcano, but now it was cold, black and congealed. Beyond the flows we came to long stretches of volcanic sands and the lofty cones rose above us, so perfect in form that it seemed the slightest breath of air would disturb their symmetry. Their coloring was wonderful, velvety black, gray and red shading into one another. And through the vast silence the silvery notes of a bird floated down to us from the far battlements of the crater. After a toilsome tramp we reached the other side where the trees come down the slope, and throwing ourselves down in the shade we looked across the burning plain and enjoyed the coolness by way of contrast as we smoked and took chance shots at stray goats coming down the ridge. "Do you know any stories or legends connected with Haleakala, William?" I asked. "Yes, I know one, my grandma always telling." "That's right, William," said the humorist, "take down your harp from the weeping lauhala trees, and sing to us of the departed glories of your race." "You see my grandma great old woman, she kahuna, live at Hana. I hear this story every since I was keiki. She says it comes down from some old poets." And after gazing across the crater for a while William began in his native tongue: "In former times from the distant Islands of the southern sea came a strange people to Hawaii. On their spears were the great sharks' teeth, and their tabu staffs were crowned with kapa black or white. They were great of stature and became the mois of Hawaii. Then followed a people from beyond the rising sun. Small and broad they were, and came in ships such as were never before seen in Hawaiian seas. But stranger than these peoples was an alien race which came from out the distant north from whence the great trees come floating down upon the rivers of the sea, and the tradewinds take their rise, which come to cool our valleys and the burning sea. It was in the days when Hua, the impious king reigned in Hana, on the third day before the feast of Lono in the early morning when the fishermen were returning, six canoes came from out a mist that floated on the sea, and moved quickly in even line toward the curving beach. The night before the omens had portended some dire event. The sacrifices had risen from the blood stained lele and stalked beyond the heiau gate, while, from the heights of Haleakala, issued the groanings of the Thunder God. As the aliens strode upon the beach they were taller than our tallest chiefs. Their skins were red as Pele blood that beats within our heart, but their eyes were black as is that blood when it cools upon the mountain sides, yet from them shot fire as the lightning from the thunder clouds. Their heads were encircled by high feather leis which swept backwards almost to the ground. Feathers were they grey and white such as never grew upon the birds that fly within the forests or float upon the sea. The King took the strangers to his royal hale and gave them food and drink. There was a woman with them, the wife of their great chief. She appeared like a prophetess, only young. Her skin was pale as the white sea foam. Her dark eyes seemed to gaze afar off, and her smile was like the flash of sun upon the sea. When Hua saw her he desired her for himself and his women became as nothing in his eyes. Therefore Hua urged the redmen to make their home near his hale and they should be aliis in the land though the priest Luahomoe, warned the king that their coming would cast a shadow on his life. But the strangers would not dwell with the king nor with his people, but made their home far up on the slope of Haleakala where the gray clouds ever hang and the white rain falls silently to the ground. Sometimes when the feather hunters sought the mamo and the oo upon the mountains they would see a figure of one of these men standing on the highest mountain peak against the black clouds as though carved of stone, then, suddenly he would raise his arms towards the sky and a cry would come quick as a javlin piercing to the heart, or, they would hear a rustling in the ferns and see a shape like a red moo moving through the green, but whence it came or whither it went they could never tell. It chanced that on a certain day their great chief came down to the plain and went to see the king who was stretched at ease in front of his hale on a kapa mat, while the trade winds waved the falling branches of the kou trees like green kahilis above his kingly head. The great chief stood and would not sit upon the matting brought by the attendant. Then the king made a sign to one of his retainers who in a short time, brought several maidens with flowers decking their dark hair, and ornaments of pearl and shells upon their ankles and their arms. They were the fairest in Hua's court. The King waved his hand toward where they stood and said: "Take these, O chief, they are yours, but let the white queen dwell with me." Then the great chief folded his arms and looked down at the king while Hua's guard gathered close around him, for there was evil in the great chief's eye, and the king was a very little man before him. Then he grunted 'Umph' and turning left the presence of the king and went quickly to his mountain home. But Hua's heart was hot within his breast, so he vowed to take the great chief's life and bring the white queen to his royal hale. Forthwith he sent his lunapais into every valley and along the sea to summon the alii and their warriors, but a messenger came the following day from the great chief saying: "I know your plotting and your heart O King. We will make an end of this matter. Place your kingdom against the possession of the white queen. Choose your mightiest warrior, and I will meet him. If I die, take the white queen, but if your warrior dies your people and your lands are mine, O King. But this one condition, I will choose the place where this combat is to be fought." The crafty Hua thought within his heart, "I will accept this challenge, and if my champion fall my warriors will surround him and his men and slay them. Then the white queen shall not escape me." So he assented. The messenger then took the king and, pointing where the clouds were flowing through the Kaupo gap, he said: "In yonder hollow mountain fights the chief." The king's heart was troubled then, but he dare not return upon his spoken word. Among the alii there was none so tall and powerful as the young Kuala. In all the sports of peace he was pre-eminent. While in war none would hurl the spear so swiftly, nor use the javlin with such skilled hands, and when he whirled the battle axe above his head none could see it for the speed. He was chosen champion by the King. For many days the priests consulted the oracles within the enclosure of the sacred anu, but the omens puzzled them, and they said the Gods were not at peace among themselves. It was on the evening before the day just as the sun sank into the sea, there came a cloud, blacker than the kapa for the dead, moving slowly above the sea, and the gray rain following as a veil behind it. The air around was very still. Then, suddenly the cloud turned to crimson and the mountain and the thousands on the beach were reddened as though by the glow from a great fire. All were frightened, but Kuala only laughed and said, "If it storms now it will be cooler on the morrow." The old priest shook his head and said, "My son, that mountain height will be plenty cool enough for thee." Late in the afternoon of the destined day the hosts of Maui were gathered in the arms of the great mountain. Foremost stood the King. Around his shoulders fell the yellow mamo cloak, and on his head a helmet yellow as his robe save its crest which was red with the feathers of the scarlet bird. Behind him stood the priests in feather cloaks red as the blood of their sacrifices, while in a half circle rose the hundred alii in cloaks mingled with the royal yellow and the priestly red. As the sunlight shone upon them they were in form and color as the rainbows bent over the valleys green, and on the rounded hills of sand above them stood the warriors thicker than the leaves upon the forest trees, and their thousand spears made the red hills black. A murmur ran amongst them as when the voice of the sea comes on the south wind and the sky is gray. The priests chanted in low tones, the meles of Kuala's race, and waved their arms as they sang of heroic deeds. Kuala stood quietly by the king and looked across the lava plain where, in the distance, could be seen the red men moving, one behind the other, in a line. They came swiftly. When they reached a hundred paces from where stood the king, they stopped and the white queen stood forth before them. Her color was no longer as the pale foam, for the blood beat quickly in her cheeks, and she breathed as though she had been running, while her eyes shone so that even Hua turned his glance away. The great chief stood near her but impassive as though carved of stone. Behind them the warriors stood lean and red with strange colors on their faces, and their heads were crowned with warlike feathers. They moved not, nor looked upon the warriors on the hills, regardless of them as though they were but crawling ants. Then the messenger of the chief advanced across the sand and stood before the king. "O King, the chief is ready now to offer the victim chosen by you for the sacrifice." Hua replied, "My champion is here at my right hand, and to-night we will wrap your chief in the funeral kapa, and the black sharks will dine upon his flesh." He would have spoken more but the messenger turned upon his heel and left the king. Kuala threw aside his feathered cloak and advanced slowly towards the level sand. Then there rose a shout from the hosts upon the hill louder than the thunder of the great waves falling on the beach, and the priests chanted in loud tones beating wildly on their sacred drums. The great chief advanced to meet his foe but stopped, and with arms outstretched towards the sun gazed straight into its burning light while his voice reached to the remotest warrior on the hills, though none could understand the words, so strange they were. Then he turned and faced Kuala, who stood twenty paces distant. All was quiet as is the air before a coming storm. Kuala slowly raised his spear above his head and bending quickly forward sent it with such force that none could see it in the air, but the great chief was quicker than the spear and it went past him deep into the sand. His spear flew so close to Kuala that he felt the wind of its speed upon his cheek. The second time they raised their arms together and send the weapons whirling through the air. The warrior's spear struck some feathers from the great chief's head, whose weapon went straight to Kuala's heart, but before it touched his body Kuala caught it with his hands and turned its course aside, but staggered backwards with the force. Then the warriors cried in lamentation on the hills, but when they saw he was unhurt a shout arose louder than the first. The last spear Kuala poised above his head was of polished koa tipped with ivory, whose point had been dipped in Po's dark waters, carrying death upon its slightest touch. But it never reached the red chief's for the two spears met in the air with a great clash and fell broken on the sand. Then the warriors rushed towards each other and met midway on the sands, their javelins clashing as they met. Suddenly the light had faded while gray clouds covered the crater as with a roof, and the white rain began to fall thick and fast, lying like white stars on cloaks of the alii and of king. Kuala and the great chief could be dimly seen as they whirled around each other in the strife faster than sea birds on the wing. Now rushing together, now stepping quick aside, but Kuala's breathing could be heard by the king and his alii standing near; while the great chief moved quicker than the red lightning from the clouds, without a sound save when his javelin struck the warriors. But moving backward from Kuala's rush his heel struck upon a stone and he swayed slightly. Then the warrior's javelin tore his shoulder till the red blood came. With a cry that made the king and all his followers shiver as with cold, he sprang past Kuala's javelin and fastened his teeth within the flesh and his face was like a demon as he tore the warrior's throat, and Kuala fell slowly back upon the sand, writhing in quick death. Then the Hulumanu, standing by the King, threw his spear and pierced the great chief who fell face downward on the sand. From the hills the warriors came with a mighty rush as slides the land from the steep mountain sides, while the red men awaited their coming with faces lean and fierce. They stood as does a rock within the sea when the great waves surge upon it fall back in beaten foam until one mightier than the rest o'erwhelms it. So stood, so fell the red men on that day. Hua marked not the raging of the strife but through the tumult pushed his way toward where the white queen stood alone. She fled with exceeding swiftness, moving like a shadow through the falling mist. Hua, in furious anger, raised his spear and sent it straight towards her as she fled. Then the cloud grew thicker and closed around them. Instantly a great cry was heard and the King's people found him bleeding on the sand with his spear point centering in his breast. Whither the white queen went none ever knew. But sometimes the hunter, following his lonely trail through the great mountain, sees a woman's form wrapped in moving mist and with dark hair floating wildly around the pallor of her face." "That's all," said the guide. "That's quite a little lie, William," said the humorist. "I don't know, the old lady says it is just so." As we started on our homeward trail the clouds had rolled through the two gaps and an opaque mist lay around us. William headed the procession and we had gone about a quarter of a mile and were near the great cone when William stopped suddenly and grasped the humorist by the arm, almost white with terror. "Look!" he said, pointing towards where the fog had lifted somewhat, and a current of air was whirling the mist, and, in the mist a woman's form and face could be clearly seen. I looked inquiringly at the humorist. "Can such things be," he said, "and overcome us like a summer cloud, without our special wonders?" "There are more things in heaven and earth, Horatio," I suggested. Then we went on in silence through the falling mist, but the humorist took the lead. GEO. H. DE LA VERGNE. Peleg Chapman's Sharks Mr. Dole and I were standing in front of one of the caves which are found near the edges of the bay of Hanauma which is situated this side of Koko Head. We were there for several days of recreation. Mr. Dole was glad to get away from the Executive building, where his Ministers had caged various bees in their bonnets. These bees often wrangled with the bees in his own bonnet, and by temporarily separating them, the different bees ameliorated their buzzing, and a general rest prevailed. Mr. Dole said he preferred to take recreation with one who had outgrown the bee-hive age and the age of other annoying human devices. "Do you see that flat stone?" I asked, pointing to one that lay under some lantana bushes, and was partially concealed by the sand and just beyond the reach of the surf. "I see it," said Mr. Dole. "Do you think that some person with a bee in his bonnet has been around? Has the stone a story?" "Well," I said, "that stone belonged to the foundation of a house which Peleg Chapman built away back in the 'thirties.'" "Tell me the story," said Mr. Dole and he sat down on the grass, as if it were his Cabinet, and stretched his legs out towards the much sounding sea. I then told him the story as I had obtained it from the most authentic sources, included in which were some scraps in Peleg Chapman's handwriting. Peleg's father, Silas Chapman, was a poor but honest farmer who lived in Stockbridge, Massachusetts, near the State line. He had been eminently successful in achieving poverty, which he shared generously with his wife and sons. Though mentally dull in most matters, he possessed a rare gift for training animals of all kinds. He was a master of those inarticulate sounds, and musical notes which curiously convey ideas to animals. He talked with his dogs and cats, and made them useful. His trained squirrels brought him abundance of nuts, and his trained robins brought him cherries without injuring them. His cows, pigs, and chickens did curious tricks, and when gathered together in the barnyard, under his voice and eye, were more orderly than the General Assembly of the State. These useful animals did much to relieve the family poverty. The collie dogs stole watermelons and rolled them home, and the tame crows supplied the cattle with ripe corn from the neighbors' fields. Peleg inherited from his father this singular gift of training animals, and he had listened to his luminous expositions of the subject. "Peleg," he said, "all an'mals think. Ef you only larn how they think, you ken do anything with 'em. Each on 'em has a little different way of working his gumption, but you kinder sit along side 'on 'em, get to communin' with 'em in a slow fashion, and you'l find 'em ekal to human critters." Peleg in due time became more skillful than his father, in training animals. He caught a young eagle over in Lenox, and trained him to relieve the family poverty by stealing chickens over in York State. The eagle was not morally very strong, and often brought home the tough roosters, after eating the tender chickens. One day, when Peleg was away, the eagle being in a contrary mood, seized Silas Chapman's Sunday coat, and flying away with it dropped it into the Housatonic river. When Peleg reached home, his father told him that the eagle had done a mean job, and that he must pay for the stolen coat. Peleg refused on the ground that animals had no morals. "Dad," he said, "you be livin' off them thievin' dogs and birds." Then said his father: "I guess Peleg you and me has got to have some interestin' conversation in the barn, this evenin'." Peleg acted promptly on this suggestion. At four o'clock, with a small sum of money, he secretly went to the station, and boarded the Boston express. He left a note to his mother saying he was going off and his dad might lick the eagle if he caught him. On reaching Boston, he wandered about until he reached the Frog pond in the Common. He had often heard that its waters were sacred in the eyes of every Bostonian. Feeling much depressed he took out of his pocket a copy of the Westminster Catechism, which every child studied in those days, and by accident glanced over the rough wood cuts of Biblical incidents. His eye fell on that of a very stiff looking whale, with a very stiff looking Jonah in front of it, waiting with a very resigned look to be swallowed. While he was getting some comfort out of Jonah's resigned look, a sea-faring man took a seat by his side, on the public bench, and after glancing at the picture in Peleg's hand, remarked: "purty stiff lookin' whale I guess." "Ever see'd one?" asked Peleg. "Caught plenty on 'em," said the sailor. "Been around the Horn and up in the Artic for sperm and right whales. Plenty of lay money too. Down in Wyhee plenty of gals and bananas." "Goin' again?" asked Peleg. "Yes, next week," said the sailor. "Take me?" asked Peleg. "Guess you can ship on the Julian," said the sailor. "Fresh fo'cas'le hand gets one hundred and fortieth lay. That's his share of all the oil and bone the vessel takes in her cruise. Have good luck, plenty of money," said the sailor. Peleg glanced at the stiff figure of the whale, closed the book, and said, "I'm goin'." On reaching New Bedford, he shipped on the Julian, signed ship's articles, and went on board with a new kit. The vessel sailed for the Pacific and the Arctic ocean. For a few days, Peleg would have been willing to return home and take the vicarious punishment for the eagle's sins rather than sleep in a fo'cas'le bunk. But the ship bowled along towards the equator, and the carefully expurgated yarns of the crew kindled his enthusiasm. He caught and trained some sea gulls to fetch fish for the cabin and for'rad deck so that his shipmates, instead of calling him a blankety land lubber, took pains to teach him the art of handling ropes, and chewing old plug tobacco, and reading the sulphurous marine literature of the age. The Julian took five hundred barrels of sperm oil off the island of Juan Fernandez, and finally dropped her anchor in the harbor of Honolulu, for the purpose of getting wood and water and fresh provisions. On going ashore, Peleg was amazed at the abundance of bananas of which he was very fond, but for which the price at home was one shilling each. As he gorged himself, he began to think of exchanging his marine interest in the Pacific for a residence on the Islands. He felt justified in deserting, because the air of the forecastle was bad, and the captain had refused to reconstruct the vessel and place saloon cabins at the disposal of the crew. He obtained from Mellish & Co., ship chandlers, an advance of $300 on his lay, and deserted. He concealed himself at Waimanalo, until the vessel sailed for the Arctic, and then keeping out of the way of the native police or "kikos," he crossed over into Manoa valley and followed the coast line from Waikiki towards Koko Head. Finding the secluded bay of Hanauma he remained there. It was surrounded by a high ridge, as it was part of an extinct crater, and one side of it had fallen in towards the ocean, so that it was almost land locked, and the surf and heavy seas rushed through the narrow opening. With the aid of a native, he laid a foundation of flat stones and built upon them a thatched house. The native brought him fruit and vegetables, and he caught an abundance of fish. While the Julian was off the island of Juan Fernandez, Peleg had studied the numerous sharks found there. He discovered that the many rows of teeth in the mouth of the female shark were flexible, and rested on elastic gums. They could be laid flat, at the will of the shark. The reason for this curious arrangement was this. Whenever the young sharks are in danger, the mother shark opens her mouth, lays down her teeth, and the young sharks pass over without danger, into a pouch in her body where they remain until the danger is over. He had counted as many as seventy, each of them about three feet long, at one time diving into their mother's mouth, and emerging after the danger was over. He remembered that Prof. Aggasiz or some noted naturalist, had suggested that in some remote period a female kangaroo had tumbled overboard from some prehistoric canoe, and, according to Mr. Darwin, had adapted itself to the new environment, and become a shark. The pouch for the young which appears on the outside in the case of the kangaroo, appears as a pouch on the inside of the shark. Peleg learned from the natives that at times fish were very scare in the Honolulu market. During the visits of the whaling fleets which often numbered over a hundred vessels, the demand could not be supplied with any regularity. When there was bad weather, the canoes could not put out to sea, and there was a fish famine excepting so far as it could be supplied from the local fish ponds that were entirely owned by the chiefs and King. Besides there were some rare fish which the chiefs were especially fond of which were found only in deep water and could only be obtained under the most favorable circumstances of tide and weather. Such were the Kawele-a, the Ahi, the Ono and the Omaka. The Ahi was a very delicate fish and was found only off the coast of Hawaii, and was seldom seen in Honolulu markets. Peleg said to himself: "Why not train sharks to catch fish? It may be as dad said, some bother to find out their way of thinkin' and they live in the water. But they has eyes and ears, and they hasn't got them things for nothing." He caught, with the aid of some natives, an immense female shark, and before the young ones could hide, he captured them all, and put them in a pond he built up in the water. He began to educate them. At first they were quite vicious, and refused to be cheerful. But Peleg knew that from the crab to the seraphim, the appeal to the appetite was most effective. After repeated experiments, he found that sharks had a most extraordinary fondness for salt pork. There was a monotony of freshness in their ordinary diet, excepting as a sailor with a rich tobacco flavor, fell in their way once in a while. He also discovered that the addition of beans to the pork made the food especially attractive, and the young sharks quickly submitted to discipline with this reward before them. He saw that they thought in their crude way, just as dogs and birds thought, and their hearing was like that of other animals. By tapping stones under water he could call them, but he generally used a speaking tube which he thrust into the water. By using rags of different colors, he trained them to distinguish between colors. He taught them to fetch and carry sticks, and then pieces of meat. As they grew older, he trained them to search for fish in the bay, and to bring them in without injuring them as they took them in or cast them out of their pouches. Pork and beans were liberally used as rewards. He was finally successful in teaching them to distinguish between the grades of fish and as it were, take orders for special kinds and leave the rest. The most intelligent learned to travel long distances, even to Maui and Hawaii, and find the feeding grounds of the rare fish of which he kept samples in a pond, and exhibited to them whenever he desired a supply of that variety. He never permitted the natives to watch him while in his training school. He gave names to the expert and reliable sharks. His reading was limited so that he selected names from the Bible and from the names of the towns near his home. He called them "Lenox belle," "Barrington belle," "Pittsfield belle," "Lee belle," "Bashbish belle," "Stockbridge belle," and many other Berkshire names were used. The Scriptural names were "Queen of Sheba," "Jezabel," "Mehita-bel" and "Assyrian girl," with other such names. The word "belle" appealed to his poetic instinct. He graduated the sharks after two years of training, and then opened business. He purchased a canoe, and paddled out to sea, followed by more than twenty submissive fish. He sent them off singly or by battalion, as he called it. In the battalion form, they moved out on an extended line and drove the fish desired towards the caves and small inlets, where they were easily caught, taken into the pouches, and brought to Peleg's canoe, and pork and beans were liberally served out in return. On the arrival of the next whaling fleet, Peleg entered Honolulu harbor every morning with a large load of mullet in his canoe or with other excellent fish. After disposing of them to the whalers, he put out of the harbor at once, and joined his "sea hounds" as he called them, who waited for him outside the reef. His enormous catches attracted the attention of the natives, who once followed him in the hope of finding his rich fishing grounds. They were especially surprised at his large catch during stormy weather, when they could not go out in their canoes. Nor, by watching Hanauma bay could they get any information, as there were no nets there, and the sharks attracted no attention. On one occasion as he was paddling along the Waikiki shore after selling his load of fish, he met a fleet of native canoes that had no luck. Taking compassion on them, he dipped his tube under water, gave the sign for mullet to his sea dogs, shipped his paddle, and lit his pipe. In an hour the noses of his hunters rubbed against the side of the canoe, and leaning over, he pulled out of their mouths more than six hundred pounds of mullet, and threw them into the canoes of the natives. The natives were stricken with terror at the sight, and dropped their paddles with the exclamation: "He is a kahuna (sorcerer) of the shark god." He was soon regarded as an akua (god). No natives dared to enter the bay of Hanauma. At the end of each whaling season he accumulated considerable sums in gold, a part of which he hid and a part he invested in the purchase of shares in whalers. After the season, he engaged in fishing for the rare fish only, which he supplied to the King and chiefs. Whenever the King said: "Peleg, my friend, I want some of the Ahi," Peleg sent four of his leading sharks to the Kona coast, and they returned within ten hours, with an abundance. The King sent for him one day and said to him: "You are the most valuable man in my kingdom, and as my predecessors rewarded Isaac Davis and John Young with matrimonial alliances, I would be glad to have you look around and if you see any attractive female of the royal connection that you would like to marry, you may take her until otherwise ordered. I wish for useful men about my throne. I put on no airs, excepting a white cotton shirt. If you accept my offer you are authorized to wear an Admiral's cocked hat, and new boots on State occasion." Peleg replied that he recognized the honor, but that his heart belonged to his sharks and to the daughter of a carpenter who lived near the York State line, and he expected to visit her very soon. A fanatical native attempted to "anaana" him or pray him to death. He gathered grass and burned it. The oily kukui nuts were thrown on the fire, and the whole resources of the Polynesian Black Art were brought into use. But Peleg lived. A missionary, hearing of his remarkable powers, visited him and inquired about his ancestors, and among other questions asked him if he had become a heathen and allowed himself to become a kahuna or sorcerer. He replied that he did not hanker after heathenism, but, he said, that if he was in the missionary business he would open a conjuring saloon and beat all their old kahunas at sleight of hand tricks, and that would soon bring the whole crowd over to his side. The heathen, he said, couldn't do much thinking but if they saw him pull a rabbit out of his nose, or take a taro out of a man's ear, they would smash the business of their own conjuring priests. Seein' was believin'. Conjuring tricks would finally bust up their superstitions. The missionary said he and his associates could not look upon the matter in that way, but he would write to the American Board about it, and ask it to send out a respectable conjurer of high moral principle who would hitch a moral to the tail end of every trick, and then challenge a native sorcerer to do any better. Peleg said that although he was a perverted Puritan, he would supply all of the Honolulu missionaries with fish without charge. As he had received a very limited education owing to his father's flourishing poverty, he seldom wrote any letters. He did not forget his mother, however. She received from time to time, through Bunker & Co., of New Bedford, comfortable sums of money, with the statement that they came from her son, who was somewhere on the equator, and would come home after awhile. He also sent to Patsy McGloural, who had grown up and did the chores in the family of a rich paper manufacturer, a sandal wood box, and a dress of the finest Chinese silk, which he got from one of the vessels in the sandal wood trade. This dress was the finest in Berkshire county, and when Patsy put it on and went to church, it attracted the attention of the women, so that the preacher gave out the hymn about being "naked, poor and sinful." Peleg had invested his money in shares in the whaleships, which made very profitable voyages, from Honolulu to the Arctic and Japan seas, and he became rich for a Berkshire man. After ten years of fishing he resolved to go home. He found a young man who came from the neighboring town of Hinsdale, on one of the new whalers, and after giving him a long trial, instructed him in the business. He consulted an attorney in Honolulu, and executed an instrument establishing the "Peleg Chapman Shark Trust," the income of which was to be used in feeding his faithful sharks with pork and beans, and in supplying the poor natives of Honolulu with fish. He then sailed for New Bedford, and on arriving there, went directly home. He arrested the even course of his father's poverty, but did not inform his indigent but acute parent of the sources of his fortune. He built for his mother the finest chicken house in the county, and presented her with a neat buggy and a gentle horse. He soon married Patsy, and was known as Squire Chapman. As a leading authority on travel, he had no equal in those parts. Subsequently, with the aid of a young student from Williams College, he published in rather Sophomorical language, a book which had a wide circulation titled, "Chapman's researches in the islands of the Pacific." 'Twas Cupid's Dart A Hawaiian Love Story. Many years ago there lived in Hoikaopuiaawalau, in Hamakua, on Maui, a Hawaiian maiden whose story I will tell as I heard it from one who knew it too well. "Her name, which they said was given her by her _kupuna_, Hikiau, who was a favorite chief under Kamehameha the great, was Kalaninuiahilapalapa, but we always called her Lani. At the time we first met her she was about eleven years of age, very pretty, with regular features and long, black, silky hair. Like many of the natives she had beautiful gazelle-eyes, such as one never tires of gazing into. Probably those eyes cost her most of her--well we will tell it. She lived with her parents in that beautiful little fern-clad valley, known today as Awalau, where her father worked in a sawmill. He was a very large and powerful man and as good natured as large men usually are. His name was Kapohakunuipalahalaha, but as that was unnecessarily long, we shortened it to Nui, and a faithful man Nui was at any kind of work. Those who know what sawmill work is know that great strength is appreciated, especially when you are depending on a man to keep his end of a cant-hook up to time. He was as hospitable as the natives have the reputation of being, and that is saying a good deal. Lani's mother, Kamaka, was a sprightly woman of about thirty-five and did her part to make "life in the woods" pleasant. Neither mother nor daughter appeared to have many household cares and seemed to take delight in wandering up and down the valley in quest of land shrimps, which they caught in a cornucopia-shaped basket made of wicker work. These, with the little black fish named oopu which they found adhering to the stones in the brook, and a fern frond called pohole, together with poi, the Hawaiian staff of life, constituted the principal part of their diet. They were also very fond of pig and chicken and never begrudged the labor or time spent in getting up a luau. From them we had an insight into the Hawaiian mode of living and were surprised to note to what an extent the natives are dependent on the sea for a livelihood. Sometimes Nui would take a day off, whether the master liked or not, and take his family to the beach, when they employed themselves in fishing. They would return with the greatest assortment of shell-fish and fish of many sizes of the most varied colors. Also they would bring limu of several kinds and odors. Limu, you know, is seaweed, and there appear to be as many varieties of it as there are of ferns on the land. There is also a variety of it found in the streams adhering to the rocks on the bottom, which we were always taught to beware of at home, but which the natives eat with cooked meats with great gusto. They always kept a store of kukui nuts, which they roasted; then breaking up the kernels fine and mixed with salt, they ate it as a relish. The women took delight in adorning themselves with leis, made either of the maile, which grew in profusion on the steep sides of the ravines, or of the _palapalai_, a luxuriant fern which clothes the valleys as with a garment. Sometimes they would make leis of the fruit of the hala tree, the _pandanus_, which was also very plentiful in that part of the island. Sometimes they would inter-twine the bright hala fruit and the fragrant glossy leaves of the maile, which made a very beautiful lei, especially on an olive skin as a background. Often we were called in to eat with them and learned to like almost all their native dishes. It was always the custom to call in any stranger passing, to share their food with them. Their style of cooking, viz: under ground, or in a saucepan over an open fire, seemed to give the food a piquancy which had charms for us. Lani had a very sweet voice and accompanied her singing with a guitar, which she played very sweetly and many an evening we passed about the campfire very comfortably. She could yodel like an inhabitant of the Swiss Alps and often we would hear her singing and yodeling as she came up the valley to cross up to the tableland where we were cutting the large koa trees, preparatory to hauling them to the mill to turn into the handsome lumber so much sought after for making fine furniture. There was not a man in the camp who was not charmed with her. There was a little Chinaman who came up through our valley, leading pack horses, whose business was buying _pepeiao_, an ear-shaped fungus which is found very plentiful on the trunks of decayed trees on the windward sides of all the islands. The natives gathered and dried these and were always glad to see the Chinaman come around, as they were enabled to exchange them for either cash or the sweet cakes which he carried in his panniers. This fungus contains a good deal of gelatinous matter and was formerly largely exported to China, where it is used for soup making. This poor little waif of a Celestial, named Leong Sing, fell in love with our Lani at first sight and the frequent occasions he took for wandering up our valley were not warranted by the inextensive trade which he found. He made the acquaintance of a Chinaman who had a camp in a neighboring valley, where he was making charcoal from the branches of the koa trees, which he purchased from us. He got to staying over night with his friend and would sometimes join our campfire of an evening and listen to Lani's singing. None of us suspected him of the effrontery of falling in love with our Lani or of expecting her to reciprocate his affection. While at work one day in the woods her father told us that the Chinaman had proposed and wanted to carry her off to Lahaina, where his uncle had a large store. This was a greater temptation to Lani than we suspected, as she was very fond of good clothes and the Chinese are noted for taking the best of care of their wives in that respect. Also was not Lahaina the capital, where young people were numerous and where her accomplishments would be appreciated? Her father had higher aspirations for his daughter and wished that she might marry a haole. There was a young man in camp, named Frank Willoughby, (evidently a purser's name) who had come round the Horn in a whaler and had decamped as soon as the vessel touched at Honolulu, as many of our best and worst men did. Frank had a good education and was a very fine looking, healthy young fellow of a most amiable disposition. When Frank heard of the Chinaman's proposal he said he would kill the saffron-colored Celestial on sight and break every bone in his body for his presumption. Then we knew that Frank was badly smitten. But he was not the only one who was struck bad, as there was a young half Hawaiian-Portuguese named Joe Edwards who was also very denunciatory of the Chinaman and expressed a wish for his speedy demise. Some of us had noticed that Frank was jealous of Joe, as the latter could play the ukeke or Hawaiian Jew's harp, very well, and as a stranger cannot tell what the player is singing on the instrument to his _dulcinea_, Frank could not understand how far Joe had got along in his courtship. There was another party who was heels over head in love with Lani and this was so utterly unexpected that when the _denouement_ took place, "you might knock us all down with a feather." This was a big hulk of a black Portuguese named Shenandoah, from his having been captured on a whaler by that Confederate pirate when on her marauding excursion amongst the whalers in the Arctic, from whence he was returned to Honolulu with many others. He was a most repulsive, villainous-looking scoundrel, with black warts on his face; an Iago who could never capture our Desdemona and consequently never came into our calculations. Anyway the Chinaman's name was "mud" from that time on. Frank could not talk much native and Lani's English education had been sadly neglected, but it would not be the first instance where love was made with the eyes and not the tongue. The work in the woods, felling those mammoth koas and hauling them with cattle to the mill, was looked on more as play than work, but we were very tired at night just the same. The _ieie_, an almost impenetrable climbing vine, seemed to take delight in wrapping its rootlets around those koas, to the vexation of the woodsman, and it would sometimes take hours to get at the trunk of a tree. In chopping this ieie the axe would sometimes fly back to the peril of the chopper. Once Frank had the bad or good luck to get cut in the head with his axe and as he bled very freely we were much alarmed and took him down to the camp. Kamaka put a bandage of some native herbs about his head and he remained at home for two or three days. How far his courtship progressed during his convalescence we were never able to learn. Joe said he wished he himself could get his foot cut off or something that he might be invalided. Sometime after this the boss told us we could all go down to Wailuku for a holiday and spend the Fourth of July, which was going to be grandly celebrated that year on account of some favorable news from home, provided we would take a load of koa lumber down. Horses were not very plentiful with us and we were to ride on the load. As Nui and Shenandoah were to drive the six yoke of oxen and Lani and her mother were to ride we jumped at the opportunity. The cattle were brought in from the woods, after a tedious search for them, for a bullock can hide himself easier under the parasitic vines and convolvulus which hang from those mammoth koas than anywhere under the sun. The wagon being loaded and the load bound on with chains we eight took our places for an eighteen-mile ride. Lani had provided leis for each of us and she and her mother had collected an immensity of ferns and ki leaves for a cushion to make the soft side of the boards softer, and we had a large hamper of lunch and a merrier party never started for an ox-cart ride. We got away about 5 a. m., Nui and Shenandoah walking on either side of the team and there never was more fun in a basket of monkeys than on that wagon. He had our old standbys, Nigger and Puakea on the tongue and the young cattle ahead and the trouble these cattle caused, "I couldn't be telling." They would dash ahead and fetch up, then they would turn on their tracks and get tangled in the chains, then after a lot of bad language they would get straightened out and make another break, and this was repeated _ad nauseam_. When we got them up out of the valley and the weight of the load was relieved they made a break to run and almost pulled the heads off the tongue cattle, who, I believe, would sooner have lost those extremities than have been so undignified as to go faster than a walk. Down we went through Kawaiki, and through Huluhulunui, Puaahookui, and Kaluanui gulches, the young cattle on the tear and the old ones on their haunches, notwithstanding the chain lock which we had on the wheels. The only thing to hold on to was the binding chain and after getting our hands nipped a few times we preferred to maintain our positions by leaning up against each other. We could not refrain from remarking on the solicitude which both Frank and Joe exhibited for Lani's welfare, doing everything they could devise for her comfort. We have helped tip over a pair of bobs in the snow at home to hear the girls squeal, but we never had an experience of riding on a bullock cart with a trio of lovesick people when every instant produced a bump which would drive a sane person into insanity. The sun came up right glorious and gave us the benefit of its full actinic rays for the whole day. However, had we been in a palace car we could not have had more fun. All across that sunburnt plain from East Maui plantation to the beach at Kahului we bumped over rocks and into gullies, for who ever knew of a bullock team fool enough to miss any of those opportunities of getting even on man for his inhumanity to them. Towards 1 P. M. we reached Kahului, the cattle with their tongues hanging out this three hours for lack of water. Here was plenty of it and the whole team rushed into the sea only to find that this fluid which so much resembled water was not the kind they were accustomed to. Now we were in real danger of getting drowned or getting the wheels stuck in the quick-sand. Frank suggested that we take the wheels off our chariot, the way Pharaoh did and float ashore. He was told to kulikuli and suggest some way out of the difficulty which was feasible. All of us knew how to direct the drivers however, and if they had listened to us we would have been there yet. Nui dashed into the water to seaward of the cattle and striking one of the young leaders on the nose it bellowed with pain and turned shorewards and we were saved, probably for a worse fate. We arrived safely at Wailuku and hastened to relieve ourselves of the superfluous real estate gathered on the way, for the winds of Kahului isthmus can carry more red dirt per cubic inch than any simoon in Arabia, and deposit it more evenly on any obstructing surface. That evening we met Lani and her mother at the village store and postoffice and she soon became the recipient of much in the line of bright colored dress goods. Frank received a remittance from home and nothing would do but he must give her a side saddle, one of those fancy looking horse-killers such as they sold for twenty dollars. Joe bought her a fancy bridle and another member of the party gave her a flaming scarlet felt saddle cloth. All these to a poor girl who did not own a horse. Horses were pretty cheap in those days, from $5 up. Frank bought her a cream colored mare from a bystander for $20 and placing the saddle and accoutrements on he requested her to mount and try the saddle. Shenandoah had been buying dress goods at the instigation of Lani's mother and when he came out and saw the beautiful girl mounted on the prancing horse he swore she should never ride it home and commanded her to dismount. This revelation was too much for us. What; this clod of earth dare to talk in this manner to our Lani? And using tones of authority too! This was the last straw. Frank opened up on him with a volubility and a vocabulary which could only have been acquired before the mast on an American whaler. Shenandoah dropped his armful of bundles and made a rush at him to annihilate him. Frank had played football too much in college to be badly terrified and when the Portuguese struck at him he lowered his head and rushed his black opponent, taking him just in the short ribs with his head, and Shenandoah was _hors de combat_ instanter. It was sometime before he could take a breath, then had to be taken off to a room, which he did not leave until we were ready to return to Hoikaopuiaawalau. Frank got a nice horse for himself and he and Lani enjoyed the Fourth of July. At that time there was a fashion among the native women of making their own hats from rooster skins. A fine bird would be selected, no matter what the price ($5 has been paid for a bird for that purpose). The skin was taken off whole and while green put over a mold to dry. Then they would line them and when rightly made one could almost imagine it was a live rooster sitting on a nest. Frank got one of the best of these and gave it to Lani and the next day as he and she rode on either side of the team, for they drove us home, the sight of her was exceedingly galling to Shenandoah who had to ride on the empty wagon, the cock appearing to crow over him at every bounce of her horse. However the fun was not out of us yet nor out of the bullock. They never seemed to tire giving us our money's worth. When we had arrived at Wailuku we turned them into a corral where there was plenty of food and drink and they ought to have been satisfied. Not so however, for, about midnight a man came to our lodgings and said our cattle had got loose into the cane fields, and, tired as we were we all had to get out and hunt them through the cane, and corral them once more. We sailed across the plains easily enough but when we came to the region of gulches and night and the rain had set in the anxiety of those on the wagon for their safety was pathetic. We had some marvellous escapes but finally arrived in camp in a half drowned condition. A couple of days afterwards the charcoal burner came over and told us that Leong Sing had been there during our absence, and says he, "there he comes again." That evening he called on Lani and she flatly told him in some expressive way that she wished no more of his attentions. He retired to the Chinese camp and we saw him no more. The following day the Chinaman came over and asked where Leong Sing was. We said we did not know. Then said he, "he is dead for his hat is lying beside the charcoal kiln and it looks as if he had fallen in and been consumed." We went over to see and things did have that appearance, as the roof had fallen in and the pit was a mass of flame. The Chinaman must have taken the rejection of his suit very much to heart to have destroyed himself by such a horrid route. That same day Shenandoah rode off to Makawao on Lani's horse and reported the death of Leong Sing and swore out a complaint charging Frank Willoughby with the murder. A constable came over and took Frank away and when the coroner's inquest was held the jury returned a verdict: "died by the hands of some one unknown to us." At the examination before the magistrate Shenandoah and Joe Edwards both swore to having repeatedly heard Frank Willoughby threaten to kill the Chinaman and the magistrate held Frank without bail to be tried by the next Circuit Court at Lahaina. He was taken off over the mountains by a policeman. Joe Edwards skipped out for fear he might be also arrested, for his threats were as pronounced as Frank's. When Frank and the guard got into Lahaina he sent for an old friend of his father's who was practicing law there and he persuaded the Circuit Judge to accept bail as there had been no body found and no cause for the calling of a coroner's jury and that the magistrate merely acted on the hearsay of a pair who were jealous of the prisoner. Frank went home with Farwell and the latter advised him to return home to New York saying that he had frequently written to him advising such a course and his parents were exceedingly anxious about him. Frank refused to skip his bail and determined to stand trial like a man. Within two weeks the Chinaman, Leong Sing, came in with his uncle who had gone to search into the matter and Frank was ordered discharged. The Chinaman had felt so heartbroken that he had wandered away up the ravine and climbed up on a ridge and kept on walking until he met a heavy shower and as it is pretty cold up there he turned to go back. Unfortunately he did not take the same ridge down, a thing likely enough to occur, as he had walked so far as to have passed the heads of several ravines, and keeping too much to the right had brought up the following night at Halehaku, some six miles from his point of departure. The natives took care of him and in a few days he was enabled to get a horse and return to camp to the agreeable surprise of the rest of us. Frank took Mr. Farwell's advice and went straight home to New York. Years afterwards we were riding from Waihee to Lahaina by way of Kahakuloa and arriving at the latter village we felt as if some fish and poi would taste good. It was a dilapidated looking place and the shanties were hardly improvements on pigsties, but we decided that it was better to eat there than to risk going farther and finding none. We stopped at the best looking shanty and were told they would prepare us some _opihi_, a shell fish abundant on the rocks there, the sale of which is about the only source of livelihood of the few inhabitants. Imagine our surprise when we were called to eat to find that our hostess was none other than Lani and that Shenandoah was our host and that their eleven little black offsprings were the kids we saw perched on the fence. Lani was an old fagged out woman without any traces of the belle she had been, and Shenandoah was blacker and uglier than ever. "Apples of Sodom," said my friend, and we paid for our opihi and poi and departed." J. W. GIRVIN. Legend of Hiku i Kanahele Above the long sloping hills of Kona where the coffee grows luxuriantly, on the stately mountain of Hualalai, he lived, this Hiku I Kanahele. That he existed there can be no doubt, for the Kamaainas will tell you the most remarkable stories concerning him, which have been cherished with all the old-time love of romance to the present matter-of-fact age, handed down from generation to generation. They will tell you also that his father Ku was a Demi-God and his mother Hina a Demi-Goddess, and will eagerly show you a romantic relic of the past at the foot of the mountain, the Ke Ana o Hina--Cave of Hina, and will point out to you on the Kona coast, not far from Kailua, with its soft, dreamy warm atmosphere and enchanting bay, the palace where Hiku and his bride resided. Ku and Hina had two children: Hiku, kane, and Kawelu, wahine, she being many years his junior. Hiku, however, did not know of her existence, for when a very little kaikamahine she was given to the care of the brave Chief of Holualoa, who reared her as his own child. Beautiful as the sunrise was Kawelu, with eyes as large, soft and brown as the heart of a sunflower, tall, and graceful as the palms which swayed in the murmuring breezes in her palace garden, with a disposition sweet as the maile wreaths and ohia leis her maidens wove to adorn her jet-black hair, or wind around her willowy shapely form. Many were the young chiefs who sought her favors, but for all she had only smiles of friendship, though at times, with the wanton coquetry innate in the heart of every beautiful woman, she would smile archly and invitingly upon some handsome Alii, then regard him with a saucy indifference which made her doubly precious in his eyes. Agile as she was beautiful, her equal could not be found throughout the Isle in athletic games. Often, in the pastime of throwing the spear, had she evaded half a dozen of these dangerous weapons cast at her at once, catching some with her hands, warding off or eluding the others. None could hurl the arrows so dextrously as she, nor ride so swiftly on the holua down the steep hills, and few cared to leap from such lofty rocks into the swollen streams; and she would think it a light task to swim for miles upon the gently swelling waters of the blue ocean, saying with a merry laugh that the dreaded Mano was her good friend. But the pastime she loved best of all was surf riding, and so wondrously expert was she in this exhilarating sport, and so beautiful did she appear standing erect on her board on the crest of an incoming wave, breaking in snowy foam all around her, so like a radiant Nymph or Goddess freshly risen from the seething waters, that the onlookers would burst into thunderous applause, calling her Kawelu the Beautiful, which was borne echoing up the mountain for many miles; and it was there in his home on the mountain top that Hiku heard these strange sounds wafted thither by the vagrant winds. Often had he asked his mother what they meant, but always evasive were her answers, for well she knew, with her wonderful power of divining the future, what the result would be if he should know. But at last, so persistent were his queries, she told him the sounds he heard were the voices of the people, applauding the most lovely wahine in all the world, praising her beauty and skill as she rode on the waves, and that this beautiful maiden was his own sister. Then a great warm desire filled his breast, and he said: "I must go to her; I must see this charming sister of mine, and ride with her on the waves." With commands and entreaties Hina endeavored to detain him, but to no purpose. Then she told him they would fall in love with each other, and that would bring great pilikia, for it was considered then a proper thing for the chiefs to make love to and marry their own sisters. The next day Hiku departed for the coast with a surf board made by his father. Being descended from the Gods he had all their innate beauty of form and cleverness; and the manner in which he rode the waves called forth the plaudits of the assembled crowd again and again. Kawelu, who at this time was indolently lying on the royal mats in the palace, her shapely form being lomilomied by her attentive maids, inquired why the people applauded so heartily, and on being told there had come a stranger to the shore as strong and graceful and athletic as a God, and that he was riding her favorite nalu, which were tabu to those not of Royal birth, hastily encircled her slender waist with her pa'u, and with the Leipalaoa around her neck (an ivory insignia of royalty enclosed in human hair), hurried to the beach, and there upon the white gleaming crests of her own nalu saw the most handsome youth her liquid eyes smiled upon with a malo around his loins, borne swiftly towards her, landing almost at her feet. Their eyes met, and both stood still as though transfixed by some delightful sensation, then with a sudden joyous impulse she took the Leipalaoa from her bosom and threw it around his neck, expressing a desire for him, it being a privilege, graciously accorded her royal station, to ask whom she pleased to be her lover. Hiku with all the fervor of the poetical nature returned her impromptu affection, for she appeared to him like one of his beautiful ancestors, who were Gods and Goddesses, of whom Ku and Hina had told him marvellous stories in his boyhood. The happy lovers repaired to the Chief, the foster father of Kawelu, and when he learned of Hiku's exalted station readily gave consent to their union. Several months sped swiftly by, never had time tripped along so merrily, his jaunty footsteps being hastened by hilarious luaus where hulas were sung and danced; and throughout the happy period the two lovers nestled together like a pair of cooing doves, never out of each other's presence. None amongst the hundreds of guests could dance the hulas with such ease and grace, nor sing so harmoniously; and when linked arm in arm as they rode on their surf boards on the hissing breakers, their handsome forms erect and stately, they seemed to the wondering gazers like the offspring of the Gods from some mystic realm beyond the waste of waters surrounding their tranquil isle or from one of the millions of moving worlds that shone above at night, which ever filled them with awe and amazement. But there comes a time in the sweetest moments of our lives when the causes which induced them cease to operate, when Love itself grows tired of loving. Hiku had never before been so long away from his parents, and having drank to satiety of the love of his graceful Kawelu, a strong yearning filled his heart to see his mother Hina, a yearning which increased daily, till at length he told his affectionate bride that he must leave her for awhile. With tears and entreaties she implored him to stay, fearing this was a ruse to abandon her, that he no longer wished her caresses; but he became sullen and obstinate, and one day at sunrise he stealthily left the couch of his sweet young wife, whose eyes were softly closed in blissful slumber. Kawelu awoke; Hiku was gone, and whither? Perhaps forever? These were the thoughts which swiftly filled her mind, and caused her eyes to weep rivers of tears. Then she wildly prayed to the Gods to bring him back to her aching bosom, and finding no response, set out alone along the mountain trail towards his home, where she surmised he was journeying. But Hiku with his natural intuition knew of her design, and calling to his aid the clouds he bade them intercept her path, and the rain he bade fall to make slippery the ground for her feet, and the branches of the trees and the ferns and vines to detain her. Despite these obstacles, with all Love's fond foolishness, Kawelu followed her recreant lover for many hours, to sink at last exhausted on the cold wet earth, her soft skin torn by the thorny bushes and branches of the ohias, and her long silken hair tossed wildly around her form where the ieie vine had clutched it as she passed. Salt tears flowed from her eyes; her rosy morning dream of Love had vanished, and the black despair of night had taken its place. Calling loudly in the unbroken silence of the forest for her lover, she chanted the following lines pathetically: Pii ana Hiku i ke kualono, Ka lala e kau kolo ana; I keekeehiia e ka ua, Helelei ka pua ilalo, E Hiku hoi e, Hoi mai kaua e! Which roughly translated are as follows: Hiku has gone up the mountain, Where the long winding branches are creeping, And the blossoms fall thickly around Where the rain on the branches is weeping: Oh Hiku! come back to me! The radiant tropic morning has dawned, the sun has kissed the raindrops from the faces of the flowers, but on the sweet gentle face of Kawelu the raindrops of her heart still fall unceasingly! Vainly her father tries to soothe her grief, for he had found her weeping and shivering on the lonely mountain side; vainly her maids cluster around with soft words of condolence. At length she sleeps, and they leave her, praying to the Gods to take away this great sorrow, to make her again the warm ray of sunshine, gladdening all with which it came in contact. When they returned Kawelu was dead! Grieved beyond endurance by her tragic loss she sought release in Death for this maddening pain her heart could never hold, fastening with her own gentle fingers around her smooth round throat the death-inducing cord! Hiku had greeted his mother Hina with a kiss, but she bent upon him reproachful eyes, and said "My son, you have killed your sister; already she lies dead through loss of you! You must now go and try to undo the great wrong you have committed." Then Hiku in despair rushed down the mountain accompanied by Ku, and reaching the palace of his beautiful Kawelu found his mother's words to be true, and with loud manifestations of grief had her body placed in a dark cool room which was tabu to all. By his superior intuition Ku discerned Kawelu's soul had gone to Aina Milu, a region of pleasure in the underwood, a place where the spirits of those who break Nature's laws go at death, where no sun ever shines. The entrance to this realm of shades he found to be in the fertile valley of Waipio, and thither he and the now distracted Hiku swiftly sped, gathering as they went the Kowali vine, weaving of it a stout rope. On the side of the valley they discovered a large hole (pointed out by the natives to the present day) which Ku said was the entrance to this darksome world of festive spirits. Hiku unwound his huge coil of rope with the delicate blue and white Kowali flowers entwined in its strands, and prepared to descend into the dark pit. Previous to doing so, however, he provided himself with an empty cocoanut shell, and rubbed his body all over with some rotten kukui nut oil, which emitted a most offensive odor, and with a kukui nut for a light, whilst Ku firmly held the rope, he descended into the blackness. On reaching the bottom he found himself in a gloomy region amidst thorny trees without leaves and fruit, dry and barren, with a close heavy stifling atmosphere, whose odor excited the senses and produced an intense thirst. Countless numbers of spirits were gathered there, all active and restless, engaged in the very games they were fond of on earth. A great luau was being prepared, where thousands of phantom pigs and chickens were cooking in fires that gave no light. The Demon King Milu was going that night to marry a beautiful fresh young soul who had just arrived in his weird realm; and looking towards the throne of the king Hiku in dismay saw she was none other than his own lost bride. Much excitement was created by the presence of Hiku, but he smelled so badly of the rotten kukui nuts that the spirits did not care to approach very closely, designing him "Ke akua pilau,"--the bad smelling ghost. The merry game of Kilu was going on at the time, and in a few moments his presence was forgotten in its absorbing delights. The game is one of love, a wahine taking in her hand a small ball, with which she endeavors to strike the kanaka she desires, chanting at the same time a verse of a song, and if successful he becomes her immediate lover. Kawelu was still seated on the elevated throne, holding in her dainty fingers the little ball which was the promoter of this intense merriment. Her mobile lips were chanting a cooing refrain, one which she and Hiku together had composed on earth in the glad days of their brief wedded life. In the midst of it she stopped, and he took up the chant, all the others remaining silent, as the song was unknown to them. Instantly she called in a tremulous voice, "Who is this that sings;" as though some forgotten memory had wakened in her soul. No one spoke; then she left her place and went amongst the throng, looking into each face until she came to Hiku, who was crouching low, when she stopped, but finding in him a bad-smelling ghost she returned and recommenced the chant. Again she paused a moment when half through, and once more Hiku took up the refrain. Kawelu was intensely agitated; this time she observed it was the bad-smelling spirit who chanted the remainder of her melody, and again approached him, but he during this time had made a swing of his long rope and was swiftly swinging backwards and forwards, to the delight of the clustering spirits who had never seen anything of the kind before. "How smart the bad-smelling ghost is," they said, whilst Kawelu clapped her hands delightedly at the performance, expressing a desire to get on the swing; but Hiku, disguising his voice, said "this is a very difficult thing to learn; you might injure yourself seriously if you tried it without my help; if you sit in my lap I will swing you, then afterwards you can swing by yourself." But the swinging spirit smelled so strongly she would not accept his invitation until they had placed a long wrapper around him, when she did as he suggested. Higher and higher Hiku sent the swing; with all the strength of his nervy, muscular, frame he propelled it back and forth, holding Kawelu close to his heart the while, which was beating rapidly with trembling hopes. Suddenly he pulled on the rope, the signal agreed on with his father to haul him up, and immediately, still moving in long tremendous sweeps, the swing rose high in the air, higher and higher each instant, amidst the alarmed shouts of the subjects of Milu, whose shrill cries echoed gruesomely along the avenues of foliageless trees, "He is stealing the King's wahine, he is stealing the King's wahine." Milu leaped madly forward to snatch her from his arms, but slipped on the Kilu ball, which lay on the ground, he fell heavily forward, and was trampled under the feet of his excited minions, and swift as were their movements, the marvellous strength of Ku, hauling up the swing, was more availing, for it shot up the black shaft with lightning rapidity, the startled Kawelu struggling wildly to escape, Hiku clasping her tightly to his breast, holding her easily in his strong grasp, chanting some mystic words whereby she became smaller and smaller, until he held her in the hollow of his hand, when he forced her into the empty cocoanut shell, and holding his fingers firmly over the hole safely returned to earth, glad to escape from the gloom of this underworld of unwholesome mirth and ceaseless revelry. Quickly they turned their faces towards Hualalai, looking in the distance like a dark ominous shadow, and before many hours their anxious feet echoed in the chamber where lay the mute body of Kawelu, still under strict tabu, no dog having barked in the vicinity of its sacred precincts, nor foot of man passed by the spot, since their departure. The spirit leaves the body through the eyes, through the little holes in the corners of the eyes nearest the nose, when Death calls it. This Ku and Hiku knew, but they also knew that the spirit cannot return in the same manner, that it must find its way, if ever it returns, into its earthly tenement of flesh and blood through the hollow in the sole of the foot. Placing the cocoanut there, and removing his finger from the hole, Hiku commanded the spirit of his beloved Kawelu to enter her body, lying there so pathetically cold and still that the tears sprang to his eyes as he gazed. The spirit went as far as the knee, when it returned; again he commanded it to enter, and this time it went to the hip, but could go no further. Once again he commanded the spirit to seek an entrance, and with fluttering heart and motionless limbs awaited the outcome of those terribly anxious moments, for well he knew how many were the chances of the soul being lost in the intricate channels of the body, then to his unbounded joy he perceived a slight pulsing movement of the eyelids, then a gradual unveiling of her liquid dark-brown orbs, as she murmured, "Why did you wake me; I had so pleasant a sleep; why did you not let me rest;" but when she felt the warm-impassioned kisses of her lover on her cold lips, and heard his voice sounding in her ears like rare music she vaguely remembered having heard before under sweet conditions, breathing protestations of affection and love, and when his warm tears of joyous thankfulness fell on her smooth velvetry cheek, she awoke to a full realization of the tranquil bliss of love, of the delicious unspeakable harmony poets vainly endeavor to describe, remembering vividly the weird events of the past few days, and her arms twined lovingly around the form of her own Hiku, on whose trembling bosom she softly nestled. Centuries have passed; Hiku and Kawelu no longer exist on this plane of action, but whilst the Hawaiian race endures will live the story of their love, and the spectral past with its warriors and gods, and its warm love and worship and song and story will ever be brilliantly reflected in their hearts. The lovers lived to a mellow old age, ever faithful to each other, blessed with a numerous offspring, from whom the kings of Hawaii claimed descent. And the old kamaainas will earnestly tell you that every bit of this romantic story is absolutely true. MAURICIO. Story of a Brave Woman Three riders came out of the woods, and, turning into the road leading from Napoopoo to the uplands, slowly began the ascent. As they went up, the long plains, reaching from the forest covered heights of Mauna Loa to the ocean, seemed to grow broader, and the sea rose higher, till the far away horizon almost touched the sinking sun. Lanes of glassy water stretched from the shore into illimitable distance. A ship lying motionless looked as if hanging in mid-air. Under the cliff the delicate lines of cocoanut and palm trees were silhouetted against the ocean mirror. Far to the south ran the black and frowning coast, relieved here and there by white lines of foam creeping lazily in from the ocean, only to look darker as the surf melted from sight. On the plain, little clusters of trees, or a house, or a thin curl of smoke, indicated the presence of men: and back of all rose the forest, vast, dim and mysterious, stretching away for miles till lost in the clouds resting softly on the bosom of the mountain. Such a scene could not fail to arrest attention, and, though our riders were tired, they reined in their horses to enjoy its quiet beauty. "What a wonderful scene! I have been through Europe, feasted my eyes on the Alps, and have seen the finest that America can produce, but I never saw its equal," said the tourist. "It looks as if such a picture might be the theatre of thrilling romance and history" said the Coffee Planter. "Is it not here that Captain Cook was killed? And I think I have heard that a famous battle was fought somewhere near: the last struggle of the past against advancing Christianity." "Yes," replied the Native, slowly, with a lingering look in his eyes, as he turned from the inspiring view to his companions. "Yes, this is all historic ground. Over there under the setting sun, at Kuamoo, was fought the battle of Kekuaokalani, and there a heroic woman braved and met death with her husband, a rebel chief. On these plains below and on yonder heights there have been many thrilling scenes in Hawaii's history. But all of the romance is not in the past. Do you see those houses away down the coast, this side of the high lands of Honokua? See how they glow in the setting sun-light. That is Hookena, and only a few years ago it witnessed the last act in a simple drama, which can hardly be excelled in all the tales of heroism in the past. It was told me in part by the woman who was or is the heroine, for she yet lives. And I looked at her in wonder, because she was so unconscious of it all." "Let us hear the story," said the Planter. "We will sit on that high point and watch this glorious scene fade into moonlight, while we rest and listen." They dismounted and stepped from the road to a projecting rock and, throwing themselves on the grass where none of the wonderful vision could be missed, listened. The Native looked a little embarrassed at his sudden transformation from guide to story-teller, but accepted the position and began. "Many years ago a native family lived a few miles above Hookena, on land which had been occupied by their ancestors for generations, for they belonged to the race of chiefs. The house was hidden from the road, in the midst of a grove of orange, bread-fruit, mango, banana and other trees. It is on storied ground, for many stirring events in the past history of Hawaii had occurred here. A son and three daughters were the children. They received more than the usual care and attention given to Hawaiian children, and had grown to man and womanhood serious and reflective. The young man, Keawe, was filled with a desire to do something noble for his dying race. Though he had travelled over the Islands and had been well received everywhere, yet he was heart-free, and said he would never marry, but wait untrammelled till his time for action should come. With eagerness he watched political developments at the capital. His heart beat wildly when the last Kamehameha died, and Kalakaua was elected King. Such a method of King-making did not suit his chivalric ideas. The records of personal prowess, of brave chiefs and noble women were his delight. He mourned that such records belonged to the well nigh forgotten past. His ambition was not ignoble. He wanted the Hawaiians to be worthy of the best civilization, to maintain a Hawaiian kingdom, because that the native was equal to it. While he mourned, he condemned the frequent failures, under which the native was forfeiting the confidence of his white friends. He was one of the overwhelming majority who regarded Kalakaua's accession as unworthy, and as the beginning of the end of Hawaiian supremacy. One day, while fishing at the beach where he was doing more dreaming than fishing; sometimes idly watching a laughing company of girls who were bathing and surf-riding; he was startled by a cry of terror. Springing to his feet, he saw that one of the girls was desperately struggling to swim ashore, where her affrighted companions were running wildly about crying for help. Looking toward the sea he saw a large fin on the surface rapidly following the swimmer. Accustomed to every athletic sport; perfectly at home in the water; always cool and self possessed, he saw, that to overtake her, the shark must pass a low rocky headland, and in an instant he was there with a long knife in his hand. He remembered seeing the face of the girl as she struggled desperately to escape. There was a single terrified glance, but he saw a beautiful woman, with a face indicating a higher type than usual. There was no time for admiration. The shark was turning and, with a horrid open mouth, was about to rush upon its victim. He gave a loud shout, jumped full upon the huge beast, and in an instant had plunged his knife to the hilt again and again into its body. Then he was hurled into the seething brine, as the frightened animal with frantic plunges rushed seaward. Coming to the surface and looking about he saw the body of the girl near by. He thought her dead. She was indeed stunned and hurt, for the shark gave her a fearful blow in turning. It was the work of only a minute to drag her out. There for a moment he saw the full measure of her youth and beauty, but did not wait for returning consciousness. Seeing that she was recovering he walked swiftly away. But he was wounded, and, denounce and reproach himself as he would, the sweet face ever and anon came before his eyes, and sent the blood tingling and dancing through his veins. He tried to crush out the image, and determined to enter into active life; to cease dreaming, and begin then and at once to accomplish his high aims. The political campaign, culminating in the election of 1886, had commenced. Kalakaua had announced the aim of his reign: to increase and develope the Hawaiian people. "Hawaii for the Hawaiians" made an inspiring war cry. Keawe entered with energy and hope into the conflict. Yet it troubled him, and it seemed as if there was something wrong in opposing the noble Pilipo, who had so long faithfully represented the people of Kona in the National Legislature. But Kalakaua declared that Pilipo must be replaced by another man, and was himself coming to assist in the conflict. With the ancient faith and confidence in the chief, Keawe put aside his doubts and worked day and night for the success of the holy cause. It was holy to him and as the day of election drew near, his belief grew stronger, that at last a deliverer had come and Hawaii was to be redeemed. Already he saw, in a bright future, a government by Hawaiians with full friendship for all nations, and cordial relations with those who had helped his people into the best light of civilization. The King came, and with him a troop of palace guards from Honolulu. When all of these were, by the royal will, duly registered as voters, and means, other than argument and persuasion, were used to help on the good cause, a chilly sense of something wrong cooled Keawe's ardor. He met the King and was cordially received. His heart bounded with pleasure at words of praise for his work. An invitation to a feast and dance was accepted, and only when he went and saw, did he realize the mockery and sham behind the fine words. Heart sick, dizzy with a sore disappointment, early the next morning, when all were sleeping, he mounted his horse and stole away, alone. The cold mountain air relieved the pain in his head, but his heart was weary and the future looked dark. He saw that if there was momentary triumph, all the sooner disaster must come; and he longed to know how to avert the danger. He grew weary thinking and trying to hope, and his thoughts went to other things. Again he was in the water, struggling to save her life. Again the sweet face appeared before him, so fair and gentle. The sun was hot now; he had ridden for hours, and, alighting, threw himself on the grass and looked up through the leafy bower at the bright sky. Perhaps he slept; at any rate he dreamed that a sweet voice was singing "Aloha oe." He sat up and listened. It was not a dream, and a strong desire to see the face of the singer possessed him. The voice drew nearer, then she passed near by carrying a pitcher, and went to a spring. It was the girl he had saved from the shark! She wore a loose flowing gown of white, and a maile branch twisted about her head hardly confined the silky hair which floated down her back. A coral pin held the gown at her neck. Short sleeves only partly hid her graceful and shapely arms. Keawe arose and stood watching. His heart beat tumultuously. No other woman had so strongly moved him, and now he would speak and not run again. A movement startled her, and rising with the dripping pitcher in her hand, she turned and saw him. That she knew him was instantly evident; but her eyes modestly dropped and she moved as if to go. But he was in the path, and, seeing that, she hesitated and turned to go through the woods, but could not and stood again, looking at her feet which just peeped from below the gown. Keawe stepped towards her and said, "Do you remember the shark?" "Yes, I know you," she replied. Her eyes said more and he saw it again. As he stepped nearer she said, "Why did you not let me thank you? I thought you might come." It flashed through his mind that he had wasted two months pursuing an ignis fatuus, only to have nothing but bitterness at the end, when it might have been ----! "I was afraid to come," he replied. "I wanted to work for Hawaii and our people." "Yes, I know," she said. "You have spoken bravely. All Kona trusts in your words!" "Did you believe them?" he quickly asked. "Do you believe in _me_?" A look was her reply. "Will you believe in me if I say that I have done with 'Hawaii for the Hawaiians', under such leadership?" "I will always believe in you. But come, you are tired. My father will be glad to meet you," she said quickly. "May I drink?" he said, and held out his hand. She gave him the pitcher, which he held and looked at the pretty figure standing near the spring. "You are Rebecca at the well." "And are you Abraham's servant?" "No, I am Isaac himself," he replied and tried to take her hand. "Oh! but Isaac did not meet Rebecca at the well!" And, laughing merrily, she ran down the path towards her home. He followed but though he wanted, the opportunity for other words did not come; she was so coy. It was not the only visit. Very often did business calls take him along that lovely mountain road and there was always a welcome at the home of Lilia. He told her of his love, and in April they were married. They built a little cottage which nestled snugly in a quiet valley on the mountain side, and there they passed a few months of perfect happiness. All loved them. He was regarded as the wise adviser and friend of the country-side. She became the gentle sister of those who were ill, or suffering or wayward, and their home was the center of an influence which helped and lifted. But a shadow came into their lives. He grew silent, reserved, almost afraid of his beautiful Lilia. She watched with eager anxiety and entreated his confidence, but his lips were sealed. Only his tremulous voice and shaking hand betrayed suffering. Sometimes she fancied that his hands grew palsied and his bright eye was dim, but repelled the fancy with terror. One day he came home with such a look that her heart stood still, and words died upon her lips. He gazed into her eyes with passionate agony and, taking her hands, said, "Will you still believe in me if I say we must part; that I must leave you and go away, and you must stay here and live out your life--your precious life, so dear to me--all, all alone?" Then her courage came, and she said, "No, I will never leave you. You are mine. I must go too, wherever you go!" "But," said he, "I have seen the examining surgeon to-day, and he says that I must go by the next trip of the steamer to Honolulu." And then the full measure of her woe dawned upon the stricken wife. With unutterable anguish she threw her arms about his body and clasped him tightly to her breast. "I was allowed to come here and prepare to go, and to bid a last farewell to all I hold so dear. I shall never see these trees, the flowers, this house, my friends, nor you, my precious wife, again." But her face had grown hard and stern, and, relaxing her hold, she told her plan. It was to take him into a far off deep recess in the woods. There was up the mountain side a deep crater, overgrown with trees, ferns, vines and a wild luxuriance of growth, which kindly nature had draped so softly that its hideousness was lost. It was considered inaccessible, and only the family knew of an ancient lava cavern which entered its deepest recess. One of several mouths of the cavern was near the house. "But the law says that I must go," he urged. "There is no law higher than my love for you," and he yielded to her imperious urgency. Quickly and stealthily she carried there such articles as the simplest life might require, and a few days later, when the officers of the law came, Keawe was not to be found and no one knew where they had gone. With untiring love the wife watched and aided her husband. Together they built a little bower out of view from the upper edges of the crater, under the spreading branches of a kukui tree. A little pool, fed by the constant drip from the over-hanging wall, supplied them with pure water. Near at hand, under a mass of ferns, maile and ieie, was the mouth of the cavern. She grew familiar with its turns and windings, till she almost dared to brave its black recesses without a torch. In one of its dry and sheltered windings, she stored articles of food and clothing, thinking that sometime a watch might be stationed at the home on the hill-side, and she could not venture out. But days melted into weeks; weeks became months: two years passed, and their hiding place was not discovered. No one came, though Keawe often longed to see the faces of friends. But they were afraid to venture near and the cavern echoed only to her feet, and the silence of the deep pit was only broken by their voices and the music of birds. At times, a sudden gust rushed down the steep sides and every tree waved and bowed its head, and the leaves of the banana rustled and quivered. The sun-light only touched the bottom in summer and then for a few minutes only. But it was not gloomy, the glorious sky was always there and the brilliant light, and bloom and fragrance filled the air. No, it was not always bright, sometimes tempests whirled far over their heads; trees in the world above tossed their branches over the abyss, leaves and twigs fell gently, or branches, and once, a tree, were hurled down with deafening noise. The roar of thunder, and vast sheets and torrents of rain filled the pit. Once, in a still night, they were startled and terrified by a sudden boom far below their feet and the earth shook, stones rattled down the rocky sides of the abyss, and they remembered the dread power of the volcano. "It is Pele! she is angry with us!" cried Lilia. "No," replied her husband, "we have thrown ourselves into the protecting bosom of the Goddess! We are safe in her arms." They were safe from human sight and interference, and Lilia's soul feasted in the presence of him she loved. She poured out upon him such a wealth of devotion, that a miser might have envied. But alas, though safe from man, he was under the fell power of disease, and slowly yielded. Day after day he grew weaker and less able to help himself, until the fond wife performed the most menial tasks. But they were not menial to her. Every thing for him was a glory and a joy. "I cannot last long," he said one day, "and I want you to have my lands. Get your mother's young husband, the lawyer, to come, that it may be settled." He came, and, looking wonderingly about, prepared a deed which he said would accomplish the object. Keawe was not satisfied. "It sounds wrong--why should the name of your wife appear?" he asked. "She is your wife's mother," was the reply, "and you cannot convey to your wife direct. When this deed is recorded my wife can then convey to your wife. You must hurry or it will be too late," said the coming man. With some doubt still, but trusting to his friend's good faith, knowing he was alone cut off from all the world, Keawe signed, and the deed was taken away. Patiently they waited for weeks to finish the business, "and then," said Keawe, "you will have a home." But the lawyer did not come, and evaded Lilia's eager questions. One day when returning to the cavern, her heart stood still as she saw slowly emerging from its mouth, several police officers, bearing on a rough litter the helpless form of her beloved Keawe. At a glance she saw the whole base deception. Her step-father had betrayed their secret hiding place, and the end had come! With a frantic wail of despair, she flung herself at their feet and begged and implored. But her entreaties were vain, and the sick man was taken to Hookena where the steamer was waiting. At the landing, as the boat drew near the shore, she learned that he was to go alone and then her grief knew no bounds. As he was put on board and turned imploring eyes on her, she made a desperate attempt to go too, and in her struggle her clothing was almost torn away. The officers of the law thought they were doing their duty, but their eyes were full of pity. "Keawe! Oh Keawe, my beloved husband!" she cried, "let me go with you!" But no answer came. The steamer turned her head towards the sea, and he was gone. She fell to the earth, and lay with buried face for many minutes. It seemed to her that nothing was left and bitterly she mourned her loss. But suddenly starting, she asked eagerly for a horse, which was furnished at once by a sympathetic friend. Mounting, she went without stopping for rest or food until, on the second day, Kawaihae was reached. Soon a steamer came, and she went to Honolulu, only to hear on landing that Keawe had died on the trip down. Giving way to despair, she dejected sought the house of an aunt, where she was kindly received, and there she remained for several months." "And that is the story," said the Native. "It is rather sad, but she was a heroine sure enough," said the Planter. The pale light of the crescent moon served only to render the landscape shadowy. All nature rested: An owl fluttered slowly by and a soft murmur from far below told that the restless sea alone moved. There was no other sound. The riders mounted and silently stole away. THE NATIVE. Transcriber's note: The transcriber has corrected typographical errors from the original book and listed them here. On page 15, "wont" changed to "won't." On page 30, "statue" changed to "stature." On page 33, "waived" changed to "waved." On page 34, "mightest" changed to "mightiest." On page 36, "then" changed to "them." On page 48, "wesminster" changed to "Westminster." On page 73, "parisitic" changed to "parasitic." On page 73, "convolvulous" changed to "convolvulus." On page 94, "gentlefingers" changed to "gentle fingers." On page 97, "grief" changed to "brief." On page 100, "unyholesome" changed to "unwholesome." On page 102, "velvetry" changed to "velvety." On page 121, a quotation mark was added ("It sounds wrong--why should the name of your wife appear?") 
13222	----	[Transcriber's Notes: The following words are noted as having changed between the publication of this book and the year 2004: 'Nuuanu Valley', versus 'Nuanu'; 'lei', vs. 'le' for a flower garland; 'holoku' vs. 'holaku' for a Hawaiian black dress; 'Wailua', vs. 'Waialua'; 'Kealakekua Bay' vs. 'Kealakeakua'; 'Kahului' vs. 'Kaului'; 'kuleana' vs. 'kuliana' for a small land-holding; 'kulolo' vs. 'kuulaau' for a taro pudding; 'piele' vs. 'paalolo' for a sweet-potato and coconut pudding; 'Koa' trees vs. 'Ko'; 'Sausalito' vs. 'Soucelito'; 'Klickitat', vs. 'Klikatat'; and 'Mount Rainier' vs. 'Mount Regnier'. Also, in chapter 1, the author mis-stated information on taro fields; it should say that a square forty feet on each side will support a person for a year; this is equivalent to a square mile feeding 15,000. An explanation of footnotes in the Appendix: The book has both footnotes at the bottom of each page, to which I assigned letters, and four pages of notes at the end of the Appendix. The latter includes comments by the translator in brackets, therefore these notes, which use numbers, will not be enclosed in the normal [Footnote: ] brackets to avoid any confusion. The lettered footnotes follow the numbered notes at the end.] [Illustration: THE HAWAIIAN ARCHIPELAGO.] NORTHERN CALIFORNIA, OREGON, AND THE SANDWICH ISLANDS. BY CHARLES NORDHOFF, AUTHOR OF "CALIFORNIA: FOR HEALTH, PLEASURE, AND RESIDENCE," &c., &c. NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. 1875. Entered according to Act of Congress, in the year 1874, by HARPER & BROTHERS, In the Office of the Librarian of Congress, at Washington. TO MY FRIENDS, MR. AND MRS. HENRY A. DIKE, OF BROOKLYN, N.Y. PREFACE. The favor with which my previous volume on California was received by the public induced me to prepare the present volume, which concerns itself, as the title sufficiently shows, with the northern parts of California, Oregon (including a journey through Washington Territory to Victoria, in Vancouver's Island), and the Sandwich Islands. I have endeavored, as before, to give plain and circumstantial details, such as would interest and be of use to travelers for pleasure or information, and enable the reader to judge of the climate, scenery, and natural resources of the regions I visited; to give, in short, such information as I myself would like to have had in my possession before I made the journey. Since this book went to press, Lunalilo, the King of the Sandwich Islands, has died of rapid consumption; and his successor is the Hon. David Kalakaua, a native chief, who has been prominent in the political affairs of the Islands, and was the rival of the late king after the death of Kamehameha V. Colonel Kalakaua is a man of education, of better physical stamina than the late king, of good habits, vigorous will, and a strong determination to maintain the independence of the Islands, in which he is supported by the people, who are of like mind with him on this point. His portrait is given on the next leaf. [Illustration: KING KALAKAUA.] CONTENTS. CHAPTER I. HONOLULU AND THE ISLAND OF OAHU CHAPTER II. HILO, WITH SOME VOLCANOES CHAPTER III. MAUI, AND THE SUGAR CULTURE CHAPTER IV. KAUAI, WITH A GLANCE AT CATTLE AND SHEEP CHAPTER V. THE HAWAIIAN AT HOME: MANNERS AND CUSTOMS CHAPTER VI. COMMERCIAL AND POLITICAL CHAPTER VII. THE LEPER ASYLUM ON MOLOKAI * * * * * NORTHERN CALIFORNIA: ITS AGRICULTURAL VALLEYS, DAIRIES, FORESTS, FRUIT-FARMS, ETC. CHAPTER I. THE SACRAMENTO VALLEY: A GENERAL VIEW, WITH HINTS TO TOURISTS AND SPORTSMEN CHAPTER II. WINE AND RAISINS--PROFITS OF DRYING FRUITS CHAPTER III. THE TULE LANDS AND LAND DRAINAGE CHAPTER IV. SHEEP-GRAZING IN NORTHERN CALIFORNIA CHAPTER V. THE CHINESE AS LABORERS AND PRODUCERS CHAPTER VI. THE MENDOCINO COAST AND CLEAR LAKE--GENERAL VIEW CHAPTER VII. AN INDIAN RESERVATION CHAPTER VIII. THE REDWOODS AND THE SAW-MILL COUNTRY OF MENDOCINO CHAPTER IX. DAIRY-FARMING IN CALIFORNIA CHAPTER X. TEHAMA AND BUTTE, AND THE UPPER COUNTRY CHAPTER XI. TOBACCO CULTURE--WITH A NEW METHOD OR CURING THE LEAF CHAPTER XII. THE FARALLON ISLANDS CHAPTER XIII. THE COLUMBIA RIVER AND PUGET SOUND--HINTS TO TOURISTS * * * * * APPENDIX. CONTRIBUTIONS OF A VENERABLE SAVAGE TO THE ANCIENT HISTORY OF THE HAWAIIAN ISLANDS NOTES ILLUSTRATIONS. MAP OF THE HAWAIIAN ARCHIPELAGO KING KALAKAUA DIAMOND HEAD AND WAIKIKI HONOLULU--GENERAL VIEW HAWAIIAN HOTEL, HONOLULU GOVERNMENT BUILDINGS, HONOLULU ROYAL SCHOOL, HONOLULU COURT-HOUSE, HONOLULU MRS. LUCY G. THURSTON KAWAIAHO CHURCH--FIRST NATIVE CHURCH IN HONOLULU DR. JUDD DR. COAN BETHEL CHURCH DR. DAMON QUEEN'S HOSPITAL, HONOLULU NATIVE SCHOOL-HOUSE IN HONOLULU COCOA-NUT GROVE, AND RESIDENCE OF THE LATE KING KAMEHAMEHA V., AT WAIKIKI, OAHU HAWAIIAN POI DEALER THE PALACE, HONOLULU EMMA, QUEEN OF KAMEHAMEHA IV. A HAWAIIAN CHIEF THE CRATER OF KILAUEA--ONE PHASE KEALAKEAKUA BAY, WHERE CAPTAIN COOK WAS KILLED THE VOLCANO HOUSE HAWAIIAN TEMPLE, FROM A RUSSIAN ENGRAVING, ABOUT 1790 LAVA FIELD, HAWAII--FLOW OF 1868 VIEW OF THE CRATER OF SOUTH LAKE IN A STATE OF ERUPTION, FROM THE CREST OF THE NORTH LAKE HILO SURF BATHING LAHAINA, ISLAND OF MAUI CASCADE AND RIVER OF LAVA--FLOW OF 1869 MAP OF THE HALEAKALA CRATER WAILUKU, ISLAND OF MAUI KEAPAWEO MOUNTAIN, KAUAI CHAIN OF EXTINCT VOLCANOES NEAR KOLOA, ISLAND OF KAUAI WAIALUA FALLS, ISLAND OF KAUAI IMPLEMENTS GRASS HOUSE HAWAIIAN WARRIORS LUNALILO KAMEHAMEHA I. QUEEN OF KAMEHAMEHA I. ANCIENT GODS OF HAWAII HAWAIIANS EATING POI NATIVE HAT PEDDLER HULA-HULA, OR DANCING-GIRLS HAWAIIAN STYLE OF DRESS NATIVE PIPE NECKLACE OF HUMAN HAIR MAP OF NORTHERN CALIFORNIA A CALIFORNIA VINEYARD WINE VATS TRAINING A VINE A BOTTLING-CELLAR INDIAN RANCHERIA PIEDRAS BLANCAS POINT ARENA LIGHT-HOUSE SHIPPING LUMBER, MENDOCINO COUNTY A WATER-JAM OF LOGS MOUNT HOOD, OREGON COAST VIEW, MENDOCINO COUNTY INDIAN SWEAT-HOUSE ANOTHER COAST-VIEW, NORTHERN CALIFORNIA A SAW-MILL PORT ON PUGET SOUND CAPE HORN, COLUMBIA RIVER SAW-MILL WOOD-CHOPPER AT WORK MOUNT HOOD, OREGON INDIANS SPEARING SALMON, COLUMBIA RIVER CHINOOK WOMAN AND CHILD VIEW ON THE COLUMBIA RIVER LUMBERING IN WASHINGTON TERRITORY--PREPARING LOGS VICTORIA HARBOR, VANCOUVER'S ISLAND PORT TOWNSEND, WASHINGTON TERRITORY POINT REYES COLUMBIA RIVER SCENE STREET IN OLYMPIA, WASHINGTON TERRITORY "TACOMA," OR MOUNT RAINIER INDIAN CRADLE, WASHINGTON TERRITORY RUNNING THE ROOKERIES--GATHERING MURRE EGGS LIGHT-HOUSE ON THE SOUTH FARALLON ARCH AT WEST END, FARALLON ISLANDS SEA-LIONS THE GULL'S NEST SHAGS, MURRES, AND SEA-GULLS CONTEST FOR THE EGGS THE GREAT ROOKERY INDIAN GIRLS AND CANOE, PUGET SOUND SALEM, CAPITAL OF OREGON SEATTLE, WASHINGTON TERRITORY VICTORIA, BRITISH COLUMBIA MAP OF PUGET SOUND AND VICINITY THE DUKE OF YORK QUEEN VICTORIA NANAIMO, VANCOUVER'S ISLAND ANCIENT HAWAIIAN IDOL THE TARO PLANT [Illustration: DIAMOND HEAD AND WAIKIKI.] NORTHERN CALIFORNIA, OREGON, AND THE SANDWICH ISLANDS. * * * * * CHAPTER I. HONOLULU AND THE ISLAND OF OAHU. The Hawaiian group consists, as you will see on the map, of eleven islands, of which Hawaii is the largest and Molokini the smallest. The islands together contain about 6000 square miles; and Hawaii alone has an area of nearly 4000 square miles, Maui 620, Oahu (which contains Honolulu, the capital) 530, and Kauai 500. Lanai, Kahoolawe, Molokai, Niihau, Kaula, Lehua, and Molokini are small islands. All are of volcanic origin, mountainous, and Hawaii contains the largest active crater in the world--Kilauea--one of the craters of Mauna Loa; while Maui contains the largest known extinct crater, Haleakala, the House of the Sun--a pit thirty miles in circumference and two thousand feet deep. Mauna Loa and Mauna Kea are nearly 14,000 feet high, as high as Mount Grey in Colorado; and you can not ride anywhere in the islands without seeing extinct craters, of which the hill called Diamond Head, near Honolulu, is an example. [Illustration: HONOLULU--GENERAL VIEW.] The voyage from San Francisco to Honolulu is now very comfortably made in one of the Pacific Mail Company's steamers, which plies regularly between the two ports, and makes a round trip once in every month. The voyage down to the Islands lasts from eight to nine days, and even to persons subject to sea-sickness is likely to be an enjoyable sea-journey, because after the second day the weather is charmingly warm, the breezes usually mild, and the skies sunny and clear. In forty-eight hours after you leave the Golden Gate, shawls, overcoats, and wraps are discarded. You put on thinner clothing. After breakfast you will like to spread rugs on deck and lie in the sun, fanned by deliciously soft winds; and before you see Honolulu you will, even in winter, like to have an awning spread over you to keep off the sun. When they seek a tropical climate, our brethren on the Pacific coast have to endure no such rough voyage as that across the Atlantic. On the way you see flying-fish, and if you are lucky an occasional whale or a school of porpoises, but no ships. It is one of the loneliest of ocean tracks, for sailing-vessels usually steer farther north to catch stronger gales. But you sail over the lovely blue of the Pacific Ocean, which has not only softer gales but even a different shade of color than the fierce Atlantic. We made the land at daylight on the tenth day of the voyage, and by breakfast-time were steaming through the Molokai Channel, with the high, rugged, and bare volcanic cliffs of Oahu close aboard, the surf beating vehemently against the shore. An hour later we rounded Diamond Head, and sailing past Waikiki, which is the Long Branch of Honolulu charmingly placed amidst groves of cocoa-nut-trees, turned sharp about, and steamed through a narrow channel into the landlocked little harbor of Honolulu, smooth as a mill-pond. It is not until you are almost within the harbor that you get a fair view of the city, which lies embowered in palms and fine tamarind-trees, with the tall fronds of the banana peering above the low-roofed houses; and thus the tropics come after all somewhat suddenly upon you; for the land which you have skirted all the morning is by no means tropical in appearance, and the cocoa-nut groves of Waikiki will disappoint you on their first and too distant view, which gives them the insignificant appearance of tall reeds. But your first view of Honolulu, that from the ship's deck, is one of the pleasantest you can get: it is a view of gray house-tops, hidden in luxuriant green, with a background of volcanic mountains three or four thousand feet high, and an immediate foreground of smooth harbor, gay with man-of-war boats, native canoes and flags, and the wharf, with ladies in carriages, and native fruit-venders in what will seem to you brightly colored night-gowns, eager to sell you a feast of bananas and oranges. There are several other fine views of Honolulu, especially that from the lovely Nuanu Valley, looking seaward over the town, and one from the roof of the prison, which edifice, clean, roomy, and in the day-time empty because the convicts are sent out to labor on public works and roads, has one of the finest situations in the town's limits, directly facing the Nuanu Valley. From the steamer you proceed to a surprisingly excellent hotel, which was built at a cost of about $120,000, and is owned by the government. You will find it a large building, affording all the conveniences of a first-class hotel in any part of the world. It is built of a concrete stone made on the spot, of which also the new Parliament House is composed; and as it has roomy, well-shaded court-yards and deep, cool piazzas, and breezy halls and good rooms, and baths and gas, and a billiard-room, you might imagine yourself in San Francisco, were it not that you drive in under the shade of cocoa-nut, tamarind, guava, and algeroba trees, and find all the doors and windows open in midwinter; and ladies and children in white sitting on the piazzas. [Illustration: HAWAIIAN HOTEL, HONOLULU.] It is told in Honolulu that the building of this hotel cost two of the late king's cabinet, Mr. Harris and Dr. Smith, their places. The Hawaiian people are economical, and not very enterprising; they dislike debt, and a considerable part of the Hawaiian national debt was contracted to build this hotel. You will feel sorry for Messrs. Harris and Smith, who were for many years two of the ablest members of the Hawaiian cabinet, but you will feel grateful for their enterprise also, when you hear that before this hotel was completed--that is to say, until 1871--a stranger landing in Honolulu had either to throw himself on the hospitality of the citizens, take his lodgings in the Sailors' Home, or go back to his ship. It is not often that cabinet ministers fall in so good a cause, or incur the public displeasure for an act which adds so much to the comfort of mankind. The mercury ranges between 68° and 81° in the winter months and between 75° and 86° during the summer, in Honolulu. The mornings are often a little overcast until about half-past nine, when it clears away bright. The hottest part of the day is before noon. The trade-wind usually blows, and when it does it is always cool; with a south wind; it is sometimes sultry, though the heat is never nearly so oppressive as in July and August in New York. In fact, a New Yorker whom I met in the Islands in August congratulated himself as much on having escaped the New York summer as others did on having avoided the winter. The nights are cool enough for sound rest, but not cold. It is not by any means a torrid climate, and it has, perhaps, the fewest daily extremes of any pleasant climate in the world. For instance, the mercury ranged in January between 69° at 7 A.M., 75-1/2° at 2 P.M., and 71-1/2° at 10 P.M. The highest temperature in that month was 78°, and the lowest 68°. December and January are usually the coolest months in the year at Honolulu, but the variation is extremely slight for the whole year, the maximum of the warmest day in July (still at Honolulu) being only 86°, and this at noon, and the lowest mark being 62°, in the early morning in December. A friend of mine resident during twenty years in the Islands has never had a blanket in his house. It is said that the climate is an excellent one for consumptives, and physicians here point to numerous instances of the kindly and healing effect of the mild air. At the same time, I suspect it must in the long-run be a little debilitating to Americans. It is a charming climate for children; and as sea-bathing is possible and pleasant at all times, those who derive benefit from this may here enjoy it to the fullest extent during all the winter months as well as in the summer. Of course you wear thin, but not the thinnest, clothing. White is appropriate to the climate; but summer flannels are comfortable in winter. The air is never as sultry as in New York in July or August, and the heat is by no means oppressive, there being almost always a fresh breeze. Honolulu has the reputation of being the hottest place on the islands, and a walk through its streets at midday quickly tires one; but in a mountainous country like this you may choose your temperature, of course. The summits of the highest peaks on Hawaii are covered with almost perpetual snow; and there are sugar planters who might sit around a fire every night in the year. Unlike California, the Islands have no special rainy season, though rain is more abundant in winter than during the summer months. But the trade-wind, which is also the rain-wind, greatly controls the rain-fall; and it is useful for visitors to bear in mind that on the weather side of every one of the Islands--that side exposed to the wind--rains are frequent, while on the lee side the rain-fall is much less, and in some places there is scarcely any. Thus an invalid may get at will either a dry or moist climate, and this often by moving but a few miles. Not only is it true that at Hilo it sometimes rains for a month at a time, while at Lahaina they have a shower only about once in eighteen months; but you may _see_ it rain every day from the hotel piazza in Honolulu, though you get not a drop in the city itself; for in the Nuanu and Manoa valleys there are showers every day in the year--the droppings of fragments of clouds which have been blown over the mountain summits; and if you cross the Pali to go the windward side of the island, though you set out from Honolulu amidst brilliant sunshine which will endure there all day unchanged, you will not ride three miles without needing a mackintosh. But the residents, knowing that during the greater part of the year the showers are light and of brief duration, take no precautions against them; and indeed an island shower seems to be harmless to any one but an invalid, for it is not a climate in which one easily "takes cold." The very slight changes in temperature between day and night make the climate agreeable, and I think useful, to persons in tender health. But I do not believe it can be safely recommended for all cases of consumption. If the patient has the disease fully developed, and if it has been caused by lack of nutrition, I should think the island air likely to be insufficiently bracing. For persons who have "weak lungs" merely, but no actual disease, it is probably a good and perfectly safe climate; and if sea-bathing is part of your physician's prescription, it can, as I said before, be enjoyed in perfection here by the tenderest body all the year round. [Illustration: GOVERNMENT BUILDINGS, HONOLULU.] Honolulu, being the capital of the kingdom, contains the government offices; and you will perhaps be surprised, as I was, to find an excellent public hospital, a reform school, and other proper and well-managed charities. When you have visited these and some of the numerous schools and the native churches, and have driven or ridden to Waikiki for a sea-bath, and have seen the Nuanu Valley and the precipice called the Pali, if you are American, and familiar with New England, it will be revealed to you that the reason why all the country looks so familiar to you is that it is really a very accurate reproduction of New England country scenery. The white frame houses with green blinds, the picket-fences whitewashed until they shine, the stone walls, the small barns, the scanty pastures, the little white frame churches scattered about, the narrow "front yards," the frequent school-houses, usually with but little shade: all are New England, genuine and unadulterated; and you have only to eliminate the palms, the bananas, and other tropical vegetation, to have before you a fine bit of Vermont or the stonier parts of Massachusetts. The whole scene has no more breadth nor freedom about it than a petty New England village, but it is just as neat, trim, orderly, and silent also. There is even the same propensity to put all the household affairs under one roof which was born of a severe climate in Massachusetts, but has been brought over to these milder suns by the incorrigible Puritans who founded this bit of civilization. [Illustration: ROYAL SCHOOL, HONOLULU.] In fact, the missionaries have left an indelible mark upon these islands. You do not need to look deep to know that they were men of force, men of the same kind as they who have left an equally deep impress upon so large a part of our Western States; men and women who had formed their own lives according to certain fixed and immutable rules, who knew no better country than New England, nor any better ways than New England ways, and to whom it never occurred to think that what was good and sufficient in Massachusetts was not equally good and fit in any part of the world. Patiently, and somewhat rigorously, no doubt, they sought from the beginning to make New England men and women of these Hawaiians; and what is wonderful is that, to a large extent, they have succeeded. As you ride about the suburbs of Honolulu, and later as you travel about the islands, more and more you will be impressed with a feeling of respect and admiration for the missionaries. Whatever of material prosperity has grown up here is built on their work, and could not have existed but for their preceding labors; and you see in the spirit of the people, in their often quaint habits, in their universal education, in all that makes these islands peculiar and what they are, the marks of the Puritans who came here but fifty years ago to civilize a savage nation, and have done their work so thoroughly that, even though the Hawaiian people became extinct, it would require a century to obliterate the way-marks of that handful of determined New England men and women. [Illustration: COURT-HOUSE, HONOLULU.] Their patient and effective labors seem to me, now that I have seen the results, to have been singularly undervalued at home. No intelligent American can visit the islands and remain there even a month, without feeling proud that the civilization which has here been created in so marvelously short a time was the work of his country men and women; and if you make the acquaintance of the older missionary families, you will not leave them without deep personal esteem for their characters, as well as admiration of their work. They did not only form a written language for the Hawaiian race, and painfully write for them school-books, a dictionary, and a translation of the Scriptures and of a hymn-book; they did not merely gather the people in churches and their children into schools; but they guided the race, slowly and with immense difficulty, toward Christian civilization; and though the Hawaiian is no more a perfect Christian than the New Yorker or Massachusetts man, and though there are still traces of old customs and superstitions, these missionaries have eradicated the grosser crimes of murder and theft so completely, that even in Honolulu people leave their houses open all day and unlocked all night, without thought of theft; and there is not a country in the world where the stranger may travel in such absolute safety as in these islands. The Hawaiian, or Sandwich Islands, were discovered--or rediscovered, as some say--by Captain Cook, in January, 1778, a year and a half after our Declaration of Independence. The inhabitants were then what we call savages--that is to say, they wore no more clothing than the climate made necessary, and knew nothing of the Christian religion. In the period between 1861 and 1865 this group had in the Union armies a brigadier-general, a major, several other officers, and more than one hundred private soldiers and seamen, and its people contributed to the treasury of the Sanitary Commission a sum larger than that given by most of our own States. [Illustration: MRS. LUCY G. THURSTON.] In 1820 the first missionaries landed on the shores of these islands, and Mrs. Lucy G. Thurston, one of those who came in that year, still lives, a bright, active old lady, with a shrewd wit of her own. Thirty-three years afterward, in 1853, the American Board of Missions determined that "the Sandwich Islands, having been Christianized, shall no longer receive aid from the Board;" and in this year, 1873, the natives of these islands are, there is reason to believe, the most generally educated people in the world. There is scarcely a Hawaiian--man, woman, or child--of suitable age but can both read and write. All the towns and many country localities possess substantial stone or, more often, framed churches, of the oddest New England pattern; and a compulsory education law draws every child into the schools, while a special tax of two dollars on every voter, and an additional general tax, provide schools and teachers for all the children and youth. [Illustration: KAWAIAHO CHURCH--FIRST-NATIVE CHURCH IN HONOLULU.] Nine hundred and three thousand dollars were given by Christian people in the United States during thirty-five years to accomplish this result; and to-day the islands themselves support a missionary society, which sends the Gospel in the hands of native missionaries into other islands at its own cost, and not only supports more than a dozen "foreign" missionaries, but translates parts of the Bible into other Polynesian tongues. Nor was exile from their homes and kindred the only privation the missionaries suffered. They came among a people so vile that they had not even a conception of right and wrong; so prone to murder and pillage that the first Kamehameha, the conqueror, gave as excuse for his conquest that it was necessary to make the paths safe; so debauched in their common conversation that the earlier missionaries were obliged for years rigidly to forbid their own children not only from acquaintance with the natives among whom they lived, but even from learning the native language, because to hear only the passing speech of their neighbors was to suffer the grossest contamination. Of those who began this good work but few now remain. Most of them have gone to their reward, having no doubt suffered, as well as accomplished, much. Of the first band who came out from the United States, the only one living in 1873 is Mrs. Lucy G. Thurston, a bright, active, and lively old lady of seventy-five years, who drives herself to church on Sundays in a one-horse chaise, and has her own opinions of passing events. How she has lived in the tropics for fifty years without losing even an atom of the New England look puzzles you; but it shows you also the strength which these people brought with them, the tenacity with which they clung to their habits of dress and living and thought, the remorseless determination which they imported, with their other effects, around Cape Horn. [Illustration: DR. JUDD.] Then there was Dr. Judd, who has died since these lines were written, who came out as physician to the mission, and proved himself in the islands, as the world knows, a very able man, with statesmanship for some great emergencies which made him for years one of the chief advisers of the Hawaiian kings. It was to me a most touching sight to see, on a Sunday after church, Mrs. Thurston, his senior by many years but still alert and vigorous, taking hold of his hand and tenderly helping him out of the church and to his carriage. [Illustration: DR. COAN.] And in Hilo, when you go to visit the volcano, you will find Dr. Coan, one of the brightest and loveliest spirits of them, all, the story of whose life in the remote island whose apostle he was, is as wonderful and as touching as that of any of the earlier apostles, and shows what great works unyielding faith and love can do in redeeming a savage people. When Dr. and Mrs. Coan came to the island of Hawaii, its shores and woods were populous; and through their labors and those of the Reverend Mr. Lyman and one or two others, thousands of men and women were instructed in the truths of Christianity, inducted into civilized habits of life, and finally brought into the church. As you sail along the green coast of Hawaii from its northern point to Hilo, you will be surprised at the number of quaint little white churches which mark the distances almost with the regularity of mile-stones; if, later, you ride through this district or the one south of Hilo, you will see that for every church there is also a school-house; you will see native children reading and writing as well as our own at home; you may hear them singing tunes familiar in our own Sunday-schools; you will see the native man and woman sitting down to read their newspaper at the close of day; and if you could talk with them, you would find they knew almost as much about our late war as you do, for they took an intense interest in the war of the rebellion. And you must remember that when, less than forty years ago, Dr. and Mrs. Coan came to Hilo, the people were naked savages, with but one church and one school-house in the district, and almost without printed books or knowledge of reading. They flocked to hear the Gospel. Thousands removed from a distance to Hilo, where, in their rapid way, they built up a large town, and kept up surely the strangest "protracted meeting" ever held; and going back to their homes after many months, they took with them knowledge and zeal to build up Christian churches and schools of their own. Over these Dr. Coan has presided these many years; not only preaching regularly on Sundays and during the week in the large native church at Hilo, and in two or three neighboring churches, but visiting the more distant churches at intervals to examine and instruct the members, and keep them all on the right track. He has seen a region very populous when he first came to it decrease until it has now many more deserted and ruined house-places than inhabited dwellings; but, also, he has seen a great population turned from darkness to light, a considerable part of it following his own blameless and loving life as an example, and very many living to old age steadfast and zealous Christians. On your first Sunday at Honolulu you will probably attend one or other of the native churches. They are commodious buildings, well furnished; and a good organ, well played, will surprise you. Sunday is a very quiet day in the Islands: they are a church-going people, and the empty seats in the Honolulu native churches give you notice of the great decrease in population since these were built. [Illustration: BETHEL CHURCH.] If you go to hear preaching in your own language, it will probably be to the Seamen's Chapel where the Rev. Mr. Damon preaches--one of the oldest and one of the best-known residents of Honolulu. This little chapel was brought around Cape Horn in pieces, in a whale-ship many years ago, and was, I believe, the first American church set up in these islands. It is a curious old relic, and has seen many changes. Mr. Damon has lived here since 1846 a most zealous and useful life as seamen's chaplain. He is, in his own field, a true and untiring missionary, and to his care the port owes a clean and roomy Seamen's Home, a valuable little paper, _The Friend_, which was for many years the chief reading of the whalemen who formerly crowded the ports of Hawaii; and help in distress, and fatherly advice, and unceasing kindness at all times to a multitude of seamen during nearly thirty years. The sailors, who quickly recognize a genuine man, have dubbed him "Father Damon;" and he deserves, what he has long had, their confidence and affection. [Illustration: DR. DAMON.] The charitable and penal institutions of Honolulu are quickly seen, and deserve a visit. They show the care with which the Government has looked after the welfare of the people. The Queen's Hospital is an admirably kept house. At the Reform School you will see a number of boys trained and educated in right ways. The prison not only deserves a visit for itself, but from its roof you obtain, as I said before, one of the best views of Honolulu and the adjacent country and ocean. [Illustration: QUEEN'S HOSPITAL, HONOLULU.] Then there are native schools, elementary and academic, where you will see the young Hawaiian at his studies, and learn to appreciate the industry and thoroughness with which education is carried on all over these islands. You will see also curious evidence of the mixture of races here; for on the benches sit, and in the classes recite, Hawaiian, Chinese, Portuguese, half white and half Chinese children; and the little pig-tailed Celestial reads out of his primer quite as well as any. [Illustration: NATIVE SCHOOL-HOUSE IN HONOLULU.] In the girls' schools you will see an occasional pretty face, but fewer than I expected to see; and to my eyes the Hawaiian girl is rarely very attractive. Among the middle-aged women, however, you often meet with fine heads and large, expressive features. The women have not unfrequently a majesty of carriage and a tragic intensity of features and expression which are quite remarkable. Their loose dress gives grace as well as dignity to their movements, and whoever invented it for them deserves more credit than he has received. It is a little startling at first to see women walking about in what, to our perverted tastes, look like calico or black stuff night-gowns; but the dress grows on you as you become accustomed to it; it lends itself readily to bright ornamentation; it is eminently fit for the climate; and a stately Hawaiian dame, marching through the street in black _holaku_--as the dress is called--with a long necklace, or _le_, of bright scarlet or brilliant yellow flowers, bare and untrammeled feet, and flowing hair, surmounted often by a low-crowned felt hat, compares very favorably with a high-heeled, wasp-waisted, absurdly-bonneted, fashionable white lady. [Illustration: COCOA-NUT GROVE, AND RESIDENCE OF THE LATE KING KAMEHAMEHA V., AT WAIKIKI, OAHU.] As you travel through the country, you see not unfrequently one of the tall, majestic, large women, who were formerly, it is said by old residents, more numerous than now. I have been assured by several persons that the race has dwindled in the last half century; and all old residents speak with admiration of the great stature and fine forms of the chiefs and their wives in the early days. It does not appear that these chiefs were a distinct race, but they were despotic rulers of the common people; and their greater stature is attributed by those who should know to their being nourished on better food, and to easier circumstances and more favorable surroundings. When you have seen Honolulu and the Nuanu Valley, and bathed and drunk cocoa-nut milk at Waikiki, you will be ready for a charming excursion--the ride around the Island of Oahu. For this you should take several days. It is most pleasantly made by a party of three or four persons, and ladies, if they can sit in the saddle at all, can very well do it. You should provide yourself with a pack-mule, which will carry not only spare clothing but some provisions; and your guide ought to take care of your horses and be able, if necessary, to cook you a lunch. The ride is easily done in four days, and you will sleep every night at a plantation or farm. The roads are excellent for riding, and carriages have made the journey. It is best to set out by way of Pearl River and return by the Pali, as thus you have the trade-wind in your face all the way. If you are accustomed to ride, and can do thirty miles a day, you should sleep the first night at or near Waialua, the next at or near what is called the Mormon Settlement, and on the third day ride into Honolulu. If ladies are of your party, and the stages must be shorter, you can ride the first day to Ewa, which is but ten miles; the next, to Waialua, eighteen miles further; the third, to the neighborhood of Kahuku, twelve miles; thence to Kahana, fifteen miles; thence to Kaalaea, twelve miles; and the next day carries you, by an easy ride of thirteen miles, into Honolulu. Any one who can sit on a horse at all will enjoy this excursion, and receive benefit from it; the different stages of it are so short that each day's work is only a pleasure. On the way you will see, near Ewa, the Pearl Lochs, which it has recently been proposed to cede as a naval station to the United States; and near Waialua an interesting boarding-school for Hawaiian girls, in which they are taught not only in the usual school studies, but in sewing, and the various arts of the housewife. If you are curious to see the high valley in which the famous Waialua oranges are grown, you must take a day for that purpose. Between Kahuku and Kahana it is worth while to make a detour into the mountains to see the Kaliawa Falls, which are a very picturesque sight. The rock, at a height of several hundred feet, has been curiously worn by the water into the shape of a canoe. Here, also, the precipitous walls are covered with masses of fine ferns. At Kahana, and also at Koloa, you will see rice-fields, which are cultivated by Chinese. You pass also on your road several sugar-plantations; and if it is the season of sugar-boiling, you will be interested in this process. For miles you ride along the sea-shore, and your guide will lead you to proper places for a midday bath, preliminary to your lunch. After leaving the Mormon Settlement, the scenery becomes very grand--it is, indeed, as fine as any on the Islands, and compares well with any scenery in the world. That it can be seen without severe toil gives it, for such people as myself, no slight advantage over some other scenery in these Islands and elsewhere, access to which can be gained only by toilsome and disagreeable journeys. There is a blending of sea and mountain which will dwell in your memory as not oppressively grand, and yet fine enough to make you thankful that Providence has made the world so lovely and fair. As you approach the Pali, the mountain becomes a sheer precipice for some miles, broken only by the gorge of the Pali, up which, if you are prudent, you will walk, letting your horses follow with the guide--though Hawaiian horsemen ride both up and down, and have been known to gallop down the stone-paved and slippery steep. As you look up at these tall, gloomy precipices, you will see one of the peculiarities of a Sandwich Island landscape. The rocks are not bare, but covered from crown to base with moss and ferns; and these cling so closely to the surface that to your eye they seem to be but a short, close-textured green fuzz. In fact, these great rocks, thus adorned, reminded me constantly of the rock scenery in such operas as Fra Diavolo; the dark green being of a shade which I do not remember to have seen before in nature, though it is not uncommon in theatrical scenery. The grass remains green, except in the dry districts, all the year round; and the common grass of the Islands is the _maniania_, a fine creeping grass which covers the ground with a dense velvety mat; and where it is kept short by sheep makes an admirable springy lawn. It has a fine deep color and bears drought remarkably well; and it is the favorite pasture grass of the Islands. I do not think it as fattening as the alfilleria of Southern California or our own timothy or blue grass; but it is a valuable grass to the stockmen, because it eats out every other and less valuable kind. On your journey around Oahu you need a guide who can speak some English; you must take with you on the pack-mule provisions for the journey; and it is well to have a blanket for each of your party. You will sleep each night in a native house, unless, as is very likely to be the case, you have invitations to stop at plantation houses on your way. At the native houses they will kill a chicken for you, and cook taro; but they have no other supplies. You can usually get cocoa-nuts, whose milk is very wholesome and refreshing. The journey is like a somewhat prolonged picnic; the air is mild and pure; and you need no heavy clothing, for you are sure of bright sunny weather. For your excursions near Honolulu, and for the adventure I have described, you can hire horses; though if you mean to stay a month or two it is better to buy. A safe and good horse, well saddled and bridled, brought to you every morning at the hotel, costs you a dollar a day. In that case you have no care or responsibility for the animal. But unless there are men-of-war in port you can buy a sufficiently good riding-horse for from twelve to twenty-five dollars, and get something of your investment back when you leave; and you can buy saddles and all riding-gear cheaply in Honolulu. The maintenance of a horse in town costs not over fifty cents per day. Your guide for a journey ought to cost you a dollar a day, which includes his horse; when you stop for the day he unsaddles your horses and ties them out in a grass-field where they get sufficient nourishment. For your accommodation at a native house, you ought to pay fifty cents for each person of your party, including the guide. The proprietor of the Honolulu hotel is very obliging and readily helps you to make all arrangements for horses and guides; and if you have brought any letters of introduction, or make acquaintances in the place, you will find every body ready to assist you. Riding is the pleasantest way of getting about; but on Oahu the roads are sufficiently good to drive considerable distances, and carriages are easily obtainable. One of the pleasant surprises which meet a northern traveler in these islands is the number of strange dishes which appear on the table and in the bill of fare. Strawberries, oranges--the sweetest and juiciest I have eaten anywhere, except perhaps in Rio de Janeiro--bananas and cocoa-nuts, you have at will; but besides these there are during the winter months the guava, very nice when it is sliced like a tomato and eaten with sugar and milk; taro, which is the potato of the country and, in the shape of poi, the main subsistence of the native Hawaiian; bread-fruit; flying-fish, the most tender and succulent of the fish kind; and, in their season, the mango, the custard-apple, the alligator-pear, the water-melon, the rose-apple, the ohia, and other fruits. Taro, when baked, is an excellent and wholesome vegetable, and from its leaves is cooked a fine substitute for spinach, called _luau_. Poi also appears on your hotel table, being the national dish, of which many foreigners have become very fond. It is very fattening and easily digested, and is sometimes prescribed by physicians to consumptives. As you drive about the suburbs of Honolulu you will see numerous taro patches, and may frequently see the natives engaged in the preparation of poi, which consists in baking the root or tuber in underground ovens, and then mashing it very fine, so that if dry it would be a flour. It is then mixed with water, and for native use left to undergo a slight fermentation. Fresh or unfermented poi has a pleasant taste; when fermented it tastes to me like book-binder's paste, and a liking for it must be acquired rather than natural, I should say, with foreigners. [Illustration: HAWAIIAN POI DEALER.] So universal is its use among the natives that the manufacture of poi is carried on now by steam-power and with Yankee machinery, for the sugar planters; and the late king, who was avaricious and a trader, incurred the dislike of his native subjects by establishing a poi-factory of his own near Honolulu. Poi is sold in the streets in calabashes, but it is also shipped in considerable quantities to other islands, and especially to guano islands which lie southward and westward of this group. On these lonely islets, many of which have not even drinking-water for the laborers who live on them, poi and fish are the chief if not the only articles of food. The fish, of course, are caught on the spot, but poi, water, salt, and a few beef cattle for the use of the white superintendents are carried from here. Taro is a kind of _arum_. It grows, unlike any other vegetable I know of unless it be rice, entirely under water. A taro patch is surrounded by embankments; its bottom is of puddled clay; and in this the cutting, which is simply the top of the plant with a little of the tuber, is set. The plants are set out in little clumps in long rows, and a man at work in a taro patch stands up to his knees in water. Forty square feet of taro, it is estimated, will support a person for a year, and a square mile of taro will feed over 15,000 Hawaiians. [Illustration: THE PALACE, HONOLULU.] By-the-way, you will hear the natives say _kalo_ when they speak of taro; and by this and other words in common use you will presently learn of a curious obliquity in their hearing. A Hawaiian does not notice any difference in the sounds of _r_ and _l_, of _k_ and _t_, or of _b_, _p_, and _f_. Thus the Pali, or precipice near Honolulu, is spoken of as the Pari; the island of Kauai becomes to a resident of it Tauwai, though a native of Oahu calls it Kauai; taro is almost universally called _kalo_; and the common salutation, _Aloha_, which means "Love to you," and is the national substitute for "How do you do?" is half the time _Aroha_; Lanai is indifferently called Ranai; and Mauna Loa is in the mouths of most Hawaiians Mauna Roa. Indeed, in the older charts the capital of the kingdom is called Honoruru. Society in Honolulu possesses some peculiar features, owing in part to the singularly isolated situation of this little capital, and partly to the composition of the social body. Honolulu is a capital city unconnected with any other place in the world by telegraph, having a mail once a month from San Francisco and New Zealand, and dependent during the remainder of the month upon its own resources. To a New Yorker, who gets his news hot and hot all day and night, and can't go to sleep without first looking in at the Fifth Avenue Hotel to hear the latest item, this will seem deplorable enough; but you have no idea how charming, how pleasant, how satisfactory it is for a busy or overworked man to be thus for a while absolutely isolated from affairs; to feel that for a month at least the world must get on without your interfering hand; and though you may dread beforehand this enforced separation from politics and business, you will find it very pleasant in the actual experience. As you stand upon the wharf in company with the élite of the kingdom to watch the steamer depart, a great burden falls from your soul, because for a month to come you have not the least responsibility for what may happen in any part of the planet. Looking up at the black smoke of the departing ship, you say to yourself, "Who cares?" Let what will happen, you are not responsible. And so, with a light heart and an easy conscience, you get on your horse (price $15), and about the time the lady passengers on the steamer begin to turn green in face, you are sitting down on a spacious _lanai_ or veranda, in one of the most delightful sea-side resorts in the world, with a few friends who have determined to celebrate by a dinner this monthly recurrence of their non-intercourse with the world. [Illustration: EMMA, QUEEN OF KAMEHAMEHA IV.] The people are surprisingly hospitable and kind and know how to make strangers at home; they have leisure, and know how to use it pleasantly; the climate controls their customs in many respects, and nothing is pursued at fever heat as with us. What strikes you, when you have found your way into Honolulu society and looked around, is a certain sensible moderation and simplicity which is in part, I suspect, a remainder of the old missionary influence; there is a certain amount of formality, which is necessary to keep society from deteriorating, but there is no striving after effect; there are, so far as a stranger discovers, no petty cliques or cabals or coteries, and there is a very high average of intelligence: they care about the best things. They know how to dine; and having good cooks and sound digestions, they add to these one requisite to pleasant dining which some more pretentious societies are without: they have leisure. Nothing is done in haste in Honolulu, where they have long ago convinced themselves that "to-morrow is another day." Moreover, you find them well-read, without being blue; they have not muddled their history by contradictory telegraphic reports of matters of no consequence; in fact, so far as recent events are concerned, they stand on tolerably firm ground, having perused only the last monthly record of current events. Consequently, they have had time to read and enjoy the best books; to follow with an intelligent interest the most notable passing events; and as most of them come from families or have lived among people who have had upon their own shoulders some conscious share of government, political, moral, or religious, these talkers are not pedantic, but agreeable. As to the ladies, you find them charming; beautifully dressed, of course, but they have not given the whole day and their whole minds to the dress; they are cheerful, easily excited to gayety, long accustomed to take life easily, and eating as though they did not know what dyspepsia was. Indeed, when you have passed a month in the Islands you will have a better opinion of idleness than you had before, though in some respects the odd effects of a tropical climate will hardly meet your approval. Euchre, for instance, takes the place here which whist holds elsewhere as the amusement of sensible people. [Illustration: A HAWAIIAN CHIEF.] Finally, society in Honolulu is respectable. It is fashionable to be virtuous, and if you were "fast," I think you would conceal it. The Government has always encouraged respectability, and discountenanced vice. The men who have ruled the Islands--not the missionaries alone, but the political rulers since--have been plain, honest, and, in the main, wise men; and they have kept politics respectable in the little monarchy. The disreputable adventurer element which degrades our politics, and invades society too, is not found here. You will say the rewards are not great enough to attract this vile class. Perhaps not; but at any rate it is not there; and I do not know, in short, where else in the world you would find so kindly, so gracefully hospitable, and, at the same time, so simple and enjoyable a society as that of Honolulu. No one can visit the Islands without being impressed by the boundless hospitality of the sugar planters, who, with their superintendents and managers, form, away from the few towns, almost the only white inhabitants. Hospitality so free-handed is, I suspect, found in few other parts of the world. Though Honolulu has now a commodious hotel, the residents keep up their old habits of graceful welcome to strangers. The capital has an excellent band, which plays in public places several times a week; and it does not lack social entertainments, parties, and dinners, to break the monotony of life. Not only the residents of foreign birth, but a few Hawaiians also, people of education, culture, and means, entertain gracefully and frequently. As for the common people, they are by nature or long custom, or both, as kindly and hospitable as men can be. If you ask for lodgings at night-fall at a native hut, you are received as though you were conferring a favor; frequently the whole house, which has but one room, is set apart for you, the people going elsewhere to sleep; a chicken is slain in your honor, and for your exclusive supper; and you are served by the master of the house himself. The native grass-house, where it has been well built, is a very comfortable structure. It has but a single room, calico curtains serving as partitions by night; at one end a standing bed-place, running across the house, provides sleeping accommodations for the whole family, however numerous. This bed consists of mats; and the covers are either of tapa cloth--which is as though you should sleep under newspapers--or of blankets. The more prosperous people have often, besides this, an enormous bedstead curtained off and reserved for strangers; and you may see the women take out of their chests, when you ask hospitality, blankets, sheets, and a great number of little pillows for the bed, as well as often a brilliant silk coverlet; for this bed appears to be like a Cape Cod parlor--for ornament rather than use. The use of the dozen little pillows puzzled me, until I found that they were intended to tuck or wedge me in, so that I should not needlessly and uncomfortably roll about the vast bed. They were laid at the sides, and I was instructed to "chock" myself with them. On leaving, do not inquire what is the cost of your accommodations. The Hawaiian has vague ideas about price. He might tell you five or ten dollars; but if you pay him seventy-five cents for yourself and your guide, he will be abundantly and thoroughly satisfied. [Illustration: THE CRATER OF KILAUEA--ONE PHASE.] CHAPTER II. HILO, WITH SOME VOLCANOES. Hilo, as you will perceive on the map, lies on the eastern or windward side of the Island of Hawaii. You get there in the little inter-island steamer _Kilauea_, named after the volcano, and which makes a weekly tour of all the Islands except far-off Kauai, which it visits but once a month. The charge for passage is fifteen dollars from Honolulu to Hilo, and twenty-five dollars for the round trip. The cabin is small; and as you are likely to have fine weather, you will, even if you are a lady, pass the time more pleasantly on deck, where the steward, a Goa man and the most assiduous and tactful of his trade, will place a mattress and blankets for you. You must expect to suffer somewhat from sea-sickness if you are subject to that ill, for the passage is not unlikely to be rough. On the way you see Lahaina, and a considerable part of the islands of Maui and Hawaii; in fact, you are never out of sight of land. If you start on Monday evening you will reach Hilo on Wednesday--and "about this time expect rain," as the almanac-makers say. They get about seventeen feet of rain at Hilo during the year; and as they have sometimes several days without any at all, you must look for not only frequent but heavy showers. A Hilo man told me of a curious experiment which was once made there. They knocked the heads out of an oil-cask--so he said--and it rained in at the bung-hole faster than it could run out at the ends. You may disbelieve this story if you please; I tell it as it was told me; but in any case you will do well to provide yourself for Hilo and the volcano journey with stout water-proof clothing. Hilo, on those days when the sun shines, is one of the prettiest places on the Islands. If you are so fortunate as to enter the bay on a fine day you will see a very tropical landscape--a long, pleasant, curved sweep of beach, on which the surf is breaking, and beyond, white houses nestling among cocoa-nut groves, and bread-fruit, pandanus, and other Southern trees, many of them bearing brilliant flowers; with shops and stores along the beach. Men and boys sporting in the surf, and men and women dashing on horseback over the beach, make up the life of the scene. Hilo has no hotel; it has not even a carriage; but it has a very agreeable and intelligent population of Americans, and you will find good accommodations at the large house of Mr. Severance, the sheriff of Hawaii. If his house should be full you need not be alarmed, for some one will take you in. This is the usual and most convenient point of departure for the volcano. Here you hire horses and a guide for the journey. Having gone to Hilo on the steamer, you will do best to return to Honolulu by schooner, which leaves you at liberty to choose your point and time of departure. Hawaii lies to windward of Oahu; and a schooner, which might need four or five days to beat up to Hilo, will run down from any part of Hawaii in twenty-four hours. If you are an energetic traveler, determined to see every thing, and able to endure a good deal of rough riding, you may spend six weeks on Hawaii. In that time you may not only see the active volcano of Kilauea, but may ascend Mauna Loa and Mauna Kea, whose immense slopes and lofty and in the winter snow-clad summits show gloriously on a clear day from Hilo; and you may ride from Hilo along the north-eastern coast, through the Hamakua and Kohala districts, ending your journey at Kealakeakua Bay where Captain Cook was killed. There you can take schooner for Honolulu; or if your energies hold out ride through Kau and Puna back to Hilo. The Hamakua and Hilo coasts you will see from the steamer, which sails close along this bold and picturesque shore on her way to Hilo. This part of the island is but an extension of the vast slope of Mauna Kea; and all the waters which drain from its cloud-laden summit pour into the sea through numerous deep channels, or gorges which they have worn for themselves, and occasionally dash into the ocean from high cliffs, forming water-falls visible from the ship's deck. Of the gorges or cañons, there are seventy-nine in a distance of about thirty miles; many of them are from five to eight hundred feet deep; and as you ride along the coast, you have no sooner emerged from one of these deep pits than you descend by a road seldom easy, and often very steep indeed, into another. The sides of these gorges are lined with masses of the most magnificent ferns, and at their bottoms you find sparkling streams; and as you look up the cañons you see picturesque water-falls. In short, to the lover of bold and strange scenery this ride offers many pleasures; and that its difficulties may not be exaggerated to any one's apprehension, I will mention that during the spring of 1873 an English lady, taking with her only a native woman as guide, made the tour of the whole seventy-nine gulches, and thought herself amply rewarded for her toils by what she saw. As for myself, I must confess that four of these gulches--the four nearest Hilo--satisfied me; these I saw in visiting some sugar-plantations. [Illustration: KEALAKEAKUA BAY, WHERE CAPTAIN COOK WAS KILLED.] If you do not intend such a thorough exploration of Hawaii, but mean only to see the volcano of Kilauea, your pleasantest plan is to ride from Hilo by the direct road to the crater, and return by way of Puna. You will have ridden a trifle over one hundred miles through a very remarkable and in some parts a beautiful country; you will have slept one night in a native house, and will have seen much of Hawaiian life, and enjoyed a tiring but at the same time a very novel journey, and some sights which can not be matched outside of Iceland. To do this, and spend two or three days in pleasant sight-seeing near Hilo, will bring you back to Honolulu in from twelve to fourteen days after you left it. Your traveling expenses will be sufficiently moderate. At Hilo you pay for board and lodgings eight dollars per week. The charge for horses is ten dollars each for the volcano journey, with a dollar a day for your guide. This guide relieves you of all care of the animals, and is useful in various ways. At the Volcano House the charge for horse and man is five dollars per day, and you pay half-price for your guide. There is a charge of one dollar for a special guide into the crater, which is made in your bill, and you will do well to promise this guide, when you go in, a small gratuity--half a dollar, or, if your party is large, a dollar--if he gives you satisfaction. He will get you specimens, carry a shawl for a lady, and make himself in other ways helpful. [Illustration: THE VOLCANO HOUSE.] When you get on your horse at Hilo for the volcano, leave behind you all hope of good roads. You are to ride for thirty miles over a lava bed, along a narrow trail as well made as it could be without enormous expense, but so rough, so full of mud-holes filled with broken lava in the first part of the journey, and so entirely composed of naked, jagged, and ragged lava in the remainder, that one wonders how the horses stand it. A canter, except for two or three miles near the Volcano House, is almost out of the question; and though the Hawaiians trot and gallop the whole distance, a stranger will scarcely follow their example. You should insist, by-the-way, upon having all your horses reshod the day before they leave Hilo; and it is prudent, even then, to take along an extra pair of shoes and a dozen or two horse-nails. The lava is extremely trying to the horse's shoes; and if your horse casts a shoe he will go lame in fifteen minutes, for the jagged lava cuts almost like glass. Moreover, do not wait for a fine day; it will probably rain at any rate before you reach the Volcano House, and your wisest way is to set out resolutely, rain or shine, on the appointed morning, for the sun may come out two or three hours after you have started in a heavy rain. Each traveler should take his water-proof clothing upon his own saddle--it may be needed at any time--and the pack-mule should carry not only the spare clothing, well covered with India-rubber blankets, but also an abundant lunch to be eaten at the Half-way House. India-rubber or leather leggings, and a long, sleeveless Mackintosh seemed to me the most comfortable and sufficient guards against weather. Ladies should ride astride; they will be most comfortable thus. There are no steep ascents or abrupt descents on the way. Kilauea is nearly four thousand feet higher than the sea from which you set out; but the rise is so gradual and constant that if the road were good one might gallop a horse the whole distance. You should set out not later than half-past seven, and make up your mind not to be hurried on the way. There are people who make the distance in six hours, and boast about it; but I accomplished it with a party of ladies and children in ten hours with very little discomfort, and did not envy the six-hour people. There is nothing frightful, or dangerous, or disagreeable about the journey, even to ladies not accustomed to riding; and there is very much that is new, strange, and wonderful to Americans or Europeans. Especially you will be delighted with the great variety and beauty of the ferns, which range from minute and delicate species to the dark and grand fronds of the tree-fern, which rises in the more elevated region to a height of twenty feet, and whose stalk has sometimes a diameter of three or four feet. From a variety of this tree-fern the natives take a substance called pulu, a fine, soft, brown fuzz, used for stuffing pillows and mattresses. Your guide will probably understand very little English: let him be instructed in your wishes before you set out. The native Hawaiian is the most kind and obliging creature in the world, and you will find your guide ready to do you every needful service. You can get nothing to eat on the road, except perhaps a little sugar-cane; therefore you must provide a sufficient lunch. At the Half-way House, but probably nowhere else, you will get water to drink. When you reach the Volcano House, I advise you to take a sulphur vapor-bath, refreshing after a tedious ride; and after supper you will sit about a big open fire and recount the few incidents and adventures of the day. The next day you give to the crater. Unless the night is very foggy you will have gone to sleep with the lurid light of Kilauea in your eyes. Madame Pele, the presiding goddess of the volcano, exhibits fine fire-works at night sometimes, and we saw the lava spurting up in the air above the edge of the smaller and active crater, one night, in a quite lively manner. On a moderately clear night the light from the burning lakes makes a very grand sight; and the bedrooms at the little Volcano House are so placed that you have Madame Pele's fire-works before you all night. The house stands but a few feet from the edge of the great crater, and you have no tedious preliminary walk, but begin your descent into the pit at once. For this you need stout shoes, light clothing, and, if you have ladies in your party, a heavy shawl for each. The guide takes with him a canteen of water, and also carries the shawls. You should start about nine o'clock, and give the whole day to the crater, returning to dinner at five. The great crater of Kilauea is nine miles in circumference, and perhaps a thousand feet deep. It is, in fact, a deep pit, bounded on all sides by precipitous rocks. The entrance is effected by a series of steps, and below these by a scramble over lava and rock debris. It is not difficult, but the ascent is tiresome; and it is a prudent precaution, if you have ladies with you, to take a native man for each lady, to assist her over the rougher places, and up the steep ascent. The greater part of the crater was, when I saw it, a mass of dead, though not cold lava; and over this you walk to the farthest extremity of the pit, where you must ascend a tolerably steep hill of lava, which is the bank of the fiery lake. The distance from the Volcano House to the edge of this lake is, by the road you take, three miles. [Illustration: HAWAIIAN TEMPLE, FROM A RUSSIAN ENGRAVING, ABOUT 1790.] The goddess Pele, who, according to the Hawaiian mythology, presides over Kilauea, is, as some say all her sex are, variable, changeable, mutable. What I shall tell you about the appearance of the crater and lake is true of that time; it may not have been correct a week later; it was certainly not true of a month before. We climbed into the deep pit, and then stood upon a vast floor of lava, rough, jammed together, broken, jagged, steaming out a hot sulphurous breath at almost every seam, revealing rolls of later lava injections at every deep crack, with caverns and high ridges where the great mass, after cooling, was forced together, and with a steep mountain-side of lava at our left, along the foot of which we clambered. This floor of lava, which seems likely to be a more or less permanent feature, was, three or four years ago, upon a level with the top of the high ridge, or ledge, whose base you skirt. The main part of the crater was then a floor of lava vaster even than it now is. Suddenly one day, and with a crash which persuaded one or two persons at the Volcano House that the whole planet was flying to pieces, the greater part of this lava floor sank down, or fell down, a depth of about five hundred feet, to the level whereon we now walked. The wonderful tale was plain to us as we examined the details on the spot. It was as though a top-heavy and dried-out pie-crust had fallen in in the middle, leaving a part of the circumference bent down, but clinging at the outside to the dish. [Illustration: LAVA FIELD, HAWAII--FLOW OF 1868.] After this great crash the lava seems from time to time to have boiled up from beneath through cracks, and now lies in great rolls upon the surface, or in the deeper cracks. It is related that later the lake or caldron at the farther end of the crater boiled over, and sent down streams of lava which meandered over the black plain; that, continuing to boil over at intervals, this lake increased the height of its own banks, for the lava cools very rapidly; and thus was built up a high hill, which we ascended after crossing the lava plains, in order to look down, in fear and wonder, upon the awful sight below. What we saw there on the 3d of March, 1873, was two huge pits, caldrons, or lakes, filled with a red, molten, fiery, sulphurous, raging, roaring, restless mass of matter, to watch whose unceasing tumult was one of the most fascinating experiences of my life. The two lakes were then separated by a narrow and low-lying ledge or peninsula of lava, which I was told they frequently overflow, and sometimes entirely melt down. Standing upon the northern bank we could see both lakes, and we estimated their shortest diameter to be about 500 feet, and the longest about one-eighth of a mile. Within this pit the surface of the molten lava was about eighty feet below us. It has been known to sink down 400 feet; last December it was overflowing the high banks and sending streams of lava into the great plain by which we approached it; and since I saw it, it has risen to within a few feet of the top of the bank, and has forced a way out at one side, where, in September, 1873, it was flowing out slowly on to the great lava plain which forms the bottom of the main crater. What, therefore, Madame Pele will show you hereafter is uncertain. What we saw was this: two large lakes or caldrons, each nearly circular, with the lower shelf or bank, red-hot, from which the molten lava was repelled toward the centre without cessation. The surface of these lakes was of a lustrous and beautiful gray, and this, which was a cooling and tolerably solid scum, was broken by jagged circles of fire, which appeared of a vivid rose-color in contrast with the gray. These circles, starting at the red-hot bank or shore, moved more or less rapidly toward the centre, where, at intervals of perhaps a minute, the whole mass of lava suddenly but slowly bulged up, burst the thin crust, and flung aloft a huge, fiery wave, which sometimes shot as high as thirty feet in the air. Then ensued a turmoil, accompanied with hissing, and occasionally with a dull roar as the gases sought to escape, and spray was flung in every direction; and presently the agitation subsided, to begin again in the same place, or perhaps in another. Meantime the fiery rings moved forward perpetually toward the centre, a new one re-appearing at the shore before the old was ingulfed; and not unfrequently the mass of lava was so fiercely driven by some force from the bank near which we stood, that it was ten or fifteen feet higher near the centre than at the circumference. Thus somewhat of the depth was revealed to us, and there seemed something peculiarly awful to me in the fierce glowing red heat of the shores themselves, which never cooled with exposure to the air and light. Thus acted the first of the two lakes. But when, favored by a strong breeze, we ventured farther, to the side of the furthermost one, a still more terrible spectacle greeted us. The mass in this lake was in yet more violent agitation; but it spent its fury upon the precipitous southern bank, against which it dashed with a vehemence equal to a heavy surf breaking against cliffs. It had undermined this lava cliff, and for a space of perhaps one hundred and fifty feet the lava beat and surged into glaring, red-hot, cavernous depths, and was repelled with a dull, heavy roar, not exactly like the boom of breakers, because the lava is so much heavier than water, but with a voice of its own, less resonant, and, as we who listened thought, full of even more deadly fury. It seems a little absurd to couple the word "terrible" with any action of mere inanimate matter, from which, after all, we stood in no very evident peril. Yet "terrible" is the only word for it. Grand it was not, because in all its action and voice it seemed infernal. Though its movement is slow and deliberate, it would scarcely occur to you to call either the constant impulse from one side toward the other, or the vehement and vast bulging of the lava wave as it explodes its thin crust or dashes a fiery mass against the cliff, majestic, for devilish seems a better word. Meantime, though we were favored with a cool and strong breeze, bearing the sulphurous stench of the burning lake away from us, the heat of the lava on which we stood, at least eighty feet above the pit, was so great as to be almost unendurable. We stood first upon one foot, and then on the other, because the soles of our feet seemed to be scorching through thick shoes. A lady sitting down upon a bundle of shawls had to rise because the wraps began to scorch; our faces seemed on fire from the reflection of the heat below; the guide's tin water-canteen, lying near my feet, became presently so hot that it burned my fingers when I took it up; and at intervals there came up from behind us a draught of air so hot, and so laden with sulphur that, even with the strong wind carrying it rapidly away, it was scarcely endurable. It was while we were coughing and spluttering at one of these hot blasts, which came from the numerous fissures in the lava which we had passed over, that a lady of our party remarked that she had read an excellent description of this place in the New Testament; and so far as I observed, no one disagreed with her. After the lakes came the cones. When the surface of this lava is so rapidly cooling that the action below is too weak to break it, the gases forcing their way out break small vents, through which lava is then ejected. This, cooling rapidly as it comes to the outer air, forms by its accretions a conical pipe of greater or less circumference, and sometimes growing twenty or thirty feet high, open at the top, and often with openings also blown out at the sides. There are several of these cones on the summit bank of the lake, all ruined, as it seemed to me, by some too violent explosion, which had blown off most of the top, and in one case the whole of it, leaving then only a wide hole. Into these holes we looked, and saw a very wonderful and terrible sight. Below us was a stream of lava, rolling and surging and beating against huge, precipitous, red-hot cliffs; and, higher up, suspended from other, also red or white hot overhanging cliffs, depended huge stalactites, like masses of fiercely glowing fern leaves waving about in the subterraneous wind; and here we saw how thin was in some such places the crust over which we walked, and how near the melting-point must be its under surface. For, as far as we could judge, these little craters or cones rested upon a crust not thicker than twelve or fourteen inches, and one fierce blast from below seemed sufficient to melt away the whole place. Fortunately one can not stay very long near these openings, for they exhale a very poisonous breath; and so we were drawn back to the more fascinating but less perilous spectacle of the lakes; and then back over the rough lava, our minds filled with memories of a spectacle which is certainly one of the most remarkable our planet affords. When you have seen the fiery lakes you will recognize a crater at sight, and every part of Hawaii and of the other islands will have a new interest for you; [Illustration: VIEW OF THE CRATER OF SOUTH LAKE IN A STATE OF ERUPTION, FROM THE CREST OF THE NORTH LAKE.] for all are full of craters, and from Kilauea to the sea you may trace several lines of craters, all extinct, but all at some time belching forth those interminable lava streams over which you ride by the way of the Puna coast for nearly seventy miles back to Hilo. I advise you to take this way back. Almost the whole of it is a land of desolation. A narrow trail across unceasing beds of lava, a trail which in spots was actually hammered down to make it smooth enough for horses' feet, and outside of whose limits in most places your horse will refuse to go, because he knows it is too rough for beast or man: this is your road. Most of the lava is probably very ancient, though some is quite recent; and ferns and guava bushes and other scanty herbage grow through it. In some of the cavernous holes, which denote probably ancient cones or huge lava bubbles, you will see a cocoa-nut-tree or a pandanus trying to subsist; and by-and-by, after a descent to the sea-shore, you are rewarded with the pleasant sight of groves of cocoa-nuts and umbrageous arbors of pandanus, and occasionally with a patch of green. Almost the whole of the Puna coast is waterless. From the Volcano House you take with you not only food for the journey back to Hilo, but water in bottles; and your thirsty animals get none until you reach the end of your first day's journey, at Kaimu. Here, also, you can send a more than half-naked native into the trees for cocoa-nuts, and drink your fill of their refreshing milk, while your jaded horses swallow bucketfuls of rain-water. [Illustration: HILO.] It will surprise you to find people living among the lava, making potato-patches in it, planting coffee and some fruit-trees in it, fencing in their small holdings, even, with lava blocks. Very little soil is needed to give vegetation a chance in a rainy reason, and the decomposed lava makes a rich earth. But except the cocoa-nut which grows on the beach, and seems to draw its sustenance from the waves, and the sweet-potato, which does very well among the lava, nothing seems really to thrive. It will add much to the pleasure of your journey to Kilauea if you carry with you, to read upon the spot and along the road, Brigham's valuable Memoir on the Hawaiian Volcanoes. With this in hand, you will comprehend the nature, and know also the very recent date of some important changes, caused by earthquakes and lava flows, on the Puna coast. Near and at Kaimu, for instance, there has been an apparent subsidence of the land, which is supposed in reality, however, I believe, to have been caused rather by the breaking off of a vast lava ledge or overhang, on which, covered as it was with earth and trees, a considerable population had long lived. In front of the native house in which you will sleep, at Kaimu, part of a large grove of cocoa-nut-trees was thus submerged, and you may see the dead stumps still sticking up out of the surf. Kaimu is twenty-five miles from the Volcano House. The native house at which you will pass the night is clean, and you may there enjoy the novelty of sleeping on Hawaiian mats, and under the native cover of tapa. You must bring with you tea or coffee, sugar, and bread, and such other food as is necessary to your comfort. Sweet-potatoes and bananas, and chickens caught after you arrive, with abundant cocoa-nuts, are the supplies of the place. The water is not good, and you will probably drink only cocoa-nut milk, until, fifteen miles farther on, at Captain Eldart's, you find a pleasant and comfortable resting-place for the second night, with a famous natural warm bath, very slightly mineral. Thence a ride of twenty-three miles brings you back to Hilo, all of it over lava, most of it through a sterile country, but with one small burst of a real paradise of tropical luxuriance, a mile of tall forest and jungle, which looks more like Brazil than Hawaii. One advantage of returning by way of the Puna coast, rather than by the direct route from Kilauea, is that you have clear, bright weather all the way. The configuration of the coast makes Puna sunny while Hilo is rainy. If you desire a longer ride than that by the Puna coast, you can cross the island, from the Volcano House, by way of Waiahino and Kapapala to Kauwaloa on the western coast, whence a schooner will bear you back to Honolulu. A brief study of the map of Hawaii in this volume will show the different routes suggested in this chapter. Moreover, when you are at Kilauea, you have done something toward the ascent of Mauna Loa; and guides, provisions, and animals for that enterprise can be obtained at the Volcano House, as well as such ample details of the route that I will not here attempt any directions. It is not an easy ride; and you must carry with you warm clothing. A gentleman who slept at the summit in September, 1873, told me the ice made over two inches thick during the night. If Mauna Loa is active, a traveler on the Islands ought by all means to see it; for Dr. Coan assures me that it is then one of the most terrific and grand sights imaginable. I did not visit it, as it was not active while I was on the Islands, though its fires were alive. The crater is a pit about three miles in circumference, with precipitous banks about two thousand feet deep. At the bottom is the burning lake, which has a curious habit of throwing up a jet, more or less constant, of fiery lava, to the height, this last summer, of four or five hundred feet from the surface of the lake. It is a fine sight, but, of course, somewhat distant. I am told that this jet has at times reached nearly to the summit level of the crater; and it must then have been a glorious spectacle. [Illustration: SURF BATHING.] Near Hilo are some pretty water-falls and several sugar plantations, to which you can profitably give a couple of days, and on another you should visit Cocoa-nut Island, and--as interesting a spot as almost any on the Islands--a little lagoon on the main-land near by, in which you may see the coral growing, and pick it up in lovely specimens with the stones upon which it has built in these shallow and protected waters. Moreover, the surf-beaten rocks near by yield cowries and other shells in some abundance; and I do not know anywhere of a pleasanter picnic day than that you can spend there. Finally, Hilo is one of the very few places on these islands where you can see a truly royal sport--the surf-board. It requires a rough day and a heavy surf, but with a good day it is one of the finest sights in the world. The surf-board is a tough plank about two feet wide and from six to twenty feet long, usually made of the bread-fruit-tree. Armed with these, a party of tall, muscular natives swim out to the first line of breakers, and, watching their chance to duck under this, make their way finally, by the help of the under-tow, into the smooth water far off: beyond all the surf. Here they bob up and down on the swell like so many ducks, watching their opportunity. What they seek is a very high swell, before which they place themselves, lying or kneeling on the surf-board. The great wave dashes onward, but as its bottom strikes the ground, the top, unretarded in its speed and force, breaks into a huge comber, and directly before this the surf-board swimmer is propelled with a speed which we timed and found to exceed forty miles per hour. In fact, he goes like lightning, always just ahead of the breaker, and apparently downhill, propelled by the vehement impulse of the roaring wave behind him, yet seeming to have a speed and motion of his own. It is a very surprising sight to see three or four men thus dashed for nearly a mile toward the shore at the speed of an express train, every moment about to be overwhelmed by a roaring breaker, whose white crest was reared high above and just behind them, but always escaping this ingulfment, and propelled before it. They look, kneeling or lying on their long surf-boards, more like some curious and swift-swimming fish--like dolphins racing, as it seemed to me--than like men. Once in a while, by some mischance the cause of which I could not understand, the swimmer _was_ overwhelmed; the great comber overtook him; he was flung over and over like a piece of wreck, but instantly dived, and re-appeared beyond and outside of the wave, ready to take advantage of the next. A successful shot launched them quite high and dry on the beach far beyond where we stood to watch. Occasionally a man would stand erect upon his surf-board, balancing himself in the boiling surf without apparent difficulty. The surf-board play is one of the ancient sports of Hawaii. I am told that few of the younger generation are capable of it, and that it is thought to require great nerve and coolness even among these admirable swimmers, and to be not without danger. In your journeys to the different islands you need to take with you, as part of your baggage, saddle and bridle, and all the furniture of a horse. You can hire or buy a horse anywhere very cheaply; but saddles are often unattainable, and always difficult to either borrow or hire. "You might as well travel here without your boots as without your saddle," said a friend to me; and I found it literally true, not only for strangers, but for residents as well. Thus you may notice that the little steamer's hold, as she leaves Honolulu, contains but few trunks; but is crowded with a considerable collection of saddles and saddle-bags, the latter the most convenient receptacles for your change of clothing. Riding on Hawaii is often tiresome, even to one accustomed to the saddle, by reason of the slow pace at which you are compelled to move. Wherever you stop, for lunch or for the night, if there are native people near, you will be greatly refreshed by the application of what they call "lomi-lomi." Almost everywhere you will find some one skillful in this peculiar and, to tired muscles, delightful and refreshing treatment. To be lomi-lomied, you lie down upon a mat, loosening your clothing, or undressing for the night if you prefer. The less clothing you have on the more perfectly the operation can be performed. To you thereupon comes a stout native, with soft, fleshy hands but a strong grip, and, beginning with your head and working down slowly over the whole body, seizes and squeezes with a quite peculiar art every tired muscle, working and kneading with indefatigable patience, until in half an hour, whereas you were sore and weary and worn-out, you find yourself fresh, all soreness and weariness absolutely and entirely removed, and mind and body soothed to a healthful and refreshing sleep. The lomi-lomi is used not only by the natives, but among almost all the foreign residents; and not merely to procure relief from weariness consequent on overexertion, but to cure headache, to relieve the aching of neuralgic or rheumatic pains, and, by the luxurious, as one of the pleasures of life. I have known it to relieve violent headache in a very short time. The old chiefs used to keep skillful lomi-lomi men and women in their retinues; and the late king, who was for some years too stout to take exercise, and was yet a gross feeder, had himself lomi-lomied after every meal, as a means of helping his digestion. It is a device for relieving pain or weariness which seems to have no injurious reaction and no drawback but one--it is said to fatten the subjects of it. [Illustration: LAHAINA, ISLAND OF MAUI.] CHAPTER III. MAUI, AND THE SUGAR CULTURE. Maui lies between Oahu and Hawaii, and is somewhat larger than the first-named island. It contains the most considerable sugar-plantations, and yields more of this product than any one of the other islands. It is notable also for possessing the mountain of Haleakala, an extinct volcano ten thousand feet high, which has the largest crater in the world--a monstrous pit, thirty miles in circumference, and two thousand feet deep. There is some reason to believe that Maui was originally two islands, the northern and southern parts being joined together by an immense sandy plain, so low that in misty weather it is hardly to be distinguished from the ocean; and some years ago a ship actually ran aground upon it, sailing for what the captain imagined to be an open passage. Maui has also the famous Wailuku Valley, a picturesque gorge several miles deep, and giving you a very fair example of the broken, verdure-clad, and now lonely valleys of these islands; which are in reality steep, narrow cañons, worn out of the mountains by the erosion of water. The old Hawaiians seem to have cared little how difficult a piece of country was; they not only made their taro patches in the streams which roar at the bottoms of such gorges, but they fought battles among the precipices which you find at the upper ends of these valleys, where the defeated usually met their deaths by plunging down into the stream far below. After seeing a live or burning crater like Kilauea, Haleakala, I thought, would be but a dull sight; but it is, on the contrary, extremely well worth a visit. The islands have no sharp or angular volcanic peaks. Mauna Loa and Mauna Kea, on Hawaii, though 14,000 feet high, are mere bulbs--vast hills, not mountains; and the ascent to the summit of Haleakala, though you surmount 10,000 feet, is neither dangerous nor difficult. It is tedious, however, for it involves a ride of about twelve miles, mostly over lava, uphill. It is best to ride up during the day, and sleep at or near the summit, where there are one or two so-called caves in the lava, broken lava-bubbles in fact, sufficiently roomy to accommodate several persons. You must take with you a guide, provisions, and blankets, for the nights are cold; and you find near the summit water, wood enough for a small fire, and forage for your horses. Each person should have water-proof clothing, for it is very likely to rain, at least on the Makawao side. [Illustration: CASCADE AND RIVER OF LAVA--FLOW OF 1869.] The great crater is best seen at sunrise, and, if you are so fortunate as to have a tolerably clear sky, you may see, lying far away below you, almost all of the islands. Hawaii lies far enough away to reveal its entire outline, with Mauna Loa and Mauna Kea rising near either end, and the depression near which lies Kilauea in the middle. The cloud effects at sunrise and sunset are marvelous, and alone repay the ascent. But the crater itself, clear of fog and clouds in the early morning, and lighted up by the rising sun, is a most surprising sight. It is ten miles in diameter, and the bottom lies 2000 feet below where you stand. The vast irregular floor contains more than a dozen subsidiary craters or great cones, some of them 750 feet high, and nearly as large as Diamond Head. At the Kaupo and Koolau gaps, indicated on the map, the lava is supposed to have burst through and made its way down the mountain sides. The cones are distinctly marked as you look down upon them; and it is remarkable that from the summit the eye takes in the whole crater, and notes all its contents, diminished of course by their great distance. Not a tree, shrub, or even tuft of grass obstructs the view. To describe such a scene is impossible. A study of the map, with the figures showing elevations, will give you a better idea of it than a long verbal description. It is an extraordinarily desolate scene. A few wild goats scramble over the rocks, or rush down the nearly perpendicular cliff; occasionally a solitary bird raises its harsh note; the wind howls fiercely; and as you lie under the lee of a mass of lava, taking in the scene and picking out the details as the rising sun brings them out one by one, presently the mist begins to pour into the crater, and often by ten o'clock fills it up completely. The natives have no tradition of Haleakala in activity. There are signs of several lava flows, and of one in particular, clearly much more recent than the others. It must have presented a magnificent and terrible sight when it was in full activity. I did not ride into the crater, but it is possible to do so, and the natives have a trail, not much used, by which they pass. If you descend, be careful not to leave or lose this trail, for in many parts your horse will not be able to get back to it if you suffer him to stray off even a few yards, the lava is so sharp and jagged. As you descend the mountain on the Makawao side you will notice two finely shaped craters on the side of the mountain, which also in their time spewed out lava. Nearer the coast your eye, become familiar with the peculiar shape of these cones or craters, will notice yet others; and, indeed, to appreciate the peculiarities of Sandwich Island scenery, in which extinct craters and cones of all sizes have so great a part, it is necessary to have visited Kilauea and Haleakala. The latter name, by-the-way, means "House of the Sun;" and as you watch the rising sun entering and apparently taking possession of the vast gloomy depths, you will think the name admirably chosen. If you carry a gun you are likely to have a shot at wild turkeys on your way up or down. It is remarkable that many of our domestic animals easily become wild on the islands. There are wild goats, wild cats, wild chickens and turkeys; the cattle run wild; and on Hawaii one man at least has been killed and torn to pieces by wild dogs, which run in packs in some parts of the island. Sugar plantations are found on all four of the larger islands; and on all of them there are successful examples of this enterprise; but Maui contains, I believe, the greatest number, and is thought to be the best fitted for the business. It is on this island, therefore, that the curious traveler can see this industry under its most favorable aspects. There is no doubt that for the production of sugar these islands offer some extraordinary advantages. [Illustration: MAP OF THE HALEAKALA CRATER.] I have seen a field of thirty acres which two years ago produced nearly six tons of sugar to the acre. Four tons per acre is not a surprising crop; and, from all I can hear, I judge that two and a half tons per acre may be considered a fair yield. The soil, too, with proper treatment, appears to be inexhaustible. The common custom is to take off two crops, and then let the field lie fallow for two years; but where they irrigate even this is not always done. There is no danger of frost, as in Louisiana, and cane is planted in some part of the islands in almost every month of the year. In Lahaina it matures in from fourteen to sixteen months; in some districts it requires eighteen months; and at greater altitudes even two years. But under all the varying circumstances, whether it is irrigated or not, whether it grows on bottoms or on hill slopes, in dry or in damp regions, everywhere the cane seems to thrive, and undoubtedly it is the one product of the islands which succeeds. A worm, which pierces the cane near the ground and eats out the pith, has of late, I am told, done some damage, and in some parts the rat has proved troublesome. But these evils do not anywhere endanger or ruin the crop, as the blight has ruined the coffee culture and discouraged other agricultural ventures. The sugar product of the islands has constantly increased. In 1860 they exported 1,444,271 pounds of sugar; in 1864, 10,414,441 pounds; in 1868, 18,312,926 pounds; and in 1871, 21,760,773 pounds of sugar. What is remarkable is that, with this rapid increase in the production of sugar, you hear that the business is unprosperous; and if to this you reply that planters, like farmers, are hard to satisfy, they show you that the greater number of the plantations have at some time been sold by the sheriff, some of them more than once, and that, in fact, only six or seven are to-day in the hands of their founders. I do not doubt that there has been bad management on many plantations, and that this accounts in part for these failures, by which many hundred thousand dollars have been lost. For the advantages of the sugar planter on these islands are very decided. He has not only, as I showed you above, a favorable climate and an extraordinarily fertile soil, but he has a laboring population, perhaps the best, the most easily managed, the kindliest, and--so far as habits affect the steadiness and usefulness of the laborer--the least vicious in the world. He does not have to pay exorbitant wages; he is not embarrassed to feed or house them, for food is so abundant and cheap that economy in its distribution is of no moment; and the Hawaiian is very cheaply housed. But bad management by no means accounts for all the non-success. There are some natural disadvantages serious enough to be taken into the account. In the first place, you must understand that the rain-fall varies extraordinarily. The trade-wind brings rain; the islands are bits of mountain ranges; the side of the mountain which lies toward the rain-wind gets rain; the lee side gets scarcely any. At Hilo it rains almost constantly; at Lahaina they get hardly a shower a year. At Captain Makee's, one of the most successful plantations on Maui, water is stored in cisterns; at Mr. Spencer's, not a dozen miles distant, also one of the successful plantations, which lies on the other side of Mount Haleakala, they never have to irrigate. Near Hilo the long rains make cultivation costly and difficult; but the water is so abundant that they run their fire-wood from the mountains and their cane from the fields into the sugar-houses in flumes, at a very great saving of labor. Near Lahaina every acre must be irrigated, and this work proceeds day and night in order that no water may run to waste. Then there is the matter of shipping sugar. There are no good ports except Honolulu. Kaului on Maui, Hanalei and Nawiliwili on Kauai, and one or two plantations on Oahu, have tolerable landings. But almost everywhere the sugar is sent over vile roads to a more or less difficult landing, whence it is taken in launches to the schooners which carry it to Honolulu, where it is stored, coopered, and finally reshipped to its market. Many landings are made through the surf, and I remember one which, last spring, was unapproachable by vessel or boat for nearly four weeks. Each sugar planter has, therefore, problems of his own to solve. He can not pattern on his neighbors. He can not base his estimate on theirs. He can not be certain even, until he has tried, which of the ten or a dozen varieties of cane will do best on his soil. He must look out for wood, which is by no means abundant, and is often costly to bring down from the mountain; he must look out for his landing; must see that taro grows near at hand; must secure pasture for his draught cattle: in short, he must consider carefully and independently many different questions before he can be even reasonably sure of success. And if, with all this uncertainty, he embarks with insufficient capital, and must pay one per cent. a month interest, and turn his crop over to an agent in Honolulu, who is his creditor, and who charges him five per cent. for handling it, it will not be wonderful to any business man if he fails to grow rich, or if even he by-and-by becomes bankrupt. Many have failed. Of thirty-four plantations, the number worked in all the islands at this time, only six or seven are in the hands of their founders. Some, which cost one hundred thousand dollars, were sold by the sheriff for fifteen or eighteen thousand; some, which cost a quarter of a million, were sold for less than a hundred thousand. If you speak with the planters, they will tell you that their great difficulty is to get a favorable market; that the duty on their sugar imported into San Francisco eats up their profits; and that the only cure--the cure-all, I should say, for all the ills they suffer--is a treaty with the United States, which shall admit their product duty free. Of course any one can see that if the sugar duty were remitted to them, the planters would make more money, or would lose less. An ingenuous planter summed up for me one day the whole of that side of the case, by saying, "If we had plenty of labor and a free market for our sugar, we should be thoroughly satisfied." But I am persuaded that, as there are planters now who are prosperous and contented, and who make handsome returns even with the sugar duty against them, so, if that were removed, there would be planters who would continue their regular and slow march toward bankruptcy; and for whom the remitted duty would be but a temporary respite, while it would deprive them of a cheap and easy way to account for their failure. Wherever on the islands I found a planter living on his own plantation, managing it himself, and _out of debt_, I found him making money, even with low prices for his sugar, and even if the plantation itself was not favorably placed; not only this, but I found plantations yielding steady and sufficient profits, under judicious management, which in previous hands became bankrupt. But on the other hand, where I found a plantation heavily encumbered with debt and managed by a superintendent, the owner living elsewhere, I heard usually, though not always, complaints of hard times. If a sugar planter has his land and machinery heavily mortgaged at ten or twelve per cent interest; if he must, moreover, borrow money on his crop in the field to enable him to turn that into sugar; if then he sends the product to an agent in Honolulu, who charges him five per cent. for shipping it to San Francisco; and if in San Francisco another agent charges him five per cent. more, _on the gross returns including freight and duty_, for selling it; if besides all this the planter buys his supplies on credit, and is charged one per cent. a month on these, compounded every three months until it is paid, and pays almost as much freight on his sugar from the plantation to Honolulu as from there to its final market--it is highly probable that he will, in the course of time, fail. There are not many legitimate enterprises in the world which would bear such charges and leave a profit to the manager. But it is on this system that the planting of sugar has been, to a large extent, carried on for years in the Islands. Under it a good deal of money has been made, but not by the planters. Nor is this essentially unjust. In the majority of cases, planters began rashly with small means, and had to borrow largely to complete their enterprises and get to work. The capitalist of course took a part of the profits as interest. But the capitalist was in many cases also the agent and store-keeper in Honolulu; and he shaved off percentages--all in the way of business--until the planter was really no more than the foreman of his agent and creditor. When, under such circumstances, a planter complained that he did not make the fortune he anticipated, and reasoned that therefore sugar planting in the Islands is unprofitable, he seemed to me to speak beside the question--for his agent and creditor, his employer in fact, made no complaint: _he_ always made money; and as he had invested the money to carry on the enterprise, this was but the natural result. The planters make a grave mistake in not acting together and advising together on their most important interests. There are so few of them that it should be easy to unite; and yet for lack of concerted action they suffer important abuses to go on. For instance, it is a serious loss to the planter that when he ships or engages a hand he must pay a large "advance," amounting usually to at least half a year's pay. This custom is hurtful to the laborer, who wastes it, and it inflicts a serious loss upon the planter. Suppose he employs a hundred men, and pays fifty dollars advance, he invests at once five thousand dollars for which he gets no interest, though if, as is probable, he borrowed it, he must pay one per cent. a month. This abuse could be abolished in a day by the simple announcement that no planter would hereafter pay more than ten dollars advance. But it has gone on for years, and the sum paid gets higher every year merely by the planters outbidding each other. Again, it is possible to ship sugar from some of the Islands direct to San Francisco, and for but little more than is now paid for shipping it to Honolulu. Half a dozen planters on Hawaii or Maui, clubbing together, could easily get a ship or half a dozen ships to come for their sugar, and thus save five per cent. on their gross returns, now paid to agents. But this is not done, partly because so many planters are in need of money, which they borrow in Honolulu, with the understanding that they will submit their produce to the management of agents there. Again, the planters err, I think, in not giving personal study to the question of a market for their sugar. They leave this to the agents to manage. No doubt these gentlemen are competent; but it is easy to see that their interests may be somewhat different from those of the planter. For instance, some years ago an arrangement was offered by the San Francisco sugar refineries by which these agreed to take two-thirds of the product of the plantations in crude sugar, to furnish bags to contain this product, and to pay cash for it in Honolulu. Under this system the planter was saved the heavy expense of sugar kegs, and the cost of two agencies of five per cent. each, besides getting cash in Honolulu, whereas now his sugar is usually sold at three months in San Francisco, and he probably loses six months' interest, reckoning from the time his sugar leaves the plantation. This arrangement, several planters told me, was profitable to them; but it was discontinued--it was not to the advantage of the agents; its discontinuance was no doubt a blunder for the planters. Moreover, the Australian market has been too long neglected; but the advantage of possessing two markets instead of one is too obvious to require statement. It is a reasonable conclusion, from all the facts in the case, that sugar planting can be carried on at a fair and satisfactory profit in the Hawaiian Islands, wherever skill and careful personal attention are given, and due economy enforced by a planter who has at the same time sufficient capital to carry on the business. The example of Captain Makee and Mr. A.H. Spencer on Maui, of Mr. Isenberg on Kauai and others sufficiently prove this. If I seem to have given more space to this sugar question than it appears to deserve at the hands of a passing traveler, it is because sugar enters largely into the politics of the Islands. It is the sugar interest which urges the offer of Pearl River to the United States in exchange for a treaty of reciprocity; and it is when sugar is low-priced at San Francisco that the small company of annexationists raises its voice, and sometimes threatens to raise its flag. There is room on the different islands for about seventy-five or eighty more plantations on the scale now common; and there are, I think, still excellent opportunities for making plantations. The sugar lands unoccupied are not high-priced; and men skilled in this industry, and with sufficient capital, can do well there, and live in a delightful climate and among pleasant society, in a country where, as I have before said, life and property are more absolutely secure than anywhere else in the world. But I strongly advise every one to avoid debt. It has been the curse of the planters, even of those who have kept out of debt, for it has prevented such unity of action among them as must have before this enabled them to effect important improvements. For instance, were they out of debt there is no reason that I can see why they should not succeed in making their market in Honolulu, and drawing purchasers thither instead of sending their sugar to far-off markets at their own risk and expense. If ships can afford to sail in ballast to more distant islands for guano, calling at Honolulu on the way, it is reasonable to suppose they could afford to come thither for the more valuable sugar cargoes. [Illustration: WAILUKU, ISLAND OF MAUI.] The planters err, I think, in not planting the mountain sides, wherever these are accessible and have soil, with trees. The forests of the country are rapidly disappearing, especially from the higher plains and the grass-bearing slopes. Not only is the wood cut for burning, but the cattle browse down the young growth; and a pestilent grub has of late attacked the older trees and destroyed them in great numbers. Already complaints are heard of the greater dryness and infertility of certain localities, which I do not doubt comes from suffering the ground to become bare. At several points I was told that the streams were permanently lower than in former years--of course because evaporation goes on more rapidly near their head waters now that the ground is bare. But little care or forethought is exercised in such matters, however. A few extensive plantations of trees have been made, notably by Captain Makee on Maui, who has set out a large number of Australian gum trees. The universal habit of letting cattle run abroad, and the dearness of lumber for fencing, discourages tree planting, which yet will be found some day one of the most profitable investments in the islands, I believe; and I was sorry to see in many places cocoa-nut groves dying out of old age and neglect, and no young trees planted to replace them. It remains to describe to you the "contract labor" system by which the sugar-plantations are carried on. This has been frequently and, as it seems to me, unjustly abused as a system of slavery. The laborers hire themselves out for a stated period, usually, in the case of natives, for a year, and in the case of Chinese for five years. The contract runs in English and in Hawaiian or Chinese, and is sufficiently simple. Thus: "This Agreement, made and entered into this ---- day of ----, A.D. 18--, by and between the owners of the ---- plantation, in the island of ----, party of the first part, and ---- ----, party of the second part, witnesseth: "I. The said party of the second part promises to perform such labor upon the ---- plantation, in the district of ----, island of ----, as the said party of the first part shall direct, and that he will faithfully and punctually perform the same as becomes a good workman, and that he will obey all lawful commands of the said party of the first part, their agents or overseers, during the term of ---- months, each month to consist of twenty-six working days. "II. The party of the first part will well and truly pay, or cause to be paid, unto the said party of the second part, at the end of each month during which this contract shall remain in force, compensation or wages at the rate of ---- dollars for each month, if said party of the second part shall well and truly perform his labor as aforesaid." The law requires that this contract shall be signed before a notary public. The wages are usually eight dollars per month and food, or eleven dollars per month without food; from which you will see that three dollars per month will buy sufficient poi, beef, and fish to support a native laborer in these islands. The engagement is entirely voluntary; the men understand what they contract to do, and in all the plantations where they are well treated they re-enlist with great regularity. The vicious custom of "advances" mentioned above has become a part of the system; it arose, I suppose, from the fact that the natives who shipped as whalemen received advance pay; and thus the plantation laborers demanded it too. The laborers are commonly housed in detached cottages, and live with their families, the women forming an important, irregular laboring force at seasons when the work is hurried. But they are not "contract" laborers, but paid by the day. It has been found the best plan on most of the plantations to feed the people, and food is so cheap that it is supplied without stint. This system has been vigorously, but, I believe, wrongly, attacked. The recent census is an uncommonly barren document; but there is strong reason to believe that while there is a general decrease in the population, on the plantations there is but little if any decrease. In fact, the Hawaiian living in his valley on his kuliana or small holding, leads an extremely irregular life. He usually sups at midnight, sleeps a good deal during the day, and has much idle time on his hands. On the plantations he works regularly and not too hard, eats at stated intervals, and sleeps all night. This regularity conduces to health. Moreover, he receives prompt and sufficient medical attendance, he lives a more social and interesting life, and he is as well fed, and mostly better lodged. There are very few instances of abuse or cruelty; indeed, a plantation manager said to me, "If I were to wrong or abuse one of my men, he would persuade a dozen or twenty others not to re-enlist when their terms are out, and would fatally embarrass me;" for it is not easy to get laborers. There is good reason to believe, therefore, that the plantation laborers are healthier, more prosperous, and just as happy as those who live independently; and it is a fact that on most of the islands the greater part of the younger people are found on the plantations. Churches are established on or very near all the sugar estates, and the children are rigorously kept at school there as elsewhere. The people take their newspaper, discuss their affairs, and have usually a leader or two among the foremen. On one plantation one of the foremen in the field was pointed out to me: he was a member of the Legislature. There is a good deal of complaint of a scarcity of labor. If more plantations were opened it would be necessary to import laborers; but for the present, it seems to me, the supply is not deficient. Doubtless, however, many planters would extend their operations if they could get workmen readily. Chinese have been brought over, though not in great numbers; and of late the absurd and cruel persecution of these people in California has driven several hundred to take refuge in the Islands, where they are kindly treated and can live comfortably. The machinery used in the sugar-houses is usually of the best; the larger plantations all use vacuum-pans; and the planters are usually intelligent gentlemen, familiar with the best methods of producing sugar, and with the latest improvements. Yet it is a question whether the expensive machinery is not in the long run a disadvantage, as it disables them from profitably making those low grades of sugar which can be cheaply turned out with the help of an "open train," and which appear to have, in these days, the most ready sale and the best market. [Illustration: KEAPAWEO MOUNTAIN, KAUAI.] CHAPTER IV. KAUAI, WITH A GLANCE AT CATTLE AND SHEEP. Kauai lies farthest to leeward of the main islands of the Hawaiian group; the steamer visits it usually but once a month; and the best way to see it without unnecessary waste of time is to take passage in a schooner, so timing your visit as to leave you a week or ten days on the island before the steamer arrives to carry you back. We took passage on a little sugar schooner, the _Fairy Queen_, of about seventy-five tons, commanded by a smart native captain, and sailing one afternoon about two o'clock, and sleeping comfortably on deck wrapped in rugs, were landed at Waimea the following morning at day-break. When you travel on one of these little native schooners you must provide food for yourself, for poi and a little beef or fish make up the sea ration as well as the land food of the Hawaiian. In all other respects you may expect to be treated with the most distinguished consideration and the most ready and thoughtful kindness by captain and crew; and the picturesque mountain scenery of Oahu, which you have in sight so long as daylight lasts, and the lovely star-lit night, with its soft gales and warm air, combine to make the voyage a delightful adventure. As usual in these Islands, a church was the first and most conspicuous landmark which greeted our eyes in the morning. Abundant groves of cocoa-nuts, for which the place is famous, assured us of a refreshing morning draught. The little vessel was anchored off the shore, and our party, jumping into a whale-boat, were quickly and skillfully steered through the slight surf which pours upon the beach. The boat was pulled upon the black sand; and the lady who was of my party found herself carried to the land in the stout arms of the captain; while the rest of us watched our chance, and, as the waves receded, leaped ashore, and managed to escape with dry feet. The sun had not yet risen; the early morning was a little overcast. A few natives, living on the beach, gathered around and watched curiously the landing of our saddles and saddle-bags from the boat; presently that pushed off, and our little company sat down upon an old spar, and watched the schooner as she hoisted sails and bore away for her proper port, while we waited for the appearance of a native person of some authority to whom a letter had been directed, requesting him to provide us with horses and a guide to the house of a friend with whom we intended to breakfast. Presently three or four men came galloping along the beach, one of whom, a burly Hawaiian, a silver shield on whose jacket announced him a local officer of police, reported that he was at our service with as many horses as we needed. [Illustration: CHAIN OF EXTINCT VOLCANOES NEAR KOLOA, ISLAND OF KAUAI.] It is one of the embarrassing incidents of travel on these Islands that there are no hotels or Inns outside of Honolulu and Hilo. Whether he will or no the traveler must accept the hospitality of the residents, and this is so general and so boundless that it would impose a burdensome obligation, were it not offered in such a kindly and graceful way as to beguile you into the belief that you are conferring as well as receiving a favor. Nor is the foreigner alone generous; for the native too, if you come with a letter from his friend at a distance, places himself and all he has at your service. When we had reached our friend's house, I asked my conductor, the policeman, what I should pay him for the use of three horses and his own services. He replied that he was but too happy to have been of use to me, as I was the friend of his friend. I managed to force upon him a proper reward for his attention, but I am persuaded that he would have been content without. Kauai is probably the oldest of the Hawaiian group; according to the geologists it was the first thrown up; the bottom of the ocean began to crack, up there to the north-west, and the rent extended gradually in the south-easterly direction necessary to produce the other islands. It would seem that Kauai must be a good deal older than Hawaii; for, whereas the latter is covered with undecayed lava and has two active volcanoes, the former has a rich and deep covering of soil, and, except in a few places, there are no very plain or conspicuous cones or craters. Of course the whole island bears the clearest traces of its volcanic origin; and near Koloa there are three small craters in a very good state of preservation. Having thus more soil than the other islands, Kauai has also more grass; being older, not only are its valleys somewhat richer, but its mountains are also more picturesque than those of Maui and Hawaii, as also they are much lower. The roads are excellent for horsemen, and for the most part practicable for carriages, of which, however, there are none to be hired. The best way to see the island is to land, as we did, at Waimea; ride to a singular spot called the "barking sands"--a huge sand-hill, gliding down which you hear a dull rumble like distant thunder, probably the result of electricity. On the way you meet with a mirage, remarkable for this that it is a constant phenomenon--that is to say, it is to be seen daily at certain hours, and is the apparition of a great lake, having sometimes high waves which seem to submerge the cattle which stand about, apparently, in the water. From the sands you return to Waimea, and can ride thence next day to Koloa in the forenoon, and to Na-Wiliwili in the afternoon. The following day's ride will bring you to Hanalei, a highly picturesque valley which lies on the rainy side of the island, Waimea being on the dry side. At Hanalei you should take the steamer and sail in her around the Palis of Kauai, a stretch of precipitous cliff twenty-five miles long, the whole of which is inaccessible from the sea, except by the native people in canoes; and many parts of which are very lovely and grand. Thus voyaging, you will circumnavigate the island, returning to Na-Wiliwili, and thence in a night to Honolulu. It is easy and pleasant to see Kauai, taking a store of provisions with you and lodging in native houses. But if you have made some acquaintances in Honolulu you will be provided with letters of introduction to some of the hospitable foreign families on this island; and thus the pleasure of your visit will be greatly increased. I do not, I trust, violate the laws of hospitality if I say something here of one of these families--the owners of the little island of Niihau, who have also a charming residence in the mountains of Kauai. They came to Honolulu ten or twelve years ago from New Zealand in a ship of their own, containing not only their household goods, but also some valuable sheep. Thus fitted out they were sailing over the world, looking for such a little empire to own as they found in Niihau; and here they settled, selling their ship; and here they remain, prospering, and living a quiet, peaceful, Arcadian life, with cattle and sheep on many hills, and with a pleasant, hospitable house, where children and grandchildren are clustered together, and where the stranger receives the heartiest of welcomes. It was a curious adventure to undertake, this sailing over the great Pacific to seek out a proper home; and I did not tire of listening to the account of their voyage and their settlement in this new and out-of-the-way land, from the cheery and delightful grandmother of the family, a Scotch lady, full of the sturdy character of her country people, and altogether one of the pleasantest acquaintances I made on the Islands. [Illustration: WAIALUA FALLS, ISLAND OF KAUAI.] Kauai has many German residents, mostly, like these Scotch people I have spoken of, persons of education and culture, who have brought their libraries with them, and on whose tables and shelves you may see the best of the recent literature, as well as the best of the old. A New Yorker who imagines, cockney-like, that civilization does not reach beyond the sound of Trinity chimes is startled out of this foolish fancy when he finds among the planters and missionaries here, as in other parts of these Islands, men and women of genuine culture maintaining all the essential forms as well as the realities of civilization; yet living so free and untrammeled a life that he who comes from the high-pressure social atmosphere of New York can not help but envy these happy mortals, who seem to have the good without the worry of civilization, and who have caught the secret of how to live simply and yet gently. Kauai has four or five sugar-plantations, some of which are now successful, though they were not always so. Success has been attained by a resolute expenditure of money in irrigation ditches, which have made the land yield constant and remunerative crops. But I could see here, as elsewhere, that close and careful management--the eye of the master and the hand of the master--insured the success. But a large part of the island is given up to cattle. In the mountains they have gone wild, and parties are made to hunt and shoot these. But on the plains, of course, they are owned and herded. The raising of cattle is an important and considerable business on all the Islands; and at present, I believe, the cattle owners are making a good deal of money. In 1871, 19,384 hides were exported, as well as 185,240 pounds of tallow, 58,900 goat skins, and 471,706 pounds of wool. The market for beef is limited, and the stockman boils down his beeves. In many cases the best machinery is used for this purpose; the boiling is done in closed vessels, and the business is carried on with precision. It seemed to me, who remembered the high price of beef in our Eastern States, like a sad waste to see a hundred head of fat steers driven into a corral, and one after the other knocked on the head, slaughtered, skinned, cut up, and put into the boilers to be turned into tallow. But it is the only use to make of the beasts. The refuse, however, is here always wasted, which appeared to me unnecessary, for it might well be applied to the enrichment of the pastures. On many of the ranches you see open try pots used; it is a more wasteful process, I imagine, but it is simpler and requires a smaller expenditure of capital for machinery. The cattle are managed here, as in California, on horseback and with the help of the lasso; and he who on our Pacific coast is called a _vaquero_, or cow-herd, is here known as a "Spaniol." Such a native man is pointed out to you as an excellent Spaniol. This comes from the fact that in the early days of cattle-raising here the natives knew nothing of their management, and Spaniards had to be imported from California to teach them the business. The native people now make excellent vaqueros; they are daring horsemen, and as they work cheaply and are easily fed and lodged, the management of cattle costs less here, I imagine, than even in California. But it is necessary to take care that the pastures shall not be overstocked; and the vast number of horses kept by the natives is on all the Islands a serious injury to the pasturage of both sheep and cattle. The Hawaiian, who seventy-five years ago did not know that there existed such a creature as a horse, and even fifty years ago beheld it as a rarity, now can not live without this beast. There are probably more horses than people on the Islands; and the native family is poor, indeed, which has not two or three hardy, rough, grass-fed ponies, easy to ride, sometimes tricky but more often quite trustworthy, and capable of living where a European donkey would die in disgust. At a horse auction you see a singular collection of good and bad horses; and it is one of the jokes of the Islands to go to a horse auction and buy a horse for a quarter of a dollar. The Government has vainly tried to put a check to the reckless increase of horseflesh by laying a tax on these animals, and by impounding them if the tax is not paid. I was told of a planter who bought on one occasion fifty horses out of a pound, at twenty-five cents a head, and had them all shot and put into a manure pile. But if the horse is worth his tax it is pretty certain to be paid; and it is not easy to keep them off the pastures. Cattle ranchos usually extend over from fifteen to thirty thousand acres of land; though many are smaller, and some, on Hawaii, larger. The grass is of different varieties, but the most useful, as well as now the most abundant, is the _manienie_, of which I have before made mention. Horses and sheep, as well as cattle, become very fond of this grass, and eat it down very close. The handling of the cattle is intrusted to native people, who live on the rancho or estate; and the planter or stock farmer has an advantage, in these Islands, in finding a laboring population living within the bounds of his own place. The large estates were formerly the property of the chiefs. They are the old "lands." But when the kuliana law was made, the common people were allowed to take out for themselves such small holdings as they held in actual cultivation. These kulianas they still hold; and thus it often happens that within the bounds of a large estate fifty or sixty families will live on their little freeholds; and these form a natural and cheap laboring force for the plantation or rancho. On the Island of Niihau, I was told, there are still about three hundred native people. The sheep are allowed to run at large on the island, there being no wild animals to disturb them; at lambing and shearing times the proprietors hire their native tenants to do the necessary work; and these people at other times fish, raise water-melons and other fruits, and make mats which are famous for their fine texture and softness, and sell at handsome prices even in Honolulu. Where, as is the case almost universally, the relations between the stockman and the native people are kindly, there is a reciprocity of good offices, and a ready service from the people, in return for management and protection by the great proprietor, which is mutually agreeable, and in which the proprietor stands in some such relation to the people as the chief in old times, though of course with not a tithe of the power the ancient rulers had. At Kauai you will also see rice growing. This is one of the products which is rapidly increasing in the Islands. Of rice and paddy, or unhulled rice, the exports were in 1871, 417,011 pounds of the first, and 867,452 of the last. In 1872 there were exported 455,121 pounds of rice and 894,382 pounds of paddy. The taro patches make excellent rice fields; and it is an industry in which the Chinese, who understand it, invest their savings. They employ native labor; and it is not uncommon to find that a few Chinese have hired all the taro patches in a valley from their native owners, and then employ these natives to work for them; an arrangement which is mutually beneficial, and agreeable besides to the Hawaiian, who has not much of what we call "enterprise," and does not care to accumulate money. The windward side of the Islands of Oahu and Kauai produces a great deal of rice, and this is one of the products which promises to increase largely. The rice is said to be of excellent quality. [Illustration: IMPLEMENTS. _a_, Calabash for _poi_.--_b_, Calabash for fish.--_c_, Water bottle.--_d_, _Poi_ mallets.--_e_, _Poi_ trough.--_f_, Native bracelet.--_g_, Fiddle.--_h_, Flute.--_i i_, Drums.] Kauai contained once the most important coffee-plantations; and the large sugar-plantation of Princeville at Hanalei was originally planted in coffee. But this tree or shrub is so subject to the attacks of a leaf-blight that the culture has decreased. Yet coffee grows wild in many of the valleys and hills, and here and there you find a small plantation of a few hundred trees which does well. The coffee shrub thrives best in these Islands among the lava rock, where there seems scarcely any soil; and it must be sheltered from winds and also from the sun. I have seen some young plantations placed in the midst of forests where the trees gave a somewhat dense shade, and these seemed to grow well. [Illustration: GRASS HOUSE.] CHAPTER V. THE HAWAIIAN AT HOME: MANNERS AND CUSTOMS. As we rode one day near the sea-shore I heard voices among the rocks, and sending the guide ahead with the horses, I walked over to the shore with the lady and children who were my companions. There we saw a sight characteristic of these islands. Three women decently clothed in a garment which covered them from head to foot, and a man with only a breech-clout on, were dashing into the surf, picking up sea-moss, and a little univalve shell, a limpet, which they flung into small baskets which hung from their shoulders. They were, in fact, getting their suppers, and they were quite as much surprised at our appearance as we at theirs. They came out politely, and showed the children what was in their baskets; the man, understanding that our horses had gone ahead, kindly volunteered to pilot us over the rocks to a village near by. I do not imagine that he was embarrassed at his lack of clothing, and after the first shock of surprise I am quite sure we were more inclined to admire his straight muscular figure and his shining dark skin than to complain of his nakedness. Presently, however, he slipped away into the bush, and re-appeared in a hat, and a shirt which was so short that even my little girl burst into laughter at this ridiculous and futile effort toward decency; and thus arrayed, and with the kindly and gracious smile which illuminates a Hawaiian's face when he puts himself to some trouble on your account, this funny guide led us to our horses. In the evening I related this incident to our host, an old resident, and said, "I suppose this man could read?" "Read!" he replied; "he can read and write as well as you. I know him very well; he is a prosperous man, and is to be the next justice of the peace in that district. He doubtless went home and spent the remainder of the afternoon in reading his newspaper." Native life in the Islands is full of such contrasts, and I found, on examining the labor contracts on several sugar-plantations, that almost without exception the working people signed their own names. According to a census taken in December, 1872, the Hawaiian Islands contained 56,897 souls, of whom 51,531 were natives and half-castes, and 5366 were foreigners. In six years the native population had decreased 7234, and the foreigners had increased 1172. Since 1866, therefore, the Islands have lost 6062 souls. Of the foreigners the Chinese are the most numerous, outnumbering all the other foreign nationalities together except the Americans. Chinese have been brought over here as coolie laborers on the plantations. They readily intermarry with the native women, and these unions are usually fruitful of healthy and bright children. It is said that the Chinese insist upon taking better care of their children than the native women, uninstructed, usually give them, and that therefore the Chinese half-caste families are more thrifty than those of the pure blood Hawaiians. Moreover, the Chinaman takes care of his wife. He endeavors to form her habits upon the pattern of his own; and requires of her the performance of fixed duties, which add to her happiness and health. In fact, the number of half-castes of all races has increased thirty per cent. in the last six years. The native population is admirably cared for by the authorities. The Islands are divided for various governmental purposes into districts; and in every district where the people are much scattered the government places a physician--a man of skill and character--to whom it gives a small salary for attending upon the common people, and he is, I believe, expected to make a tour of his district at stated intervals. Of course he is allowed to practice besides for pay. The sugar planters also usually provide medical attendance for their laborers. The Government maintains a careful guard over the schools. A compulsory education law obliges parents, under fixed penalties, to send their children to school; and besides the common or primary schools, there are a number of academies, most of which receive some help from the Government, while all are under Government supervision. The census gives the number of children between six and fifteen years of age at 6931; and there are 324 teachers, or one teacher for every twenty-seven children in the whole group. Attendance at school is, I suspect, more general here than in any other country in the world. The last report of W.P. Kamakau, the President of the Board of Education, made in March, 1872, returns 8287 children actually attending upon 245 schools of various grades, 202 being common schools. Under this system there is scarcely a Hawaiian of proper age who can not both read and write. Churches they maintain by voluntary effort, and their contributions are very liberal. They take a pride in such organizations. Dr. Coan's native church at Hilo contributes $1200 per year to foreign missions. There are no beggars, and no public paupers except the insane, who are cared for in an asylum near Honolulu, and the lepers, who are confined upon a part of Molokai. The convicts and the boys in the reform school contribute to their own support by their labor. The Queen's Hospital is only for curable cases, and the people take care of their own infirm, aged and otherwise incapable dependents. It seems to me that very unusual judgment has been shown in the manner in which benevolent and penal institutions have been created and managed among these people; for the tendency almost everywhere in countries which call themselves more highly civilized is to make the poor dependent upon charity, and thus a fatal blow is struck at their character and respectability. Here, partly of course because the means of living are very abundant and easily got, but also, I think, because the government has been wisely managed, the people have not been taught to look toward public charity for relief; and though we Americans, who live in a big country, are apt to think slightingly of what some one called a toy kingdom, any one who has undertaken to manage or organize even a small community at home will recognize the fact that it is a task beset by difficulties. But in these Islands a state, a society, has been created within a quarter of a century, and it has been very ably done. I am glad that it has been done mainly by Americans. Chief-justice Lee, now dead, but whose memory is deservedly cherished here; Dr. Judd, who died in August, 1873; Mr. C.C. Harris, lately Minister of Foreign Relations, and for many years occupying different prominent positions in the Government; Dr. J. Mott Smith, lately the Minister of Finance; Chief-justice Allen, and Mr. Armstrong, long at the head of the Educational Department, the father of General Armstrong, President of the Hampton University in Virginia, deserve, perhaps, the chief credit for this work. They were the organizers who supplemented the labors of the missionaries; and, fortunately for the native people, they were all men of honor, of self-restraint, of goodness of heart, who knew how to rule wisely and not too much, and who protected the people without destroying their independence. What they have done would have given them fame had it not been done two thousand miles from the nearest continent, and at least five thousand from any place where reputations are made. Of a total native population of 51,531, 6580 are returned by the census as freeholders--more than one in every eight. Only 4772 are returned as plantation laborers, and of these probably a third are Chinese; 2115 returned themselves as mechanics, which is a very large proportion of the total able-bodied population. I believe that both freeholders and mechanics find employment on the plantations as occasional laborers. A people so circumstanced, well taught in schools, freeholders to a large extent, living in a mild and salubrious climate, and with cheap and proper food, ought not, one would say, to decrease. There are, of course, several reasons for their very rapid decrease, and all of them come from contact with the whites. These brought among them diseases which have corrupted their blood, and made them infertile and of poor stamina. But to this, which is the chief cause, must be added, I suspect, another less generally acknowledged. The deleterious habit of wearing clothes has, I do not doubt, done much to kill off the Hawaiian people. If you think for a moment, you will see that to adopt civilized habits was for them to make a prodigious change in their ways of life. Formerly the maro and the slight covering of the tapa alone shielded them from the sun and rain. Their bodies became hardy by exposure. Their employments--fishing, taro-planting, tapa-making, bird-catching, canoe-making--were all laborious, and pursued out-of-doors. Their grass houses, with openings for doors and windows, were, at any rate, tolerably well ventilated. Take the man accustomed thus to live, and put shoes on his feet, a hat on his head, a shirt on his back, and trowsers about his legs, and lodge him in a house with close-shutting doors and windows, and you expose his constitution to a very serious strain, especially in a country where there is a good deal of rain. Being, after all, but half civilized, he will probably sleep in a wet shirt, or cumber his feet with wet shoes; he will most likely neglect to open his windows at night, and poison himself and his family with bad air, to the influence of which, besides, his unaccustomed lungs will be peculiarly liable; he will live a less active life under his changed conditions; and altogether the poor fellow must have an uncommonly fine constitution to resist it all and escape with his life. At the best, his system will be relaxed, his power of resistance will be lessened, his chances of recovery will be diminished in the same degree as his chances of falling ill are increased. If now you throw in some special disease, corrupting the blood, and transmitted with fatal certainty to the progeny, the wonder is that a people so situated have not died out in a single generation. In fact they have died out pretty fast, though there is reason to believe that the mortality rate has largely decreased in the last three years; and careful observers believe even that in the last year there has been an actual increase, rather than a decrease in the native and half caste population. In 1832 the Islands had a population of 130,315 souls; in 1836 there were but 108,579; in 1840, only 84,165, of whom 1962 were foreigners; in 1850, 69,800, of whom 3216 were foreigners; and in 1860, 62,959, of whom 4194 were foreigners. The native population has decreased over sixty per cent. in forty years. In the same period the foreigners have increased very slowly, until there are now in all 5366 foreigners and persons born here, but of foreign parentage, on the Islands. You will see that while the Hawaiians have so rapidly decreased that all over the Islands you notice, in waste fields and desolate house places, the marks of this loss, foreigners have not been attracted to fill up their places. And this in spite of the facts that the climate is mild and healthful, the price of living cheap, the Government liberal, the taxes low, and life and property as secure as in any part of the world. One would think that a country which offers all these advantages must be a paradise for poor men; and I do not wonder that in the United States there is frequent talk of "annexing the Islands." But, in fact, they offer no advantages, aside from those I have named, to white settlers, and they have such serious natural disabilities as will always--or, at least, for the next two or three millions of years--repel our American people, and all other white settlers. In the first place, there is very little of what we call agricultural land on the Islands. They are only mountains rising from the sea, with extremely little alluvial bottom, and that usually cut up by torrents, and water-washed into gulches, until it is difficult in many parts to find a fair field of even fifty acres. From these narrow bottoms, where they exist, you look into deep gorges or valleys, out of which issue the streams which force their way through the lower fields into the sea. These valleys are never extensive, and are always very much broken and contracted. They are useless for common agricultural purposes. In several the culture of coffee has been begun; but they are so inaccessible, the roads into them are so difficult, and the area of arable soil they contain is, after all, so insignificant, that, even for so valuable a product as coffee, transportation is found to be costly. But it is along and in the streams which rush through the bottoms of these narrow gorges that the Hawaiian is most at home. Go into any of these valleys, and you will see a surprising sight: along the whole narrow bottom, and climbing often in terraces the steep hill-sides, you will see the little taro patches, skillfully laid so as to catch the water, either directly from the main stream, or from canals taking water out above. Such a taro patch oftenest contains a sixteenth, less frequently an eighth of an acre. It consists of soil painfully brought down from above, and secured by means of substantial stone walls, plastered with mud and covered with grass, strong enough to resist the force of the torrent. Each little patch or flat is so laid that a part of the stream shall flow over it without carrying away the soil; indeed, it is expected to leave some sediment. And as you look up such a valley you see terrace after terrace of taro rising before you, the patches often fifty or sixty feet above the brawling stream, but each receiving its proper proportion of water. Near by or among these small holdings stand the grass houses of the proprietors, and you may see them and their wives, their clothing tucked up, standing over their knees in water, planting or cultivating the crop. Here the Hawaiian is at home. His horse finds its scanty living on the grass which fringes the taro patches; indeed, you may see horses here standing belly deep in fresh water, and feeding on the grasses which grow on the bottom; and again you find horses raised in the drier parts of the islands that do not know what water is, never having drunk any thing wetter than the dew on the grass. Among the taro patches the house place is as narrow as a fishing schooner's deck--"two steps and overboard." If you want to walk, it must be on the dikes within which the taro land is confined; and if you ride, it must be in the middle of the rapid mountain torrent, or along a narrow bridle-path high up on the precipitous side of the mountain. Down near the shore are fish ponds, with wicker gates which admit the small fry from the sea, but keep in the large fish. Many of these ponds are hundreds of acres in area, and from them the Hawaiian draws one of his favorite dishes. Then there may be cocoa-nuts; there are sure to be bananas and guavas. Beef costs but a trifle, and hogs fatten on taro. The pandanus furnishes him material for his mats, and of mats he makes his bed, as well as the floor of his house. In short, such a gorge or valley as I have tried to describe to you furnishes in its various parts, including the sea-shore, all that is needed to make the Hawaiian prosperous; and I have not seen one which had not its neatly kept school-house and church, and half a dozen framed houses scattered among the humbler grass huts, to mark the greater wealth of some--for the Hawaiian holds that the wooden house is a mark of thrift and respectability. But the same valley which now supports twenty or thirty native families in comfort and happiness, and which, no doubt, once yielded food and all the appliances of life in abundance to one or two hundred, would not tempt any white man of any nation in the world to live in it, and a thousand such gorges would not add materially to the prosperity of any white nation. That is to say, the country is admirably adapted to its native people. It favors, as it doubtless compelled and formed, all their habits and customs. But it would repel any one else, and an American farmer would not give a hundred dollars for the whole Wailuku Valley--if he had to live in it and work it--though it would be worth many thousands to the natives if it were once more populous as of old. As you examine the works of the old Hawaiians, their fish ponds, their irrigation canals, their long miles of walls inclosing ponds and taro fields, you will not only see the proofs that the Islands were formerly far more populous than now, but you will get a respect for the feudal system of which these works are the remains. The Hawaiian people, when they first became known to the world, were several stages removed from mere savagery. They had elaborated a tolerably perfect system of government and of land tenure, which has since been swept away, as was inevitable, but which served its day very well indeed. Under this system the chiefs owned every thing. The common people were their retainers--followers in war and servants in peace. The chief, according to an old Hawaiian proverb, owned "all the land, all the sea, and all the iron cast up by the sea." [Illustration: HAWAIIAN WARRIORS.] The land was carefully parceled out among the chiefs, upon the plan of securing to each one from his own land all that he and his retainers needed for their lives. What they chiefly required was taro ground, the sea for fish, the mulberry for tapa, and timber land for canoes; but they required also _ti_ leaves in which to wrap their parcels, and flowers of which to make their _les_, or flower necklaces. And I have seen modern surveys of old "lands" in which the lines were run very irregularly, and in some cases oven outlying patches were added, because a straight line from mountain to sea was found to exclude some one product, even so trifling as the yellow flowers of which _les_ are often made. On such a "land," and from it, the chief and his people lived. He appears to have been the brains and they the hands to work it. They owed him two days' labor in every seven, in which they cultivated his taro, cleaned his fish pond, caught fish for him, opened paths, made or transported canoes, and did generally what he required. The remainder of the time was their own, to cultivate such patches of taro as he allowed them to occupy, or to do what they pleased. For any important public work he could call out all his people, and oblige them to labor as long as he chose, and thus were built the surprisingly solid and extensive walls which inclose the old fish ponds, and many irrigating canals which show not only long continued industry, but quite astonishing skill for so rude a people. The chief was supreme ruler over his people; they lived by his tolerance, for they owned absolutely nothing, neither land, nor house, nor food, nor wife, nor child. A high chief was approached only with abject gestures, and no one dared resist his acts or dispute his will. The sense of obedience must have been very strong, for it has survived every change; and only the other day a friend of mine saw a Hawaiian lady, a chiefess, but the wife of an American, and herself tenderly nurtured and a woman of education and refinement, boxing the ears of a tall native, whom she had caught furiously abusing his wife, and the man bore his punishment as meekly as a child. "Why?" "He knows I am his chief, and he would not dare raise even an angry look toward me; he would not think of it, even," was her reply, when she was asked how she had courage to interfere in what was a very violent quarrel. Yet the present law recognizes no allegiance due to a chief. When the young king Lunalilo returned to the palace after the coronation, the pipe-bearer, an old native retainer, approached him on his knees, and was shocked at being ordered to get up and act like a man. The older natives to this day approach a chief or chiefess only with humble and deprecatory bows; and wherever a chief or chiefess travels, the native people along the road make offerings of the fruits of the ground, and even of articles of clothing and adornment. One of the curious sights of Honolulu to us travelers, last spring, was to see long processions of native people, men, women, and children, marching to the palace to lay their offerings before the king, who is a high chief. Each brought something--a man would walk gravely along with a pig under his arm; after him followed perhaps a little child with half a dozen bananas, a woman with a chicken tied by a string, a girl with a handkerchief full of eggs, a boy with a cocoa-nut, an old woman with a calabash of poi, and so on. In the palace yard all this was laid in a heap before the young king, who thereupon said thank you, and, with a few kind words, dismissed the people to their homes. As an illustration of the power of the old chiefs, as well as of the density of the population in former times, it is related that when the wall inclosing a certain fish pond on the windward side of Oahu was to be built, the chief then ruling over that land gave notice that on a certain day every man, woman, and child within his domain must appear at a designated point, bearing a stone. The wall, which stands yet, is half a mile long, well built, and probably six feet high; and it was begun and completed in that one day. [Illustration: LUNALILO.] I was shown, on Kauai, a young man of insignificant appearance, and of no particular merit or force of character. To him an old woman recently dying had by a will, written out for her by a friend of my own, left all her property--a taro patch, a house, and some other land. My friend asked why. He is my chief, was the reply; and sure enough, on inquiry my friend discovered, what he had not before known, that the man was a descendant of one of the chief families, of whom this old woman had in her early days been a subject. As the chief was the ruler, the people looked to him for food in a time of scarcity. He directed their labors; he protected them against wrong from others; and as it was his pride that his retainers should be more numerous and more prosperous than those of the neighboring chief, if the head possessed brains, no doubt the people were made content. Food was abundant; commerce was unknown; the chief could not eat or waste more than his people could easily produce for him; and until disturbing causes came in with Captain Cook, no doubt feudalism wrought satisfactory results here. One wonders how it was invented among such a people, or who it was that first had genius enough to insist on obedience, to make rules, to prescribe the tabu, and, in short, to evolve order out of chaos. The tabu was a most ingenious and useful device; and when you hear of the uses to which it was put, and of its effectiveness, you feel surprised that it was not found elsewhere as an appurtenance of the feudal machinery. Thus the chief allowed his people to fish in the part of the ocean which he owned--which fronted his "land," that is to say. He tabued one or two kinds of fish, however; these they were forbidden to catch; but as a fisherman can not, even in these islands, exercise a choice as to the fish which shall enter his net or bite at his hook, it followed that the tabued fish were caught--but then they were at once rendered up to the chief. One variety of taro, which makes poi of a pink color, was tabued and reserved for the chiefs. Some birds were tabued on account of their feathers; one especially, a black bird which has a small yellow feather under each wing. The great feather cloak of Kamehameha I., which is still kept as a sign of royalty, is made of these feathers, and contains probably several thousand of them, thus gathered, two from each bird. Further, a tabu prohibited women from eating with men, even with their husbands; and when, on the death of the first Kamehameha, his Queen Kahumanu, an energetic and fearless virago, dared for the first time to eat with her son, a cry of horror went up as though "great Pan was dead;" and this bold act really broke the power of the heathen priests. A tabu forbade women to eat cocoa nuts and some other articles of food; and the prohibition appears to have been used also to compel sanitary and other useful restraints, for I have been told that a tabu preserved girls from marriage until they had attained a certain age, eighteen, I believe; and to this and some other similar regulations, rigorously enforced in the old times, I have heard old residents attribute the fertility of the race before foreigners came in. [Illustration: KAMEHAMEHA I.] He who violated a tabu was at once killed. Capital punishment seems to have been an effective restraint upon crime among these savages, contrary to the theories of some modern philosophers; probably it was effective for two reasons, because it was prompt and because it was certain. One wonders how long the tabu would have been respected, had a violator of it been lodged in jail for eighteen months, allowed to appeal his case through three courts, and at last been brained amidst the appeals for mercy of the most respectable people of his tribe, and had his funeral ceremonies performed by the high-priest, and closed with a eulogy upon his character, and insinuations against the sound judgment and uprightness of the chief who ordered the execution. The first Kamehameha, who seems to have been a savage of considerable merit, and a firm believer in capital punishment, subdued the Islands to his own rule, but he did not aim to break the power of the chiefs over their people. He established a few general laws, and insisted on peace, order, and obedience to himself. By right of his conquest all lands were supposed to be owned by him; he gave to one chief and took away from another; he rewarded his favorites, but he did not alter the condition of the people. [Illustration: QUEEN OF KAMEHAMEHA I.] But as traders came in, as commerce began, as money came into use, the feudal system began to be oppressive. Sandal-wood was long one of the most precious products of these islands--their Chinese name, indeed, is "Sandal-wood Islands." The chiefs, greedy for money, or for what the ships brought, forced their unhappy retainers into the mountains to gather this wood. Exposed to cold, badly fed, and obliged to bear painful burdens, they died in great numbers, so that it was a blessing to the Islanders when the wood became scarce. Again, supplies of food were sold by the chiefs to the ships, and this necessitated unusual labor from the people. One famous chief for years used his retainers to tow ships into the narrow harbor of Honolulu, sending them out on the reef, where, up to their middle in water, they shouldered the tow-line. Thus when, in 1848; the king, at the instance of that excellent man and upright judge, Chief-justice Lee, gave the kuliana rights, he relieved the people of a sore oppression, and at a single blow destroyed feudalism. The kuliana is the individual holding. Under the kuliana law each native householder became entitled to the possession in fee of such land as he had occupied, or chose to occupy and cultivate. He had only to make application to a government officer, have the tract surveyed, and pay a small sum to get the title. It is creditable to the chiefs that, under the influence of the missionaries, they consented to this important change, fully knowing that it meant independence to the common people and an end of all feudal rights; but it must be added that a large part of their lands remained in their hands, making them, of course, still wealthy proprietors. Thus the present system of land tenure on the Islands is much the same as our own; but the holdings of the common people are generally small, and the chiefs, or their successors in many cases foreigners, still maintain their right to the sea fisheries as against all who live outside the old boundaries of their own "lands." The families of most of the great chiefs have become extinct. Their wealth became a curse to them when foreigners came in with foreign vices and foreign luxuries. They are said to have been remarkable as men and women of extraordinary stature and of uncommon perfection of form. I have been told of many chiefesses nearly or quite six feet in height, and many chiefs from six feet two inches to six feet six, and in one case six feet seven inches high. There is no reason to doubt the universal testimony that they were, as a class, taller and finer-looking than the common people; but the older missionaries and residents believe that this arose not from their being of a different race, but because they were absolutely relieved from hard work, were more abundantly and carefully fed, and used the lomi-lomi constantly. It is supposable, too, that in the wars which prevailed among the tribes the weaklings, if any such were among the chiefs, were pretty sure to be killed off; and thus a natural selection went on which weeded out the small and inefficient chiefs. Their government appears to have been a "despotism tempered by assassination," for great as was the respect exacted by a chief, and implicit as was the obedience he commanded, if he pushed his tyranny too far, his people rose and slew him. Thus on Kauai, in the lower part of the Hanapepe Valley, a huge cliff is shown, concerning which the tradition runs that it was once the residence of the chief who ruled this valley. This person, with a Titanic and Rabelaisian humor, was accustomed to descend into the valley in the evening, seize a baby and carry it to his stronghold to serve him as a pillow. Having slept upon it he slew it next morning; and thus with a refinement of luxury he required a fresh baby every evening. When patience had ceased to be a virtue, according to our more modern formula, the people went up one night and knocked his brains out; and there was a change of dynasties. [Illustration: ANCIENT GODS OF HAWAII.] The Hawaiian of the present day reads his Bible and newspaper, writes letters, wears clothes, owns property, serves in the Legislature or Parliament, votes, teaches school, acts as justice of the peace and even as judge, is tax collector and assessor, constable and preacher. In spite of all this, or rather with it, he retains the oddest traces of the habits and customs of another age. For instance, he will labor for wages; but he will persistently and for years give away to his relations all his pay except what he needs for his actual subsistence, and if he is prosperous he is pretty sure to have quite a swarm of people to support. A lady told me that having repeatedly clothed her nurse in good apparel, and finding this liberal soul, every time, in a day or two reduced to her original somewhat shabby clothing, she at last reproached her for her folly. "What can I do?" the woman replied; "they come and ask me for the holaku, or the handkerchief, or whatever I have. Suppose you say they are yours--then I will not give them away." Accordingly, the next new suit was formally declared to belong to the mistress: it was not given away. An old woman, kept chiefly for her skill in lomi-lomi by an American family, asked her master one day for ten dollars. He gave her two five-dollar gold pieces, and, to his amazement, saw her hand them over immediately, one to a little girl and one to a boy, who had evidently come to get the money--not for her use at all. A cook in my own family asked for the wages due him, which he had been saving for some time; he received forty-four dollars, and gave the whole amount at once to his father-in-law, who had come from another island on purpose to get this money. Nor was it grudged to him, so far as any of us could see. "By-and-by, if we are poor and in need, they will do as much for us," is the excuse. As you ride along in the country, you will see your guide slyly putting a stone or a bunch of grass on a ledge near some precipice. If you look, you will see other objects of the same kind lying there. Ask him about it and he will tell you, with a laugh, that his forefathers in other times did so, and he does the same. It is, in fact, a peace offering to the local divinity of the place. Is he, then, an idolater? Not at all; not necessarily, at least. He is under the compulsion of an old custom; and he will even tell you that it is all nonsense. The same force leads him to treat with respect and veneration a chief or chiefess even if abjectly poor, though before the law the highest chief is no better than the common people. They are hearty and even gross feeders; and probably the only christianized people who live almost entirely on cold victuals. A Hawaiian does not need a fire to prepare a meal; and at a _luau_, or feast, all the food is served cold, except the pig, which ought to be hot. Hospitable and liberal as he is in his daily life, when the Hawaiian invites his friends to a _luau_ he expects them to pay. He provides for them roast pig, poi, baked ti-root, which bears a startling resemblance in looks and taste to New England molasses-cake; raw fish and shrimps, limu, which is a sea-moss of villainous odor; kuulaau, a mixture of taro and cocoa-nut, very nice; paalolo, a mixture of sweet-potato and cocoa-nut; raw and cooked cuttle-fish, roast dog, sea-eggs, if they can be got; and, if the feast is something above the ordinary, raw pickled salmon with tomatoes and red-pepper. The object of such a luau is usually to enable the giver to pay for his new house, or to raise money for some private object of his own. Notice of the coming feast is given months beforehand, as also of the amount each visitor is expected to give. It will be a twenty-five cent, or a fifty cent, or a dollar luau. The pigs--the centre-piece of the feast--have been fattening for a year before. The affair is much discussed. It is indispensable that all who attend shall come in brand-new clothing, and a native person will rather deny himself the feast than appear in garments which have been worn before. A few of the relatives of the feast-giver act as stewards, and they must be dressed strictly alike. At one luau which I had the happiness to attend the six men who acted as stewards were arrayed in green cotton shirts and crimson cotton trowsers, and had green wreaths on their heads. I need not say that they presented a truly magnificent appearance. To such a luau people ride thirty or forty miles; arriving often the evening beforehand, in order to be early at the feast next day. When they sit down each person receives his abundant share of pig, neatly wrapped in ti-leaves; to the remainder of the food he helps himself as he likes. They eat, and eat, and eat; they beat their stomachs with satisfaction; they talk and eat; they ride about awhile, and eat again; they laugh, sing, and eat. At last a man finds he can hold no more. He is "pau"--done. He declares himself "mauna"--a mountain; and points to his abdomen in proof of his statement. Then, unless he expects a recurrence of hunger, he carefully wraps up the fragments and bones which remain of his portion of pig, and these he must take with him. It would be the height of impoliteness to leave them; and each visitor scrupulously takes away every remaining bit of his share. If now you look you will see a calabash somewhere in the middle of the floor, into which each, as he completes his meal, put his quarter or half dollar. In the evening there are dancing and singing, and then you may hear and see the extremely dramatic meles of the Hawaiians--a kind of rapid chant, the tones of which have a singular fascination for my ears. A man and woman, usually elderly or middle-aged people, sit down opposite each other, or side by side facing the company. One begins and the other joins in; the sound is as of a shrill kind of drone; it is accompanied by gesticulations; and each chant lasts about two or three minutes, and ends in a jerk. The swaying of the lithe figures, the vehement and passionate movements of the arms and head, the tragic intensity of the looks, and the very peculiar music, all unite to fasten one's attention, and to make this spectacle of mele singing, as I have said, singularly fascinating. The language of the meles is a dialect now unused, and unintelligible even to most of the people. The whole chant concerns itself, however, with a detailed description of the person of the man or woman or child to which or in whose honor it is sung. Thus a mele will begin with the hair, which may be likened in beauty to the sea-moss found on a certain part of Kauai; or the teeth, which "resemble the beautiful white pebbles which men pick up on the beach of Kaalui Bay on Maui;" and so on. Indeed an ancient Hawaiian mele is probably, in its construction, much like the Song of Solomon; though I am told that the old meles concerned themselves with personal details by no means suitable for modern ears. A mele is always sung for or about some particular person. Thus I have heard meles for the present king; meles for a man or woman present; meles for a chief; and on one occasion I was told they sang a mele for me; and I judged, from the laughter some parts of it excited, that my feelings were saved by my ignorance of the language. On all festive occasions, and on many others, the Hawaiian loves to dress his head with flowers and green wreaths. Les or garlands are made of several substances besides flowers; though the most favorite are composed of jasmine flowers, or the brilliant yellow flowers of one kind of ginger, which give out a somewhat overpowering odor. These are hung around the neck. For the head they like to use wreaths of the maile shrub, which has an agreeable odor, something like that of the cherry sticks which smokers like for pipe stems. This ornamentation does not look amiss on the young, for to youth much is forgiven; but it is a little startling, at a luau, to see old crones and grave grandfathers arrayed with equal gayety; and I confess that though while the flowers and leaves are fresh the decorated assembly is picturesque, especially as the women wear their hair flowing, and many have beautiful wavy tresses, yet toward evening, when the maile has wilted and the garlands are rumpled and decaying, this kind of ornamentation gives an air of dissipation to the company which it by no means deserves. Finally, the daily life of the Hawaiian, if he lives near the sea-coast and is master of his own life, is divided between fishing, taro planting, poi making, and mat weaving. All these but the last are laborious occupations; but they do not make hard work of them. Two days' labor every week will provide abundant food for a man and his family. He has from five to ten dollars a year of taxes to pay, and this money he can easily earn. The sea always supplies him with fish, sea-moss, and other food. He is fond of fussing at different things; but he also lies down on the grass a good deal--why shouldn't he?--he reads his paper, he plays at cards, he rides about a good deal, he sleeps more or less, and about midnight he gets up and eats a hearty supper. Altogether he is a very happy creature, and by no means a bad one. You need not lock your door against him; and an election and a luau occasionally, give him all the excitement he craves, and that not of an unwholesome kind. What there is happy about his life he owes to the fine climate and the missionaries. The latter have given him education enough to read his Bible and newspaper, and thus to take some interest in and have some knowledge of affairs in the world at large. They and their successors, the political rulers, have made life and property secure, and caused roads and bridges to be built and maintained; and the Hawaiian is fond of moving about. The little inter-island steamer and the schooners are always full of people on their travels; and as they do not have hotel bills to pay, but live on their friends on these visits, there is a great deal of such movement. It would hardly do to compare the Hawaiian people with those of New England; but they will compare favorably in comfort, in intelligence, in wealth, in morals, and in happiness with the common people of most European nations; and when one sees here how happily people can live in a small way, and without ambitious striving for wealth or a career, he can not but wonder if, after all, in the year 2873, our pushing and hard-pushed civilization of the nineteenth century will get as great praise as it gets from ourselves, its victims. [Illustration: HAWAIIANS EATING POI.] CHAPTER VI. COMMERCIAL AND POLITICAL. Commercial relations form and foster political alliances, especially between a weak state and a strong one. The annual report for 1872 of imports and exports, made up by the Collector-general of the Hawaiian Kingdom, shows how completely the Islands depend upon the United States. Of 146 merchant vessels and steamers entered at Hawaiian ports during 1872, 90 were American, only 15 were English; 6 were German, 9 belonged to other nations, and 26 were Hawaiian. Of a total of 98,647 tons of shipping, 73,975 were American, 6714 Hawaiian, and but 7741 British. Of 47 whaling vessels calling at Island ports during the year, 42 were American, 2 Hawaiian, and 3 British. Of a little less than 16,000,000 pounds of sugar exported during the same year, 14,500,000 were sent to the United States; of 39,000 pounds of coffee 34,000 were sent to us; of 1,349,503 pounds of rice and paddy exported, 1,317,203 pounds came to the United States. All the cotton, all the goat-skins, nearly all the hides, all the wool, the greater part of the peanuts and the pulu, in short, almost the whole exports of the Islands, are sent to the United States. On the other hand, of $1,234,147, the value of duty-paying merchandise imported during 1872 into the Islands, $806,111 worth came from the United States, $155,939 from Great Britain, and $205,396 from Germany. Besides this, of the total value of bonded goods, $349,435, the large amount of $135,487 was brought from sea by whalemen, almost all of whom were Americans; and $99,567 worth was goods from the United States; or $235,000 of American products against $21,801 of British, and $23,904 of German importation, in bond. It is plain that the Island trade is so largely in our hands that no other nation can be said to dispute it with us. If our flag flew over Honolulu we could hardly expect to have a more complete monopoly of Hawaiian commerce than we already enjoy. Moreover, almost all the sugar-plantations--the most productive and valuable property on the Islands--are owned by Americans; and the same is true of the greater number of stock farms. Our political predominance on the Islands is as complete as the commercial. In the present cabinet all the ministers except one are Americans. This was true also of the cabinet of the late king. Of the Supreme Court, two of the judges are Americans, and one is German. Almost all the executive and administrative offices are in the hands of Americans or Hawaiians. Nor can any foreign power rightly find fault with this state of things. What the Islands are they are because of American effort, American enterprise, American capital. American missionaries civilized them; Americans gave them laws wisely adapted to the customs and habits of their people; American enterprise and Boston capital established the sugar culture and other of the important industries; perhaps I ought to add that American sailors spread among the Islands the vices and diseases which, more than all else, have caused the rapid decrease of the population, and to combat and check which added toil and trouble to the labors of the American missionaries. The government of the Hawaiian Islands consists of a king and a Parliament. The Parliament meets once in two years; and under the late king consisted of but a single House. The present king has promised to call together two Houses, of which but one will be elected. The other consists of "Nobles," who are nominated or created by the king for life, but have no title nor salary unless they are called to office. By the Constitution the reigning king appoints his successor, but his nomination must be confirmed by the Nobles. As, however, he may at pleasure increase the number of Nobles, the appointment virtually rests with him. If he dies without naming a successor, the Parliament has the right and duty to elect a new sovereign. There is a slight property qualification for voters, and a heavier one for members of Parliament. The revenue of the Government, which amounts to about half a million per annum, is derived from the various sources specified in the official returns of the Minister of Finance, which I copy below. It must be understood that this report covers two years: The balance in the Treasury at the close of the last fiscal period (March 31, 1870) was . . . . . . . . $61,580.20 And there has been received from Foreign Imports 396,418.15 " " " Fines, Penalties, and Costs 47,289.13 " " " Internal Commerce 98,982.51 " " " Taxes 215,962.51 " " " Fees and Perquisites 22,194.45 " " " Government Realizations 124,071.37 " " " Miscellaneous Sources 60,038.23 ----------- $964,956.35 ----------- $1,026,536.55 The expenditures during two years are detailed thus in the same report: For Civil List . . . . . . . . $50,000.00 " Permanent Settlements . . . . 18,000.00 " Legislature and Privy Council . . 15,281.63 " Department of Judiciary . . . . 73,562.61 " " Foreign Affairs and War 98,028.24 " " Interior . . . . 396,806.41 " " Finance . . . . 141,345.29 " " Attorney-general . 88,412.17 " Bureau of Public Instruction . . 88,347.79 ----------- $969,784.14 Balance on hand March 31, 1872 . . . . . . . $56,752.41 ------------ $1,026,536.55 The internal taxes include the property tax, which is quite low, one and a half per cent. Every male adult pays a poll tax of one dollar, a school tax of two dollars, and a road tax of two dollars. The following is the detail of the internal taxes for the two years 1870-72: Real Estate and Personal Property $97,685.11 Horses . . . . . . . . . 53,006.00 Dogs . . . . . . . . . . 22,271.40 Mules . . . . . . . . . . 6,140.00 Carriages . . . . . . . . 3,125.00 Poll . . . . . . . . . . 27,841.00 Native Seamen . . . . . . . 5,894.00 ----------- $215,962.51 Among the licenses the monopoly of opium selling brings the Government $22,248, a prodigious sum when it is considered that there are but 2500 Chinese in the Islands; these being the chief, though not the only consumers. There is, besides, a duty of ten per cent. on the opium when imported, and the merchant must make his profit. I had the curiosity to look a little into the opium consumption. It is said that its use is slowly spreading among the natives, particularly where these are employed with Chinese on the plantations. But the quantity used by the Chinese themselves is prodigious. I was shown one man, a cook, whose wages, fourteen dollars per month, were entirely spent on opium; and whose master supplied the poor creature with clothes, because he had nothing left out of his pay. In other cases the amount spent was nearly as great. Eight thousand two hundred and sixty-five dollars were also realized for awa licenses. Awa is a root the use of which produces a frightful kind of intoxication, in which the victim falls into stupor, his features are contorted, and he has seizures resembling epilepsy. The body of the habitual awa drinker becomes covered with white scales; and it is said that awa drinking predisposes to leprosy. The manner of preparing awa is peculiarly disgusting. The root is chewed by women, and they spit out well-chewed mouthfuls into a calabash. Here it settles, and the liquor is then drunk. It is said that in old times the chiefs used to get together the prettiest young girls to chew awa for them. The king receives a salary of $22,500 per annum; the cabinet ministers and the chief-justice receive $5000, and the two associate justices $4000 per annum. These are the largest salaries paid; and in general the public service of the Islands is very cheaply as well as ably and conscientiously conducted. There is an opportunity for retrenchment in abolishing some of the offices; but the saving which could thus be effected would after all not be great. The present Government means, I have been told, to undertake some reforms; these will probably consist in getting the king to turn the crown lands into public lands, to be sold or leased for the benefit of the treasury. They are now leased, and the income is a perquisite of the king, a poor piece of policy, for the chiefs from among whom a sovereign is selected are all wealthy; the present king, for instance, has an income of probably $25,000 per annum from private property of his own. It is also proposed to lessen the number of cabinet ministers; but this will scarcely be done. They are but four in number now, having charge of Foreign Affairs, Finance, and the Interior and Law Departments. There is a debt of about $300,000 which is entirely held within the kingdom; and the public property is of value sufficient to pay three times this sum. It is probable, however, that, like many other governments, the Hawaiian ministry will have to deal with a deficit when the next Legislature meets; and this will probably bring reform and retrenchment before them. There is not much hope of increasing the revenue from new and still untouched sources, for there are but few such. The taxable industries and wealth of the Islands can not be very greatly increased. Finding yourself in a tropical country, with a charming and equable climate, and with abundant rains, you are apt to think that, given only a little soil, many things would grow and could be profitably raised. It is one of the surprises of a visitor to the Hawaiian group to discover that in reality very few products succeed here. Coffee was largely planted, and promised to become a staple of the Islands; but a blight attacked the trees and proved so incurable that the best plantations were dug up and turned into sugar; and the export of coffee, which has been very variable, but which rose to 415,000 pounds in 1870, fell to 47,000 pounds in the next year, and to 39,276 pounds in 1872. Sea-island cotton would yield excellent crops if it were not that a caterpillar devours the young plants, so that its culture has almost ceased. Only 10,000 pounds were exported in 1872. The orange thrives in so few localities on the Islands that it is not an article of commerce: only two boxes were exported last year, though San Francisco brings this fruit from Otaheite by a voyage of thirty days. A burr worse than any found in California discourages the sheep-raiser in some of the Islands. The cacao-tree has been tried, but a blight kills it. In the garden of Dr. Hillebrandt, near Honolulu, I saw specimens of the cinnamon and allspice trees; but again I was told that the blight attacked them, and did not allow them to prosper. Wheat and other cereals grow and mature, but they are subject to the attacks of weevil, so that they can not be stored or shipped; and if you feed your horse oats or barley in Honolulu, these have been imported from California. Silk-worms have been tried but failed. Rice does well, and its culture is increasing. Moreover, there is but an inconsiderable local market. A farmer on Maui told me he had sent twenty bags of potatoes to Honolulu, and so overstocked the market that he got back only the price of his bags. Eggs and all other perishable products, for the same reason, vary much in price, and are at times high-priced and hardly attainable. It will not do for the farmer to raise much for sale. The population is not only divided among different and distant islands, but it consists for much the largest part of people who live sufficiently well on taro, sweet-potatoes, fish, pork, and beef--all articles which they raise for themselves, and which they get by labor and against disadvantages which few white farmers would encounter. For instance, the Puna coast of Hawaii is a district where for thirty miles there is so little fresh water to be found that travelers must bring their own supplies in bottles; and Dr. Coan told me that in former days the people, knowing that he could not drink the brackish stuff which satisfied them, used to collect fresh water for his use when he made the missionary tour, from the drippings of dew in caves. Wells are here out of the question, for there is no soil except a little decomposed lava, and the lava lets through all the water which comes from rains. There are few or no streams to be led down from the mountains. There are no fields, according to our meaning of the word. Formerly the people in this district were numbered by thousands: even yet there is a considerable population, not unprosperous by any means. Churches and schools are as frequent as in the best part of New England. Yet when I asked a native to show me his sweet-potato patch, he took me to the most curious and barren-looking collection of lava you can imagine, surrounded, too, by a very formidable wall made of lava, and explained to me that by digging holes in the lava where it was a little decayed, carrying a handful of earth to each of these holes, and planting there in a wet season, he got a very satisfactory crop. Not only that, but being desirous of something more than a bare living, this man had planted a little coffee in the same way, and had just sold 1600 pounds, his last crop. He owned a good wooden house; politely gave up his own mats for me to sleep on; possessed a Bible and a number of other works in Hawaiian; after supper called his family together, who squatted on the floor while he read from his Scriptures, and, after singing a hymn, knelt in family prayers; and finally spent half an hour before going to bed in looking over his newspaper. This man, thoroughly respectable, of good repute, hospitable, comfortable in every way so far as I could see, lived, and lived well, on twenty or thirty acres of lava, of which not even a Vermonter would have given ten cents for a thousand acres; and which was worthless to any one except a native Hawaiian. Take next the grazing lands. In many parts they are so poorly supplied with water that they can not carry much stock. They also are often astonishingly broken up, for they frequently lie high up on the sides of the mountains, and in many parts they are rocky and lava-covered beyond belief. On Hawaii, the largest island, lava covers and makes desolate hundreds of thousands of acres, and on the other and smaller islands, except, perhaps, Kauai, there is corresponding desolation. Thus the area of grazing lands is less than one would think. But on the other hand, cattle are very cheaply raised. They require but little attention; and the stock-owners, who are now boiling down their cattle and selling merely the hides and tallow, are said to be just at this time the most prosperous people on the Islands. Sheep are kept too, but not in great flocks except upon the small island of Niihau, which was bought some years ago by two brothers, Sinclair by name, who have now a flock of fifteen or eighteen thousand sheep there, I am told; on Molokai and part of Hawaii; and upon the small island of Lanai, where Captain Gibson has six or eight thousand head. One of the conspicuous trees of the Hawaiian forests is the Kukui or candle-nut. Its pale green foliage gives the mountain sides sometimes a disagreeable look; though where it grows among the Ko trees, whose leaves are of a dark green, the contrast is not unpleasant. From its abundance I supposed the candle-nut might be made an article of export; but the country is so rough that the gathering of the nuts is very laborious; and several persons who have experimented in expressing the oil from the nut have discovered that it did not pay cost. Only two thousand pounds of Kukui nuts were exported in 1872. Sandal-wood was once a chief article of export. It grows on the higher mountain slopes, and is still collected, for 20,232 pounds were exported in 1872, and a small quantity is worked up in the Islands. The cocoa-nut is not planted in sufficient quantities to make it an article of commerce. Only 950 nuts were exported last year. Of pulu 421,227 pounds were shipped; this is a soft fuzz taken from the crown of a species of fern; it is used to stuff bedding, and is as warm, though not as durable, as feathers. Also 32,161 pounds of "fungus," a kind of toad-stool which grows on decaying wood, and is used in China as an article of food. There has been no lack of ingenuity, enterprise, or industry among the inhabitants. The Government has imported several kinds of trees and plants, as the cinnamon, pepper, and allspice, but they have not prospered. Private effort has not been wanting either. But nature does not respond. Sugar and rice are and must it seems continue to be the staples of the Islands; and the culture of these products will in time be considerably increased. This, it appears to me, decides the future of the Islands and the character of their population. A sugar or rice plantation needs at most three or four American workmen aside from the manager. The laboring force will be Hawaiians or Chinese; for they alone work cheaply, and will content themselves in the situation of plantation laborers. It is likely, therefore, that the future population of the Islands will consist largely, as it does now, of Hawaiians and Chinese, and a mixture of these two races; and, no doubt, these will live very happily there. [Illustration: NATIVE HAY PEDDLER.] For farming, in the American sense of the word, the Islands are, as these facts show, entirely unfit. I asked again and again of residents this question: "Would you advise your friend in Massachusetts or Illinois, a farmer with two or three thousand dollars in money, to settle out here?" and received invariably the answer, "No; it would be wrong to do so." Transportation of farm products from island to island is too costly; there is no local market except Honolulu, and that is very rapidly and easily overstocked; Oregon or California potatoes are sold in the Islands at a price which would leave the local farmer without a profit. In short, farming is not a pursuit in the Islands. A farmer would not starve, for beef is cheap, and he could always raise vegetables enough for himself; but he would not get ahead. Moreover, perishable fruits, like the banana, have but a limited chance for export. The Islands, unluckily, lie to windward of California; and a sailing vessel, beating up to San Francisco, is very apt to make so long a passage that if she carries bananas they spoil on the way. Hence but 4520 bunches were shipped from the Islands in 1872--which was all the monthly steamer had room for. These circumstances seem to settle the question of annexation, which is sometimes discussed. To annex the Islands would be to burden ourselves with an outlying territory too distant to be cheaply defended; and containing a population which will never be homogeneous with our own; a country which would neither attract nor reward our industrious farmers and mechanics; which offers not the slightest temptation to emigration, except a most delightful climate, and which has, and must by its circumstances and natural formation continue to have, chiefly a mixed population of Chinese and other coolies, whom it is assuredly not to our interest to take into our family. I suppose it is a proper rule that we should not encumber ourselves with territory which by reason of unchangeable natural causes will repel our farmers and artisans, and which, therefore, will not become in time Americanized. If this is true, we ought not to annex the Hawaiian Islands. Moreover, there is no excuse for annexation, in the desire of the people. The present Government is mild, just, and liked by the people. They can easily make it cheaper whenever they want to. The native people are very strongly opposed to annexation; they have a strong feeling of nationality, and considerable jealousy of foreign influence. Annexation to our own or any other country would be without their consent. As to the residents of foreign birth, a few of them favor annexation to the United States; but only a few. A large majority would oppose it as strenuously as the native people. Most of the planters see that it would break up their labor system, demoralize the workmen, and probably for years check the production of sugar. One thing is certain, however. If the Islands ever offer themselves to any foreign power, it will be to the United States. Their people, foreign as well as native, look to us as their neighbors and friends; and the king last summer blurted out one day when too much wine had made him imprudent, this truth: that if annexation came, it must be to the United States. As I write a negotiation has been opened with the United States Government, for the purpose of offering us Pearl River in exchange for a reciprocity treaty. Pearl River is an extensive, deep, and well-protected bay, about ten miles from Honolulu. It would answer admirably for a naval station; and if the United States were a second-rate power likely to be bullied by other nations, we might need a naval station in the Pacific Ocean. In our present condition, when no single power dares to make war with us, and when, unless we become shamelessly aggressive, no alliance of European powers against us for purposes of war is possible, the chief use of distant naval stations appears to me to be as convenient out-of-the-way places for wasting the public money. Pearl River would be an admirable spot for a dozen pleasant sinecures, and the expenditure of three or four millions of money. It seems to me, therefore, that it would be a dear bargain. For the accommodation of merchant steamers and ships and their repair, Honolulu offers sufficient facilities. There are ingenious American mechanics there who have even taken a frigate upon a temporary dry-dock, and repaired her hull. [Illustration: HULA-HULA, OR DANCING-GIRLS.] But justice, kindly feeling, and a due regard for our future interests in the Pacific Ocean ought to induce us to establish at once a reciprocity treaty with the Hawaiian Government. We should lose but little revenue; and should make good that loss by the greater market which would be opened for our own products, in the Islands. Such a treaty would bring more capital to the Islands, increase their prosperity, and, at the same time, bind them still more closely and permanently to us. It would pave the way to annexation, if that should ever become advisable. The politics of the Hawaiian Kingdom are not very exciting. In those fortunate Isles the Legislature troubles itself chiefly about the horse and dog tax. The late king, who was of an irascible temper, did not always treat his faithful Commons with conspicuous civility. He sometimes told them that they had talked long enough and had better adjourn; and they usually took his advice. The present king, who belonged to "his majesty's opposition" during the late reign, has yet to develop his qualities as a ruler. He has shown sound judgment in the nomination of his cabinet; and he is believed to have the welfare of the people at heart. He is unmarried; but is not likely to marry; and he will probably nominate a successor from one of the chief or ruling families still remaining. The list from which he can choose is not very long; and it is most probable, as this is written, that he will nominate to succeed him Mrs. Bernice Pauahi Bishop, wife of the present Minister of Foreign Affairs. Mrs. Bishop is a lady of education and culture, of fine presence, every way fit to rule over her people; and her selection would be satisfactory to the foreign residents as well as to the best of the Hawaiian people. [Illustration: HAWAIIAN STYLE OF DRESS.] CHAPTER VII. THE LEPER ASYLUM ON MOLOKAI. So much has been said and written of late about the disease called leprosy and its ravages in the Sandwich Islands that I had the curiosity to visit the asylum for lepers at Molokai, where now very nearly all the people suffering from this disease have been collected, under a law which directs this seclusion. The steamer _Kilauea_ left Honolulu one evening at half-past five o'clock, and dropped several of us about two o'clock at night into a whale-boat near a point on the lee side of Molokai. Here we were landed, and presently mounted horses and rode seven or eight miles to the house of a German, Mr. Meyer, who is the superintendent of the leper settlement, and also, I believe, of a cattle farm which belongs to the heirs of the late king. Mr. Meyer has lived on Molokai since 1853. He is married to a Hawaiian, and has a large family of sons and daughters who have been carefully and excellently brought up, I was told. Mrs. Meyer, who presided at breakfast, is one of those tall and grandly proportioned women whom you meet among the native population not infrequently, who enable you to realize how it was that in the old times the women exercised great influence in Hawaiian politics. She seemed born to command, and yet her benevolent countenance and friendly smile of welcome showed that she would probably rule gently. From Mr. Meyer's we rode some miles again, until at last we dismounted at the top or edge of the great precipice, at the foot of which, two thousand feet below, lies the plain of Kalawao, occupied by the lepers. At the top we four dismounted, for the trail to the bottom, though not generally worse than the trail into the Yosemite Valley, has some places which would be difficult and, perhaps, dangerous for horses. From the edge of the Pali or precipice the plain below, which contains about 16,000 acres, looks like an absolute flat, bounded on three sides by the blue Pacific. Horses awaited us at the bottom, and we soon discovered that the plain possessed some considerable elevations and depressions. It is believed to have been once the bottom of a vast crater, of which the Pali we clambered down formed one of the sides, the others having sunk beneath the ocean, leaving a few traces on one side. It has yet one considerable cone, a hill two hundred feet high, a well-preserved subsidiary crater, on whose bottom grass is now growing, while a little pool of salt water, which rises and falls with the tide, shows a connection with the ocean. A ride along the shore showed me also several other and smaller cones. The whole great plain is composed of lava stones, and to one unfamiliar with the habits of these islanders would seem to be an absolutely sterile desert. Yet here lived, not very many years ago, a considerable population, who have left the marks of an almost incredible industry in numerous fields inclosed between walls of lava rock well laid up; and in what is yet stranger, long rows of stones, like the windrows of hay in a grass field at home, evidently piled there in order to secure room in the long, narrow beds thus partly cleared of lava which lay between, to plant sweet-potatoes. As I rode over the trails worn in the lava by the horses of the old inhabitants, I thought this plain realized the Vermonter's saying about a piece of particularly stony ground, that there was not room in the field to pile up the rocks it contained. Yet on this apparently desert space, within a quarter of a century more than a thousand people lived contentedly and prosperously, after their fashion; and this though fresh water is so scarce that many of them must have carried their drinking water at least two or even three miles. And here now live, among the lepers, or rather a little apart from them at one side of the plain, about a hundred people, the remnant of the former population, who were too much attached to their homes to leave them, and accepted sentence of perpetual seclusion here, in common with the lepers, rather than exile to a less sterile part of the island. When we had descended the cliff, a short ride brought us to the house of a luna, or local overseer, a native who is not a leper; and of this house, being uncontaminated, we took possession. By a law of the kingdom it is made the duty of the Minister of the Interior, and under him of the Board of Health, to arrest every one suspected of leprosy; and if a medical examination shows that he has the disease, to seclude the leper upon this part of Molokai. Leprosy, when it is beyond its very earliest stage, is held to be incurable. He who is sent to Molokai is therefore adjudged civilly dead. His wife, upon application to the proper court, is granted a decree of absolute divorce, and may marry again; his estate is administered upon as though he were dead. He is incapable of suing or being sued; and his dealings with the world thereafter are through and with the Board of Health alone. In order that no doubtful cases may be sent to Molokai there is a hospital at Kalihi, near Honolulu, where the preliminary examinations are made, and where Dr. Trousseau, the skillful physician of the Board of Health, son of the famous Paris physician of the same name, retains people about whom he is uncertain. The leper settlement at Molokai was begun so long ago as 1865; but the law requiring the seclusion of lepers was not enforced under the late king, who is believed to have been himself a sufferer from this disease, and who, at any rate, by constantly granting exemptions, discouraged the officers of the law. Since the accession of the present king, however, it has been rigidly enforced, and it is this which has caused the sudden and great outcry about leprosy, which has reached even to the United States, and has caused many people, it seems, to fear to come to the Islands, as though a foreigner would be liable to catch the disease. You must understand that the native people have no fear of the disease. Until the accession of the present king lepers were commonly kept in the houses of their families, ate, drank, smoked, and slept with their own people, and had their wounds dressed at home. If the disease were quickly or readily contagious, it must have spread very rapidly in such conditions; and that it did not spread greatly or rapidly is one of the best proofs that it is not easily transmitted. When I remember how commonly, among the native people, a whole family smokes out of the same pipe, and sleeps together under the same tapa, I am surprised that so few have the disease. There are at this time eight hundred and four persons, lepers, in the settlement, besides about one hundred non-lepers, who prefer to remain there in their ancient homes. Since January, 1865, when the first leper was sent here, one thousand one hundred and eighty have been received, of whom seven hundred and fifty-eight were males and four hundred and twenty-two females. Of this number three hundred and seventy-three have died, namely, two hundred and forty-six males and one hundred and twenty-seven females. Forty-two died between April 1 and August 13 of the present year. The proportion of women to men is smaller than I thought; and there are about fifty leper children, between the ages of six and thirteen. Lepers are sterile, and no children have been born at the asylum. So great has been the energy and the vigilance of the Board of Health and its physician, Dr. Trousseau, that there are not now probably fifty lepers at large on all the islands, and these are persons who have been hidden away in the mountains by their relatives. In fact if there was ever any risk to foreign visitors from leprosy, this is now reduced to the minimum; and as the disease is not caused by the climate, and can be got, as the widest experience and the best authorities agree, only by intimate contact, united with peculiar predisposition of the blood, there is not the least ground for any foreign visitor to dread it. When a leper is sent to Molokai, the Government provides him a house, and he receives, if an adult, three pounds of paiai or unmixed poi, per day, and three pounds of salt salmon, or five pounds of fresh beef, per week. Beef is generally preferred. They are allowed and encouraged to cultivate land, and their products are bought by the Health Board; but the disease quickly attacks the feet and hands, and disables the sufferers from labor. There are two churches in the settlement, one Protestant, with a native pastor, and one Catholic, with a white priest, a young Frenchman, who has had the courage to devote himself to his co-religionists. There is a store, kept by the Board of Health, the articles in which are sold for cost and expenses. The people receive a good deal of money from their relatives at home, which they spend in this store. The Government also supplies all the lepers with clothing; and there is a post-office. The little schooner which carried me back to Honolulu bore over two hundred letters, the weekly mail from the leper settlement. For the bad cases there is a hospital, an extensive range of buildings, where one hundred patients lay when I visited it. These, being helpless, are attended by other lepers, and receive extra rations of tea, sugar, bread, rice, and other food. Almost every one strong enough to ride has a horse; for the Hawaiians can not well live without horses. Some of the people live on the shore and make salt, which you see stored up in pandanus bags under the shelter of lava bubbles. When I was there a number were engaged in digging a ditch in which to lay an iron pipe, intended to convey fresh water to the denser part of the settlement. Such is the life on the leper settlement of Molokai; a precipitous cliff at its back two thousand feet high; the ocean, looking here bluer and lovelier than ever I saw it look elsewhere on three sides of it; the soft trade-wind blowing across the lava-covered plain; eternal sunshine; a mild air; horses; and the weekly excitement of the arrival of the schooner from Honolulu with letters. There is sufficient employment for those who can and like to work--and the Hawaiian is not an idle creature; and altogether it is a very contented and happy community. The Islander has strong feelings and affections, but they do not last long, and the people here seemed to me to have made themselves quickly at home. I saw very few sad faces, and there were mirth and laughter, and ready service and pleasant looks all around us, as we rode or walked over the settlement. And now, you will ask, what does a leper look like? Well, in the first place, he is not the leper of the Scriptures; nor, I am assured, is the disease at all like that which is said to occur in China. Indeed, the poor Chinese have been unjustly accused of bringing this disease to the Islands. With the first shipload of Chinese brought to these Islands came two lepers "white as snow," having, that is to say, a disease very different from that which now is called leprosy here. They were not allowed to land, but were sent back in the ship which brought them out. The Hawaiian leprosy, on the other hand, has been known here for a quarter of a century, and men died of it before the first Chinese were brought hither. The name Mai-Pakeh was given it by an accident, a foreigner saying to a native that he had a disease such as they had in China. There are but six Chinese in the Molokai leper settlement, and there are three white men there. The leprosy of the Islands is a disease of the blood, and not a skin disease. It can be caught only, I am told, by contact of an abraded surface with the matter of the leprous sore; and doubtless the familiar habit of the people, of many smoking the same pipe, has done much to disseminate it. Its first noticeable signs are a slight puffiness under the eyes, and a swelling of the lobes of the ears. To the practiced eyes of Dr. Trousseau these signs were apparent where I could not perceive them until he laid his finger on them. Next follow symptoms which vary greatly in different individuals; but a marked sign is the retraction of the fingers, so that the hand comes to resemble a bird's claw. In some cases the face swells in ridges, leaving deep furrows between; and these ridges are shiny and without feeling, so that a pin may be stuck into one without giving pain to the person. The features are thus horribly deformed in many instances; I saw two or three young boys of twelve who looked like old men of sixty. In some older men and women, the face was at first sight revolting and baboon-like; I say at first sight, for on a second look the mild sad eye redeemed the distorted features; it was as though the man were looking out of a horrible mask. At a later stage of the disease these rugous swellings break open into festering sores; the nose and even the eyes are blotted out, and the body becomes putrid. In other cases the extremities are most severely attacked. The fingers, after being drawn in like claws, begin to fester. They do not drop off, but seem rather to be absorbed, the nails following the stumps down; and I actually saw finger-nails on a hand that had no fingers. The nails were on the knuckles; the fingers had all rotted away. The same process of decay goes on with the toes; in some cases the whole foot had dropped away; and in many the hands and feet were healed over, the fingers and toes having first dropped off. But the healing of the sore is but temporary, for the disease presently breaks out again. Emaciation does not seem to follow. I saw very few wasted forms, and those only in the hospitals and among the worst cases. There appears to be an astonishing tenacity of life, and I was told they mostly choke to death, or fall into a fever caused by swallowing the poison of their sores when these attack the nose and throat. Those diseased give out soon a very sickening odor, and I was much obliged to a thoughtful man in the settlement, who commanded the lepers who had gathered together to hear an address from the doctor to form to leeward of us. I expected to be sickened by the hospitals; but these are so well kept, and are so easily ventilated by the help of the constantly blowing trade-wind, that the odor was scarcely perceptible in them. You will, perhaps, ask how the disease is contracted. I doubt if any one knows definitely. But from all I heard, I judge that there must be some degree of predisposition toward it in the person to be contaminated. I believe I have Dr. Trousseau's leave to say that the contact of a wounded or abraded surface with the matter of a leprous sore will convey the disease; this is, of course, inoculation; and he seemed to think no other method of contamination probable. I was careful to provide myself with a pair of gloves when I visited the settlement, to protect myself in case I should be invited to shake hands; but I noticed that the doctor fearlessly shook hands with some of the worst cases, even where the fingers were suppurating and wrapped in rags. There are several women on the Islands, confirmed lepers, whose husbands are at home and sound; one, notably, where the husband is a white man. On the other hand, a woman was pointed out to me who had had three husbands, each of whom in a short time after marrying her became a leper. There are children lepers, whose parents are not lepers; and there are parents lepers, whose children are at home and healthy. There are three white men on the island, lepers, two of them in a very bad state. So far as I could learn the particulars of their previous history, they had lived flagitiously loose lives; such as must have corrupted their blood long before they became lepers. In some other cases of native lepers I came upon similar histories; and while I do not believe that every case, or indeed perhaps a majority of cases, involves such a previous career of vice, I should say that this is certainly a strongly predisposing cause. As to the danger of infection to a foreign visitor, there is absolutely none, unless he should undertake to live in native fashion among the natives, smoking out of their pipes, sleeping under their tapas, and eating their food with them; and even in such an extreme case his risk would be very slight now, so thoroughly has the disease been "stamped out" by the energetic action of Mr. Hall, the Minister of the Interior, Mr. Samuel G. Wilder, the head of the Board of Health, and Dr. Trousseau, its physician. In short, there is no more risk of a white resident or traveler catching leprosy in the Hawaiian Islands than in the city or State of New York. [Illustration: NATIVE PIPE. NECKLACE OF HUMAN HAIR.] I have heard one reason given why this disease has been more frequent in the last ten years. Ten or twelve years ago the Islands were visited by smallpox. This disease made terrible ravages, and the Government at once ordered the people to be vaccinated. There seems to be no doubt that the vaccine matter used was often taken from persons not previously in sound health; this was perhaps unavoidable; but intelligent men, long resident in the Islands, believe that vaccination thus performed with impure matter had a bad effect upon the people, leaving traces of a resulting corruption of their blood. The choice of the plain of Kalawao as the spot on which to seclude the lepers from all the Islands was very happy. It can not be said that to an agile native the place is inaccessible, for there are, no doubt, several points in the great precipice where men and women could make their way down or up; and there are instances of women swimming around the precipitous and surf-beaten shore, seven or eight miles, to reach husbands or friends in the settlement to whom they were devotedly attached. But it is easily guarded, and, for all practical purposes, the seclusion is perfect. A singular tradition, related to me on the island, points to its use for such a purpose and gives a sad significance to the leper settlement. It is said that in the time of the first Kamehameha, the conqueror and hero of his race, upon an occasion when he visited Molokai, an old sorceress or priestess sent him word that she had made a garment for him--a robe of honor--which she desired him to come and get. He returned for answer a command that she should bring it to him; and when the old hag appeared, the king desired her to tell him something of the future. She replied that he would conquer all the Islands, and rule over them but a brief time; that his own posterity would die out; and that finally all his race would be gathered together on Molokai; and that this small island would be large enough to hold them all. It is probable, of course, that this tale is of recent origin, and that no priestess of Kamehameha the First possessed so fatal and accurate a gift of prophecy; but the tale, told me in the midst of the leper asylum, pointed to the gloomy end of the race with but too plain a finger. The Hawaiians, once so numerous as to occupy almost all the habitable parts of all the Islands, have so greatly decreased that they might almost find their support on the little island of Molokai alone. Happily the decrease has now ceased. The great Pali of Molokai, one of the most remarkable and picturesque sights of the Islands, stretches for a dozen miles along its windward coast. It is a sheer precipice, in most parts from a thousand to two thousand feet high, washed by the sea at its base, and having, in most parts, not a trace of beach. This vast wall of rock is an impressive sight; here the shipwrecked mariner would be utterly helpless; but would drown, not merely in sight of land, but with his hands vainly grasping for even a bush, or root, or a projecting rock. NORTHERN CALIFORNIA: ITS AGRICULTURAL VALLEYS, DAIRIES, FORESTS, FRUIT-FARMS, ETC. [Illustration: NORTHERN CALIFORNIA.] [Illustration: A CALIFORNIA VINEYARD.] CHAPTER I. THE SACRAMENTO VALLEY: A GENERAL VIEW, WITH HINTS TO TOURISTS AND SPORTSMEN. The State of California extends over somewhat more than ten degrees of latitude. If it lay along the Atlantic as it lies along the Pacific coast, its boundaries would include the whole shore-line from Cape Cod to Hilton Head, and its limits would take in the greater portion of ten of the original States. It contains two great mountain ranges--the Sierra Nevada and the Coast Range. These, running parallel through the State, approach each other so closely at the south as to leave only the narrow Tejon Pass between them; while at the north they also come together, Mount Shasta rearing its splendid snow-covered summit over the two mountain chains where they are joined. Inclosed within these mountain ranges lies a long, broad, fertile valley, which was once, no doubt, a great inland sea. It still contains in the southern part three considerable lakes--the Tulare, Kern, and Buena Vista--and is now drained from the south by the San Joaquin River, flowing out of these lakes, and from the north by the Sacramento, which rises near the base of Mount Shasta. These two rivers, the one flowing north, the other south, join a few miles below Sacramento, and empty their waters into the bay of San Francisco. That part of the great inland plain of California which is drained by the Sacramento is called after its river. It is more thickly inhabited than the southern or San Joaquin Valley, partly because the foot-hills on its eastern side were the scene of the earliest and longest continued, as well as the most successful, mining operations; partly because the Sacramento River is navigable for a longer distance than the San Joaquin, and thus gave facilities for transportation which the lower valley had not; and, finally, because the Sacramento Valley had a railroad completed through its whole extent some years earlier than the San Joaquin Valley. The climate of the Sacramento Valley does not differ greatly from that of the San Joaquin, yet there are some important distinctions. Lying further north, it has more rain; in the upper part of the valley they sometimes see snow; there is not the same necessity for irrigation as in the lower valley; and though oranges flourish in Marysville, and though the almond does well as far north as Chico, yet the cherry and the plum take the place of the orange and lemon; and men build their houses somewhat more solidly than further south. The romance of the early gold discovery lies mostly in the Sacramento Valley and the adjacent foot-hills. Between Sacramento and Marysville lay Sutter's old fort, and near Marysville is Sutter's farm, where you may still see his groves of fig-trees, under whose shade the country people now hold their picnics; his orchards, which still bear fruit; and his house, which is now a country tavern. Of all his many leagues of land the old man has, I believe, but a few acres left; and of the thousands who now inhabit and own what once was his, not a dozen would recognize him, and many probably scarcely know his name. His riches melted away, as did those of the great Spanish proprietors; and he who only a quarter of a century ago owned a territory larger than some States, and counted his cattle by the thousands--if, indeed, he ever counted them--who lived in a fort like a European noble of the feudal times, had an army of Indians at his command, and occasionally made war on the predatory tribes who were his neighbors, now lives upon a small annuity granted him by the State of California. He saved little, I have heard, from the wreck of his fortunes; and of all who were with him in his earlier days, but one, so far as I know--General Bidwell, of Chico, an able and honorable gentleman, once Sutter's manager--had the ability to provide for the future by retaining possession of his own estate of twenty thousand acres, now by general consent the finest farm in California. As you go north in California the amount of rain-fall increases. In San Diego County they are happy with ten inches per annum, and fortunate if they get five; in Santa Barbara, twelve and a half inches insure their crops; the Sacramento Valley has an average rain-fall of about twenty inched, and eighteen inches insure them a full crop on soil properly prepared. In 1873 they had less, yet the crops did well wherever the farmers had summer-fallowed the land. This practice is now very general, and is necessary, in order that the grain may have the advantage of the early rains. When a farmer plows and prepares his land in the spring, lets it lie all summer, and sows his grain in November just as the earliest rain begins, he need not fear for his crop. There is less difference in climate than one would suppose between the Sacramento and the San Joaquin valleys. Cattle and sheep live out-of-doors, and support themselves all the year round in the Shasta Valley on the north as constantly as in Los Angeles or any other of the southern counties. The seasons are a little later north than south, but the difference is slight; and as far north as Red Bluff, in the interior, they begin their harvest earlier than in Monterey County, far south but on the coast. Snow rarely lies on the ground in the northern counties more than a day. The best varieties of the foreign grapes are hardy everywhere. Light frosts come in December; and in the flower-gardens the geranium withers to the ground, but springs up from the roots again in March. The eucalyptus flourishes wherever it has been planted in Northern California; and as far north as Redding, at the head of the valley, the mercury very rarely falls below twenty-five degrees, and remains there but a few hours. [Illustration: WINE VATS.] As you travel from Marysville, either northward or southward, you will see before and around you a great wide plain, bounded on the west by the blue outlines of the Coast Range, and on the east by the foot-hills of the Sierra: a great level, over which as far as your eye can reach are scattered groves of grand and picturesque white oaks, which relieve the solitude of the plain, and make it resemble a well-planted park. Wherever the valley is settled, you will see neat board fences, roomy barns, and farm-houses nestling among trees, and flanked by young orchards. You will not find a great variety of crops, for wheat and barley are the staple products of this valley; and though the farms here are in general of 640 acres or less, there are not wanting some of those immense estates for which California is famous; and a single farmer in this valley is said to have raised on his own land last year one-twentieth of the entire wheat crop of the State. Northwest of Marysville the plain is broken by a singularly lovely range of mountains, the Buttes. They rise abruptly from the plain, and their peaks reach from two to three thousand feet high. It is an extremely pretty miniature mountain range, having its peaks, passes, and cañons--all the features of the Sierra--and it is well worth a visit. Butte is a word applied to such isolated mountains, which do not form part of a chain, and which are not uncommon west of the Mississippi. Shasta is called a butte; Lassen's Peaks are buttes; and the traveler across the continent hears the word frequently applied to mountain. It is pronounced with the _u_ long. Along the banks of the Sacramento there are large quantities of land which is annually overflowed by the river, and much of which is still only used for pasturage during the dry season, when its grasses support large herds of cattle and sheep, which are driven to the uplands when the rains begin to fall. But much of this swamp and tule land has been drained and diked, and is now used for farm land. It produces heavy crops of wheat, and its reclamation has been, and continues to be, one of the successful speculations in land in this State. It will not be long before the shores of the Sacramento and its tributaries will be for many miles so diked that these rivers will never break their bounds, and thus a very considerable area will be added to the fertile farming lands of the State. Already, however, the Yuba, the Feather, and the American rivers, tributaries of the Sacramento, have been leveed at different points for quite another reason. These rivers, once clear and rapidly flowing within deep banks, are now turbid, in many places shallow, and their bottoms have been raised from twenty to thirty feet by the accumulation of the washings from the gold mines in the foot-hills. It is almost incredible the change the miners have thus produced in the short space of a quarter of a century. The bed of the Yuba has been raised thirty feet in that time; and seeing what but a handful of men have effected in so short a period, the work of water in the denudation of mountains, and the scouring out or filling up of valleys during geological periods becomes easily comprehensible. All our Northern fruits thriftily in the Sacramento Valley, and also the almond, of which thousands of trees have been planted, and a few considerable orchards are already in bearing. The cherry and the plum do remarkably well, the latter fruit having as yet no curculio or blight; and the canning and drying of peaches, plums, apricots, nectarines, and pears are already, as I shall show in detail farther on, a considerable as well as very profitable business. Dried plums, in particular, sell at a price which makes the orchards of this fruit very valuable. Excellent raisins have also been made, and they sell in the open market of San Francisco for a price very little less than that of the best Malaga raisins. The climate, with its long dry summer, is very favorable to the drying and curing of every fruit: no expensive houses, no ovens or other machinery, are needed. The day is not distant when the great Sacramento plain will be a vast orchard, and the now unoccupied foot-hills will furnish a large part of the raisins consumed in the United States. For the present the population is scant, and cattle, horses, and especially sheep, roam over hundreds of thousands of acres of soil which needs only industrious farmers to make it bloom into a garden. [Illustration: TRAINING A VINE.] The farmer in this State is a person of uncommon resources and ingenuity. I think he uses his brains more than our Eastern farmers. I do not mean to say that he lives better, for he does not. His house is often shabby, even though he be a man of wealth, and his table is not unfrequently without milk; he buys his butter with his canned vegetables in San Francisco, and bread and mutton are the chief part of his living, both being universally good here. But in managing his land he displays great enterprise, and has learned how to fit his efforts to the climate and soil. The gathering of the wheat crop goes on in all the valley lands with headers, and you will find on all the farms in the Sacramento Valley the best labor-saving machinery employed, and human labor, which is always the most costly, put to its best and most profitable uses. They talk here of steam-plows and steam-wagons for common roads, and I have no doubt the steam-plow will be first practically and generally used, so far as the United States are concerned, in these Californian valleys, where I have seen furrows two miles long, and ten eight-horse teams following each other with gang-plows. Withal, they are somewhat ruthless in their pursuit of a wheat crop. You may see a farmer who plows hundreds of acres, but he will have his wheat growing up to the edge of his veranda. If he keeps a vegetable garden, he has performed a heroic act of self-denial; and as for flowers, they must grow among the wheat or nowhere. Moreover, while he has great ingenuity in his methods, the farmer of the Sacramento plain has but little originality in his planting. He raises wheat and barley. He might raise a dozen, a score, of other products, many more profitable, and all obliging him to cultivate less ground, but it is only here and there you meet with one who appreciates the remarkable capabilities of the soil and climate. Near Tehama some Chinese have in the last two years grown large crops of pea-nuts, and have, I was told, realized handsome profits from a nut which will be popular in America, I suppose, as long as there is a pit or a gallery in a theatre; but the pea-nut makes a valuable oil, and as it produces enormously here, it will some day be raised for this use, as much as for the benefit of the old women who keep fruit-stands on the street corners. It would not be surprising if the Chinese, who continue to come over to California in great numbers, should yet show the farmers here what can be done on small farms by patient and thorough culture. As yet they confine their culture of land mainly to vegetable gardens. To the farmer the valley and foot-hill lands of the Sacramento will be the most attractive; and there are still here thousands of acres in the hands of the Government and the railroad company to be obtained so cheaply that, whether for crops or for grazing, it will be some time before the mountainous lands and the pretty valleys they contain, north of Redding, the present terminus of the railroad, will attract settlers. But for the traveler the region north of Redding to the State line offers uncommon attractions. The Sacramento Valley closes in as you journey northward; and at Red Bluff, which is the head of navigation on the river, you have a magnificent view of Lassen's Peaks on the east--twin peaks, snow-clad, and rising high out of the plain--and also of the majestic snow-covered crag which is known as Shasta Butte, which towers high above the mountains to the north, and, though here 120 miles off, looks but a day's ride away. Redding, thirty miles north from Shasta, lies at the head of the Sacramento Valley. From there a line of stage-coaches proceeds north into Oregon, through the mass of mountains which separates the Sacramento Valley in California from the Willamette Valley in Oregon. The stage-road passes through a very varied and picturesque country, one which few pleasure travelers see, and which yet is as well worth a visit as any part of the western coast. The Sacramento River, which rises in a large spring near the base of Mount Shasta, has worn its way through the high mountains, and rushes down for nearly a hundred miles of its course an impetuous, roaring mountain stream, abounding in trout at all seasons, and in June, July, and August filled with salmon which have come up here through the Golden Gates from the ocean to spawn. The stage-road follows almost to its source the devious course of the river, and you ride along sometimes nearly on a level with the stream, and again on a road-bed cut out of the steep mountain side a thousand or fifteen hundred feet above the river; through fine forests of sugar-pines and yellow pines many of which come almost up to the dimensions of the great sequoias. The river and its upper tributaries abound in trout, and this region is famous among Californian sportsmen for deer and fish. Many farm-houses along the road accommodate travelers who desire to stay to enjoy the fine scenery, and to hunt and fish; and a notable stopping-place is Fry's Soda Spring, fourteen hours by stage from Redding, kept by Isaac Fry and his excellent wife--a clean, comfortable little mountain inn, where you get good and well-cooked food, and where you will find what your stage ride will make welcome to you--a comfortable bath. The river is too cold for bathing here in the mountains because of the snow-water of which it is composed. About ten miles south of Fry's lies Castle Rock, a remarkable and most picturesque mountain of white granite, bare for a thousand feet below its pinnacled summit, which you see as you drive past it on the stage. Fry's lies in a deep canon, with a singular, almost precipitous, mountain opposite the house, which terminates in a sharp ridge at the top, one of those "knife-edge" ridges of which Professor Whitney and Clarence King often speak in their descriptions of Sierra scenery. If you are a mountain climber, you have here an opportunity for an adventure, and an excellent guide in Mr. Fry, who told me that this ridge is sharp enough to straddle, and that on the other side is an almost precipitous descent, with a fine lake in the distance. If you wish to hunt deer or bear, you will find in Fry an expert and experienced hunter. He has a tame doe, which, I was told, is better than a dog to mark game on a hunt, its sharp ears and nose detecting the presence of game at a great distance. If you are a fisherman, there are within three minutes' walk of the house pools abounding in trout, and you may fish up and down the river as far as you please, with good success everywhere. In June and July, when the salmon come up to spawn, they, too, lie in the deepest pools, and with salmon eggs for bait you may, if you are expert enough with your rod, take many a fat salmon. [Illustration: A BOTTLING-CELLAR.] It is astonishing to see how the salmon crowd the river at the spawning season. The Indians then gather from a considerable distance, to spear and trap these fish, which they dry for winter use; and you will see at this season many picturesque Indian camps along the river. They set a crotch of two sticks in a salmon pool, and lay a log from the shore to this crotch. Upon this log the Indian walks out, with a very long spear, two-pronged at the end and there armed with two bone spear-heads, which are fastened to the shaft of the spear by very strong cord, usually made of deer's sinews. The Indian stands very erect and in a really fine attitude, and peers into the black pool until his eye catches the silver sheen of a salmon. Then he darts, and instantly you see a commotion in the water as he hauls up toward the surface a struggling twenty-five or thirty pound fish. The bone spear heads, when they have penetrated the salmon, come off from the spear, and the fish is held by the cord. A squaw stands ready on the shore to haul him in, and he is beaten over the head with a club until he ceases to struggle, then cleaned, and roasted on hot stones. When the meat is done and dry it is picked off the bones, and the squaws rub it to a fine powder between their hands, and in this shape it is packed for future use. From one of these pools a dozen Indian spearmen frequently draw out four hundred salmon in a day, and this fish forms an important part of their food. Of course they kill a great many thousand female salmon during the season; but so far, I believe, this murderous work has not been found to decrease the number of the fish which annually enter the river from the ocean, and go up to its head waters to spawn. If you visit this region during the last of June or in July, you may watch the salmon spawning, a most curious and remarkable sight. The great fish then leave the deep pools in which they have been quietly lying for some weeks before, and fearlessly run up on the shallow ripples. Here, animated by a kind of fury, they beat the sand off the shoals with their tails, until often a female salmon thus labors till her tail fins are entirely worn off. She then deposits her eggs upon the coarse gravel, and the greedy trout, which are extravagantly fond of salmon eggs, rush up to eat them as the poor mother lays them. They are, I believe, watched and beaten off by the male salmon, which accompanies the female for this purpose. When the female salmon has deposited her eggs, and the male salmon has done his part of the work, the two often bring stones of considerable size in their mouths to cover up the eggs and protect them from the predatory attacks of the trout. And thereupon, according to the universal testimony of the fishermen of these waters, the salmon dies. I was assured that the dead bodies often cumber the shore after the spawning season is over; and the mountaineers all assert that the salmon, having once spawned up here, does not go down to the ocean again. They hold that the young salmon stay in the upper waters for a year, and go to sea about eighteen months after hatching; and it is not uncommon, I believe, for fishermen hereabouts to catch grilse weighing from two to four pounds. These bite sometimes at the fly. The salmon bite, too, when much smaller, for I caught one day a young salmon not more than six inches long. This little fellow was taken with a bait of salmon eggs, and his bright silvery sides made him quite different from the trout which I was catching out of the same pool. His, head, also had something of the fierce, predatory, hawk-like form which the older salmon's has. Fry is an excellent fisherman himself, and knows all the best pools within reach of his house, and, if you are a mountaineer, will take you a dozen miles through the woods to other streams, where you may fish and hunt for days or weeks with great success, for these woods and waters are as yet visited by but few sportsmen. And if you happen to come upon Indian fishermen on your way--they are all peaceful hereabouts--you may get the noble red man's opinion of the great Woman Question. As I stood at the road-side one day I saw an Indian emerging from the woods, carrying his rifle and his pipe. Him followed, at a respectful distance, his squaw, a little woman not bigger than a twelve-year-old boy; and _she_ carried, first, a baby; second, three salmon, each of which weighed not less than twenty pounds; third, a wild goose, weighing six or eight pounds; finally, a huge bundle of some kind of greens. This cumbrous and heavy load the Indian had lashed together with strong thongs, and the squaw carried it on her back, suspended by a strap which passed across her forehead. When an Indian kills a deer he loads it on the back of his squaw to carry home. Arrived there, he lights his pipe, and she skins and cleans the animal, cuts off a piece sufficient for dinner, lights a fire, and cooks the meat. This done, the noble red man, who has calmly or impatiently contemplated these labors of the wife of his bosom, lays down his pipe and eats his dinner. When he is done, the woman, who has waited at one side, sits down to hers and eats what he has left. "Who would be free, themselves must strike the blow." Miss Anthony and Mrs. Cady Stanton have good missionary ground among these Indians. One wonders in what language an Indian brave courts the young squaw whom he wishes to marry; what promises he makes her; what hopes he holds out; with what enticing views of wedded bliss he lures the Indian maiden to the altar or whatever may be the Digger substitute for that piece of church furniture. One wonders that the squaws have not long ago combined and struck for at least moderately decent treatment; that marriages have not ceased among them; that there has not arisen among the Diggers, the Pit River Indians, and all the Indian tribes, some woman capable of leading her sex in a rebellion. But, to tell the truth, the Indian women are homely to the last degree. "Ugly," said an Oregonian to me, as we contemplated a company of squaws--"ugly is too mild a word to apply to such faces;" and he was right. Broad-faced, flat-nosed, small-eyed, unkempt, frowzy, undersized, thickset, clumsy, they have not a trace of beauty about them, either young or old. They are just useful, nothing more; and as you look at them and at the burdens they bear, you wonder whether, when the Woman's Rights movement has succeeded, and when women, dressed like frights in such Bloomer costume as may then be prescribed, go out to their daily toil like men, and on an equality with men--when they have cast off the beauty which is so scornfully spoken of in the conventions, and have secured their rights--whether they will be any better off than these squaws. When you have thoughtfully regarded the Indian woman perhaps you will agree with Gail Hamilton that it is woman's first duty to be useless; for it is plain that here, as in a higher civilization, when women consent to work as men, they are sure to have the hardest work and the poorest pay. [Illustration: INDIAN RANCHERIA.] As you ascend the Sacramento you near Mount Shasta, and when you reach Strawberry Valley, a pretty little mountain vale, you are but a short ride from its base. It is from this point that tourists ascend the mountain. You can hire horses, guides, and a camp outfit here, and the adventure requires three days. You ride up to the snow-line the first day, ascend to the top the following morning, descend to your camp in the afternoon, and return to the valley on the third day. Mount Shasta has a glacier, almost, but not quite, the only one, I believe, within the limits of the United States. The mountain is an extinct volcano. Its summit is composed of lava, and if your eye is familiar with the peculiar shape of volcanic peaks, you can easily trace the now broken lines of this old crater as you view the mountain from the Shasta plain on the north. There are many extremely pretty valleys scattered through these mountains, and these are used by small farmers, and by sheep and cattle owners who in the winter take their stock into the lower valleys, but ascend into the mountains in May, and remain until October. This is also a timber region, and as it is well watered by permanent streams you see frequent saw-mills, and altogether more improvement than one expects to find. But, proceeding further north you come upon a large plain, the Shasta Valley, in which lies the considerable town of Yreka, notable during the last winter and spring as the point from which news came to us about the Modoc war. From Yreka you may easily visit the celebrated "lava beds," where the Indians made so stubborn and long-continued a defense against the United States troops; and at Yreka you may hear several opinions upon the merits of the Modocs and their war. You will hear, for instance, that the Indians were stirred up to hostilities by mischievous and designing whites, that white men were not wanting to supply them with arms and ammunition, and that, had it not been for the unscrupulous management of some greedy and wicked whites, we should not have been horrified by the shocking incidents of this costly Indian trouble, in which the United States Government for six months waged war against forty-six half-starved Modocs. The Shasta Valley is an extensive plain, chiefly used at present as a range for cattle and sheep. But its soil is fertile, and the valley contains some good farms. Beyond Yreka gold mining is pursued, and, indeed, almost the whole of the mountain region north of Redding yields "the color;" and at many points along the Upper Sacramento and the mountain streams which fall into it, gold is mined profitably. One day, at the Soda Spring, several of us asked Mr. Fry whether he could find gold near the river. He took a pan, and digging at random in his orchard, washed out three or four specks of gold; and he related that when he was planting this orchard ten years ago he found gold in the holes he dug for his apple-trees. But he is an old miner, and experience has taught him that a good apple orchard is more profitable, in the long run, than a poor gold mine. A large part of the Sacramento Valley is still used for grazing purposes, but the farmers press every year more and more upon the graziers; and the policy of the Government in holding its own lands within what are called "railroad limits"--that is to say, within twenty miles on each side of the railroad--for settlement under the pre-emption and homestead laws, as well as the policy of the railroad company in selling its lands, the alternate sections for twenty miles on each side of the road, on easy terms and with long credit to actual settlers, prevents land monopoly in this region. There is room, and cheap and fertile land, for an immense population of industrious farmers, who can live here in a mild climate, and till a fertile soil, and who need only intelligence and enterprise to raise profitably raisins, orchard fruits, castor-oil, peanuts, silk, and a dozen other products valuable in the world's commerce, and not produced elsewhere in this country so easily. It is still in this region a time of large farms poorly tilled; but I believe that small farms, from 160 to 320 acres, will prove far more profitable in the end. The progress of California in material enterprises is something quite wonderful and startling. A year brings about changes for which one can hardly look in ten years. It is but eighteen months ago that the idea of a system of irrigation, to include the whole of the San Joaquin Valley, was broached, and then the most sanguine of the projectors thought that to give their enterprise a fair start would require years, and a great number of shrewd men believed the whole scheme visionary. But a few experiments showed to land-owners and capitalists the enormous advantages of irrigation, and now this scheme has sufficient capital behind it, and large land-holders are offering subsidies and mortgaging their lands to raise means to hasten the completion of the canal. Two years ago the reclamation of the tule lands, though begun, advanced slowly, and arguments were required to convince men that tule land was a safe investment. But this year eight hundred miles of levee will be completed, and thousands of acres will bear wheat next harvest which were overflowed eighteen months ago. Two years ago the question whether California could produce good raisins could not be answered; but last fall raisins which sold in the San Francisco market beside the best Malagas were cured by several persons, and it is now certain that this State can produce--and from its poorest side-hill lands--raisins enough to supply the whole Union. Not a year passes but some new and valuable product of the soil is naturalized in this State; and one who has seen the soil and who knows the climate of the two great valleys, who sees that within five, or, at most, ten years all their overflowed lands will be diked and reclaimed, and all their dry lands will be irrigated, and who has, besides, seen how wide is the range of products which the soil and climate yield, comes at last to have what seems to most Eastern people an exaggerated view of the future of California. But, in truth, it is not easy to exaggerate, for the soil in the great valleys is deep and of extraordinary fertility; there are no forests to clear away, and farms lie ready-made to the settlers' hands; the range of products includes all those of the temperate zone and many of the torrid; the climate is invigorating, and predisposes to labor; and the seasons are extraordinarily favorable to the labors of the farmer and gardener. The people have not yet settled down to hard work. There are so many chances in life out there that men become overenterprising--a speculative spirit invades even the farm-house; and as a man can always live--food being so abundant and the climate so kindly--and as the population is as yet sparse, men are tempted to go from one avocation to another, to do many things superficially, and to look for sudden fortunes by the chances of a shrewd venture, rather than be content to live by patient and continued labor. This, however, is the condition of all new countries; it will pass away as population becomes more dense. And, meantime California has gifts of nature which form a solid substratum upon which will, in a few years, be built up a community productive far beyond the average of wealthy or productive communities. This is my conclusion after seeing all parts of this State more in detail than perhaps any one man has taken the trouble to examine it. [Illustration: PIEDRAS BLANCAS.] CHAPTER II. WINE AND RAISINS--PROFITS OF DRYING FRUITS. I have now seen the grape grow in almost every part of California where wine is made. The temptation to a new settler in this State is always strong to plant a vineyard; and I am moved, by much that I have seen, to repeat here publicly advice I have often given to persons newly coming into the State: Do not make wine. I remember a wine-cellar, cheaply built, but with substantial and costly casks, containing (because the vineyard was badly placed) a mean, thin, fiery wine; and on a pleasant sunny afternoon, around these casks, a group of tipsy men--hopeless, irredeemable beasts, with nothing much to do except to encourage each other to another glass, and to wonder at the Eastern man who would not drink. There were two or three Indians staggering about the door; there was swearing and filthy talk inside; there was a pretentious tasting of this, that, and the other cask by a parcel of sots, who in their hearts would have preferred "forty-rod" whisky. And a little way off there was a house with women and children in it, who had only to look out of the door to see this miserable sight of husband, father, friends, visitors, and hired men spending the afternoon in getting drunk. I do not want any one to understand that every vineyard is a nest of drunkards, for this is not true. In the Napa and Sonoma valleys, in the foot-hills of the Sierra, at Anaheim and elsewhere in the southern country, you may find many men cultivating the grape and making wine in all soberness. But everywhere, and in my own experience nearly as often, you will see the proprietor, or his sons or his hired men, bearing the marks of strong drink; and too often, if you come unexpectedly, you will see some poor wretch in the wine-house who about four o'clock is maudlin. [Illustration: POINT ARENA LIGHT-HOUSE.] Seeing all this, I advise no new settler in the State to make wine. He runs too many risks with children and laborers, even if he himself escapes. In giving this advice, I do not mean to be offensive to the great body of wine growers in California, which numbers in its list a great many able, careful, and sober men, who are doing, as they have done, much and worthily for the prosperity of the State and for the production of good wine, and whose skill and enterprise are honorable to them. But the best and most thoughtful of these men will bear me out when I say that wine growing and making is a business requiring eminent skill and great practical good sense, and that not every one who comes to California with means enough to plant a vineyard ought to enter this business or can in the long run do so safely or profitably. Fortunately, no one need make wine, though every man may raise grapes; for it is now a fact, established by sufficient and practical trial, that raisins, equal in every respect to the best Malaga, can be made in California from the proper varieties of grapes, and can be sold for a price which will very handsomely pay the maker, and with a much smaller investment of capital and less skill than are required to establish a wine-cellar and make wine. The vineyard owners already complain that they can not always readily sell their crude wine at a paying price; but the market for carefully-made raisins is, as I am told by the principal fruit dealers in San Francisco, open and eager. To make wine requires uncommon skill and care, and to keep it so that age shall give it that merit which commands a really good price demands considerable capital in the necessary outlay for casks. While the skillful wine-maker undoubtedly gets a large profit on his vines, it begins to be seen here that there is an oversupply of poorly-made wine. But any industrious person who has the right kind of grapes can make raisins; and raisin-making, which in 1871 had still a very uncertain future in this State, may now safely be called one of the established and most promising industries here. In 1872 I ate excellent raisins in Los Angeles, and tolerable ones in Visalia; but they sell very commonly in the shops what they call "dried grapes," which are not raisins at all, but damp, sticky, disagreeable things, not good even in puddings. This year, however, I have seen in several places good native raisins; and the head of the largest fruit-importing house in San Francisco told me that one raisin-maker last fall sold the whole of his crop there at $2 per box of twenty-five pounds, Malagas of the same quality bringing at the same time but $2.37-1/2. There is a market for all well-made raisins that can be produced in the State, he said, and they are preferred to the foreign product. At Folsom, Mr. Bugby told me he had made last year 1700 boxes of raisins, and he was satisfied with the pecuniary return; and I judge from the testimony of different persons that at seven cents per pound raisins will pay the farmer very well. The Malaga and the White Muscat are the grapes which appear here to make the best raisins. Nobody has yet tried the Seedless Sultana, which, however, bears well here, and would make, I should think, an excellent cooking raisin. For making raisins they wait until the grape is fully ripe, and then carefully cut off the bunches and lay them either on a hard clay floor, formed in the open air, or on brown paper laid between the vine rows. They do not trim out poor grapes from the bunches, because, as they assert, there are none; but I suspect this will have to be done for the very finest raisins, such as would tempt a reluctant buyer. The bunches require from eighteen to twenty-four days of exposure in the sun to be cured. During that time they are gently turned from time to time, and such as are earliest cured are at once removed to a raisin-house. This is fitted with shelves, on which the raisins are laid about a foot thick, and here they are allowed to sweat a little. If they sweat too much the sugar candies on the outside, and this deteriorates the quality of the raisin. It is an object to keep the bloom on the berries. They are kept in the raisin-house, I was told, five or six weeks, when they are dry enough to box. It is as yet customary to put them in twenty-five pound boxes, but, no doubt, as more experience is gained, farmers will contrive other parcels. Chinese do all the work in raisin-making, and are paid one dollar a day, they supplying themselves with food. There is no rain during the raisin-making season, and, consequently, the whole outdoor work may be done securely as well as cheaply. Enormous quantities of fruit are now put up in tin cans in this State; and you will be surprised, perhaps--as I was the other day--to hear of an orchard of peach and apricot trees, which bears this year (1873) its first full crop, and for one hundred acres of which the owners have received ten thousand dollars cash, gold, selling the fruit on the trees, without risk of ripening or trouble of picking. Yet peaches and apricots are not the most profitable fruits in this State, for the cherry--the most delicious cherries in the world grow here--is worth even more; and I suspect that the few farmers who have orchards of plums, and carefully dry the fruit, make as much money as the cherry owners. There has sprung up a very lively demand for California dried plums. They bring from twenty to twenty-two cents per pound at wholesale in San Francisco, and even as high as thirty cents for the best quality; and I am told that last season a considerable quantity was shipped Eastward and sold at a handsome profit in New York. The plum bears heavily and constantly north of Sacramento, and does not suffer from the curculio, and the dried fruit is delicious and wholesome. Some day the farmers who are now experimenting with figs will, I do not doubt, produce also a marketable dried fig in large quantities. At San Francisco, in October, 1873, I found in the shops delicious dried figs, but not in great quantities, nor so thoroughly dried as to bear shipment to a distance. The tree nourishes in almost all parts of the State. Usually it bears two and often three crops a year, and it grows into a noble and stately tree. I am told that when Smyrna figs sell for twenty to thirty cents per pound, California figs bring but from five to ten cents. The tree comes into full bearing, where its location is favorable, in its third or fourth year; and ought to yield then about sixty pounds of dried figs. I suspect the cost of labor will control the drying of figs, for they must be picked by hand. If they fall to the ground they are easily bruised, and the bruised part turns sour. They are dried in the shade, and on straw, which lets the air get to every part. Irrigation is not good after the tree bears, as the figs do not dry so readily. Birds and ants are fond of the fruit; and in one place I was told the birds took almost the whole of the first crop. There are many varieties of the fig grown in this State, but the White Smyrna is, I believe, thought to be the best for market. There are no large plantations of this tree in the State, but it is found on almost every farm and country place, and is a very wholesome fruit when eaten green. When the farmers of the Sacramento Valley become tired of sowing wheat, and when the land comes into the hands of small farmers, as it is now doing to some extent, it will be discovered that fruit-trees are surer and more profitable than grain. A considerable emigration is now coming into California; and I advise every one who goes there to farm to lose no time before planting an orchard. Trees grow very rapidly, and it will be many years before such fruits as the cherry, plum, apricot, or the raisin-grape are too abundant to yield to their owners exceptionally large profits. [Illustration: SHIPPING LUMBER, MENDOCINO COUNTY.] CHAPTER III. THE TULE LANDS AND LAND DRAINAGE. While you are talking about redeeming the New Jersey marshes these go-ahead Californians are actually diking and reclaiming similar and, in some cases, richer overflowed lands by the hundred thousand acres. If you will take, on a map of California, Stockton, Sacramento, and San Francisco for guiding points, you will see that a large part of the land lying between these cities is marked "swamp and overflowed." Until within five or six years these lands attracted but little attention. It was known that they were extremely fertile, but it was thought that the cost and uncertainty of reclaiming them were too great to warrant the enterprise. Of late, however, they have been rapidly bought up by capitalists, and their sagacity has been justified by the results on those tracts which have been reclaimed. These Tule lands--the word is pronounced as though spelled "toola"--are simply deposits of muck, a mixture of the wash or sediment brought down by the Sacramento and San Joaquin rivers with the decayed vegetable matter resulting from an immense growth of various grasses, and of the reed called the "tule," which often grows ten feet high in a season, and decays every year. The Tule lands are in part the low lands along the greater rivers, but in part they are islands, lying in the delta of the Sacramento and San Joaquin rivers, and separated from each other by deep, narrow "sloughs," or "slews" as they are called--branches of these rivers, in fact. Before reclamation they are overflowed commonly twice a year--in the winter, when the rains cause the rivers to rise; and again in June, when the melting of the snows on the mountains brings another rise. You may judge of the extent of this overflowed land by the following list of the principal Tule Islands: Acres. Robert's Island.......................67,000 Union Island..........................50,000 Grizzly Island........................15,000 Sherman Island........................14,000 Grand Island..........................17,000 Ryer Island...........................11,800 Staten Island..........................8,000 Bacon Island...........................7,000 Brannan Island.........................7,000 Bouldin Island.........................5,000 Mandeville Island......................5,000 Venice Island..........................4,000 Tyler Island...........................4,000 Andros Island..........................4,000 Twitchell Island.......................3,600 Sutter Island..........................3,000 Joyce Island...........................1,500 Rough and Ready Island.................1,500 Long Island............................1,000 In all...........................217,400 These are the largest islands; but you must understand that on the mainland, along the Sacramento and its affluents, there is a great deal of similar land, probably at least twice as much more, perhaps three times. The swamp and overflowed lands were given by Congress to the State; and the State has, in its turn, virtually given them to private persons. It has sold them for one dollar per acre, of which twenty per cent. was paid down, or twenty cents per acre; and this money, less some small charges for recording the transfer and for inspecting the reclamation, is returned by the State to the purchaser if he, within three years after the purchase, reclaims his land. That is to say, the State gives away the land on condition that it shall be reclaimed and brought into cultivation. During a number of years past enterprising individuals have undertaken to reclaim small tracts on these islands by diking them, but with not encouraging success, and it was not until a law was passed empowering the majority of owners of overflowed lands in any place to form a reclamation district, choose a Board of Reclamation, and levy a tax upon all the land in the district, for building and maintaining the dikes or levees that these lands really came into use. [Illustration: A WATER JAM OF LOGS.] Now, this work of draining is going on so fast that this year nearly six hundred miles of levee will be completed among the islands alone, not to speak of reclamation districts on the main-land. There seems to be a general determination to do the work thoroughly, the high floods of 1871-72 having shown the farmers and land-owners that they must build high and strong levees, or else lose all, or at least much, of their labor and outlay. During the spring of 1872 I saw huge breaks in some of the levees, which overflowed lands to the serious damage of farmers, for not only is the crop of the year lost, but orchards and vineyards, which flourish on the Tule lands, perished or were seriously injured by the waters. Chinese labor is used almost entirely in making the levees. An engineer having planned the work, estimates are made, and thereupon Chinese foremen take contracts for pieces at stipulated rates, and themselves hire their countrymen for the actual labor. This subdivision, to which the perfect organization of Chinese labor readily lends itself, is very convenient. The engineer or master in charge of the work deals only with the Chinese foremen, pays them for the work done, and exacts of them the due performance of the contract. The levee stuff is taken from the inside; thus the ditch is inside of the levee, and usually on the outside is a space of low marsh, which presently fills with willow and cotton-wood. You may sail along the river or slough, therefore, for miles, and see only occasional evidences of the embankment. The soil is usually a tough turf, full of roots, which is very cheaply cut out with an instrument called a "tule-knife," and thrown up on the levee, where it seems to bind well, though one would not think it would. At frequent intervals are self-acting tide-gates for drainage; these are made of the redwood of the coast, which does not rot in the water. The rise and fall of the tides is about six feet. The levees have been in some places troubled with beaver, which, however, are now hunted for their fur, and will not long be troublesome. There is no musk-rat--an animal which would do serious damage here. The tule-rat lives on roots on the land, but is not active or strong enough to be injurious. The levee is usually from six to eight feet broad on top, with the inside sloping; but I was told that experience had shown that the outside should be perpendicular. It is not unusual for parts of a levee to sink down, but I could hear of no case of capsizing. The Levee Board of a district appoints levee-masters, whose duty it is to look after the condition of the work, and on the islands I visited there were gangs of Chinamen engaged in repairing and heightening the embankments. You land at a wharf, and, standing on top of the levee, you see before you usually the house and other farm buildings, set up on piles, for security against a break and overflow; and beyond a great track of level land, two or three or five feet below the level of the levee, and, if it has but lately been reclaimed, covered with the remnants of tules and of grass sods. When the levee is completed, and the land has had opportunity to drain a little, the first operation is to burn it over. This requires time and some care, for it is possible to burn too deep; and in some parts the fire burns deep holes if it is not checked. If the land is covered with dry tules, the fire is set so easily that a single match will burn a thousand acres, the strong trade-wind which blows up the river and across these lands carrying the fire rapidly. If the dry tules have been washed off, a Chinaman is sent to dig holes through the upper sod; after him follows another, with a back-load of straw wisps, who sticks a wisp into each hole, lights it with a match, and goes on. At this rate, I am told, it cost on one island only one hundred dollars to burn fifteen hundred acres. When this work is done you have an ash-heap, extremely disagreeable to walk over, and not yet solid enough to bear horses or oxen. Accordingly, the first crop is put on with sheep. First the tract is sowed, usually with a coffee-mill sower or hand machine, and, I am told, at the rate of about thirty pounds of wheat to the acre, though I believe it would be better to sow more thickly. Then comes a band or flock of about five hundred sheep. These are driven over the surface in a compact body, and at no great rate of speed, and it is surprising how readily they learn what is expected of them, and how thoroughly they tramp in the seed. Dogs are used in this work to keep the sheep together, and they expect to "sheep in," as they call it, about sixteen acres a day with five hundred animals, giving these time besides to feed on the levee and on spare land. Tule land thus prepared has actually yielded from forty to sixty bushels of wheat per acre. It does not always do so, because, as I myself saw, it is often badly and irregularly burned over, and probably otherwise mismanaged. The crop is taken off with headers, as is usual in this State. For the second year's crop the land is plowed. A two-share gang-plow is used, with a seat for the plowman. It is drawn by four horses, who have to be shod with broad wooden shoes, usually made of ash plank, nine by eleven inches, fastened to the iron shoes of the horse by screws. The soil does not appear to be sour, and no doubt the ashes from the burning off do much to sweeten it where it needs that. But several years are needed to reduce the ground to its best condition for tillage, and the difference in this respect between newly-burned or second-crop lands and such matured farms as that of Mr. Bigelow on Sherman Island--who has been there eight or nine years--is very striking. It seemed to me that the farmers and land-owners with whom I spoke knew "for certain" but very little about the best ways to manage these lands, and that the advice of a thorough scientific agriculturist, like Professor Johnson of Yale, would be very valuable to them. Now, they know only that the land when burned over will bear large crops of wheat; and, of course, in all practical measures for economically putting in and taking off a wheat crop the Californian needs no instructor. The soil seemed to me, so far as they dig into it--say six feet deep--to be, not peat, but a mass of undecayed or but partly decayed roots, strongly adhering together, so that the upper part of a levee, taken of course from the lowest part of the ditch, lay in firm sods or tussocks. These, however, seem to decay pretty rapidly on exposure to the air. The drainage is not usually deeper than four feet, and in places the water-level was but three feet below the surface. The newly reclaimed land being very light, suffers from the dry season, and is often irrigated, which, as it lies below the river-level, can be quickly and cheaply done. Sherman Island was one of the earliest to be reclaimed, and there I visited the fine farm of Mr. Bigelow--a New Hampshire man, I believe, and apparently a thorough farmer. He has lived on tule land ten years, and his fields were consequently in the finest condition. Here I saw a three-hundred-acre field of wheat, as fine as wheat could be. He thought he should get about forty-five bushels per acre this year. He had got, he told me, between sixty-five and seventy bushels per acre, and without any further labor the next year brought him from the same fields fifty-two bushels per acre as a "volunteer" or self-seeded crop. Here I saw luxuriant red clover and blue grass, and he had also a field of carrots, which do well on this alluvial bottom, it seems. But what surprised me more was to find that apples, pears, peaches, plums, grapes, apricots--all the fruits--do well on this soil. With us I think the pear would not do well on peat; but here it withstood last year's flood, which broke a levee and overflowed Mr. Bigelow's farm, and the trees do not appear to have suffered. He had also wind-breaks of osier willow, which of course grows rapidly, and had been a source of profit to him in, yielding cuttings for sale. Timothy does not do well on tule land, as its roots do not push down deep enough, and the surface of such light soils always dries up rapidly. Mr. Bigelow told me that he once sowed alfalfa in February with wheat, and took off forty-five bushels of wheat per acre, and a ton and a half of alfalfa later; and pastured (in a thirty-acre field) twenty-five head of stock till Christmas on the same land, after the hay was cut. They have one great advantage on the tule lands--they can put in their crops at any time from November to the last of June. It was very curious to sit on the veranda at the farm-house, after dinner, with a high levee immediately in front of us almost hiding the Sacramento River, and with a broad canal--the inner ditch--full of fresh water, running along the boundary as far as the eye could reach, the level of the levee broken occasionally by tide-gates. The prospect would have been monotonous had we not had at one side the lovely mountain range of which Mount Diablo is the prominent peak. But the great expanse of clean fields, level as a billiard-table, and in as fine tilth as though this was a model farm, was a delight to the eye, too. It may interest grape-growers in the East to be told that of what we call "foreign grapes," the Muscat of Alexandria succeeds best in these moist, peaty lands. It is the market grape here. Trees have not grown to a great size on the tule lands, but bees are very fond of the wild-flowers which abound in the unreclaimed marshes, and, having no hollow trees to build in, they adapt themselves to circumstances by constructing their hives on the outside or circumference of trees. [Illustration: MOUNT HOOD, OREGON.] Fencing costs here about three hundred and twenty dollars per mile. The redwood posts are driven into the ground with mauls. Farm laborers receive in the tules thirty dollars per month and board if they are white men, but one dollar a day and feed themselves, where they are Chinese. On Twitchell Island I found an experiment making in ramie and jute, Mr. Finch, formerly of Haywards, having already planted twenty-six acres of ramie, and intending to put seven acres into jute, for which he had the plants all ready, raised in a canvas-covered inclosure. He raised ramie successfully last year, and sold, he told me, from one-tenth of an acre, two hundred and sixty three pounds of prepared ramie, for fifteen cents per pound. He used, to dress it, a machine made in California, which several persons have assured me works well and cheaply, a fact which ramie growers in Louisiana may like to know; for the chief obstacle to ramie culture in this country has been, so far, the lack of a cheap and rapidly-working machine for its preparation. It struck me that Mr. Finch's experiment with ramie and jute would promise better were it not made on new land from which I believe only one crop had been taken. When these tule lands have been diked and drained, they are sold for from twenty to twenty-five dollars per acre. Considering the crops they bear, and their nearness to market--ships could load at almost any of the islands--I suppose the price is not high; but a farmer ought to be sure that the levees are high enough, and properly made. To levee them costs variously, from three to twelve dollars per acre. The tule lands which lie on the main-land, and which are equally rich with the islands, are usually ditched and diked for less than six dollars per acre; and this sum is regarded, I believe, by the State Commissioners as the maximum which the owners are allowed to borrow on reclamation land-bonds for the purpose of levee building. I spoke awhile back of the existence of beavers in the tule country. Elk and grizzly bears used also to abound here, and I am told that on the unreclaimed lands elk are still found, though the grizzlies have gone to the mountains. One of the curiosities hereabouts is the ark, or floating house, used by the hunters, which you see anchored or moored in the sloughs: in these they live, using a small boat when they go ashore to hunt, and floating from place to place with the tide. On one of these arks I saw a magnificent pair of elk horns from an animal recently shot. [Illustration: COAST VIEW, MENDOCINO COUNTY.] CHAPTER IV. SHEEP-GRAZING IN NORTHERN CALIFORNIA. In the last year I have received a good many letters from persons desirous to try sheep-farming in California, and this has led me to look a little closely into this business as it is conducted in the northern parts of California. There is no doubt that the climate of California gives some exceptional advantages to the sheep-grazer. He need not, in most parts of the State, make any provision against winter. He has no need for barns or expensive sheds, or for a store of hay or roots. His sheep live out-of-doors all the year round, and it results that those who have been so fortunate as to secure cheaply extensive ranges have made a great deal of money, even though they conducted the business very carelessly. It ought to be understood, however, by persons who think of beginning with sheep here, that the business has changed considerably in character within two or three years. Land, in the first place, has very greatly risen in price; large ranges are no longer easily or cheaply obtained, and in the coast counties of Southern California particularly large tracts are now too high-priced, considering the quality of the land and its ability to carry sheep, for prudent men to buy. Moreover, Southern California has some serious disadvantages for sheep-grazing which the northern part of the State--the Sacramento Valley and the adjoining coast-range and Sierra foot-hills--are without, and which begin to tell strongly, now that the wool of this State begins to go upon its merits, and is no longer bought simply as "California wool," regardless of its quality. Southern California has a troublesome burr, which is not found north of Sacramento, except on the lower lands. In Southern California it is often difficult to tide the sheep over the fall months in good order, whereas in the northern part of the State they have a greater variety of land, and do this more easily. The average of southern wool brings less by five or six cents per pound than that of the Sacramento Valley; and this is due in part to the soil and climate, and in part to the fact that sheep are more carefully kept in the northern part of the State. Many of the sheep farmers in the Sacramento Valley have entirely done away with the mischievous practice of corraling their sheep--confining them at night, I mean, in narrow, crowded quarters--a practice which makes and keeps the sheep scabby. They very generally fence their lands, and thus are able to save their pasture and to manage it much more advantageously. They seem to me more careful about overstocking than sheep farmers generally are in the southern part of the State, though it should be understood that such men as Colonel Hollester, Colonel Diblee, Dr. Flint, and a few others in the South, who, like these, have exceptionally fine ranges, keep always the best sheep in the best manner. But smaller tracks, sown to alfalfa, are found to pay in the valleys where the land can be irrigated. In Australia and New Zealand sheep inspectors are appointed, who have the duty to examine flocks and force the isolation of scabby sheep; and a careless flock-master who should be discovered driving scabby sheep through the country would be heavily fined; here the law says nothing on this head, but I have found this spring several sheep owners in the Sacramento Valley who assured me that they had eradicated scab so entirely from their flocks that they dealt also by isolation with such few single specimens as they found to have this disease. Moreover, I find that the best sheep farmers aim to keep, not the largest flocks, but the best sheep. There is no doubt that the sheep deteriorates in this State unless it is carefully and constantly bred up. "We must bring in the finest bucks from Australia, or the East, or our own State," said one very successful sheep farmer to me; "and we must do this all the time, else our flocks will go back." "It is more profitable to keep fewer sheep of the best kind than more not quite so good. It is more profitable to keep a few sheep always in good condition than many with a period of semi-starvation for them in the fall," said another; and added, "I would rather, if I were to begin over again, spend my money on a breed worth six dollars a head, than one worth two or three dollars, and I would rather not keep sheep at all than not fence." He had his land--about twenty-five thousand acres--fenced off in lots of from four to six thousand acres, and into one of these he turned from six to eight thousand sheep, leaving them to graze as they pleased. He had noticed, he told me, that whereas the sheep under the usual corral system feed the greater part of the day, no matter how hot the sun, his sheep in these large pastures were lying down from nine in the morning to four or five in the afternoon; and he often found them feeding far into the night, and rising again to graze long before daylight. They were at liberty to follow their own pleasure, having water always at hand. An abundant supply of water he thought of great importance. [Illustration: INDIAN SWEAT-HOUSE.] Of course, where the sheep are turned out into fenced land no shepherds are required, which makes an important saving. One man, with a horse, visits the different flocks, and can look after ten or fifteen thousand head. The farmer whom I have quoted does not dip his sheep to prevent or cure scab, but mops the sore place, when he discovers a scabby sheep, with a sponge dipped into the scab-mixture. He gets, he told me, from his flock of ten thousand merinoes, an average of seven pounds per head of wool, and he does not shear any except the lambs, in the fall. It is a common but bad practice here to shear all sheep twice a year; and where, as is too often the case, a flock is very scabby, no doubt this is necessary. He had long sheds as shelter for his ewes about lambing-time, so as to protect them against fierce winds and cold rain storms; and he saved every year about two hundred tons of hay, cut from the wild pastures, to feed in case the rain should hold off uncommonly late. His aim was to keep the sheep always in good condition, so that there should never be any weak place in the wool. His sheds cost him about one dollar per running foot. The sheep found their own way to them. I find it is the habit of the forehanded sheep-grazers in the Sacramento Valley to own a range in the foot-hills and another on the bottom-lands. During the summer the sheep are kept in the bottoms, which are then dry and full of rich grasses; in the fall and winter they are taken to the uplands, and there they lamb, and are shorn. Where the range lies too far away from any river, they drive the sheep in May into the mountains, where they have green grass all summer; and about Red Bluff I saw a curious sight--cattle and horses wandering, singly or in small groups, of their own motion, to the mountains, and actually crossing the Sacramento without driving; and I was told that in the fall they would return, each to its master's rancho. I am satisfied that, except, perhaps, for the region north of Redding, where the winters are cold and the summers have rain and green grass, and where long-wooled sheep will do well, the merino is the sheep for this State; and "the finer the better," say the best sheep men. Near Red Bluff I saw some fine Cotswolds, and in the coast valleys north of San Francisco these and Leicesters, I am told, do well. A great deal of the land which is now used for sheep will, in the next five, or at most ten years, be plowed and cropped. There is a tendency to tax all land at its real value; and, except with good management, it will not pay to keep sheep on land fit for grain and taxed as grain land, which a great deal of the grazing land is. As the State becomes more populous, the flocks will become smaller, and the wool will improve in quality at the same time. I have seen a good deal of alfalfa in the Sacramento Valley, but I have seen also that the sheep men do not trust to it entirely. They believe that it will be better for sheep as hay than as green food; and this lucerne grows so rankly, and has, unless it is frequently cut, so much woody stalk, that I believe this also. It makes extremely nice hay. Every man who comes to California to farm ought to keep some sheep; and he can keep them more easily and cheaply here than anywhere in the East. For persons who want to begin sheep-raising on a large scale and with capital the opportunities are not so good here now; but there are yet fine chances in Nevada, in the valley of the Humboldt, where already thousands of head of cattle, and at least one hundred thousand sheep, are now fed by persons who do not own the land at all. I am told extensive tracts could be bought there at really low prices, and with such credit on much of it as would enable a man with capital enough to stock his tract to pay for the land out of the proceeds of the sheep. The white sage in the Humboldt Valley is very nutritious, and there is also in the subsidiary valleys bunch-grass and other nutritious food for stock. Not a few young men have gone into this Humboldt country with a few hundreds of sheep, and are now wealthy. The winters are somewhat longer than in California, but the sheep find feed all the year round; and they are shorn near the line of the railroad, so that there is no costly transportation of the wool. Mutton sheep, too, are driven to the railroad to be sent to market, and for stock, therefore, this otherwise out-of-the-way region is very convenient. Riding through the foot-hills near Rocklin--where I had been visiting a well-kept sheep-farm--I saw a curious and unexpected sight. There are still a few wretched Digger Indians in this part of California; and what I saw was a party of these engaged in catching grasshoppers, which they boil and eat. They dig a number of funnel-shaped holes, wide at the top, and eighteen inches deep, on a cleared space, and then, with rags and brush, drive the grasshoppers toward these holes, forming for that purpose a wide circle. It is slow work, but they seem to delight in it; and their excitement was great as they neared the circle of holes and the insects began to hop and fall into them. At last there was a close and rapid rally, and half a dozen bushels of grasshoppers were driven into the holes; whereupon hats, aprons, bags, and rags were stuffed in to prevent the multitudes from dispersing; and then began the work of picking them out by handfuls, crushing them roughly in the hand to keep them quiet, and crowding them into the bags in which they were to be carried to their rancheria. "Sweet--all same pudding," cried an old woman to me, as I stood looking on. It is not a good year for grasshoppers this year; nothing like the year of which an inhabitant of Roseville spoke to me later in the day, when he said, "they ate up every bit of his garden-truck, and then sat on the fence and asked him for a chew of tobacco." The sheep ranges of the northern interior counties are less broken up than in the coast counties farther south; and it is better and more profitable, in my judgment, to pay five dollars per acre for grazing lands in the Sacramento Valley than two dollars and a half for grazing lands farther south and among the mountains. The grazier in the northern counties has two advantages over his southern competitor: first, in the ability to buy low-lying lands on the river, where he can graze from three to six or even ten sheep to the acre during the summer months, and where he may plant large tracts in alfalfa; and, secondly, in a safe refuge against drought in the mountain meadows of the Sierras, and in the little valleys and fertile hill-slopes of the Coast Range, where there is much unsurveyed Government land, to which hundreds of thousands of sheep and cattle are annually driven by the graziers of the plain, who thus save their own pastures, and are able to carry a much larger number of sheep than they otherwise would. Moreover, nearness to the railroad is an important advantage for the sheep-farmer; and I found that the most enterprising and intelligent sheep men in the northern counties send their wool direct by railroad to the Eastern States, instead of shipping it to San Francisco to be sold. Finally, much of the land now obtainable for grazing in the Sacramento Valley, at prices in some cases not too dear for grazing purposes, is of a quality which will make it valuable agricultural land as soon as the valley begins to fill up; and thus, aside from the profit from the sheep, the owner may safely reckon upon a large increase in the value of his land. This can not be said of much of the grazing land of the southern coast counties, which is mountainous and broken, and fit only for grazing. Of course I speak here of the average lands only. There are large tracts or ranchos in the southern coast counties, such as the Lampoe rancho of Hollester & Diblee, and lands in the Salinas Valley, which are exceptionally fine, and to which what I have said of the coast panchos generally does not apply. [Illustration: ANOTHER COAST-VIEW, NORTHERN CALIFORNIA.] CHAPTER V. THE CHINESE AS LABORERS AND PRODUCERS. As I crossed from Oakland to San Francisco on a Sunday afternoon last July, there were on the ferry-boat a number of Chinese. They were decently clad, quiet, clean, sat apart in their places in the lower part of the boat conversing together, and finally walked off the boat when she came to land as orderly as though they had been Massachusetts Christians. There were also on the boat a number of half-grown and full-grown white boys, some of whom had been fishing, and carried their long rods with them. These were slouchy, dirty, loud-voiced, rude; and, as they passed off the boat, I noticed that with their long rods they knocked the hats of the Chinese off their heads, or punched them in the back, every effort of this kind being rewarded with boisterous laughter from their companions. Nor did they confine their annoyance entirely to the Chinese, for they jostled and pushed their way out through the crowd of men and women very much as a gang of pickpockets on a Third Avenue car in New York conducts itself when its members mean to steal a watch or two. These rowdies were "Hoodlums;" and it is the Hoodlums chiefly who clamor about the Chinese, and who are "ruined by Chinese cheap labor." The anti-Chinese agitation in San Francisco has led me to look a little closely into this matter, and I declare my belief that there are not a hundred decent men who work for a living in that city engaged in this crusade against the Chinese. If you could to-day assemble there all who join in this persecution, and if then you took from this assemblage all the Hoodlums, all the bar-room loafers, and all the political demagogues, I don't believe you would have a hundred men left on the ground. That is to say, the people who actually earn the bread they eat do not persecute the Chinese. If an Eastern reader suggests that it argues a lack of public spirit in the decent part of the community to allow the roughs to rule in this matter, I take leave to remind him of the time, not very long ago, when the same combination of Hoodlum and demagogue mobbed negroes in New York, and threatened vengeance if colored people were allowed to ride in the street-cars. Here, as there then, there are unfortunately newspapers which ignorantly pander to this vile class, and help to swell the cry of persecution. And here, as in New York a few years ago, it results that the proscribed race is hardly dealt with, not only by the roughs, but sometimes in the courts, and gets scant and hard justice dealt out to it. The courageous and upright action of Mayor Alvord in vetoing the inhuman and silly acts of the city supervisors, which, by-the-way, has made him one of the most popular men in California, for the moment shamed the demagogues and silenced the rowdies; but there are means of annoying the Chinese within the law, which are still used. For instance, there is an ordinance declaring a fine for overcrowding tenement-houses, and requiring that in every room there shall be five hundred cubic feet of air for each occupant, and for violating this a fine of ten dollars is imposed. This ordinance is enforced only against the Chinese--so I am assured on the best authority, and they only are fined. But justice would seem to demand not only that the law should be enforced against all alike, but that the owner of the property should be made liable for its misuse as well as the unfortunate and ignorant occupants. The Chinese quarter in San Francisco consists, for the most part, of a lot of decayed rookeries which would put our own Five Points to the blush. The Chinese live here very much as the Five Points' population lives in New York. And here, as there, respectable people--or people at any rate who would think themselves insulted if you called their respectability in question--own these filthy and decayed tenements; live in comfort on the rent paid them by the Chinese; perhaps go to church on Sunday, and, no doubt, thank God that they are not as other people. It is very good to fine a poor devil of a Chinaman because he lives in an overcrowded tenement; but what a stir there would be if some enterprising San Francisco journal should give a description of these holes, and the different uses they are put to, and add the names and residences of the owners. California has, according to Cronise--a good authority--40,000,000 acres of arable land. It has, according to the last census, 560,247 people, of whom 149,473 live in San Francisco, and yet nowhere in the United States have I heard so much complaint of "nothing to do" as in San Francisco. One of the leading cries of the demagogues here is that the Chinese are crowding white men out of employment. But one of the complaints most frequently heard from men who need to get work done is that they can get nobody to do it. A hundred times and more, in my travels through the State, I have found Chinese serving not only as laborers, but holding positions where great skill and faithfulness were required; and almost every time the employer has said to me, "I would rather, of course, employ a white man, but I can not get one whom I can trust, and who will stick to his work." In some cases this was not said, but the employer spoke straight out that he had tried white men, and preferred the Chinese as more faithful and painstaking, more accurate, and less eye-servants. A gentleman told me that he had once advertised in the San Francisco papers for one hundred laborers; his office was besieged for three days. Three hundred and fifty offered themselves, all presumably ruined by Chinese cheap labor; but all but a dozen refused to accept work when they heard that they were required to go "out of the city." The charge that the Chinese underbid the whites in the labor market is bosh. When they first come over, and are ignorant of our language, habits, customs, and manner of work, they no doubt work cheaply; but they know very accurately the current rate of wages and the condition of the labor market, and they manage to get as much as any body, or, if they take less in some cases, it is because they can not do a full day's work. It is a fact, however, that they do a great deal of work which white men will not do out here; they do not stand idle, but take the first job that is offered them. And the result is that they are used all over the State, more and more, because they chiefly, of the laboring population, will work steadily and keep their engagements. Moreover, the admirable organization of the Chinese labor is an irresistible convenience to the farmer, vineyardist, and other employer. "How do you arrange to get your Chinese?" I asked a man in the country who was employing more than a hundred in several gangs. He replied: "I have only to go or send to a Chinese employment office in San Francisco, and say that I need so many men for such work and at such pay. Directly up come the men, with a foreman of their own, with whom alone I have to deal. I tell only him what I want done; I settle with him alone; I complain to him, and hold him alone responsible. He understands English; and this system simplifies things amazingly. If I employed white men I should have to instruct, reprove, watch, and pay each one separately; and of a hundred, a quarter, at least, would be dropping out day after day for one cause or another. Moreover, with my Chinese comes up a cook for every twenty men, whom I pay, and provisions of their own which they buy. Thus I have nobody to feed and care for. They do it themselves." This is the reply I have received in half a dozen instances where I made inquiry of men who employed from twenty-five to two hundred Chinese. Any one can see that, with such an organization of labor, many things can be easily done which under our different and looser system a man would not rashly undertake. So far as I have been able to learn, such a thing as a gang of Chinese leaving a piece of work they had engaged to do, unless they were cheated or ill-treated, is unknown. Then they don't drink whisky. With all this, any one can see that they need not work cheaply. To a man who wants to get a piece of work done their systematic ways are worth a good deal of money. In point of fact, they are quick enough to demand higher wages. [Illustration: A SAW-MILL PORT ON PUGET SOUND.] Of the population of Califoraia when the census of 1870 was taken, 49,310 were Chinese, 54,421 were Irish, 29,701 were Germans, and 339,199 were born in the United States. In an official return from the California State prison, the number of convicts in 1871, the last year reported, is given at 880; of whom 477 were native born, 118 were Chinese, 86 were Irish, 29 were German. This gives, of convicts, one in every 635 of the whole population of the State; one in 711 of the native born; one in 417 of the Chinese; one in 632 of the Irish born; and one in 1024 of the Germans. That is to say, of the different nationalities the Germans contribute the fewest convicts, the native born next, the Irish next, and the Chinese the greatest number proportionately. But pray bear in mind the important fact that the Chinese here are almost entirely grown men; they have no families here, and but a small number of women, almost all of whom are, moreover, prostitutes. If, then, you would compare these figures rightly you would have to leave out of the count the women and children of all the other nationalities; it would, perhaps, then appear that the Chinese furnish a much smaller proportion of criminals than the above figures show; and this in spite of the well-known fact that Dame Justice commonly turns a very cold shoulder toward a Chinaman. I wonder that the comparison shows so favorably for them. It is said that they send money out of the country. I wonder who sends the most, the Chinaman or the white foreigner? If one could get at the sums remitted to England, Ireland, and Germany, and those sent to China, I don't know which would be the greater. But a Chinese, to whom I mentioned this charge, made me an excellent answer. He said: "Suppose you work for me; suppose I pay you; what business I what you do with money? If you work good for me, that all I care. No business my what you do your pay." Surely he was right; the Chinaman may send some part of his wages out of the country, though not much, for he must eat, must be clothed and lodged, must pay railroad and stage fares, must smoke opium, and usually gamble a little. When all this is done, the surplus of a Chinaman's wages is not great. But suppose he sent off all his pay; he does not and can not send off the work he has done for it, the ditches he has dug, the levees he has made, the meals he has cooked, and the clothes he has washed and ironed, the harvest he has helped to sow and gather, and the vegetables he has raised; the cigars, and shoes, blankets, gloves, slippers, and other things he has made. These remain to enrich the country, to make abundance where, but for his help, there would be scarcity, or importation from other States or countries. But lately it is asserted that the Chinese have brought or will bring the leprosy hither. This is a genuine cry of anguish and terror from the Hoodlums; for, bear in mind that, according to the best medical opinion in the Sandwich Islands, where this disease is most frequent and has been most thoroughly studied, it is communicated only by cohabitation or the most intimate association. If you ask a policeman to pilot you through the Chinese quarter of San Francisco between eight and eleven o'clock any night, you will see the creatures who make this outcry. They are Hoodlums, gangs of whom per ambulate the worst alleys, and pass in and out of the vilest kennels. I was curious to know something about the "Chinese Companies" of which one frequently hears here, and which exercise important powers over their countrymen all over the State. What follows concerning these organizations I derived from conversation with several Chinese who speak English, and with a missionary who labors among them. There are six of these companies, calling themselves "Yong Wong," "Howk Wah," "Sam Yup," "Yen Wah," "Kong Chow," and "Yong Woh." They are benevolent societies; each looks after the people who come from the province or district for whose behalf it is formed. When a ship comes into port with Chinese, the agents of the companies board it, and each takes the names of those who belong to his province. These then come into the charge of their proper company. That lodges, and, if necessary, feeds them; as quickly as possible secures them employment; and, if they are to go to a distant point, lends them the needed passage-money. The company also cares for the sick, if they are friendless and without means; and it sends home the bones of those who die here. [Illustration: CAPE HORN, COLUMBIA RIVER.] Moreover, it settles all disputes between Chinese, levies fines upon offenders; and when a Chinaman wishes to return home, his company examines his accounts, and obliges him to pay his just debts here before leaving. The means to do all this are obtained by the voluntary contributions of the members, who are all who land at San Francisco from the province which a company represents. In the Canton company, "Sam Yup," I was told that the members pay seven dollars each, which sum is paid at any time, but always before they go home. "Suppose a man does not pay?" I asked a Chinese who speaks English very well. He replied, "Then the company loses it; but all who can, pay. Very seldom any one refuses." "Suppose," said I, "a Chinaman refuses to respect the company's decision, in case of a quarrel?" He replied, "They never refuse. It is their own company. They are all members." Naturally there are sometimes losses and a deficit in the treasury. This is made up by levying an additional contribution. "Do the companies advance money to bring over Chinese?" "No," was the reply, "the company has no money; it is not a business association, but only for mutual aid among the Chinese here." Nor does it act as an employment office, for this is a separate and very well organized business. It sends home the bones of dead men, and this costs fifteen dollars; and wherever the deceased leaves property or money, or the relatives are able to pay, the company exacts this sum. It is evident that the Chinese in California keep up a very active correspondence with San Francisco as well as with China. They "keep the run" of their people very carefully; and the poorer class, who have probably gone into debt at home for money to get over here, seem to pay their debts with great honesty out of their earnings. It is clear to me that the poorer Chinese command far greater credit among their countrymen than our laboring class usually receives, and this speaks well for their general honesty. I do not mean to hold up the Chinaman as an entirely admirable creature. He has many excellent traits, and we might learn several profitable lessons from him in the art of organizing labor, and in other matters. But he has grave vices; he does commonly, and without shame, many things which we hold to be wrong and disreputable; and, altogether, it might have been well could we have kept him out. The extent to which they carry organization and administration is something quite curious. For instance, there are not only organized bands of laborers, submitting themselves to the control and management of a foreman; benevolent societies, administering charity and, to a large extent, justice; employment societies, which make advances to gangs and individuals all over the State; but there is in San Francisco a society or organization for the importation of prostitutes from China. The existence of this organization was not suspected until during last summer some of its victims appealed to a city missionary to save them from a life of vice. Thereupon suit was brought by Chinese in the courts for money which they claimed these women owed; and, on an examination, I was told, no attempt was made to conceal the fact that a regularly formed commercial organization was engaged in either buying or kidnapping young women in China, bringing them to San Francisco, there furnishing them clothing and habitations, and receiving from them a share of the money they gained by prostitution. But the Chinaman is here; treaty laws made by our Government with his give him the right to come here, and to live here securely. And this is to be said, that if we could to-day expel the Chinese from California, more than half the capital now invested there would be idle or leave the State, many of the most important industries would entirely stop, and the prosperity of California would receive a blow from which it would not recover for twenty years. They are, as a class, peaceable, patient, ingenious, and industrious. That they deprive any white man of work is absurd, in a State which has scarcely half a million of people, and which can support ten millions, and needs at least three millions to develop fairly its abundant natural wealth; and no matter what he is, or what the effect of his presence might be, it is shameful that he should be meanly maltreated and persecuted among a people who boast themselves Christian and claim to be civilized. [Illustration: SAW-MILL.] CHAPTER VI. THE MENDOCINO COAST AND CLEAR LAKE--GENERAL VIEW. Some of the most picturesque country in California lies on or near the coast north of San Francisco. The coast counties, Marin, Sonoma, Mendocino, Humboldt, Klamath, and Del Norte, are the least visited by strangers, and yet with Napa, Lake, and Trinity, they make up a region which contains a very great deal of wild and fine scenery, and which abounds with game, and shows to the traveler many varieties of life and several of the peculiar industries of California. Those who have passed through the lovely Napa Valley, by way of Calistoga, to the Geysers, or who have visited the same place by way of Healdsburg and the pretty Russian River Valley, have no more than a faint idea of what a tourist may see and enjoy who will devote two weeks to a journey along the sea-coast of Marin and Mendocino counties, returning by way of Clear Lake--a fine sheet of water, whose borders contain some remarkable volcanic features. The northern coast counties are made up largely of mountains, but imbosomed in these lie many charming little, and several quite spacious, valleys, in which you are surprised to find a multitude of farmers living, isolated from the world, that life of careless and easy prosperity which is the lot of farmers in the fat valleys of California. In such a journey the traveler will see the famous redwood forests of this State, whose trees are unequaled in size except by the gigantic sequoias; he will see those dairy-farms of Marin County whose butter supplies not only the Western coast, but is sent East, and competes in the markets of New York and Boston with the product of Eastern dairies, while, sealed hermetically in glass jars, it is transported to the most distant military posts, and used on long sea-voyages, keeping sweet in any climate for at least a year; he will see, in Mendocino County, one of the most remarkable coasts in the world, eaten by the ocean into the most singular and fantastic shapes; and on this coast saw-mills and logging camps, where the immense redwood forests are reduced to useful lumber with a prodigious waste of wood. He will see, besides the larger Napa, Petaluma, Bereyessa, and Russian River valleys, which are already connected by railroad with San Francisco, a number of quiet, sunny little vales, some of them undiscoverable on any but the most recent maps, nestled among the mountains, unconnected as yet with the world either by railroad or telegraph, but fertile, rich in cattle, sheep, and grain, where live a people peculiarly Californian in their habits, language, and customs, great horsemen, famous rifle-shots, keen fishermen, for the mountains abound in deer and bear, and the streams are alive with trout. He may see an Indian reservation--one of the most curious examples of mismanaged philanthropy which our Government can show. And finally, the traveler will come to, and, if he is wise, spend some days on, Clear Lake--a strikingly lovely piece of water, which would be famous if it were not American. For such a journey one needs a heavy pair of colored blankets and an overcoat rolled up together, and a leather bag or valise to contain the necessary change of clothing. A couple of rough crash towels and a piece of soap also should be put into the bag; for you may want to camp out, and you may not always find any but the public towel at the inn where you dine or sleep. Traveling in spring, summer, or fall, you need no umbrella or other protection against rain, and may confidently reckon on uninterrupted fine weather. The coast is always cool. The interior valleys are warm, and during the summer quite hot, and yet the dry heat does not exhaust or distress one, and cool nights refresh you. In the valleys and on much-traveled roads there is a good deal of dust, but it is, as they say, "clean dirt," and there is water enough in the country to wash it off. You need not ride on horseback unless you penetrate into Humboldt County, which has as yet but few miles of wagon-road. In Mendocino, Lake, and Marin, the roads are excellent, and either a public stage, or, what is pleasanter and but little dearer, a private team, with a driver familiar with the country, is always obtainable. In such a journey one element of pleasure is its somewhat hap-hazard nature. You do not travel over beaten ground, and on routes laid out for you; you do not know beforehand what you are to see, nor even how you are to see it; you may sleep in a house to-day, in the woods to-morrow, and in a sail-boat the day after; you dine one day in a logging camp, and another in a farm-house. With the barometer at "set fair," and in a country where every body is civil and obliging, and where all you see is novel to an Eastern person, the sense of adventure adds a keen zest to a journey which is in itself not only amusing and healthful, but instructive. [Illustration: WOOD-CHOPPER AT WORK.] Marin County, which lies across the bay from San Francisco, and of which the pretty village of San Rafael is the county town, contains the most productive dairy-farms in the State. When one has long read of California as a dry State, he wonders to find that it produces butter at all; and still more to discover that the dairy business is extensive and profitable enough--with butter at thirty-five cents a pound at the dairy--to warrant the employment of several millions of capital, and to enable the dairy-men to send their product to New York and Boston for sale. For the coast journey the best route, because it shows you much fine scenery on your way, is by way of Soucelito, which is reached by a ferry from San Francisco. From Soucelito either a stage or a private conveyance carries you to Olema, whence you should visit Point Reyes, one of the most rugged capes on the coast, where a light-house and fog-signal are placed to warn and guide mariners. It is a wild spot, often enveloped in fogs, and where it blows at least half a gale of wind three hundred days in the year. Returning from Point Reyes to Olema, your road bears you past Tomales Bay, and back to the coast of Mendocino County; and by the time you reach the mouth of Russian River you are in the saw-mill country. Here the road runs for the most part close to the coast, and gives you a long succession of wild and strange views. You pass Point Arena, where is another light-house; and finally land at Mendocino City. Before the stage sets you down at Mendocino, or "Big River," you will have noticed that the coast-line is broken at frequent intervals by the mouths of small streams, and at the available points at the mouths of these streams saw-mills are placed. This continues up the coast, wherever a river-mouth offers the slightest shelter to vessels loading; for the redwood forests line the coast up to and beyond Humboldt Bay. When you leave the coast for the interior, you ride through mile after mile of redwood forest. Unlike the firs of Oregon and Puget Sound, this tree does not occupy the whole land. It rears its tall head from a jungle of laurel, madrone, oak, and other trees; and I doubt if so many as fifty large redwoods often stand upon a single acre. I was told that an average tree would turn out about fifteen thousand feet of lumber, and thus even thirty such trees to the acre would yield nearly half a million feet. The topography of California, like its climate, has decided features. As there are but two seasons, so there are apt to be sharply-drawn differences in natural features, and you descend from what appears to you an interminable mass of mountains suddenly into a plain, and pass from deep forests shading the mountain road at once into a prairie valley, which nature made ready to the farmer's hands, taking care even to beautify it for him with stately and umbrageous oaks. There are a number of such valleys on the way which I took from the coast at Mendocino City to the Nome Cult Indian Reservation, in Round Valley. The principal of these, Little Lake, Potter, and Eden valleys, contain from five to twelve thousand acres; but there are a number of smaller vales, little gems, big enough for one or two farmers, fertile and easily cultivated. A good many Missourians and other Southern people have settled in this part of the State. The better class of these make good farmers; but the person called "Pike" in this State has here bloomed out until, at times, he becomes, as a Californian said to me about an earthquake, "a little monotonous." The Pike in Mendocino County regards himself as a laboring-man, and in that capacity he has undertaken to drive out the Indians, just as a still lower class in San Francisco has undertaken to drive out the laboring Chinese. These Little Lake and Potter Valley Pikes were ruined by Indian cheap labor; so they got up a mob and expelled the Indians, and the result is that the work which these poor people formerly performed is now left undone. As for the Indians, they are gathered at the Round Valley Reservation to the number of about twelve hundred, where they stand an excellent chance to lose such habits of industry and thrift as they had learned while supporting themselves. At least half the men on the reservation, the superintendent told me, are competent farmers, and many of the women are excellent and competent house-servants. No one disputes that while they supported themselves by useful industry in the valleys where were their homes they were peaceable and harmless, and that the whites stood in no danger from them. Why, then, should the United States Government forcibly make paupers of them? Why should this class of Indians be compelled to live on reservations? Under the best management which we have ever had in the Indian Bureau--let us say under its present management--a reservation containing tame or peaceable Indians is only a pauper asylum and prison combined, a nuisance to the respectable farmers, whom it deprives of useful and necessary laborers, an injury to the morals of the community in whose midst it is placed, an injury to the Indian, whom it demoralizes, and a benefit only to the members of the Indian ring. Round Valley is occupied in part by the Nome Cult Reservation, and in part by farmers and graziers. In the middle of the valley stands Covelo, one of the roughest little villages I have seen in California, the gathering-place for a rude population, which inhabits not only the valley, but the mountains within fifty miles around, and which rides into Covelo on mustang ponies whenever it gets out of whisky at home or wants a spree. The bar-rooms of Covelo sell more strong drink in a day than any I have ever seen elsewhere; and the sheep-herder, the vaquero, the hunter, and the wandering rough, descending from their lonely mountain camps, make up as rude a crowd as one could find even in Nevada. Being almost without exception Americans, they are not quarrelsome in their cups. I was told, indeed, by an old resident, that shooting was formerly common, but it has gone out of fashion, mainly, perhaps, because most of the men are excellent shots, and the amusement was dangerous. At any rate, I saw not a single fight or disturbance, though I spent the Fourth of July at Covelo; and it was, on the whole, a surprisingly well-conducted crowd, in spite of a document which I picked up there, and whose directions were but too faithfully observed by a large majority of the transient population. This was called a "toddy time-table," and I transcribe it here from a neat gilt-edged card for the warning and instruction of Eastern topers. TODDY TIME-TABLE. 6 A.M. Eye-opener. 3 P.M. Cobbler. 7 " Appetizer. 4 " Social Drink. 8 " Digester. 5 " Invigorator. 9 " Big Reposer. 6 " Solid Straight. 10 " Refresher. 7 " Chit-chat. 11 " Stimulant. 8 " Fancy Smile. 12 " Ante-lunch. 9 " Entire Acte _(sic)_. 1 P.M. Settler. 10 " Sparkler. 2 " A la Smythe. 11 " Rouser. 12 P.M. Night-cap. GOOD-NIGHT. My impression is that this time-table was not made for the latitude of Covelo, for they began to drink much earlier than 6 A.M. at the bar, near which I slept, and they left off later than midnight. It would be unjust for me not to add that, for the amount of liquor consumed, it was the soberest and the best-natured crowd I ever saw. I would like to write "respectable" also, but it would be ridiculous to apply that term to men whose every word almost is an oath, and whose language in many cases corresponds too accurately with their clothes and persons. From Round Valley there is a "good enough" horseback trail, as they call it, over a steep mountain into the Sacramento Valley; but a pleasanter journey, and one, besides, having more novelty, is by way of Potter Valley to Lakeport, on Clear Lake. The road is excellent; the scenery is peculiarly Californian. Potter Valley is one of the richest and also one of the prettiest of the minor valleys of this State, and your way to Lakeport carries you along the shores of two pleasant mountain lakelets--the Blue Lakes, which are probably ancient craters. Two days' easy driving, stopping overnight in Potter Valley, brings you to Lakeport, the capital of Lake County, and the only town I have seen in California where dogs in the square worry strangers as they are entering the place. As the only hotel in the town occupies one corner of this square, and as in Californian fashion the loungers usually sit in the evening on the sidewalk before the hotel, the combined attack of these dogs occurs in their view, and perhaps affords them a pleasing and beneficial excitement. The placid and impartial manner with which the landlord himself regards the contest between the stranger and the town dogs will lead you to doubt whether his house is not too full to accommodate another guest, and whether he is not benevolently letting the dogs spare him the pain of refusing you a night's lodging; but it is gratifying to be assured, when you at last reach the door, that the dogs "scarcely ever bite any body." Clear Lake is a large and picturesque sheet of water, twenty-five miles long by about seven wide, surrounded by mountains, which in many places rise from the water's edge. At Lakeport you can hire a boat at a very reasonable price, and I advise the traveler to take his blankets on board, and make this boat his home for two or three days. He will get food at different farm-houses on the shore; and as there are substantial, good-sized sail-boats, he can sleep on board very enjoyably. Aside from its fine scenery, and one or two good specimens of small Californian farms, the valley is remarkable for two borax lakes and a considerable deposit of sulphur, all of which lie close to the shore. At one of the farm-houses, whose owner, a Pennsylvanian, has made himself a most beautiful place in a little valley hidden by the mountains which butt on the lake, I saw the culture of silk going on in that way in which only, as I believe, it can be made successful in California. He had planted about twenty-five hundred mulberry-trees, built himself an inexpensive but quite sufficient little cocoonery, bought an ounce and a half of eggs for fifteen dollars, and when I visited him had already a considerable quantity of cocoons, and had several thousand worms then feeding. It was his first attempt; he had never seen a cocoonery, but had read all the books he could buy about the management of the silk-worm; and, as his grain harvest was over, he found in the slight labor attending the management of these worms a source of interest and delight which was alone worth the cost of his experiment. But he is successful besides; and his wife expressed great delight at the new employment her husband had found, which, as she said, had kept him close at home for about two months. She remarked that all wives ought to favor the silk culture for their husbands; but the old man added that some husbands might recommend it to their wives. Certainly I had no idea how slight and pleasant is the labor attending this industry up to the point of getting cocoons. If, however, you mean to raise eggs, the work is less pleasant. This farmer, Mr. Alter, had chosen his field of operations with considerable shrewdness. He planted his mulberry-trees on a dry side-hill, and found that it did not hurt his worms to feed to them, under this condition, even leaves from the little shrubs growing in his nursery rows. His cocoonery was sheltered from rude winds by a hill and a wood, and thus the temperature was very equal. He had no stove in his house, the shelves were quite rough, and the whole management might have been called careless if it were not successful. I believe that the country about Clear Lake and in the Napa and Sonoma valleys will be found very favorable to the culture of the silk-worm; but I believe also that this industry will not succeed except where it is carried on by farmers and their families in a small way. [Illustration: MOUNT HOOD, OREGON.] Boat life on Clear Lake is as delightful an experience as a traveler or lounger can get anywhere. The lake is placid; there is usually breeze enough to sail about; and you need not fear storms or rainy weather in the dry season. If it should fall calm, and you do not wish to be delayed, you can always hire an Indian to row the boat, and there is sufficient to see on the lake to pleasantly detain a tourist several days, besides fine fishing and hunting in the season, and lovely views all the time. Going to the Sulphur Banks on a calm morning, I hired an Indian from a rancheria upon Mr. Alter's farm to row for us, and my Indian proved to be a prize. His name was Napoleon, and he was a philosopher. Like his greater namesake, he had had two wives. Of the first one he reported that "Jim catchee him," by which I was to understand that he had tired of her, and had sold her to "Jim;" and he had now taken number two, a moderately pretty Digger girl, of whom he seemed to be uncommonly fond. As he rowed he began to speak of his former life, when he had served a white farmer. "Him die now," said Napoleon; adding, in a musing tone, "he very good man, plenty money; give Injun money all time. Him very good white man, that man; plenty money all a time." Napoleon dwelt upon the wealth of his favorite white man so persistently that presently it occurred to me to inquire a little further. "Suppose a white man had no money," said I, "what sort of a man would you think him?" My philosopher's countenance took on a fine expression of contempt. "Suppose white man no got money?" he asked. "Eh! suppose he no got money--him dam fool!" And Napoleon glared upon us, his passengers, as though he wondered if either of us would venture to contradict so plain a proposition. The sulphur bank is a remarkable deposit of decomposed volcanic rock and ashes, containing so large a quantity of sulphur that I am told that at the refining-works, which lie on the bank of the lake, the mass yields eighty per cent. of pure sulphur. The works were not in operation when I was there. Several large hot springs burst out from the bank, and gas and steam escape with some violence from numerous fissures. The deposit looks very much like a similar one on the edge of the Kilauea crater, on the island of Hawaii, but is, I should think, richer in sulphur. Near the sulphur bank, on the edge of the lake, is a hot borate spring, which is supposed to yield at times three hundred gallons per minute, and which Professor Whitney, the State Geologist, declares remarkable for the extraordinary amount of ammoniacal salts its waters contain--more than any natural spring water that has ever been analyzed. There is abundant evidence of volcanic action in all the country about Clear Lake. A dozen miles from Lakeport, not far from the shore of the lake, the whole mountain side along which the stage-road runs is covered for several miles with splinters and fragments of obsidian or volcanic glass, so that it looks as though millions of bottles had been broken there in some prodigious revelry; and where the road cuts into the side of the mountain you see the osidian lying in huge masses and in boulders. Joining this, and at one point interrupting it, is a tract of volcanic ashes stratified, and the strata thrown up vertically in some places, as though after the volcano had flung out the ashes there had come a terrific upheaval of the earth. The two borax lakes lie also near the shore of Clear Lake; the largest one, which is not now worked, has an area of about three hundred acres. Little Borax Lake covers only about thirty acres, and this is now worked. The efflorescing matter is composed of carbonate of soda, chloride of sodium, and biborate of soda. The object of the works is, of course, to separate the borax, and this is accomplished by crystallizing the borax, which, being the least soluble of the salts, is the first to crystallize. The bottom of the lake was dry when I was there; it was covered all over with a white crust, which workmen scrape up and carry to the works, where it is treated very successfully. My nose was offended by the fetid stench which came from the earth when it was first put in the vats with hot water; and I was told by the foreman of the works that this arose from the immense number of flies and other insects which fly upon the lake and perish in it. Chinese are employed as laborers here, and give great satisfaction; and about eight days are required to complete the operation of extracting the borax in crystals. Earth containing biborate of lime is brought to this place all the way from Wadsworth, in the State of Nevada--a very great distance, with several transhipments--to be reduced at these works; and it seems that this can be more cheaply done here than there, where they have neither wood for the fires nor soda for the operation. Clear Lake is but twelve hours distant from San Francisco; the journey thither is full of interest, and the lake itself, with the natural wonders on its shores, is one of the most interesting and enjoyable spots in California to a tourist who wishes to breathe fresh mountain air and enjoy some days of free, open-air life. The visitor to Clear Lake should go by way of the Napa Valley, taking stage for Lakeport at Calistoga, and return by way of the Russian River Valley, taking the railroad at Cloverdale. Thus he will see on his journey two of the richest and most fertile of the minor valleys of California, both abounding in fruit and vines as well as in grain. As there are two sides to Broadway, so there are two sides to the Bay of San Francisco. On the one side lies the fine and highly-cultivated Santa Clara Valley, filling up fast with costly residences and carefully-kept country places. Opposite, on the other side of the bay, lies the Russian River Valley, as beautiful naturally as that of the Santa Clara, and of which Petaluma, Santa Rosa, Healdsburg, and Cloverdale are the chief towns. It is a considerable plain, bounded by fine hills and distant mountains, which open up, as you pass by on the railroad, numerous pretty reaches of subsidiary vales, where farmers live protected by the projecting hills from all harsh sea-breezes, and where frost is seldom if ever felt. As you ascend the valley, the madrone, one of the most striking trees of California, becomes abundant and of larger growth, and its dark-green foliage and bright cinnamon-colored bark ornament the landscape. The laurel, too, or California bay-tree, grows thriftily among the hills, and the plain and foot-hills are dotted with oak and redwood. This valley is as yet somewhat thinly peopled, but it has the promise of a growth which will make it the equal some day of the Santa Clara, and the superior, perhaps, of the Napa Valley. [Illustration: INDIANS SPEARING SALMON, COLUMBIA RIVER.] CHAPTER VII. AN INDIAN RESERVATION. A part of Round Valley, in Mendocino County, is set apart and used for an Indian reservation; and, under the present policy of the Government, an attempt has been made to gather and keep all the Indians of the northern coast of California upon this reserve. In point of fact they are not nearly all there. One thousand and eighty-one men, women, and children, according to a census recently taken, or nearly one thousand two hundred according to the Rev. Mr. Burchard, the Indian agent, are actually within the reservation lines; and about four hundred are absent, at work for themselves or for white men, but have the right to come in at any time to be clothed and fed. Round Valley is a plain surrounded by high mountains. The plain is mostly excellent agricultural land; the mountain slopes are valuable for grazing. The reservation contains, it is said, sixty thousand acres; but only a small part of this is plain, and the reservation occupies about one-third or perhaps only a quarter of the whole valley. The remainder is held by white farmers; and there is a rude little town, Covelo, in the centre of the valley, about a mile and a half from the reservation house. The reservation has a mill, store-houses, the houses of the agent and his subordinates, two school-houses, and the huts of the Indians; the latter are either rough board one-roomed shanties, or mere wigwams built by the owners of brush, with peculiar low entrances, into which you must creep on all-fours. These they prefer for summer use, and I found that a number of the board-shanties were empty and the doors nailed up, their owners sensibly preferring to live in brush houses during the hot weather. When I arrived at the agency the Indians were receiving their ration of flour, and, as they gathered in a great court-yard, I had an opportunity to examine them. They are short, dark-skinned, generally ugly, stout, and were dressed in various styles, but always in such clothing as they get from the Government; not in their native costume. Among several hundred women I saw not one even tolerably comely or conspicuously clean or neat; but I saw several men very well dressed. They carried off their rations in baskets which they make, and which are water-tight. The agent or superintendent, Mr. Burchard, very obligingly showed me through the camp, and answered my questions, and what follows of information I gained in this way. The Indian shanties contain a fire-place, a bed-place, and sometimes a table; once I saw a small store-room; and on the walls hung dresses, shoes, fishing-nets, and other property of the occupants. The agent pointed out to me that in most of the houses there were bags of flour and meal stowed away, and remarked, "Whatever they may say against the President, no one can say that he does not make the Indians comfortable;" and it is true that I saw everywhere in the camp the evidence of abundant supplies of food and sufficient clothing in the possession of the Indians. The superintendent said to me, "They have plenty of every thing; they have often several bags of flour in the house at once; no man can say they are wronged." The earthen floors of the houses were usually cleanly swept; there are wells at which the people get water; the school-houses are well furnished, and as good as the average country-school, and the Indians seem to suffer no hardship of the merely physical kind. The agent, Mr. Burchard, seems to be a genuinely kind person, simple-hearted, and, I should think, honest; and his assistants, whom I saw, struck me as respectable men. Indeed, several persons in the valley, unconnected with the reservation, told me that under Mr. Burchard's rule the Indians were much better treated than by his predecessor. I suppose, therefore, that I saw one of the most favorable examples of the reservation system. In what follows, then, I criticise the reservation system, so far, at least, as it applies to the Indians of California, and not the management at Round Valley; and I say that it is a piece of cruel and stupid mismanagement and waste for which there is no excuse except in the ignorance of the President who continues it. Most of the Indians of these northern coast counties, as well as those of Southern California, have for some years been a valuable laboring force for the farmers. They were employed to clear land, to make hay, and in many other avocations about the farm; they lived usually in little rancherias, or collections of huts, near the farm-houses; the women washed and did chores for the whites about the houses; and there has been, for at least half a dozen years, no pretense even that their presence among the whites was dangerous to these. Mr. Burchard told me himself that more than half the Indian men at Round Valley were competent farmers, and that the Indian women were used at the agency houses as servants, and made excellent and competent house-help. Scattered through Potter, Little Lake, Ukiah, and other valleys, they were earning their living, and a number of farmers of that region have assured me that it was a serious disadvantage to them to lose the help of these Indians. Nor was it even necessary to speak their language in order to use their labor, for the agent told me that, of the Potter Valley tribe, nine-tenths speak English; of the Pitt Rivers, four-fifths; of the Little Lakes, two-thirds; of the Redwoods, three-quarters; of the Concows and Capellos, two-thirds. The Wylackies and Ukies speak less; they have been, I believe, longer on the reservation. As I walked through the Indian camp, English was as often spoken in my hearing as Indian. The removal of the useful and self-supporting part of the Indian population to the reservation was brought about by means which are a disgrace to the United States Government. There is in all this northern country a class of mean whites, ignorant, easily led to evil, and extremely jealous of what they imagine to be their rights. Among these somebody fomented a jealousy of the Indians. It was said that they took the bread out of white men's mouths, that their labor interfered with the white men, and so forth. In fact, I suspect that the Indians were too respectable for these mean whites; and you can easily find people in California who say that it is to the interest of the Indian Bureau to make the whites hate the Indians. The Indians were an industrious and harmless people; even the squaws worked; the Indian men had learned to take contracts for clearing land, weeding fields, and so forth; and many of them were so trustworthy that the farmers made them small advances where it was necessary. They were not turbulent, and I was surprised to be told that drunkenness was rare among them. After secret deliberations among the mean whites, incited by no one knows who, and headed by the demagogues who are never found wanting when dirty work is to be done, a petition was sent to the State Superintendent of Indian Affairs at San Francisco for the removal of the Indians; but the more decent people immediately prepared and sent up a counter-petition, stating the whole case. This was in the spring of 1872. I do not know the State Indian agent, but I am told that he hesitated, did not act, and, in May of the same year, a mob, without authority from him or from any body else, without notice to the Indians, and without even giving these poor creatures time to gather up their household goods or to arrange their little affairs, drove them out of their houses, and sixty miles, over a cruel road, to the reservation. [Illustration: CHISTOOK WOMAN AND CHILD.] Against this act of lawless violence toward peaceable and self-supporting men and women, who are, I notice, officially called "the nation's unfortunate wards," the proper officer of the United States Government, the Superintendent of Indian Affairs, did not protest, and for it no one has ever been punished. But this was not all. The Indians being thus driven out, a meeting was called, at which it was announced that if they dared to return they would be killed; and, in fact, three unfortunates, who ventured back after some months to see their old homes, were shot down in cold blood; and, though the men are known who did this, for it no one has ever been punished. Why should they be? The mob was only carrying out the prevailing "Indian policy," and the United States Government looked on with its hands folded. It happens that the Indians of these little valleys are a mild race, not prone to war. When the white settlers first came to this region they lived unmolested by the Indians, who were numerous then, and might easily have "wiped out," to use a California phrase, the intruding white men. It happens that the Indians of the interior are braver and more warlike; and, accordingly, among them there were forty-five resolute Modocs, unwilling to be driven to a reservation, defying the United States for half a year. But from what I have written one can see how the Modoc war came about; for it arose from an attempt to force Captain Jack on to the Klamath Reservation--an attempt made, not by United States troops, as it ought to have been if it was to be done, but in their absence, and by men who purposely and carefully kept the military ignorant of what they intended to do; for there exists the utmost jealousy on the part of the Indian agents, of the War Department and the military authorities; and I repeat that the removal of the Modocs was planned and attempted to be carried out by the Indian Bureau officers, they keeping the military in careful ignorance of their designs. I do not say too much when I say that if General Schofield had been informed and consulted beforehand, there would have been no Modoc war, and General Canby and Mr. Thomas might have been alive to-day. Accordingly, these "unfortunate wards of the nation" are driven on the reservation. If their agent happens to be honest and kindly, like Mr. Burchard, they get enough to eat and to wear. If he is not, they do not fare quite so well. Captain Jack said he was "tired of eating horse-meat." But if you are a guardian, and have a ward, you are not satisfied if your ward, presumedly an ignorant person in a state of pupilage, merely has enough to eat and to wear. You endeavor to form his manners and morals. Well, the Indian camp at Round Valley is in a deplorable state of disorder. No attempt is made to teach our wards to be clean or orderly, or to form in them those habits which might elevate, at least, their children. The plain around the shanties is full of litter, and overgrown with dog-fennel. As Mr. Burchard, the superintendent, walked about with me, half-grown boys sat on the grass, and even on the school-house steps, gambling with cards for tobacco, and they had not been taught manners enough to rise or move aside at the superintendent's approach. As we sat in the school-house, one, two, three Indian men came in to prefer a request, but not one of them took off his hat. We entered a cabin and found a big he-Indian lying on his bed. "Are you sick?" inquired Mr. Burchard, and the lazy hound, without offering to rise, muttered "No; me lying down." The agent, in reply to my questions, said that they gambled a good deal for money and beads during the week, but he had forbidden it on Sundays; and he would not allow them to gamble away their clothing, as they formerly did. There are about eighty scholars on the school-list, and about fifty attend school. Was there any compulsion used? I asked, and he said No. Now surely here, if anywhere, one might begin with a compulsory school-law. Did he attempt to regulate the conduct of the growing boys and girls? No. Do the Indians marry on the reservation? No. One chief has two wives; men leave their wives, or change them as they please. What if children are born irregularly? Well, the reservation feeds and supports all who are on it. Nobody suffers. Are the women often diseased? Yes, nearly all of them. Have you a hospital, or do you attempt to isolate those who are diseased? No; the families all take care of their sick. The doctor visits them in their shanties. (Bear in mind this reservation was established, and has had Indians on it since 1860.) Do the Indians have to ask permission to go to the town? No; they go when they please. Is there much drunkenness? No; singularly little. Do you attempt to make them rise at any specified hour in the morning? No. Have you a list or roster of the Indians who belong on the reservation? No. How many Indians own horses? I do not know. On Sunday there is preaching; the audience varies; and those who do not come to church--where the preaching is in English--play shinny. Is not all this deplorable? Here is a company of ignorant and semi-barbarous people, forcibly gathered together by the United States Government (with the help of a mob), under the pretense that they are the "unfortunate wards of the nation;" and the Government does not require the officers it sets over them to control them in any single direction where a conscientious guardian would feel bound to control his ward. How can habits of decency, energy, order, thrift, virtue, grow up--nay, how can they continue, if in the beginning they existed, with such management? Captain Jack and his forty-five Modocs were at least brave and energetic men. Can any one blame them, if they were bored to desperation by such a life as this, and preferred death to remaining on the reservation? Nor is this all. Of the two thousand acres of arable land on the reservation, about five hundred are kept for grazing, and one thousand acres are in actual cultivation this year--seven hundred in grain and hay, one hundred and ninety-five in corn, and one hundred and nine in vegetables. A farmer, assistant-farmer, and gardener manage this considerable piece of land. When they need laborers they detail such men or women as they require, and these go out to work. They seldom refuse; if they do, they are sent to the military post, where they are made to saw wood. Not one of the cabins has about it a garden spot; all cultivation is in common; and thus the Indian is deprived of the main incentive to industry and thrift--the possession of the actual fruits of his own toil; and, unless he were a deep-thinking philosopher, who had studied out for himself the problems of socialism, he must, in the nature of things, be made a confirmed pauper and shirk by such a system, in which he sees no direct reward for his toil, and neither receives wages nor consciously eats that which his own hands have planted. In the whole system of management, as I have described it, you will see that there is no reward for, or incentive to, excellence; it is all debauching and demoralizing; it is a disgrace to the Government, which consents to maintain at the public cost what is, in fact, nothing else but a pauper shop and house of prostitution. And what is true of this reservation is equally true of that on the Tule River, in Southern California, which I saw in 1872. In both, to sum up the story, the Government has deprived the farmers of an important laboring force by creating a pauper asylum, called a reservation; and, having thus injured the community, it further injures the Indian by a system of treatment which ingeniously takes away every incentive to better living, and abstains from controlling him on those very points wherein an upright guardian would most rigidly and faithfully control and guide his ward. To force a population of laboring and peaceable Indians on a reservation is a monstrous blunder. For wild and predatory or unsettled Indians, like the Apaches, or many tribes of the plains, the reservation is doubtless the best place; but even then the Government, acting as guardian, ought to control and train its wards; it ought to treat them like children, or at least like beasts; it ought not only to feed and clothe them, but also to teach them, and enforce upon them order, neatness, good manners, and habits of discipline and steady labor. This seems plain enough, but it will never be done by "Indian agents," selected from civil life, be these ministers or laymen. An army officer, methodical, orderly, and having the habit of command, is the proper person for superintendent of a reservation; for drill and discipline, regular hours, regular duties, respectful manners, cleanliness, method--these are the elements of civilization that are needed, and which an army officer knows how to impress without harshness, because they are the essence of his own life. But under our present Indian policy the army is the mere servant of the Indian agent. If it were not for the small military force at Camp Wright, Mr. Burchard, the agent, could not keep an Indian on his reservation. But the intelligent, thoroughly-trained, and highly-educated soldier who commands there has neither authority nor influence at the reservation. He is a mere policeman, to whom an unruly Indian is sent for punishment, and who goes out at the command of the superintendent, a person in every way his inferior except in authority, to catch Indians when no mob is at hand to drive them in. A true and humane Indian policy would be to require all peaceable Indians to support themselves as individuals and families among the whites, which would at once abolish the Round Valley and Tule River reservations; to place all the nomads on reservations, under the control of picked and intelligent army officers, and to require these to ignore, except for expediency's sake, all tribal distinctions and the authority of chiefs; to form every reservation into a military camp, adopting and maintaining military discipline, though not the drill, of course; to give to every Indian family an acre of ground around its hut, and require it to cultivate that, demanding of the male Indians at the same time two or three days of labor every week in the common fields, or on roads and other public improvements within the reservation during the season when no agricultural labor is required; to curb their vices, as a parent would those of his children; to compel the young to attend schools; to insist upon a daily morning muster, and a daily inspection of the houses and grounds; to establish a hospital for the sick; and thus gradually to introduce the Indian to civilization by the only avenue open to savages--by military discipline. Under such a system a reserve like that of Round Valley would not to-day, after thirteen years of occupation, be a mass of weeds and litter, with bad roads, poor fences, and an almost impassable corduroy bridge over a little ditch. On the contrary, in half the time it would be a model of cleanliness and order; it would have the best roads, the neatest cottages, the cleanest grounds, the most thorough culture; and when the Indians had produced this effect, they would not fail to be in love with it. Nor is it impossible to do all this with Indians. But it needs men used to command, well educated, and with habits of discipline--the picked men of the army. At present, an Indian reservation differs from an Indian rancheria or village only in that it contains more food, more vice, and more lazy people. [Illustration: VIEW ON THE COLUMBIA RIVER.] CHAPTER VIII. THE REDWOODS AND THE SAW-MILL COUNTRY OF MENDOCINO. Some years ago, before there was a wagon-road between Cloverdale and Mendocino City, or Big River, as it is more commonly called up here on the northern coast, the mail was carried on horse--or, more usually, on mule--back; and the mail-rider was caught, on one stormy and dark night, upon the road, and found himself unable to go farther. In this dilemma he took refuge, with his mule and the United States mails, in a hollow redwood, and man and mule lay down comfortably within its shelter. They had room to spare indeed, as I saw when the stage-driver pointed out the tree to me and kindly stopped until I examined it. At a road-side inn I found they had roofed over a hollow stump, and used it as a capacious store-room. All these were large trees, of course; but there is no reason to believe that they were the biggest of their kind; and when you have traveled for two or three days through the redwood forests of the northern coast of California you will scarcely be surprised at any story of big trees. The redwood seems to be found only near the coast of California; it needs the damp air which comes from the sea and which blows against the mountain slopes, which the tree loves. The coast, from fifty miles north of San Francisco to the northern border of Humboldt County, is a dense redwood forest; it is a mountainous and broken country, and the mountains are cut at frequent intervals by streams, some but a few miles in length, others penetrating into the interior by narrow cañons forty or fifty miles, and dividing in their upper waters into several branches. The man who wondered at the wisdom of Providence in causing great rivers to flow past large cities would be struck with admiration at the convenient outflow of these streams; for upon them depends the accessibility of the redwood forests to the loggers and saw-mill men who are busily turning these forests into lumber. At the mouth of every stream is placed a saw-mill; and up these little rivers, many of which would hardly aspire to the dignity of creeks in Missouri or Mississippi, loggers are busy chopping down huge trees, sawing them into lengths, and floating them down to the mills. The redwood has the color of cedar, but not its fragrance; it is a soft wood, unfit for ship-building, but easily worked and extraordinarily durable. It is often used in California for water-pipes, and makes the best fence posts, for it never rots below ground. Moreover, it is excellent material for houses. When varnished, it keeps its fine red color, but without this protection it slowly turns black with exposure to the air. It is a most useful lumber, and forms a not unimportant part of the natural wealth of California. The saw-mills are mostly on so large a scale that about every one grows up a village or town, which usually contains several saloons or grog-shops, one or two billiard-rooms, a rude tavern or two, a doctor or two, several stores, and, in some cases, a church. There are, besides, the houses of those mill-men who have families, shanties for the bachelors, and usually one or two houses of greater pretensions, inhabited by the owners or local superintendents. Not easily accessible, these little saw-mill ports are rarely visited by strangers, and the accommodations are somewhat rude; but the people are kindly, and the country is wonderfully picturesque, and well repays a visit. The absolute coast is almost barren, by reason of the harsh, strong winds which prevail during the greater part of the year. The redwood forests begin a mile or two back from the sea. The climate of this part of the coast is remarkably equal, cool but not cold, all the year round; they have fires in the evening in July, and don't shut their doors, except in a storm, in December. They wear the same clothing all the year round, and seldom have frost. But when you get out of the reach of the sea, only a mile back, you find hot weather in July; and in winter they have snow, quite deep sometimes, in the redwoods. Where the little saw-mill rivers enter the sea, there is usually a sort of roadstead--a curve of the shore, not enough to make a harbor, but sufficient to give anchorage and a lee from the prevailing north-west wind, which makes it possible, by different devices, to load vessels. There are rivers in Humboldt County where nature has not provided even this slight convenience, and there--it being impossible to ship the lumber--no saw-mills have been established. Vessels are frequently lost, in spite of all precautions; for, when the wind changes to south-west, the whole Pacific Ocean rolls into these roadsteads; and, when a gale is seen approaching, the crews anchor their ships as securely as they can, and then go ashore. It has happened in Mendocino harbor, that a schooner has been capsized at her anchorage by a monstrous sea; and Captain Lansing told me that in the last twenty years he had seen over a hundred persons drowned in that port alone, in spite of all precautions. The waves have cut up the coast in the most fantastic manner. It is rock-bound, and the rock seems to be of varying hardness, so that the ocean, trying every square inch every minute of the day for thousands of years, has eaten out the softer parts, and worked out the strangest caverns and passages. You scarcely see a headland or projecting point through which the sea has not forced a passage, whose top exceeds a little the mark of high tide; and there are caves innumerable, some with extensive ramifications. I was shown one such cave at Mendocino City, into which a schooner, drifting from her anchors, was sucked during a heavy sea. As she broke from her anchors the men hoisted sail, and the vessel was borne into the cave with all sail set. Her masts were snapped off like pipe-stems, and the hull was jammed into the great hole in the rock, where it began to thump with the swell so vehemently that two of the frightened crew were at once crushed on the deck by the overhanging ceiling of the cave. Five others hurriedly climbed out over the stern, and there hung on until ropes were lowered to them by men on the cliff above, who drew them up safely. It was a narrow escape; and a more terrifying situation than that of this crew, as they saw their vessel sucked into a cave whose depth they did not know, can hardly be imagined outside of a hasheesh dream. The next morning the vessel was so completely broken to pieces that not a piece the size of a man's arm was ever found of her hull. [Illustration: LUMBERING IN WASHINGTON TERRITORY--PREPARING LOGS.] I suppose all saw-mills are pretty much alike; those on this coast not only saw lumber of different shapes and sizes, but they have also planing and finishing apparatus attached; and in some the waste lumber is worked up with a good deal of care and ingenuity. But in many of the mills there is great waste. It is probably a peculiarity of the saw-mills on this coast, that they must provide a powerful rip-saw to rip in two the larger logs before they are small enough for a circular saw to manage. Indeed, occasionally the huge logs are split with wedges, or blown apart with gunpowder, in the logging camps, because they are too vast to be floated down to the mill in one piece. The expedients for loading vessels are often novel and ingenious. For instance, at Mendocino the lumber is loaded on cars at the mill, and drawn by steam up a sharp incline, and by horses off to a point which shelters and affords anchorage for schooners. This point is, perhaps, one hundred feet above the water-line, and long wire-rope stages are projected from the top, and suspended by heavy derricks. The car runs to the edge of the cliff; the schooner anchors under the shipping stage one hundred feet below, and the lumber is slid down to her, a man standing at the lower end to check its too rapid descent with a kind of brake. When a larger vessel is to be loaded, they slide the lumber into a lighter, and the ship is loaded from her. The redwood is shipped not only to California ports, but also to China and South America; and while I was at. Mendocino, a bark lay there loading for the Navigator Islands. A large part of the lumbering population consists of bachelors, and for their accommodation you see numerous shanties erected near the saw-mills and lumber piles. At Mendocino City there is quite a colony of such shanties, two long rows, upon a point or cape from which the lumber is loaded. I had the curiosity to enter one of these little snuggeries, which was unoccupied. It was about ten by twelve feet in area, had a large fire-place (for fuel is shamefully abundant here), a bunk for sleeping, with a lamp arranged for reading in bed, a small table, hooks for clothes, a good board floor, a small window, and a neat little hood over the door-way, which gave this little hut quite a picturesque effect. There was, besides, a rough bench and a small table. It seemed to me that in such a climate as that of Mendocino, where they wear the same clothes all the year round, have evening fires in July, and may keep their doors open in January, such a little kennel as this meets all the real wants of the male of the human race. This, I suspect, is about as far as man, unaided by woman, would have carried civilization anywhere. Whatever any of us have over and above such a snuggery as this we owe to womankind; whatever of comfort or elegance we possess, woman has given us, or made us give her. I think no wholesome, right-minded man in the world would ever get beyond such a hut; and I even suspect that the occupant of the shanty I inspected must have been in love, and thinking seriously of marriage, else he would never have nailed the pretty little hood over his door-way. So helpless is man! And yet there are people who would make of woman only a kind of female man! As you travel along the coast, the stage-road gives you frequent and satisfactory views of its curiously distorted and ocean-eaten caves and rocks. It has a dangerous and terrible aspect, no doubt, to mariners, but it is most wonderful, viewed from the shore. At every projection you see that the waves have pierced and mined the rock; if the sea is high, you will hear it roar in the caverns it has made, and whistle and shriek wherever it has an outlet above through which the waves may force the air. The real curiosity of this region is a logging camp. The redwood country is astonishingly broken; the mountain sides are often almost precipitous; and on these steep sides the redwood grows tall and straight and big beyond the belief of an Eastern man. The trees do not occupy the whole ground, but share it with laurels, dogwood, a worthless kind of oak, occasionally pine, and smaller wood. It is a kind of jungle; and the loggers, when they have felled a number of trees, set fire to the brush in order to clear the ground before they attempt to draw the logs to the water. [Illustration: VICTORIA HARBOR, VANCOUVER'S ISLAND.] A logging camp is an assemblage of rude redwood shanties, gathered about one larger shanty, which is the cook-house and dining-hall, and where usually two or three Chinamen are at work over the stove, and setting the table. The loggers live well; they have excellent bread, meat, beans, butter, dried apples, cakes, pies, and pickles; in short, I have dined in worse places. A camp is divided into "crews;" a crew is composed of from twenty to twenty-six men, who keep one team of eight or ten oxen busy hauling the logs to water. A "crew" consists of teamsters, choppers, chain-tenders, jack-screw men (for these logs are too heavy to be moved without such machinery), swampers, who build the roads over which the logs are hauled, sawyers, and barkers. A teamster, I was told, receives seventy dollars per month, a chopper fifty dollars, chain-tenders and jack-screw men the same, swampers forty-five dollars, sawyers forty dollars, and barkers, who are usually Indians, one dollar a day and board besides, for all. The pay is not bad, and as the chances to spend money in a logging camp are not good, many of the men lay up money, and by-and-by go to farming or go home. They work twelve hours a day. A man in Humboldt County got out of one redwood tree lumber enough to make his house and barn, and to fence in two acres of ground. A schooner was filled with shingles made from a single tree. One tree in Mendocino, whose remains were shown to me, made a mile of railroad ties. Trees fourteen feet in diameter have been frequently found and cut down; the saw-logs are often split apart with wedges, because the entire mass is too large to float in the narrow and shallow streams; and I have even seen them blow a log apart with gunpowder. A tree four feet in diameter is called undersized in these woods; and so skillful are the wood-choppers that they can make the largest giant of the forest fall just where they want it, or, as they say, they "drive a stake with the tree." To chop down a redwood-tree, the chopper does not stand on the ground, but upon a stage sometimes twelve feet above the ground. Like the sequoia, the redwood has a great bulk near the ground, but contracts somewhat a few feet above. The chopper wants only the fair round of the tree, and his stage is composed of two stout staves, shod with a pointed iron at one end, which is driven into the tree. The outer ends are securely supported; and on these staves he lays two narrow, tough boards, on which he stands, and which spring at every blow of his axe. It will give you an idea of the bulk of these trees, when I tell you that in chopping down the larger ones two men stand on the stage and chop simultaneously at the same cut, facing each other. They first cut off the bark, which is from four to ten, and often fifteen inches thick. This done, they begin what is called the "undercut"--the cut on that, side toward which the tree is meant to fall; and when they have made a little progress, they, by an ingenious and simple contrivance, fix upon the proper direction of the cut, so as to make the tree fall accurately where they want it. This is necessary, on account of the great length and weight of the trees, and the roughness of the ground, by reason of which a tree carelessly felled may in its fall break and split into pieces, so as to make it entirely worthless. This happens not unfrequently, in spite of every care. So skillful are they in giving to the tree its proper direction that they are able to set a post or stake in the ground a hundred feet or more from the root of the tree, and drive it down by felling the tree on top of it. "Can you really drive a stake with a tree?" I asked, and was answered, "Of course, we do it every day." The "under-cut" goes in about two-thirds the diameter. When it is finished the stage is shifted to the opposite side, and then it is a remarkable sight to see the tall, straight mass begin to tremble as the axe goes in. It usually gives a heavy crack about fifteen minutes before it means to fall. The chopper thereupon gives a warning shout, so that all may stand clear--not of the tree, for he knows very well where that will go, and in a cleared space men will stand within ten feet of where the top of a tree is to strike, and watch its fall; his warning is against the branches of other trees, which are sometimes torn off and flung to a distance by the falling giant, and which occasionally dash out men's brains. At last the tree visibly totters, and slowly goes over; and as it goes the chopper gets off his stage and runs a few feet to one side. Then you hear and see one of the grandest and most majestic incidents of forest life. There is a sharp crack, a crash, and then a long, prolonged, thunderous crash, which, when you hear it from a little distance, is startlingly like an actual and severe thunder-peal. To see a tree six feet in diameter, and one hundred and seventy-five feet high, thus go down, is a very great sight, not soon forgotten. The choppers expressed themselves as disappointed that they could not just then show me the fall of a tree ten or twelve feet in diameter, and over two hundred feet high. In one logging camp I visited there remained a stump fourteen feet high. At this height the tree was fourteen feet in diameter, perfectly round and sound, and it had been sawn into seventeen logs, each twelve feet long. The upper length was six feet in diameter. Probably the tree was three hundred feet long, for the top for a long distance is wasted. So many of the trees and so many parts of trees are splintered or broken in the fall, that the master of a logging camp told me he thought they wasted at least as much as they saved; and as the mills also waste a good deal, it is probable that for every foot of this lumber that goes to market two feet are lost. A five-foot tree occupies a chopper from two and a half to three and a half hours, and to cut down a tree eight feet in diameter is counted a day's work for a man. When the tree is down the sawyers come. Each has a long saw; he removes the bark at each cut with an axe, and then saws the tree into lengths. It is odd enough to go past a tree and see a saw moving back and forward across its diameter without seeing the man who moves it, for the tree hides him completely from you, if you are on the side opposite him. Then come the barkers, with long iron bars to rip off the thick bark; then the jack-screw men, three or four of whom move a log about easily and rapidly which a hundred men could hardly budge. They head it in the proper direction for the teamsters and chain-men, and these then drag it down to the water over roads which are watered to make the logs slide easily; and then, either at high tide or during the winter freshets, the logs are run down to the mill. The Maine men make the best wood-choppers, but the logging camp is a favorite place also for sailors; and I was told that Germans are liked as workmen about timber. The choppers grind their axes once a week--usually, I was told, on Sunday--and all hands in a logging camp work twelve hours a day. The Government has lately become very strict in preserving the timber on Congress land, which was formerly cut at random, and by any body who chose. Government agents watch the loggers, and if these are anywhere caught cutting timber on Congress land their rafts are seized and sold. At present prices, it pays to haul logs in the redwood country only about half a mile to water; all trees more distant than this from a river are not cut; but the rivers are in many places near each other, and the belt of timber left standing, though considerable, is not so great as one would think. Redwood lumber has one singular property--it shrinks endwise, so that where it is used for weather-boarding a house, one is apt to see the butts shrunk apart. I am told that across the grain it does not shrink perceptibly. Accidents are frequent in a logging camp, and good surgeons are in demand in all the saw-mill ports, for there is much more occasion for surgery than for physic. Men are cut with axes, jammed by logs, and otherwise hurt, one of the most serious dangers arising from the fall of limbs torn from standing trees by a falling one. Often such a limb lodges or sticks in the high top of a tree until the wind blows it down, or the concussion of the wood-cutter's axe, cutting down the tree, loosens it. Falling from such a height as two hundred or two hundred and fifty feet, even a light branch is dangerous, and men sometimes have their brains dashed out by such a falling limb. When you leave the coast for the interior, you ride through mile after mile of redwood forest. Unlike the firs of Oregon and Puget Sound, this tree does not occupy the whole land. It rears its tall head from a jungle of laurel, madrone, oak, and other trees; and I doubt if so many as fifty large redwoods often stand upon a single acre. I was told that an average tree would turn out about fifteen thousand feet of lumber, and thus even thirty such trees to the acre would yield nearly half a million feet. [Illustration: PORT TOWNSEND, WASHINGTON TERRITORY.] CHAPTER IX. DAIRY-FARMING IN CALIFORNIA. The great valleys of California do not produce much butter, and probably never will, though I am told that cows fed on alfalfa, which is a kind of lucerne, yield abundant and rich milk, and, when small and careful farming comes into fashion in this State, there is no reason why stall-fed cows should not yield butter, even in the San Joaquin or Sacramento valleys. Indeed, with irrigation and stall-feeding, as one may have abundance of green food all the year round in the valleys, there should be excellent opportunity for butter-making. But it is not necessary to use the agricultural soil for dairy purposes. In the foot-hills of the Sierras, and on the mountains, too, for a distance of more than a hundred miles along and near the line of the railroad, there is a great deal of country admirably fitted for dairying, and where already some of the most prosperous butter ranchos, as they call them here, are found. And as they are near a considerable population of miners and lumber-men, and have access by railroad to other centres of population, both eastward and westward, the business is prosperous in this large district, where, by moving higher up into the mountains as summer advances, the dairy-man secures green food for his cows the summer through, without trouble, on the one condition that he knows the country and how to pick out his land to advantage. Another dairy district lies on the coast, where the fogs brought in by the prevailing north-west winds keep the ground moist, foster the greenness and succulence of the native grasses during the summer, at least in the ravines, and keep the springs alive. Marin County, lying north of San Francisco, is the country of butter ranches on the coast, though there are also many profitable dairies south of the bay, in Santa Cruz and Monterey counties. In fact, dry as California is commonly and erroneously supposed to be, it exports a considerable quantity of butter, and a dairy-man said to me but recently that, to make the business really prosperous, the State needed a million or two more inhabitants, which means that the surplus product is now so great that it keeps down the price. No small quantity of this surplus goes East, as far as New York; and it is one of the curiosities of production and commerce that, while California can send butter to the Atlantic, it buys eggs of Illinois. One would have thought the reverse more probable. Marin County offers some important advantages to the dairy-farmer. The sea-fogs which it receives cause abundant springs of excellent soft water, and also keep the grass green through the summer and fall in the gulches and ravines. Vicinity to the ocean also gives this region a very equal climate. It is never cold in winter nor hot in summer. In the milk-houses I saw usually a stove, but it was used mainly to dry the milk-room after very heavy fogs or continued rains; and in the height of summer the mercury marks at most sixty-seven degrees, and the milk keeps sweet without artificial aids for thirty-six hours. The cows require no sheds nor any store of food, though the best dairymen, I noticed, raised beets; but more, they told me, to feed to their pigs than for the cows. These creatures provide for themselves the year round in the open fields; but care is taken, by opening springs and leading water in iron pipes, to provide an abundance of this for them. The county is full of dairy-farms; and, as this business requires rather more and better buildings than wheat, cattle, or sheep farming, as well as more fences, this gives the country a neater and thriftier appearance than is usual among farming communities in California. The butter-maker must have good buildings, and he must keep them in the best order. But, besides these smaller dairy-farms, Marin County contains some large "butter ranches," as they are called, which are a great curiosity in their way. The Californians, who have a singular genius for doing things on a large scale which in other States are done by retail, have managed to conduct even dairying in this way, and have known how to "organize" the making of butter in a way which would surprise an Orange County farmer. Here, for instance--and to take the most successful and complete of these experiments--is the rancho of Mr. Charles Webb Howard, on which I had the curiosity to spend a couple of days. It contains eighteen thousand acres of land well fitted for dairy purposes. On this he has at this time nine separate farms, occupied by nine tenants engaged in making butter. To let the farms outright would not do, because the tenants would put up poor improvements, and would need, even then, more capital than tenant-farmers usually have. Mr. Howard, therefore, contrived a scheme which seems to work satisfactorily to all concerned, and which appears to me extremely ingenious. [Illustration: POINT REYES.] He fences each farm, making proper subdivisions of large fields; he opens springs, and leads water through iron pipes to the proper places, and also to the dwelling, milk-house, and corral. He builds the houses, which consist of a substantial dwelling, twenty-eight by thirty-two feet, a story and a half high, and containing nine rooms, all lathed and plastered; a thoroughly well-arranged milk-house, twenty-five by fifty feet, having a milk-room in the centre twenty-five feet square, with a churning-room, store-room, wash-room, etc.; a barn, forty by fifty feet, to contain hay for the farm-horses; also a calf-shed, a corral, or inclosure for the cows, a well-arranged pig-pen; and all these buildings are put up in the best manner, well painted, and neat. The tenant receives from the proprietor all this, the land, and, cows to stock it. He furnishes, on his part, all the dairy utensils, the needed horses and wagons, the furniture for the house, the farm implements, and the necessary labor. The tenant pays to the owner twenty-seven dollars and a half per annum for each cow, and agrees to take the best care of the stock and of all parts of the farm; to make the necessary repairs, and to raise for the owner annually one-fifth as many calves as he keeps cows, the remainder of the calves being killed and fed to the pigs. He agrees also to sell nothing but butter and hogs from the farm, the hogs being entirely the tenant's property. Under this system fifteen hundred and twenty cows are now kept on nine separate farms on this estate, the largest number kept by one man being two hundred and twenty-five, and the smallest one hundred and fifteen. Mr. Howard has been for years improving his herd; he prefers short-horns, and he saves every year the calves from the best milkers in all his herd, using also bulls from good milking strains. I was told that the average product of butter on the whole estate is now one hundred and seventy-five pounds to each cow; many cows give as high as two hundred, and even two hundred and fifty pounds per annum. Men do the milking, and also the butter-making, though on one farm I found a pretty Swedish girl superintending all the indoor work, with such skill and order in all the departments, that she possessed, so far as I saw, the model dairy on the estate. Here, said I to myself, is now an instance of the ability of women to compete with men which would delight Mrs. Stanton and all the Woman's Rights people; here is the neatest, the sweetest, the most complete dairy in the whole region; the best order, the most shining utensils, the nicest butter-room--and not only butter, but cheese also, made, which is not usual; and here is a rosy-faced, white-armed, smooth-haired, sensibly-dressed, altogether admirable, and, to my eyes, beautiful Swedish lass presiding over it all; commanding her men-servants, and keeping every part of the business in order. Alas! Mrs. Stanton, she has discovered a better business than butter-making. She is going to marry--sensible girl that she is--and she is not going to marry a dairy-farmer either. I doubt if any body in California will ever make as nice butter as this pretty Swede; certainly, every other dairy I saw seemed to me commonplace and uninteresting, after I had seen hers. I don't doubt that the young man who has had the art to persuade her to love him ought to be hanged, because butter-making is far more important than marrying. Nevertheless, I wish him joy in advance, and, in humble defiance of Mrs. Stanton and her brilliant companions in arms, hereby give it as my belief that the pretty Swede is a sensible girl--that, to use a California vulgarism, "her head is level." The hogs are fed chiefly on skim-milk, and belong entirely to the tenant. The calves, except those which are raised for the proprietor, are, by agreement, killed and fed to the pigs. The leases are usually for three years. The cows are milked twice a day, being driven for that purpose into a corral, near the milk-house. I noticed that they were all very gentle; they lay down in the corral with that placid air which a good cow has; and whenever a milkman came to the beast he wished to milk, she rose at once, without waiting to be spoken to. One man is expected to milk twenty cows in the season of full milk. On some places I noticed that Chinese were employed in the milk-house, to attend to the cream and make the butter. The tenants are of different nationalities, American, Swedes, Germans, Irish, and Portuguese. A tenant needs about two thousand dollars in money to undertake one of these dairy-farms; the system seems to satisfy those who are now engaged in it. The milkers and farm hands receive thirty dollars per month and "found;" and good milkers are in constant demand. Every thing is conducted with great care and cleanliness, the buildings being uncommonly good for this State, water abundant, and many labor-saving contrivances used. At one end of the corral or yard in which the cows are milked is a platform, roofed over, on which stands a large tin, with a double strainer, into which the milk is poured from the buckets. It runs through a pipe into the milk-house, where it is again strained, and then emptied from a bucket into the pans ranged on shelves around. The cream is taken off in from thirty-six to forty hours; and the milk keeps sweet thirty-six hours, even in summer. The square box-churn is used entirely, and is revolved by horse-power. They usually get butter, I was told, in half an hour. The butter is worked on an ingenious turn-table, which holds one hundred pounds at a time, and can, when loaded, be turned by a finger; and a lever, working upon a universal joint, is used upon the butter. When ready, it is put up in two-pound rolls, which are shaped in a hand-press, and the rolls are not weighed until they reach the city. It is packed in strong, oblong boxes, each of which holds fifty-five rolls. The cows are not driven more than a mile to be milked; the fields being so arranged that the corral is near the centre. When they are milked, they stray back of themselves to their grazing places. [Illustration: COLUMBIA RIVER SCENE.] CHAPTER X. TEHAMA AND BUTTE, AND THE UPPER COUNTRY. General Bidwell, of Butte County, raised last year on his own estate, besides a large quantity of fruit, seventy-five thousand bushels of wheat. Dr. Glenn, of Colusa County, raised and sent to market from his own estate, two hundred thousand bushels. Mr. Warner, of Solano County, produced nine thousand gallons of cider from his own orchards. A sheep-grazer in Placer County loaded ten railroad cars with wool, the clip of his own sheep. For many weeks after harvest you may see sacks of wheat stacked along the railroad and the river for miles, awaiting shipment; for the farmers have no rain to fear, and the grain crop is thrashed in the field, bagged, and stacked along the road, without even a tarpaulin to cover it. In 1855, California exported about four hundred and twenty tons of wheat; in 1873, the export was but little less than six hundred thousand tons. In 1857, six casks and six hundred cases of California wine were sent out of the State; in 1872, about six hundred thousand gallons were exported. In 1850, California produced five thousand five hundred and thirty pounds of wool; in 1872, this product amounted to twenty-four million pounds. Thirty million pounds of apples, ten million pounds of peaches, four and a half million pounds of apricots, nearly two million pounds of cherries, are part of the product of the State, in which the man is still living who brought across the Plains the first fruit-trees to set out a nursery; while four and a half million of oranges, and a million and a half of lemons, shipped from the southern part of the State, show the rapid growth of that culture. In the northern counties, of which Tehama and Butte are a sample, they are usually fortunate in the matter of late as well as early rains; but close under the coast range the country is dryer, as is natural, the high mountain range absorbing the moisture from the north-westerly winds. They begin to plow as soon as it rains, usually in November, and sow the grain at once. Formerly the higher plains were thought to be fit only for grazing; but even the red lands, which are somewhat harder to break up, and were thought to be infertile, are found to bear good crops of grain; and this year these lands bear the drought better than some that were and are preferred. Lambing takes place here in February, and they shear in April. The grazing lands abound in wild oats, very nutritious, but apt to run out where the pastures are overstocked. Alfilleria is not found so far north as this; alfalfa has been sown all over the valley in proper places, and does well. They cut it three times in the year, and turn stock in on it after the last cutting; and all who grow it speak well of it. Red Bluff is one of the oldest towns in the valley; it stands at the head of navigation on the Sacramento, and was, therefore, a place of importance before the railroad was built. The river here is narrow and shoal, and it is crossed by one of those ferries common where the rapid current, pushing against the ferry-boat, drives it across the stream, a wire cable preventing it from floating down stream. The main street of the town consists mainly of bar-rooms, livery-stables, barber-shops, and hotels, with an occasional store of merchandise sandwiched between; and, if you saw only this main street, you would conceive but a poor opinion of the people. But other streets contain a number of pleasant, shady cottages; and, as I drove out into the country, the driver pointed with pride to the school-house, a large and fine building, which had just been completed at a cost of thirty thousand dollars, and seemed to me worth the money. The town has also water-works; and the people propose to bridge the Sacramento at a cost of forty thousand dollars, and to build a new jail, to cost fifteen thousand dollars. Such enterprises show the wealth of the people in this State, and astonish the traveler, who imagines, in driving over the great plain, that it is almost uninhabited, but sees, in a thirty-thousand dollar school-house in a little town like Red Bluff, that not only are there people, but that they have the courage to bear taxation for good objects, and the means to pay. From Red Bluff two of the great mountain peaks of Northern California are magnificently seen--Lassen's Peaks and Shasta. The latter, still one hundred and twenty miles off to the north, rears his great, craggy, snow-covered summit high in the air, and seems not more than twenty miles away. Lassen's Peaks are twins, and very lonely indeed. They are sixty miles to the east, and are also, at this season, glistening with snow. Between Lassen's and the Sacramento, some thirty miles up among the mountains, there is a rich timber country, whose saw-mills supply the northern part of the valley with lumber, sugar-pine being the principal tree sawed up. The valley begins to narrow above Red Bluff, and the foot-hills and mountains still abound in wild game. Hunters bring their peltries hither for sale; and this has occasioned the establishment at this point of a thriving glove factory, which turned out--from an insignificant looking little shop--not less than forty thousand dollars' worth of gloves last year. Two enterprising young men manage it, and they employ, I was told, from fifty to eighty women in the work, and turn out very excellent buckskin gloves, as well as some finer kinds. Such petty industries are too often neglected in California, where every body still wants to conduct his calling on a grand scale, and where dozens of ways to prosperity, and even wealth, are constantly neglected, because they appear too slow. This whole country is only about four years in advance of the lower or San Joaquin Valley, and the influence of climate and soil in bringing trees to bear early was shown to me in several thrifty orchards, already beginning to bear, on ground which four years ago was bought for two dollars and fifty cents per acre. The habit of raising wheat is so strong here, that almost every thing else is neglected; and I remember a farm where the wheat field extended, unbroken, except by a narrow path leading to the road, right up to the veranda of the farmer's house. His family lived on canned fruits and vegetables; and except here and there a brilliant poppy, which stubborn Dame Nature had inserted among his wheat, wife and children had not a flower to grace mantle or table. I confess that it pleased me to hear this farmer complain of hard times, because, as he said, the speculators in San Francisco made more money from his wheat than he did. If the speculators in San Francisco teach the farmers in California to grow something besides wheat, they will deserve well of the State. The upper waters of the Sacramento run through mountain passes, and between banks so steep that for miles at a time the river is inaccessible, except by difficult and often dangerous descents; and an old miner told me that when this part of the river, between where Redding now lies and its source, near Mount Shasta, was first "prospected" for gold, the miners or explorers had to build boats and descend by water, trying for gold by the way, because they could not get down by land. In those days, he said, if a company of miners could not make twenty dollars a day each, the "prospect" was too poor to detain them; and they made but a short stay at most points on the Upper Sacramento. The country was then full of Indians; and it was very strange, indeed, to hear this miner--a thoroughly kind-hearted man he was, and now the father of a family of children--tell with the utmost unconcern, and as a matter of course, how they used to shoot down these Indians, who waylaid them at favoring spots on the river, and tried to pick them off with arrows. I remember hearing a little boy ask a famous general once how many men he had killed in the course of his wars, and being disappointed when he heard that the general, so far as he know, had never killed any body. I suppose a soldier in battle but rarely knows that he has actually shot a man. But one of these old Indian fighters sits down after dinner, over a pipe, and relates to you, with quite horrifying coolness, every detail of the death which his rifle and his sure eye dealt to an Indian; and when this one, stroking meantime the head of a little boy who was standing at his knees, described to me how he lay on the grass and took aim at a tall chief who was, in the moonlight, trying to steal a boat from a party of gold-seekers, and how, at the crack of his rifle, the Indian fell his whole length in the boat and never stirred again, I confess I was dumb with amazement. The tragedy had not even the dignity of an event in this man's life. He shot Indians as he ate his dinner, plainly as a mere matter of course. Nor was he a brute, but a kindly, honest, good fellow, not in the least blood-thirsty. [Illustration: STREET IN OLYMPIA, WASHINGTON TERRITORY.] The poor Indians have rapidly melted away under the fervent heat of forty-rod whisky, rifles, and disease. This whole Northern country must have been populous a quarter of a century ago; General Bidwell and other old Californians have told me of the surprisingly rapid disappearance of the Indians, after the white gold-seekers came in. It was, I do not doubt, a pleasant land for the red men. They lived on salmon, clover, deer, acorns, and a few roots which are abundant on mountain and plain, and of all this food there is the greatest plenty even yet. If you travel toward Oregon, by stage, in June, July, or August, you will see at convenient points along the Sacramento parties of Indians spearing and trapping salmon. They build a few rude huts of brush, gather sticks for the fire, which is needed to cook and dry the salmon meat; and then, while the men, armed with long two-pronged spears, stand at the end of logs projecting over the salmon pools, and spear the abundant fish, the squaws clean the fish, roast them to dryness among the hot stones of their rude fire-place, and finally rub the dried meat to a powder between their hands, or by the help of stones, when it is packed away in bags for winter use. What you thus see on the Sacramento is going on at the same time on half a dozen other rivers; and I am told that these Indians come from considerable distances to this annual fishing, which was practiced by them doubtless a long time before the white men came in. Not unfrequently in these mountains you will find a castaway white man with a half-breed family about him; "squaw-men" they are called, as a term of contempt, by the more decent class. As you drive by the farm-houses on the road, you may commonly see venison hanging on the porch; and every farmer has a supply of fishing-rods and lines, so that you can not go amiss for trout and venison. Few of them know, however, that a trout ought to be cooked as quickly as possible after he is caught; and if you do not take care, your afternoon fish will appear on the table next day as corned trout, in which shape I have no liking for it. The Shasta Valley contains a good deal of excellent farming land, but it is used now chiefly for cattle and sheep, and in many parts of it the grazing is very fine. There are a number of lesser valleys scattered through the mountains hereabouts. Indeed, the two ranges seem to open out for a while, and Scott's Valley on the west, and the Klamath Lake country to the east and north-east from Yreka, are favorite grazing regions. Here there is occasional snow in the winter, and some cold weather; the spring opens later and the rains last longer. The streams in all this region bear gold, and miners are busy in them. Yreka, in the Shasta Valley, is the centre of a considerable mining district, and therefore a busy place, even without the Modoc war, which gave it a temporary renown during the winter and spring. Now that the Modoc war is closed, no doubt the famous lava beds will attract curious visitors from afar. They can be reached in thirty-six hours from Yreka; and that place is distant thirty-six hours from San Francisco. Aside from the public lands still open in small tracts of eighty and one hundred and sixty acres to pre-emption by actual settlers, under the homestead law, and the railroad lands, to be had in sections of six hundred and forty acres, the Sacramento Valley contains a number of considerable Spanish grants; and the following account of these, which I take from the San Francisco _Bulletin_ will give an Eastern reader some idea of the extent of such grants, their value, and how they are used: "The first large tract of land north and west of Marysville is the Neal grant, containing about seventeen thousand acres. This grant is owned by the Durham estate and Judge C.F. Lott, though Gruelly owns a large slice of it also. The Neal grant is mostly composed of rich bottom-lands; nearly all of it is farmed under lease; the lessees pay one-quarter to one-third of the crops as rent. They do very well under this arrangement. "The next grant on the north is that of Judge O.C. Pratt. It contains twenty-eight thousand acres of bottom-land. Butte Creek skirts it on one side for a distance of seventeen miles, and a branch of that creek runs through the centre. Nearly six thousand acres are covered with large oak-trees. There are about one hundred miles of fences on this rancho; there are about ten thousand sheep, twelve hundred head of cattle, and two hundred horses on it; the land has been cultivated or used as pasturage for about fourteen years. About ten thousand acres of it, I am informed, would readily sell in subdivisions for fifty dollars per acre; ten thousand acres would sell for about thirty dollars, and eight thousand acres at twenty dollars per acre. There are many tenants on this tract, having leases covering periods of three to five years; rent, one-fourth of the crop raised; the owner builds fences and houses for the lessees. The average quantity of wool annually grown on this rancho is sixty thousand pounds; beef cattle, two hundred and fifty head; value of produce received as rent from tenants, twelve thousand dollars per year. Judge Pratt is willing to sell farms of one hundred and sixty to three hundred and twenty acres at about the rates named, and on easy terms. "The Hensley grant, lying north of Judge Pratt's rancho, contains five leagues. It was rejected by the United States Courts, and was taken up by, and is covered with, settlers, who own one hundred and sixty to three hundred and twenty acres each, worth forty to sixty dollars per acre. Little or none of that land is for sale, the owners being too well satisfied with their farms to sell them, even at the highest ruling rates. "General Bidwell's rancho adjoins Judge Pratt's. It contains about twenty thousand acres, of which about one-quarter is of the best quality, and would readily sell at fifty to sixty dollars per acre. About five thousand acres more, lying along the Sacramento River, are subject to overflow. That portion is very rich grazing land, and is worth fifteen to twenty dollars per acre. The other ten thousand acres lie near the foot-hills; they are extremely well adapted to grape culture, and are worth five to twelve dollars per acre. General Bidwell is not willing to sell. "The next rancho on the west is owned by John Parrot. It contains about seventeen thousand acres, and lies on the east bank of the Sacramento River. It contains about four thousand acres of first-class wheat or corn land; the remainder is composed of excellent pasturage; there are only a few thousand sheep, and a few cattle and horses on this rancho. It has for several years been cultivated by Morehead and Griffith, under a private arrangement with the owner. It is understood that Parrot would sell, either in a body or in small tracts, to desirable purchasers; his prices would probably range from fifteen to fifty dollars per acre. "The next large rancho is that of Henry Gerke, living twenty miles above Chico. It now contains about eighteen thousand acres, of which a large portion is suitable for wheat or corn growing, and grazing purposes. One of the largest and finest vineyards in the State is on this rancho; and the wine it produces has a large sale in the State. The most of Gerke's land is devoted to wheat raising; eighteen hundred tons of wheat were raised on it last year, and about twenty-two hundred tons this year. It is mostly tilled by tenants. The land is worth from twenty to fifty dollars per acre. The owner would sell the whole rancho, but it is not known whether he would sell in small tracts or not. He has a standing offer of six hundred and seventy-five thousand dollars for the land, vineyards, and improvements. "General Wilson owns several thousand acres of the original Gerke grant. His land is altogether devoted to wheat growing, and is worth forty dollars per acre. "A.G. Towne's grant adjoins Gerke's on the north and west. It now contains about twelve thousand acres; much of it is devoted to wheat growing, and is worth fifteen to forty dollars per acre, or an average all round of twenty-five dollars. "At Tehama, on the west side of the Sacramento River, is Thome's grant. It contains about twenty thousand acres, one-third of which is of the very best quality of wheat land, the remainder good grazing. It is understood that this land can be bought either as a whole or in small farms. The best of it is worth about forty-five dollars an acre; the body of it about twenty dollars. "The next grant, on the north, is that of William G. Chard. It is nearly all cut up and owned in small farms. Colonel E.J. Lewis, a well-known politician, is one of the largest owners on the Chard tract. He is extensively engaged in wheat raising. "Ide's grant is adjacent, on the north; it is also mostly divided and owned in small tracts of one hundred and sixty to four hundred acres each. "The Dye grant lies east of and opposite to Red Bluff. It was originally a large grant, but has been partially subdivided. It contains some good bottomland, but is mostly adapted to grazing. "The most northerly grant in the State is that formerly owned by the late Major Redding. It is partially subdivided. Like the Dye grant, it contains some rich bottom-land, but, like it, is mostly adapted for grazing and grape growing. Haggin and Tevis lately bought (or hold for debt) about fifteen thousand acres of this rancho, which are worth about one hundred thousand dollars, or about seven dollars per acre. It is understood from inquiries made from the owners of these two last named tracts, that they are willing to sell grain lands at about an average of thirty dollars per acre." Of course these grants make up, in the aggregate, but a small part of the arable land of the Sacramento Valley. [Illustration: "TACOMA," OR MOUNT RAINIER.] CHAPTER XI. TOBACCO CULTURE--WITH A NEW METHOD OF CURING THE LEAF. The manufacture of cigars is one of the largest industries of San Francisco. Last year the Government received taxes on 78,000,000 cigars made in the State of California, and in September alone taxes were paid on 8,000,000. But, though the State has thousands of acres of land well fitted to produce tobacco, and though the "weed" has been grown here for twenty years or more with great success, so far as getting a heavy crop is concerned, I doubt if even 1,000,000 of cigars have, until this fall, been made of tobacco raised in California. There has, however, been no lack of efforts to produce here tobacco fit to manufacture into cigars and for smoking and chewing purposes. The soil in many parts of the State is peculiarly adapted to this plant; the climate, mild and regular, favored its growth and hastened its perfection. The best seed was procured from Connecticut, Kentucky, Virginia, Florida, and Cuba. But for many years the product was rank, coarse, and fitter for sheep-wash than for any other purpose. Meantime, however, not a few men familiar with the old processes of raising and curing the plant have tried their best ingenuity to improve the quality. It was thought that the soil was too rich, because the tobacco makes a rapid and heavy growth; but planting on thinner or older soil did not answer. Several methods of curing were contrived, and there is now reason to believe that the one known as the Culp process, from the name of its patentee, will produce the desired result. I had heard and read so much about it, and about the merit of the tobacco produced by it, that I went down to Gilroy, seventy or eighty miles south of San Francisco, to see what had really been accomplished. The account I give below will probably interest many tobacco growing and manufacturing readers, while it will, I fear, painfully affect the spirits of the anti-tobacconists; for there is reason to believe that tobacco will become presently one of the most important and valuable crops of this State. I must premise that I am not an expert in tobacco, nor familiar with the methods pursued in the East. I have seen a tobacco-field and the inside of a Connecticut curing-house, and that is about all. I give, therefore, not opinions, but facts. Gilroy stands in a long and broad plain, a very rich piece of alluvial bottom, with water so abundant that artesian wells are easily bored and very common. At the depth of one hundred and thirty feet they get flowing wells, and it happened in one case of which I heard that the water came up with such force as to prevent the casing going down into the well, and the pressure of the water broke away the ground, enlarged the bore of the well, and threatened to flood a considerable area, so that the farmers gathered in force, and by means of an iron caisson loaded with stones, and with many cart-loads of stones besides, plugged up the dangerous hole. The land is a deep alluvial loam, easily worked, and here, and in some neighboring valleys, many tobacco growers have been engaged for the last ten or twelve years. Mr. Culp, who was a tobacco grower, and, if I understood him rightly, also a manufacturer in New York for some years before he came here, and who appears, at any rate, to be a very thorough farmer and a lover of clean fields, has planted tobacco here for fifteen years. He has a farm of about seven hundred acres, four hundred of which have this year been in tobacco. From him and others I learned the following particulars of the way in which they cultivate the plant in California. They sow the seed from the 1st to the 10th of January, and sometimes even in December. The beds are prepared and sown as in the East, except that they do not always burn the ground over, which, if I remember rightly, is invariably done in Missouri and Kentucky. In this season, the days are always warm enough for the little plants; but there are light frosts at night, and they are protected against these by frames covered with thin cotton cloth. The fields are plowed--by the best growers--ten inches deep; cross-plowed and harrowed until the soil is fine, and then ridged--that is to say, two furrows are thrown together. This saves the plants from harm by a heavy rain, and also makes the ground warmer, and is found to start the plants more quickly. Planting in the fields begins about the 8th of April; and the plants are set a foot apart in the rows, the rows being three feet apart, if they are from Havana seed; if Connecticut or Florida, they stand eighteen inches or two feet apart in the rows. They had grown, besides Havana and Florida, for their crop, Latakia, Hungarian, Mexican, Virginia, Connecticut-seed Standard, Burleigh, White Leaf, and some other kinds, by way of experiment. Cultivators and shovel-plows are used to keep the soil loose and clean; if the weather should prove damp and cold, the shovel-plow is used to make the ridges somewhat higher. They go over the fields twice in the season with these tools, using the hoe freely where weeds get into the rows. Last year, in twenty-six days after they were done planting, they had gathered two bales of tobacco. This, however, is not common, and was done by very close management, and on a warm soil. All the tobacco growers with whom I spoke assert that they are not troubled with that hideous creature, "the worm." They attribute this in part to the excellence of their soil, and partly to the abundance of birds and yellow jackets. They do not "worm" their crop, it seems, which must give them an enviable advantage over Eastern growers. They do not always "top" the Havana, and they do very little "suckering." If the ground is clean, they let the suckers from the root grow, and these become as large and heavy as the original plant. They believe that the soil is strong enough to bear the plants and suckers, and that they get a better leaf and finer quality without suckering. The planting is continued from April until the latter part of July, so as to let the crop come in gradually; the last planting may be caught by an early frost, but whatever they plant before the 1st of July is safe in any season. Cutting begins about the 4th of June, and this year they were cutting still on the 19th of October. The earlier cut plants sprout again at once, and mature a second and even a third crop. Mr. Culp told me that he had taken four crops of Havana in one year from the same field, and I saw considerable fields of third crop just cut or standing; but in some cases the frost had caught this. "If the soil is in perfect order, we can here make a crop of Havana in forty days from the planting," said he. One man can prepare and take care of ten acres here, keeping it in good order. For planting and cutting, of course, an extra force is used. One man can set out or plant three thousand plants in a day of Havana; of the other kinds from fifteen hundred to two thousand. The tobacco is cut with a hatchet; if it is Havana, the toppers usually go just ahead of the cutters in the field, or they may be a day ahead. Florida is topped ten days or two weeks before cutting. You must remember that after April they have no rain here, so that all field work goes on without interruption from the weather, and crops can be exposed in the field as a planter would not dare do in the East. Up to the cutting, the methods here differ from those used in the East, only so far as climate and soil are different. When the plant lies in the field Mr. Culp's peculiar process begins; and this I prefer to describe to you as nearly as I can in his own words. He said that tobacco had long been grown in California even before the Americans came. He had raised it as a crop for fifteen years; and before he perfected his new process, he was able usually to select the best of his crop for smoking-tobacco, and sold the remainder for sheep-wash. One year two millions of pounds were raised in the State, and, as it was mostly sold for sheep-wash, it lasted several years, and discouraged the growers. Tobacco always grew readily, but it was too rank and strong. They used Eastern methods, topping and suckering, and as the plant had here a very long season to grow and mature, the leaf was thick and very strong. The main features of the Culp process are, he said, to let the tobacco, when cut, wilt on the field; then take it at once to the tobacco-house and pile it down, letting it heat on the piles to 100 degrees for Havana. It must, he thinks, come to 100°, but if it rises to 102° it is ruined. Piling, therefore, requires great judgment. The tobacco-houses are kept at a temperature of about 70 degrees; and late in the fall, to cure a late second or third crop, they sometimes use a stove to maintain a proper heat in the house, for the tobacco must not lie in the pile without heating. [Illustration: INDIAN CRADLE, WASHINGTON TERRITORY.] When it has had its first sweat, it is hung up on racks; and here Mr. Culp's process is peculiar. He places the stalk between two battens, so that it sticks out horizontally from the frame; thus each leaf hangs independently from the stalk; and the racks or frames are so arranged that all the leaves on all the stalks have a separate access to the air. The tobacco-houses are frame buildings, 100 x 60 feet, with usually four rows of racks, and two gangways for working. On the rack the surface moisture dries from the leaf; and at the proper time it is again piled, racked, and so on for three or even four times. The racks are of rough boards, and the floor of the house is of earth. After piling and racking for three weeks, the leaves are stripped from the stalk and put into "hands," and they are then "bulked," and lie thus about three months, when the tobacco is boxed. From the time of cutting, from four to six months are required to make the leaf ready for the manufacturer. "Piling" appears to be the most delicate part of the cure, and they have often to work all night to save tobacco that threatens to overheat. Mr. Culp thinks the dryness of the climate no disadvantage. I was told that they find it useful sometimes to sprinkle the floors of the tobacco-houses. I saw racks, too, in the fields--portable, and easily carried anywhere; and on these a great quantity of Florida tobacco, used for chewing and smoking, had been or was getting cured. It was piled in the field where it was cut, and the whole curing process, up to "bulking," is carried on in the open air. Havana "fillers" they also cure in the field, as the fine color is not needed for that. Mr. Culp thought his method of horizontal suspension allowed the juices from the stalk to be carefully distributed among the leaves. He told me that a fair average crop was about 1500 pounds of Havana, or 2500 pounds of Florida, per acre, of merchantable leaf. In favorable localities this was considerably exceeded, he said. For chewing-tobacco, the cut plant is piled but once. For four hundred acres of tobacco, about one hundred and twenty-five Chinese were employed in cutting and curing. After planting and up to the cutting season they had but fifty men employed. The Chinese receive one dollar a day and board themselves, living an apparently jolly life in shanties near the fields. They get their Havana seed from Cuba. The Patent Office seed did not do well. They do not like to risk seed of their own plants. He used home-grown seed for nine years; he could not say that there was a serious deterioration or change in the quality of the tobacco, but a singular change in the form of the leaf took place. That from home-grown seed gets longer, and the veins or ribs, which in Havana tobacco stand out at right angles from the leaf stalk, take an acute angle, and thus become longer and make up a greater part of the leaf. Of Florida tobacco the home-grown seed comes true. In summer the roads get very dusty in California, and this dust is a disadvantage to the tobacco planter. On the Culp farm I found they were planting double rows of shade trees along the main roads, and graveling the interior roads; also, they seem to feel the high winds which sweep through the California valleys, and were planting almonds and cotton-woods for windbreaks in the fields. It seemed odd to see long rows of almond-trees used for this purpose. This process has so far won the confidence of experts in tobacco in this State, that a company with large capital has undertaken not only the raising of tobacco by its method, but also the manufacture into cigars, and plug, smoking, and fine-cut chewing-tobacco. They are just beginning operations in Gilroy, on a scale which will enable them to manufacture all the tobacco grown this year on about six hundred acres, and they mean to plant next year one thousand acres, and expect that from fifteen hundred to two thousand acres will be planted and cured by others under licenses from the patentee. Commercially, of course, their undertaking is yet an experiment, though excellent cigars and tobacco have been made already; but the year 1874 will decide the result; and if it should prove as successful as is hoped, and as there is good cause to believe it will, a new and very profitable branch of agriculture will be opened for the farmers of this State; for tobacco will grow in almost all parts of it. [Illustration: RUNNING THE ROOKERIES--GATHERING MURRE EGGS.] CHAPTER XII. THE FARALLON ISLANDS. If you approach the harbor of San Francisco from the west, your first sight of land will be a collection of picturesque rocks known as the Farallones, or, more fully, the Farallones de los Frayles. They are six rugged islets, whose peaks lift up their heads in picturesque masses out of the ocean, twenty-three and a half miles from the Golden Gate, the famous entrance of San Francisco Bay. Farallon is a Spanish word, meaning a small pointed islet in the sea. These rocks, probably of volcanic origin, and bare and desolate, lie in a line from south-east to north-west--curiously enough the same line in which the islands of the Hawaiian or Sandwich Island group have been thrown up. Geologists say they are the outcrop of an immense granite dike. The southernmost island, which is the largest--just as Hawaii, the southernmost of the Sandwich Island group, is also the biggest--extends for nearly a mile east and west, and is three hundred and forty feet high. It is composed of broken and water-worn rocks, forming numerous angular peaks, and having several caves; and the rock, mostly barren and bare, has here and there a few weeds and a little grass. At one point there is a small beach, and at another a depression; but the fury of the waves makes landing at all times difficult, and for the most part impossible. The Farallones are seldom visited by travelers or pleasure-seekers. The wind blows fiercely here most of the time; the ocean is rough; and, to persons subject to sea-sickness, the short voyage is filled with the misery of that disease. Yet they contain a great deal that is strange and curious. On the highest point of the South Farallon the Government has placed a light-house, a brick tower seventeen feet high, surmounted by a lantern and illuminating apparatus. It is a revolving white light, showing a prolonged flash of ten seconds duration once in a minute. The light is about three hundred and sixty feet above the sea, and with a clear atmosphere is visible, from a position ten feet high, twenty-five and a half miles distant; from an elevation of sixty feet, it can be seen nearly thirty-one miles away; and it is plainly visible from Sulphur Peak on the main-land, thirty-four hundred and seventy-one feet high, and sixty-four and a half miles distant. The light-house is in latitude 37° 41' 8" north, and longitude 122° 59' 05" west. On our foggy Western coast it has been necessary to place the light-houses low, because if they stood too high their light would be hidden in fog-banks and low clouds. The tower on the South Farallon is, therefore, low; and this, no doubt, is an advantage also to the light-keepers, who are less exposed to the buffetings of the storm than if their labor and care lay at a higher elevation. As the Farallones lie in the track of vessels coming from the westward to San Francisco, the light is one of the most important, as it is also one of the most powerful on our Western coast; and it is supplemented by a fog-whistle, which is one of the most curious contrivances of this kind in the world. It is a huge trumpet, six inches in diameter at its smaller end, and blown by the rush of air through a cave or passage connecting with the ocean. One of the numerous caves worn into the rocks by the surf had a hole at the top, through which the incoming breakers violently expelled the air they carried before them. Such spout-holes are not uncommon on rugged, rocky coasts. There are several on the Mendocino coast, and a number on the shores of the Sandwich Islands. This one, however, has been utilized by the ingenuity of man. The mouth-piece of the trumpet or fog-whistle is fixed against the aperture in the rock, and the breaker, dashing in with venomous spite, or the huge bulging wave which would dash a ship to pieces and drown her crew in a single effort, now blows the fog-whistle and warns the mariner off. The sound thus produced has been heard at a distance of seven or eight miles. It has a peculiar effect, because it has no regular period; depending upon the irregular coming in of the waves, and upon their similarly irregular force, it is blown somewhat as an idle boy would blow his penny trumpet. It ceases entirely for an hour and a half at low water, when the mouth of the cave or passage is exposed. [Illustration: LIGHT-HOUSE ON THE SOUTH FARALLON.] [Illustration: ARCH AT WEST END, FARALLON ISLANDS.] The life of the keepers of the Farallon light is singularly lonely and monotonous. Their house is built somewhat under the shelter of the rocks, but they live in what to a landsman would seem a perpetual storm; the ocean roars in their ears day and night; the boom of the surf is their constant and only music; the wild scream of the sea-birds, the howl of the sea-lions, the whistle and shriek of the gale, the dull, threatening thunder of the vast breakers, are the dreary and desolate sounds which lull them to sleep at night, and assail their ears when they awake. In the winter months even their supply vessel, which, for the most part, is their only connection with the world, is sometimes unable to make a landing for weeks at a time. Chance visitors they see only occasionally, and at that distance at which a steamer is safe from the surf, and at which a girl could not even recognize her lover. The commerce of San Francisco passes before their eyes, but so far away that they can not tell the ships and steamers which sail by them voiceless and without greeting; and of the events passing on the planet with which they have so frail a social tie they learn only at long and irregular intervals. The change from sunshine to fog is the chief variety in their lives; the hasty landing of supplies the great event in their months. They can not even watch the growth of trees and plants; and to a child born and reared in such a place, a sunny lee under the shelter of rocks is probably the ideal of human felicity. Except the rock of Tristan d'Acunha in the Southern Atlantic Ocean, I have never seen an inhabited spot which seemed so utterly desolate, so entirely separated from the world, whose people appeared to me to have such a slender hold on mankind. Yet for their solace they know that a powerful Government watches over their welfare, and--if that is any comfort--that, thirty miles away, there are lights and music and laughter and singing, as well as crowds, and all the anxieties and annoyances incidental to what we are pleased to call civilization. But though these lonely rocks contain but a small society of human beings--the keepers and their families--they are filled with animal life; for they are the home of a multitude of sea-lions, and of vast numbers of birds and rabbits. The rabbits, which live on the scanty herbage growing among the rooks, are descended from a few pair brought here many years ago, when some speculative genius thought to make a huge rabbit-warren of these rocks for the supply of the San Francisco market. These little animals are not very wild. In the dry season they feed on the bulbous roots of the grass, and sometimes they suffer from famine. In the winter and spring they are fat, and then their meat is white and sweet. During summer and fall they are not fit to eat. They increase very rapidly, and at not infrequent intervals they overpopulate the island, and then perish by hundreds of starvation and the diseases which follow a too meagre diet. They are of all colors, and though descended from some pairs of tame white rabbits, seem to have reverted in color to the wild race from which they originated. The Farallones have no snakes. The sea-lions, which congregate by thousands upon the cliffs, and bark, and howl, and shriek and roar in the caves and upon the steep sunny slopes, are but little disturbed, and one can usually approach them within twenty or thirty yards. It is an extraordinarily interesting sight to see these marine monsters, many of them bigger than an ox, at play in the surf, and to watch the superb skill with which they know how to control their own motions when a huge wave seizes them, and seems likely to dash them to pieces against the rocks. They love to lie in the sun upon the bare and warm rocks; and here they sleep, crowded together, and lying upon each other in inextricable confusion. [Illustration: SEA-LIONS.] The bigger the animal, the greater his ambition appears to be to climb to the highest summit; and when a huge, slimy beast has with infinite squirming attained a solitary peak, he does not tire of raising his sharp-pointed, maggot-like head, and complacently looking about him. They are a rough set of brutes--rank bullies, I should say; for I have watched them repeatedly as a big one shouldered his way among his fellows, reared his huge front to intimidate some lesser seal which had secured a favorite spot, and first with howls, and if this did not suffice, with teeth and main force, expelled the weaker from his lodgment. The smaller sea-lions, at least those which have left their mothers, appear to have no rights which any one is bound to respect. They get out of the way with an abject promptness which proves that they live in terror of the stronger members of the community; but they do not give up their places without harsh complaints and piteous groans. Plastered against the rocks, and with their lithe and apparently boneless shapes conformed to the rude and sharp angles, they are a wonderful, but not a graceful or pleasing sight. At a little distance they look like huge maggots, and their slow, ungainly motions upon the land do not lessen this resemblance. Swimming in the ocean, at a distance from the land, they are inconspicuous objects, as nothing but the head shows above water, and that only at intervals. But when the vast surf which breaks in mountain waves against the weather side of the Farallones with a force which would in a single sweep dash to pieces the biggest Indiaman--when such a surf, vehemently and with apparently irresistible might, lifts its tall white head, and with a deadly roar lashes the rocks half-way to their summit--then it is a magnificent sight to see a dozen or half a hundred great sea-lions at play in the very midst and fiercest part of the boiling surge, so completely masters of the situation that they allow themselves to be carried within a foot or two of the rocks, and at the last and imminent moment, with an adroit twist of their bodies, avoid the shock, and, diving, re-appear beyond the breaker. As I sat, fascinated with this weird spectacle of the sea-lions, which seemed to me like an unhallowed prying into some hidden and monstrous secret of nature, I could better realize the fantastic and brutal wildness of life in the earlier geological ages, when monsters and chimeras dire wallowed about our unripe planet, and brute force of muscles and lungs ruled among the populous hordes of beasts which, fortunately for us, have perished, leaving us only this great wild sea-beast as a faint reminiscence of their existence. I wondered what Dante would have thought--and what new horrors his gloomy imagination would have conjured, could he have watched this thousand or two of sea-lions at their sports. The small, sloping, pointed head of the creature gives it, to me, a peculiarly horrible appearance. It seems to have no brain, and presents an image of life with the least intelligence. It is in reality not without wits, for one needs only to watch the two or three specimens in the great tank at Woodward's Gardens, when they are getting fed, to see that they instantly recognize their keeper, and understand his voice and motion. But all their wit is applied to the basest uses. Greed for food is their ruling passion, and the monstrous lightning-like lunges through the water, the inarticulate shrieks of pleasure or of fury as he dashes after his food or comes up without it, the wild, fierce eyes, the eager and brutal vigor with which he snatches a morsel from a smaller fellow-creature, the reliance on strength alone, and the abject and panic-struck submission of the weaker to the stronger--all this shows him a brute of the lowest character. Yet there is a wonderful snake-like grace in the lithe, swift motions of the animal when he is in the surf. You forget the savage blood-shot eyes, the receding forehead, the clumsy figure and awkward motion, as he wriggles up the steep rocks, the moment you see him at his superb sport in the breakers. It seemed to me that he was another creature. The eye looks less baleful, and even joyous; every movement discloses conscious power; the excitement of the sport sheds from him somewhat of the brutality which re-appears the moment he lands or seeks his food. So far as I could learn, the Farallon sea-lions are seldom disturbed by men seeking profit from them. In the egging season one or two are shot to supply oil to the lamps of the eggers; and occasionally one is caught for exhibition on the main-land. How do they catch a sea-lion? Well, they lasso him, and, odd as it sounds, it is the best and probably the only way to capture this beast. An adroit Spaniard, to whom the lasso or reata is like a fifth hand, or like the trunk to the elephant, steals up to a sleeping congregation, fastens his eye on the biggest one of the lot, and, biding his time, at the first motion of the animal, with unerring skill flings his loose rawhide noose, and then holds on for dear life. It is the weight of an ox and the vigor of half a dozen that he has tugging at the other end of his rope, and if a score of men did not stand ready to help, and if it were not possible to take a turn of the reata around a solid rock, the seal would surely get away. Moreover, they must handle the beast tenderly, for it is easily injured. Its skin, softened by its life in the water, is quickly cut by the rope; its bones are easily broken; and its huge frame, too rudely treated, may be so hurt that the life dies out of it. As quickly as possible the captured sea-lion is stuffed into a strong box or cage, and here, in a cell too narrow to permit movement, it roars and yelps in helpless fury, until it is transported to its tank. Wild and fierce as it is, it seems to reconcile itself to the tank life very rapidly. If the narrow space of its big bath-tub frets it, you do not perceive this, for hunger is its chief passion, and with a moderately full stomach the animal does well in captivity, of course with sufficient water. The South Farallon is the only inhabited one of the group. The remainder are smaller; mere rocky points sticking up out of the Pacific. The Middle Farallon is a single rock, from fifty to sixty yards in diameter, and twenty or thirty feet above the water. It lies two and a half miles north-west by west from the light-house. The North Farallon consists, in fact, of four pyramidal rocks, whose highest peak, in the centre of the group, is one hundred and sixty feet high; the southern rock of the four is twenty feet high. The four have a diameter of one hundred and sixty, one hundred and eighty-five, one hundred and twenty-five, and thirty-five yards respectively, and the most northern of the islets bears north 64° west from the Farallon light, six and three-fifths miles distant. All the islands are frequented by birds; but the largest, the South Farallon, on which the light-house stands, is the favorite resort of these creatures, who come here in astonishing numbers every summer to breed; and it is to this island that the eggers resort at that season to obtain supplies of sea-birds' eggs for the San Francisco market, where they have a regular and large sale. The birds which breed upon the Farallones are gulls, murres, shags, and sea-parrots, the last a kind of penguin. The eggs of the shags and parrots are not used, but the eggers destroy them to make more room for the other birds. The gull begins to lay about the middle of May, and usually ten days before the murre. The gull makes a rude nest of brush and sea-weed upon the rocks; the murre does not take even this much trouble, but lays its eggs in any convenient place on the bare rocks. [Illustration: THE GULL'S NEST.] The gull is soon through, but the murre continues to lay for about two months. The egging season lasts, therefore, from the 10th or 20th of May until the last of July. In this period the egg company which has for eighteen years worked this field gathered in 1872 seventeen thousand nine hundred and fifty-two dozen eggs, and in 1873 fifteen thousand two hundred and three dozen. These brought last year in the market an average of twenty-six cents per dozen. There has been, I was assured by the manager, no sensible decrease in the number of the birds or the eggs during twenty years. From fifteen to twenty men are employed during the egging season in collecting and shipping the eggs. They live on the island during that time in rude shanties near the usual landing-place. The work is not amusing, for the birds seek out the least accessible places, and the men must follow, climbing often where a goat would almost hesitate. But this is not the worst. The gull sits on her nest, and resists the robber who comes for her eggs, and he must take care not to get bitten. The murre remains until her enemy is close upon her; then she rises with a scream which often startles a thousand or two of birds, who whirl up into the air in a dense mass, scattering filth and guano over the eggers. Nor is this all. The gulls, whose season of breeding is soon past, are extravagantly fond of murre eggs; and these rapacious birds follow the egg-gatherers, hover over their heads, and no sooner is a murre's nest uncovered than the bird swoops down, and the egger must be extremely quick, or the gull will snatch the prize from under his nose. So greedy and eager are the gulls that they sometimes even wound the eggers, striking them with their beaks. But if the gull gets an egg, he flies up with it, and, tossing it up, swallows what he can catch, letting the shell and half its contents fall in a shower upon the luckless and disappointed egger below. [Illustration: SHAGS, MURRES, AND SEA-GULLS.] Finally, so difficult is the ground that it is impossible to carry baskets. The egger therefore stuffs the eggs into his shirt bosom until he has as many as he can safely carry, then clambers over rocks and down precipices until he comes to a place of deposit, where he puts them into baskets, to be carried down to the shore, where there are houses for receiving them. But so skillful and careful are the gatherers that but few eggs are broken. The gathering proceeds daily, when it has once begun, and the whole ground is carefully cleared off, so that no stale eggs shall remain. Thus if a portion of the ground has been neglected for a day or two, all the eggs must be flung into the sea, so as to begin afresh. As the season advances, the operations are somewhat contracted, leaving a part of the island undisturbed for breeding; and the gathering of eggs is stopped entirely about a month before the birds usually leave the island, so as to give them all an opportunity to hatch out a brood. [Illustration: CONTEST FOR THE EGGS.] The murre is not good to eat. If undisturbed it lays two eggs only; when robbed, it will keep on laying until it has produced six or even eight eggs; and the manager of the islands told me that he had found as many as eight eggs forming in a bird's ovaries when he killed and opened it in the beginning of the season. The male bird regularly relieves the female on the nest, and also watches to resist the attacks of the gull, which not only destroys the eggs, but also eats the young. The murre feeds on sea-grass and jelly-fish, and I was assured that though some hundreds had been examined at different times, no fish had ever been found in a murre's stomach. The bird is small, about the size of a half-grown duck, but its egg is as large as a goose egg. The egg is brown or greenish, and speckled. When quite fresh it has no fishy taste, but when two or three days old the fishy taste becomes perceptible. They are largely used in San Francisco by the restaurants and bakers, and for omelets, cakes, and custards. During the height of the egging season the gulls hover in clouds over the rocks, and when a rookery is started, and the poor birds leave their nests by hundreds, the air is presently alive with gulls flying off with the eggs, and the eggers are sometimes literally drenched. There is thus inevitably a considerable waste of eggs. I asked some of the eggers how many murres nested on the South Farallon, and they thought at least one hundred thousand. I do not suppose this an extravagant estimate, for, taking the season of 1872, when seventeen thousand nine hundred and fifty-two dozen eggs were actually sold in San Francisco, and allowing half a dozen to each murre, this would give nearly thirty-six thousand birds; and adding the proper number for eggs broken, destroyed by gulls, and not gathered, the number of murres and gulls is probably over one hundred thousand. This on an island less than a mile in its greatest diameter, and partly occupied by the light-house and fog-whistle and their keepers, and by other birds and a large number of sea-lions! When they are done laying, and when the young can fly, the birds leave the island, usually going off together. During the summer and fall they return in clouds at intervals, but stay only a few days at a time, though there are generally a few to be found at all times; and I am told that eggs in small quantities can be found in the fall. The murre does not fly high, nor is it a very active bird, or apparently of long flight. But the eggers say that when it leaves the island they do not know whither it goes, and they assert that it is not abundant on the neighboring coast. The young begin to fly when they are two weeks old, and the parents usually take them immediately into the water. The sea-parrot has a crest, and somewhat resembles a cockatoo. Its numbers on the South Farallon are not great. It makes a nest in a hole in the rocks, and bites if it is disturbed. The island was first used as a sealing station; but this was not remunerative, there being but very few fur seal, and no sea-otters. This animal, which abounds in Alaska, and is found occasionally on the southern coast of California, frequents the masses of kelp which line the shore; but there is no kelp about the Farallones. In the early times of California, when provisions were high-priced, the egg-gatherers sometimes got great gains. Once, in 1853, a boat absent but three days brought in one thousand dozen, and sold the whole cargo at a dollar a dozen; and in one season thirty thousand dozen were gathered, and brought an average of but little less than this price. [Illustration: THE GREAT ROOKERY.] Of course there was an egg war. The prize was too great not to be struggled for; and the rage of the conflicting claimants grew to such a pitch that guns were used and lives were threatened, and at last the Government of the United States had to interfere to keep the peace. But with lower prices the strife ceased; the present company bought out, I believe, all adverse claims, and for the last fifteen or sixteen years peace has reigned in this part of the county of San Francisco--for these lonely islets are a part of the same county with the metropolis of the Pacific. [Illustration: INDIAN GIRLS AND CANOE, PUGET SOUND.] CHAPTER XIII. THE COLUMBIA RIVER AND PUGET SOUND--HINTS TO TOURISTS. In less than forty-eight hours after you leave San Francisco you find yourself crossing the bar which lies at the mouth of the Columbia River, and laughing, perhaps, over the oft-told local tale of how a captain, new to this region, lying off and on with his vessel, and impatiently signaling for a pilot, was temporarily comforted by a passenger, an old Californian, who "wondered why Jim over there couldn't take her safe over the bar." "Do you think he knows the soundings well enough?" asked the anxious skipper; and was answered, "I don't know about that, captain; but he's been taking all sorts of things 'straight' over the bar for about twenty years, to _my_ knowledge, and I should think he might manage the brig." The voyage from San Francisco is almost all the way in sight of land; and as you skirt the mountainous coast of Oregon you see long stretches of forest, miles of tall firs killed by forest fires, and rearing their bare heads toward the sky like a vast assemblage of bean-poles--a barren view which you owe to the noble red man, who, it is said, sets fire to these great woods in order to produce for himself a good crop of blueberries. When, some years ago, Walk-in-the-Water, or Red Cloud, or some other Colorado chief, asserted in Washington the right of the Indian to hunt buffalo, on the familiar ground that he _must_ live, a journalist given to figures demolished the Indian position by demonstrating that a race which insisted on living on buffalo meat required about sixteen thousand acres of land per head for its subsistence, which is more than even we can spare. One wonders, remembering these figures, how many millions of feet of first-class lumber are sacrificed to provide an Indian rancheria in Oregon with huckleberries. On the second morning of your voyage you enter the Columbia River, and stop, on the right bank, near the mouth, at a place famous in history and romance, and fearfully disappointing to the actual view--Astoria. When you have seen it, you will wish you had passed it by unseen. I do not know precisely how it ought to have looked to have pleased my fancy, and realized the dreams of my boyhood, when I read Bonneville's "Journal" and Irving's "Astoria," and imagined Astoria to be the home of romance and of picturesque trappers. Any thing less romantic than Astoria is to-day you can scarcely imagine; and what is worse yet, your first view shows you that the narrow, broken, irreclaimably rough strip of land never had space for any thing picturesque or romantic. Astoria, in truth, consists of a very narrow strip of hill-side, backed by a hill so steep that they can shoot timber down it, and inclosed on every side by dense forests, high, steep hills, and mud flats. It looks like the rudest Western clearing you ever saw. Its brief streets are paved with wood; its inhabitants wear their trowsers in their boots; if you step off the pavement you go deep into the mud; and ten minutes' walk brings you to the "forest primeval," which, picturesque as it may be in poetry, I confess to be dreary and monotonous in the extreme in reality. There are but few remains of the old trapper station--one somewhat large house is the chief relic; but there is a saw-mill, which seems to make, with all its buzz and fuzz, scarcely an appreciable impression upon the belt of timber which so shuts in Astoria that I thought I had scarcely room in it to draw a full breath; and over to the left they pointed out to me the residence of a gentleman--a general, I think he was--who came hither twenty-six years ago in some official position, and had after a quarter of a century gained what looked to me from the steamer's deck like a precarious ten-acre lot from the "forest primeval," about enough room to bury himself and family in, with a probability that the firs would crowd them into the Columbia River if the saw-mill should break down. On the voyage up I said to an Oregonian, "You have a good timber country, I hear?" and his reply seemed to me at the time extravagant. "Timber?" he said; "timber--till you can't sleep." When I had spent a day and a half at anchor abreast of Astoria, the words appeared less exaggerated. Wherever you look you see only timber; tall firs, straight as an arrow, big as the California redwoods, and dense as a Southern canebrake. On your right is Oregon--its hill-sides a forest so dense that jungle would be as fit a word for it as timber; on the left is Washington Territory, and its hill-sides are as densely covered as those of the nearer shore. This interminable, apparently impenetrable, thicket of firs exercised upon my mind, I confess, a gloomy, depressing influence. The fresh lovely green of the evergreen foliage, the wonderful arrowy straightness of the trees, their picturesque attitude where they cover headlands and reach down to the very water's edge, all did not make up to me for their dreary continuity of shade. Astoria, however, means to grow. It has already a large hotel, which the timber has crowded down against the tide-washed flats; a saw-mill, which is sawing away for dear life, because if it stopped the forest would doubtless push it into the river, on whose brink it has courageously effected a lodgment; some tan-yards, shops, and "groceries;" and if you should wish to invest in real estate here, you can do so with the help of a "guide," which is distributed on the steamer, and tells you of numerous bargains in corner lots, etc.; for here, as in that part of the West which lies much farther east, people live apparently only to speculate in real estate. An occasional flash of broad humor enlivens some of the land circulars and advertisements. I found one on the hotel table headed "Homes," with the following sample: 221 ACRES, Four miles east of Silverton; frame house and a log house (can live in either); log barn; 20 acres in cultivation; 60 acres timber land; balance pasture land; well watered. We will sell this place for $1575. Will throw in a cook stove and all the household furniture, consisting of a frying-pan handle and a broomstick; also a cow and a yearling calf; also one bay heifer; also 8400 lbs. of hay, minus what the above-named stock have consumed during the winter; also 64 bushels of oats, subject to the above-mentioned diminution. If sold, we shall have left on our hands one of the driest and ugliest-looking old bachelors this side of the grave, which we will cheerfully throw in if at all acceptable to the purchaser. Old maids and rich widows are requested to give their particular attention to this special offer. Don't pass by on the other side. * * * * * HOME, SWEET HOME! Be it ever so humble, there's no place like Home! We still have a few more "Sweet Homes" for sale, consisting of, etc., etc., etc. [Illustration: pointing finger] Title perfect--a Warrantee Deed from the hub of the earth to the top of the skies, and Uncle Sam's Patent to back us! A further-reaching title one could scarcely require. I don't know where I got the belief that the Columbia was a second-rate river. There must have been some blunder in the geographies out of which I got my lessons and my notions of the North-west coast at school. Possibly, too, the knowledge that navigation is interrupted by rapids at the Cascades and Dalles contributed to form an impression conspicuously wrong. In fact, the Columbia is one of the great rivers of the world. It seems to me larger, as it is infinitely grander, than the Mississippi. Between Astoria and the junction of the Willamette its breadth, its depth, its rapid current, and the vast body of water it carries to sea reminded me of descriptions I had read of the Amazon; and I suspect the Columbia would rank with that stream were it not for the unlucky obstructions at the Cascades and Dalles, which divide the stream into two unequal parts. [Illustration: SALEM, CAPITAL OF OREGON.] For ten miles above Astoria the river is so wide that it forms really a vast bay. Then it narrows somewhat, and the channel approaches now one and then the other of its bold, picturesque shores, which often for miles resemble the Palisades of the Hudson in steepness, and exceed them in height. But even after it becomes narrower the river frequently widens into broad, open, lake-like expanses, which are studded with lovely islands, and wherever the shore lowers you see, beyond, grand mountain ranges snow-clad and amazingly fine. The banks are precipitous nearly all the way to the junction of the Willamette, and there is singularly little farming country on the immediate river. Below Kalama there are few spots where there is even room for a small farmstead. But along this part of the river are the "salmon factories," whence come the Oregon salmon, which, put up in tin cans, are now to be bought not only in our Eastern States, but all over the world. The fish are caught in weirs, in gill nets, as shad are caught on the Hudson, and this is the only part of the labor performed by white men. The fishermen carry the salmon in boats to the factory--usually a large frame building erected on piles over the water--and here they fall into the hands of Chinese, who get for their labor a dollar a day and their food. The salmon are flung up on a stage, where they lie in heaps of a thousand at a time, a surprising sight to an Eastern person, for in such a pile you may see many fish weighing from thirty to sixty pounds. The work of preparing them for the cans is conducted with exact method and great cleanliness, water being abundant. One Chinaman seizes a fish and cuts off his head; the next slashes off the fins and disembowels the fish; it then falls into a large vat, where the blood soaks out--a salmon bleeds like a bull--and after soaking and repeated washing in different vats, it falls at last into the hands of one of a gang of Chinese whose business it is, with heavy knives, to chop the fish into chunks of suitable size for the tins. These pieces are plunged into brine, and presently stuffed into the cans, it being the object to fill each can as full as possible with fish, the bone being excluded. The top of the can, which has a small hole pierced in it, is then soldered on, and five hundred tins set on a form are lowered into a huge kettle of boiling water, where they remain until the heat has expelled all the air. Then a Chinaman neatly drops a little solder over each pin-hole, and after another boiling, the object of which is, I believe, to make sure that the cans are hermetically sealed, the process is complete, and the salmon are ready to take a journey longer and more remarkable even than that which their progenitors took when, seized with the curious rage of spawning, they ascended the Columbia, to deposit their eggs in its head waters, near the centre of the continent. I was assured by the fishermen that the salmon do not decrease in numbers or in size, yet in this year, 1873, more than two millions of pounds were put up in tin cans on the Lower Columbia alone, besides fifteen or twenty thousand barrels of salted salmon. From Astoria to Portland is a distance of one hundred and ten miles, and as the current is strong, the steamer requires ten or twelve hours to make the trip. As you approach the mouth of the Willamette you meet more arable land, and the shores of this river are generally lower, and often alluvial, like the Missouri and Mississippi bottoms; and here you find cattle, sheep, orchards, and fields; and one who is familiar with the agricultural parts of California notices here signs of a somewhat severer climate, in more substantial houses; and the evidence of more protracted rains, in green and luxuriant grasses at a season when the pastures of California have already begun to turn brown. Portland is a surprisingly well-built city, with so many large shops, so many elegant dwellings, and other signs of prosperity, as will make you credit the assertion of its inhabitants, that it contains more wealth in proportion to its population than any other town in the United States. It lies on the right bank of the Willamette, and is the centre of a large commerce. Its inhabitants seemed to me to have a singular fancy for plate-glass fronts in their shops and hotels, and even in the private houses, which led me at first to suppose that there must be a glass factory near at hand. It is all, I believe, imported. From Portland, which you can see in a day, and whose most notable sight is a fine view of Mount Hood, obtainable from the hills back of the city, the sight-seer makes his excursions conveniently in various directions; and as the American traveler is always in a hurry, it is perhaps well to show what time is needed: To the Dalles and Celilo, and return to Portland, three days. To Victoria, Vancouver's Island, and return to Portland, including the tour of Puget Sound, seven days. To San Francisco, overland, by railroad to Roseburg, thence by stage to Redding, and rail to San Francisco, seventy-nine hours. [Illustration: SEATTLE, WASHINGTON TERRITORY.] Thus you may leave San Francisco by steamer for Portland, see the Dalles, the Cascades, Puget Sound, Victoria, the Willamette Valley, and the magnificent mountain scenery of Southern Oregon and Northern California, and be back in San Francisco in less than three weeks, making abundant allowance for possible though not probable detentions on the road. The time absolutely needed for the tour is but seventeen days. Of course he who "takes a run over to California" from, the East, predetermined to be back in his office or shop within five or six weeks from the day he left home, can not see the Columbia River and Puget Sound. But travelers are beginning to discover that it is worth while to spend some months on the Pacific coast; some day, I do not doubt, it will be fashionable to go across the continent; and those whose circumstances give them leisure should not leave the Pacific without seeing Oregon and Washington Territory. In the few pages which follow, my aim is to smooth the way for others by a very simple account of what I myself saw and enjoyed. [Illustration: VICTORIA, BRITISH COLUMBIA.] And first as to the Cascades and the Dalles of the Columbia. You leave Portland for Dalles City in a steamboat at five o'clock in the morning. The better way is to sleep on board this steamer, and thus avoid an uncomfortably early awakening. Then when you do rise, at six or half past, you will find yourself on the Columbia, and steaming directly at Mount Hood, whose splendid snow-covered peak seems to bar your way but a short distance ahead. It lies, in fact, a hundred miles off; and when you have sailed some hours toward it the river makes a turn, which leaves the snowy peak at one side, and presently hides it behind the steep bank. The little steamer, very clean and comfortable, affords you an excellent breakfast, and some amusement in the odd way in which she is managed. Most of the river steamers here have their propelling wheel at the stern; they have very powerful engines, which drive them ahead with surprising speed. I have gone sixteen miles an hour in one, with the current; and when they make a landing the pilot usually runs the boat's head slantingly against the shore, and passengers and freight are taken in or landed over the bow. At the wood-pile on the shore you may generally see one of the people called "Pikes," whom you will recognize by a very broad-brimmed hat, a frequent squirting of tobacco-juice, and the possession of two or three hounds, whom they call hereabouts "hound-dogs," as we say "bull-dog." And this reminds me that in Oregon the country people usually ask you if you will eat an "egg-omelet;" and they speak of pork--a favorite food of the Pike--as "hog-meat." The voyage up the river presents a constant succession of wild and picturesque scenery; immense rocky capes jut out into the broad stream; for miles the banks are precipitous, like the Hudson River Palisades, only often much higher, and for other miles the river has worn its channel out of the rock, whose face looks bare and clean cut, as though it had been of human workmanship. The first explorer of the Columbia, even if he was a very commonplace mortal, must have passed days of the most singular exhilaration, especially if he ascended the stream in that season when the skies are bright and blue, for it seems to me one of the most magnificent sights in the world. I am not certain that the wildness does not oppress one a little after a while, and there are parts of the river where the smoothly cut cliffs, coming precipitously down to the water's edge, and following down, sheer down, to the river's bottom, make you think with terror of the unhappy people who might here be drowned, with this cold rock within their reach, yet not affording them even a momentary support. I should like to have seen the rugged cliffs relieved here and there by the softness of smooth lawns, and some evidences that man had conquered even this rude and resisting nature. But for a century or two to come the traveler will have to do without this relief; nor need he grumble, for, with all its rugged grandeur, the scenery has many exquisite bits where nature has a little softened its aspect. Nor is it amiss to remember that but a little way back from the river there are farms, orchards, cattle, and sheep. At one point the boat for a moment turned her bow to the shore to admit a young man, who brought with him a wonderful bouquet of wild flowers, which he had gathered at his home a few miles back; and here and there, where the hill-sides have a more moderate incline, you will see that some energetic pioneer has carved himself out a farm. Nevertheless it is with a sense of relief at the change that you at last approach a large island, a flat space of ten or twelve hundred acres, with fences and trees and grain fields and houses, and with a gentle and peaceful aspect, doubly charming to you when you come upon it suddenly, and fresh from the preceding and somewhat appalling grandeur. Here the boat stops; for you are here at the lower end of the famous Cascades, and you tranship yourself into cars which carry you to the upper end, a distance of about six miles, where again you take boat for Dalles City. [Illustration: MAP OF PUGET SOUND AND VICINITY.] The Cascades are rapids. The river, which has ever a swift and impetuous current, is nearly two miles wide just above these rapids. Where the bed shoals it also narrows, and the great body of water rushes over the rocks, roaring, tumbling, foaming--a tolerably wild sight. There is nowhere any sudden descent sufficient to make a water-fall; but there is a fall of a good many feet in the six miles of cascades. These rapids are considered impassable, though I believe the Indians used sometimes to venture down them in canoes; and it was my good fortune to shoot down them in a little steamer--the _Shoshone_--the third only, I was told, which had ever ventured this passage. The singular history of this steamboat shows the vast extent of the inland navigation made possible by the Columbia and its tributaries. She was built in 1866 on the Snake River, at a point ninety miles from Boise City, in Idaho Territory, and was employed in the upper waters of the Snake, running to near the mouth of the Bruneau, within one hundred and twenty-five miles of the head of Salt Lake. When the mining excitement in that region subsided there ceased to be business for her, and her owner determined to bring her to Portland. She passed several rapids on the Snake, and at a low stage of water was run over the Dalles. Then she had to wait nearly a year until high water on the Cascades, and finally passed those rapids, and carried her owner, Mr. Ainsworth, who was also for this passage of the Cascades her pilot, and myself safely into Portland. We steamed from Dalles City about three o'clock on an afternoon so windy as to make the Columbia very rough. When we arrived at the head of the Cascades we found the shore lined with people to watch our passage through the rapids. As we swept into the foaming and roaring waters the engine was slowed a little, and for a few minutes the pilots had their hands full; for the fierce currents, sweeping her now to one side and then to the other, made the steering extraordinarily difficult. At one point there seemed a probability that we should be swept on to the rocks; and it was very curious to stand, as General Sprague and I, the only passengers, did, in front of the pilot-house, and watch the boat's head swing against the helm and toward the rocks, until at last, after half a minute of suspense, she began slowly to swing back, obedient to her pilot's wish. We made six miles in eleven minutes, which is at the rate of more than thirty miles per hour, a better rate of speed than steamboats commonly attain. Of course it is impossible to drive a vessel up the Cascades, and a steamboat which has once passed these rapids remains forever below. At the upper end of the Cascades a boat awaits you, which carries you through yet more picturesque scenery to Dalles City, where you spend the night. This is a small place, remarkable to the traveler chiefly for the geological collection which every traveler ought to see, belonging to the Rev. Mr. Condon, a very intelligent and enthusiastic geologist, the Presbyterian minister of the place. You have also at Dalles City a magnificent view of Mount Hood, and Mr. Condon will tell you that he has seen this old crater emit smoke since he has lived here. There is no doubt that both Mount Hood and Mount St. Helens have still internal fires, though both their craters are now filled up with ashes. There is reason to believe that at its last period of activity Mount Hood emitted only ashes; for there are still found traces of volcanic ashes, attributable, I am told, to this mountain, as far as one hundred miles from its summit. Of Mount St. Helens it is probable that its slumbering fires are not very deeply buried. A few years ago two adventurous citizens of Washington Territory were obliged, by a sudden fog and cold storm, to spend a night near its summit, and seeking for some cave among the lava where to shelter themselves from the storm, found a fissure from which came so glowing and immoderate a heat that they could not bear its vicinity, and, as they related, were alternately frozen and scorched all night--now roasting at the volcanic fire, and again rushing out to cool themselves in the sleet and snow. [Illustration: THE DUKE OF YORK. QUEEN VICTORIA. Puget Sound Chiefs.] The rocks are volcanic from near the mouth of the Willamette to and above the Dalles, and geologists suppose that there have been great convulsions of nature hereabouts in recent geological times. The Indians have a tradition, indeed, that the river was originally navigable and unobstructed where now are the Cascades, and that formerly there was a long, natural tunnel, through which the Columbia passed under a mountain. They assert that a great earthquake broke down this tunnel, the site of which they still point out, and that the debris formed the present obstructions at the Cascades. Oregon, if one may judge by the fossil remains in Mr. Condon's collection, seems once to have been inhabited by a great number and variety of pre-adamite beasts; but the most singular object he has to show is a very striking ape's head, carved with great spirit and vigor out of hard lava. This object was found upon the shore of the Columbia by Indians, after a flood which had washed away a piece of old alluvial bank. The rock of which it is composed is quite hard; the carving is, as I said, done with remarkable vigor; and the top of the head is hollowed out, precisely as the Indians still make shallow depressions in figures and heads which they carve out of slate, in which to burn what answers in their religious ceremonies for incense. But supposing this relic to belong to Oregon--and there is, I was told, no reason to believe otherwise--where did the Indian who carved it get his idea of an ape? The Indians of this region, poor creatures that they are, have still the habit of carving rude figures out of slate and other soft rocks. They have also the habit of cutting out shallow, dish-like depressions in the heads of such figures, wherein to burn incense. But they could not give Mr. Condon any account of the ape's head they brought him, nor did they recognize its features as resembling any object or creature familiar to them even by tradition. The Dalles of the Columbia are simply a succession of falls and rapids, not reaching over as great a distance as the Cascades, but containing one feature much more remarkable than any thing which the Cascades afford, and indeed, so far as I know, found nowhere else. The Columbia above the Dalles is still a first-class river, comparable in depth and width, and in the volume of its water, only with the Lower Mississippi or the Amazon. It is a deep, rapidly-flowing stream, nearly a mile wide. But at one point in the Dalles the channel narrows until it is, at the ordinary height of the river, not over a hundred yards wide; and through this narrow gorge the whole volume of the river rushes for some distance. Of course water is not subject to compression; the volume of the river is not diminished; what happens, as you perceive when you see this singular freak of nature, is that the river is suddenly turned up on its edge. Suppose it is, above the Dalles, a mile wide and fifty feet deep; at the narrow gorge it is but a hundred yards wide--how deep must it be? Certainly it can be correctly said that the stream is turned up on its edge. The Dalles lie five or six miles above Dalles City; and you pass these rapids in the train which bears you to Celilo early the next morning after you arrive at Dalles City. Celilo is not a town; it is simply a geographical point; it is the spot where, if you were bound to the interior of the continent by water, you would take steamboat. There is here a very long shed to shelter the goods which are sent up into this far-away and, to us Eastern people, unknown interior; there is a wharf where land the boats when they return from a journey of perhaps a thousand miles on the Upper Columbia or the Snake; there are two or three laborers' shanties--and that is all there is of Celilo; and your journey thither has been made only that you may see the Dalles, and Cape Horn, as a bold promontory on the river is called. What I advise you to do is to take a hearty lunch with you, and, if you can find one, a guide, and get off the early Celilo train at the Dalles. You will have a most delightful day among very curious scenery; will see the Indians spearing salmon in the pools over which they build their stages; and can examine at leisure the curious rapids called the Dalles. A party of three or four persons could indeed spend several days very pleasantly picnicking about the Dalles, and in the season they would shoot hare and birds enough to supply them with meat. The weather in this part of Oregon, east of the Cascade range, is as settled as that of California, so that there is no risk in sleeping-out-of-doors in summer. There is a singularly sudden climatic change between Western and Eastern Oregon; and if you ask the captain or pilot on the boat which plies between the Cascades and Dalles City, he can show you the mountain range on one side of which the climate is wet, while on the other side it is dry. The Cascade range is a continuation northward of the Sierra Nevada; and here, as farther south, it stops the water-laden winds which rush up from the sea. Western Oregon, lying between the Cascades and the ocean, has so much rain that its people are called "Web-feet;" Eastern Oregon, a vast grazing region, has comparatively little rain. Western Oregon, except in the Willamette and Rogue River valleys, is densely timbered; Eastern Oregon is a country of boundless plains, where they irrigate their few crops, and depend mainly on stock-grazing. This region is as yet sparsely settled; and when we in the East think of Oregon, or read of it even, it is of that part of the huge State which lies west of the Cascades, and where alone agriculture is carried on to a considerable extent. You will spend a day in returning from the Dalles to Portland, and arriving there in the evening can set out the next morning for Olympia, on Puget Sound, by way of Kalama, which is the Columbia River terminus for the present of the Northern Pacific Railroad. It is possible to go by steamer from Portland to Victoria, and then return down Puget Sound to Olympia; but to most people the sea-voyage is not enticing, and there are but slight inconveniences in the short land journey. The steamer leaving Portland at six A.M. lands you at Kalama about eleven; there you get dinner, and proceed about two by rail to Olympia. It is a good plan to telegraph for accommodations on the pretty and comfortable steamer _North Pacific_, and go directly to her on your arrival at Olympia. Puget Sound is one of the most picturesque and remarkable sheets of water in the world; and the voyage from Olympia to Victoria, which shows you the greater part of the Sound, is a delightful and novel excursion, specially to be recommended to people who like to go to sea without getting sea-sick; for these land-encircled waters are almost always smooth. When, at Kalama, you enter Washington Territory, your ears begin to be assailed by the most barbarous names imaginable. On your way to Olympia by rail you cross a river called the Skookum-Chuck; your train stops at places named Newaukum, Tumwater, and Toutle; and if you seek further, you will hear of whole counties labeled Wahkiakum, or Snohomish, or Kitsap, or Klikatat; and Cowlitz, Hookium, and Nenolelops greet and offend you. They complain in Olympia that Washington Territory gets but little immigration; but what wonder? What man, having the whole American continent to chose from, would willingly date his letters from the county of Snohomish, or bring up his children in the city of Nenolelops? The village of Tumwater is, as I am ready to bear witness, very pretty indeed; but surely an emigrant would think twice before he established himself either there or at Toutle. Seattle is sufficiently barbarous; Steilacoom is no better; and I suspect that the Northern Pacific Railroad terminus has been fixed at Tacoma--if it is fixed there--because that is one of the few places on Puget Sound whose name does not inspire horror and disgust. [Illustration: NANAIMO, VANCOUVER'S ISLAND.] Olympia, which lies on an arm of Puget Sound, and was once a town of great expectations, surprises the traveler by its streets, all shaded with magnificent maples. The founder of the town was a man of taste; and he set a fashion which, being followed for a few years in this country of abundant rains, has given Olympia's streets shade trees by the hundred which would make it famous were it an Eastern place. Unluckily, it has little else to charm the traveler, though it is the capital of the Territory; and when you have spent half an hour walking through the streets you will be quite ready to have the steamer set off for Victoria. The voyage lasts but about thirty-six hours, and would be shorter were it not that the steamer makes numerous landings. Thus you get glimpses of Seattle, Steilacoom, Tacoma, and of the so-called saw-mill ports--Port Madison, Port Gamble, Port Ludlow, and Port Townsend--the last named being also the boundary of our Uncle Samuel's dominions for the present, and the port of entry for this district, with a custom-house which looks like a barn, and a collector and inspectors, the latter of whom examine your trunk as you return from Victoria to save you from the sin of smuggling. From Port Townsend your boat strikes across the straits of San Juan de Fuca to Victoria; and just here, as you are crossing from American to English territory, you get the most magnificent views of the grand Olympian range of mountains and of Mount Regnier. Also, the captain will point out to you in the distance that famous island of San Juan which formed the subject or object, or both, of our celebrated boundary dispute with great Britain, and you will wonder how small an object can nearly make nations go to war, and for what a petty thing we set several kings and great lords to studying geography and treaties and international law, and boring themselves, and filling enterprising newspapers with dozens of columns of dull history; and you will wonder the more at the stupid pertinacity of these English in clinging to the little island of San Juan when you reach Victoria, and see that we shall presently take that dull little town too, not because we want it or need it, but to save it from perishing of inanition. It is something to have taste and a sense of the beautiful. Certainly the English, who discovered the little landlocked harbor of Victoria and chose it as the site of a town, displayed both. It is by natural advantages one of the loveliest places I ever saw, and I wonder, remote as it is, that it is not famous. The narrow harbor, which is not so big as one of the big Liverpool docks, is surrounded on both sides by the prettiest little miniature bays, rock-bound, with grassy knolls, and here and there shady clumps of evergreens; a river opening out above the town into a kind of lake, and spanned by pretty bridges, invites you to a boating excursion; and the fresh green of the lawn-like expanses of grass which reach into the bay from different directions, the rocky little promontories with boats moored near them, the fine snow-covered mountains in the distance, and the pleasantly winding roads leading in different directions into the country, all make up a landscape whose soft and gay aspect I suppose is the more delightful because one comes to it from the somewhat oppressive grandeur of the fir forests in Washington Territory. In the harbor of Victoria the most conspicuous object is the long range of warehouses belonging to the Hudson Bay Company, with their little trading steamers moored alongside. These vessels bear the signs of traffic with a savage people in the high boarding nettings which guard them from stem to stern, and which are in their more solid parts pierced for musketry. Here, too, you see a queer little old steamboat, the first that ever vexed the waters of the Pacific Ocean with its paddle-wheels. And as your own steamer hauls up to the wharf, you will notice, arrayed to receive you, what is no doubt the most shocking and complete collection of ugly women in the world. These are the Indians of this region. They are very light-colored; their complexion has an artificial look; there is something ghastly and unnatural in the yellow of the faces, penetrated by a rose or carmine color on the cheeks. They are hideous in all the possible aspects and varieties of hideousness--undersized, squat, evil-eyed, pug-nosed, tawdry in dress, ungraceful in every motion; they really mar the landscape, so that you are glad to escape from them to your hotel, which you find a clean and comfortable building, where, if you are as fortunate as the traveler who relates this, you may by-and-by catch a glimpse or two of a fresh, fair, girlish English face, which will make up to you for the precedent ugliness. Victoria hopes to have its dullness enlivened by a railroad from the mainland one of these days, which may make it more prosperous, but will probably destroy some of the charm it now has for a tourist. It can hardly destroy the excellent roads by which you may take several picturesque drives and walks in the neighborhood of the town, nor the pretty views you have from the hills near by, nor the excursions by boat, in which you can best see how much Nature has done to beautify this place, and how little man has done so far to mar her work. Silks and cigars are said to be very cheap in Victoria; and those who consume these articles will probably look through the shops and make a few purchases, not enough to satisfy, though sufficient to arouse the suspicions of the Collector of Customs at Port Townsend. If you use your time well, the thirty-six hours which the steamer spends at Victoria will suffice you to see all that is of interest there to a traveler, and you can return in her down the Sound, and make more permanent your impressions of its scenery. You will perhaps be startled, if you chance to overhear the conversation of your fellow-passengers, to gather that it concerns itself chiefly with millions, and these millions run to such extraordinary figures that you may hear one man pitying another for the confession that he made no more than a hundred millions last year. It is feet of lumber they are speaking of; and when you see the monstrous piles of sawdust which encumber the mill ports, the vast quantities of waste stuff they burn, and the huge rafts of timber which are towed down to the mills, as well as the ships which lie there to load for South America, Tahiti, Australia, and California, you will not longer wonder that they talk of millions. Some of these mills are owned by very wealthy companies, who have had the good fortune to buy at low rates large tracts of the best timber lands lying along the rivers and bays. A saw-mill is the centre of quite a town--and a very rough town too, to judge from the appearance of the men who come down to the dock to look at the steamer, and the repute of the Indian women who go from port to port and seem at home among the mill men. Having gone by sea to Oregon, I should advise you to return to California overland. The journey lies by rail through the fertile Willamette Valley, for the present the chief agricultural country of Oregon, to Roseburg, and thence by stage over and through some of the most picturesque and grand scenery in America, into California. If you are curious in bizarre social experiments, you may very well stop a day at Aurora, thirty miles below Portland, and look at some of the finest orchards in the State, the property of a strange German community which has lived in harmony and acquired wealth at this point. Salem, too, the capital of Oregon, lying on the railroad fifty miles below Portland, is worth a visit, to show you how rich a valley the Willamette is. And as you go down by stage toward California you will enjoy a long day's drive through the Rogue River Valley, a long, narrow, winding series of nooks, remote, among high mountains, looking for all the world as though in past ages a great river had swept through here, and left in its dry bed a fertile soil, and space enough for a great number of happy and comfortable homes. May and June are the best months in which to see Oregon and Puget Sound. With San Francisco as a starting-point, one may go either to Portland or to Victoria direct. If you go first to Victoria, you save a return journey across Puget Sound, and from Olympia to Kalama, but you miss the sail up the Columbia from Astoria to Portland. The following table of fares will show you the cost of traveling in the region I have described: Time. Fare. From San Francisco to Portland................... 3 days $30 00 From San Francisco to Victoria................... 3 " 30 00 From Portland to Celilo.......................... 1 day 7 00 Excursion tickets, good from Portland to Celilo and back............................................. 3 days 10 00 From Portland by Olympia to Victoria............. 3 " 12 25 From Portland to San Francisco by railroad and stage............................................ 79 hours 42 00 Meals on these journeys are extra, and cost from half a dollar to seventy-five cents. They are generally good. All these rates are in coin. On the steamer from San Francisco to Portland or Victoria meals are included in the fare. When you are once in Portland, a vast region opens itself to you, if you are an adventurous tourist. You may take boat at Celilo, above the Dalles, and steam up to Wallula, where you take stage for Elkton, a station on the Pacific Railroad, in Utah; this journey shows you the heart of the continent, and is said to abound in magnificent scenery. I have not made it, but it is frequently done. If you have not courage for so long an overland trip, a journey up to the mouth of Snake River and back to Portland, which consumes but a week, will give you an intelligent idea of the vastness of the country drained by the main body of the great Columbia River. The great plains and table-lands which lie east of the Cascades, and are drained by the Columbia, the Snake, and their affluents, will some day contain a vast population. Already enterprising pioneers are pushing into the remotest valleys of this region. As you sail up the Columbia, you will hear of wheat, barley, sheep, stock, wool, orchards, and rapidly growing settlements, where, to our Eastern belief, the beaver still builds his dams, unvexed even by the traps and rifle of the hunter. [Illustration: ANCIENT HAWAIIAN IDOL.] APPENDIX. CONTRIBUTIONS OF A VENERABLE SAVAGE TO THE ANCIENT HISTORY OF THE HAWAIIAN ISLANDS.[A] TRANSLATED FROM THE FRENCH OF M. JULES REMY, BY WILLIAM T. BRIGHAM. [I am indebted to Mr. William T. Brigham, of Boston, the translator of the following "Contributions of a venerable Savage," and the author of a valuable treatise on the volcanoes of the Sandwich Islands, as well as of several memoirs on the natural history of the Islands, for his kind permission to use this very curious fragment, with his additions, in my volume. The original I have not been able to lay my hands on. It gives a picturesque account of the Hawaiian people before they came into relations with foreigners. It should be remembered by the reader that Mr. Remy is a Frenchman, and that his relations with the Roman Catholic missionaries somewhat colored his views of the labors of the American missionaries on the Islands. The "contributions" in this translation of Mr. Brigham were privately printed by him some years ago, and the following note by him explains their origin. It will be seen that Mr. Brigham translated the Mele, or chant of Kawelo, from the original.] One evening, in the month of March, 1853, I landed at Hoopuloa, on the western shore of Hawaii. Among the many natives collected on the beach to bid me welcome and draw my canoe up over the sand, I noticed an old man of average size, remarkably developed chest, and whose hairs, apparently once flaxen, were hoary with age. The countenance of this old man, at once savage and attractive, was furrowed across the forehead with deep and regular wrinkles. His only garment was a shirt of striped calico. A sort of veneration with which his countrymen seemed to me to regard him only increased the desire I at first felt to become acquainted with the old islander. I was soon told that his name was Kanuha, that he was already a lad when Alapai[1] died (about 1752), that he had known Kalaniopuu, Cook, and Kamehameha the Great. When I learned his name and extraordinary age, I turned toward Kanuha, extending my hand. This attention flattered him, and disposed him favorably toward me. So I resolved to take advantage of this lucky encounter to obtain from an eye-witness an insight into Hawaiian customs before the arrival of Europeans. A hut of pandanus had been prepared for me upon the lava by the care of a missionary. I made the old man enter, and invited him to partake of my repast of poi,[2] cocoa-nut, raw fish, and roast dog. While eating the poi with full fingers, Kanuha assured me that he had lived under King Alapai, and had been his runner, as well as the courier of Kalaniopuu, his successor. So great had been Kanuha's strength in his youth that, at the command of his chiefs, he had in a single day accomplished the distance from Hoopuloa to Hilo, more than forty French leagues. When Cook died, in 1779, the little children of Kanuha's children had been born. When I spoke of Alapai to my old savage, he told me that _it seemed to him a matter of yesterday_; of Cook, _it was a thing of to-day_. From these facts it may be believed that Kanuha was not less than one hundred and sixteen years old when I met him on this occasion. This remarkable example of longevity was by no means unique at the Hawaiian Islands a few years since. Father Maréchal knew at Ka'u, in 1844, an aged woman who remembered perfectly having seen Alapai. I had occasion to converse at Kauai with an islander who was already a grandfather when he saw Captain Cook die. I sketched, at this very Hoopuloa, the portrait of an old woman, still vigorous, Meawahine, who told any who would hear her that her breasts were completely developed when her chief gave her as wife to the celebrated English navigator. Old Kanuha was the senior of all these centenaries. I took advantage of his willing disposition to draw from him the historical treasures with which his memory was stored. Here, in my own order, is what he told me during a night of conversation, interrupted only by the Hawaiian dances (_hulahula_), and by some pipes of tobacco smoked in turn, in the custom of the country. OF GOVERNMENT AND SOCIETY WITH THE ANCIENT HAWAIIANS. The soil was the property of the king, who reserved one part of it for himself, assigning another to the nobles, and left the rest to the first occupant. Property, based on a possession more or less ancient, was transmitted by heritage; but the king could always dispose, according to his whims, of property of chiefs and subjects, and the chiefs had the same privilege over the people. Taxes were not assessed on any basis. The king levied them whenever it seemed good to him, and almost always in an arbitrary way. The chiefs also, and the priests, received a tribute from the people. The tax was always in kind, and consisted of: Kalo, raw and made into poi; Potatoes (_Convolvulus batatas_, L.) many varieties; Bananas (_maia_) of different kinds; Cocoa-nuts (called _niu_ by the natives); Dogs (destined for food);[3] Hogs; Fowls; Fish, crabs, cuttle-fish, shell-fish; Kukui nuts (_Aleurites moluccana_) for making relishes, and for illumination; Edible sea-weed (_limu_); Edible ferns (several species, among others the _hapuu_); Awa (_Piper methysticum_, Forst.); Ki roots (_Cordyline ti_, Schott.), a very saccharine vegetable; Feathers of the _Oo_ (_Drepanis pacifica_), and of the _Iiwi_ (_Drepanis coccinea_): these birds were taken with the glue of the _ulu_ or bread-fruit (_Artocarpus incisa_); Fabrics of beaten bark (_kapa_) and fibre of the _olona_ (_Boehmeria_), of _wauke_ (_Broussonetia papyrifera_), of _hau_ (_Hilasens tiliasens_), etc.; Mats of Pandanus and of Scirpus; Pili (grass to thatch houses with); Canoes (_waa_); Wood for building; Calabashes (serving for food vessels, and to hold water); Wooden dishes; Arms and instruments of war, etc., etc. A labor tax was also enforced, and it was perhaps the most onerous, because it returned almost regularly every moon for a certain number of days. The work was principally cultivating the _loi_, or fields of kalo, which belonged to the king or chiefs. The Hawaiian people were divided into three very distinct classes; these were: 1. The nobility (_Alii_), comprising the king and the chiefs of whatever degree; 2. The clergy (_Kahuna_), comprising the priests, doctors, prophets, and sorcerers; 3. Citizens (_Makaainana_), comprising laborers, farmers, proletaries, and slaves. THE NOBILITY. NA'LII. The chiefs or nobles were of several orders. The highest chief bore the title of _Moi_, which may best be rendered by the word majesty. In a remote period of Hawaiian history, this title was synonymous with _Ka lani_, heaven. This expression occurs frequently in ancient poems: _Auhea oe, e ka lani? Eia ae_. This mode of address is very poetic, and quite pleasing to the chiefs. The Moi was still called _kapu_ and _aliinui_. To tread on his shadow was a crime punished with death: _He make ke ee malu_. The chief next the throne took the title of _Wohi_. He who ranked next, that of _Mahana_. These titles could belong at the same time to several chiefs of the blood-royal, who were called _Alii kapu, Alii wohi_. The ordinary nobility furnished the king's aids-de-camp, called _Hulumanu_ (plumed officers). By the side of the nobility were the _Kahu alii_, literally guardians of the chiefs, of noble origin by the younger branch, but who dared not claim the title of chief in the presence of their elders. The Kahu alii of the male sex might be considered born chamberlains; of the female, ladies of the bed-chamber. There were five kinds of Kahu alii, which are: Iwikuamoo, Ipukuha, Paakahili, Kiaipoo, Aipuupuu. These titles constituted as many hereditary charges reserved for the lesser nobility. The functions of the Iwikuamoo (backbone of the chief) were to rub his lord on the back, when stretched on his mat. The Ipukuha had charge of the royal spittoons. The Paakahili carried a very long plume (_kahili_), which he waved, around the royal person to drive away the flies and gnats. The duties of this officer were continual and most fatiguing, for he must constantly remain near the person of his master, armed with his kahili, whether the king was seated or reclining, eating or sleeping. The Kiaipoo's special charge was to watch at the side of his august chief during sleep. The Aipuupuu was the chief cook, and, besides, performed functions similar to those of steward or purveyor. There were, besides, other inferior chiefs, as the _Puuku_, attendants of the house or palace; _Malama ukana_, charged with the care of provisions in traveling; _Aialo_, who had the privilege of eating in the presence of the chief; and, at the present day, the _Muki baka_, who had the honor of lighting the king's pipe and carrying his tobacco-pouch. Although the people considered these last four orders as belonging to the nobility, it seems that they were of lower rank than the citizens favored by the chiefs. Finally, the king had always in his service the _Hula_, who, like the buffoon or jester of the French kings, must amuse his majesty by mimicry or dancing. The _Kahu alii_, or _Kaukaualii_, as they are now styled, are attendants or followers of the high chiefs by right of birth. They accompany their masters everywhere, almost in the same manner that a governess follows her pupil.[4] From the throne down nobility was hereditary. The right of primogeniture was recognized as natural law. Nobility transmitted through the mother was considered far superior to that on the father's side only, even if he were the highest of chiefs. This usage was founded on the following proverb: _Maopopo ka makuahine, aole maopopo ka makuakane_ (It is always evident who the mother is, but one is never sure about the father). Agreeably to this principle, the high chiefs, when they could not find wives of a sufficiently illustrious origin, might espouse their sisters and their nieces, or, in default of either of these, their own mother. Nevertheless, history furnishes us several examples of kings who were not noble on the maternal side.[5] THE CLERGY. NA KAHUNA. The priests formed three orders: 1. The _Kahuna_ proper. 2. The _Kaula_, or prophets. 3. The _Kilo_, diviners or magicians. The priesthood, properly so called (_Kahuna maoli, Kahuna pule_), was hereditary. The priests received their titles from their fathers, and transmitted them to their offspring, male and female, for the Hawaiians had priestesses as well. The priest was the peer of the nobility; he had a portion of land in all the estates of the chiefs, and sometimes acquired such power as to be formidable to the alii. In religious ceremonies, the priests were clothed with absolute power, and selected the victims for the sacrifices. This privilege gave them an immense and dangerous influence in private life, whence the Hawaiian proverb: The priest's man is inviolable, the chief's man is the prey of death, _Aole e make ko ke kahuna kanaka, o ko ke 'lii kanaka ke make_. The kahuna, being clothed with supreme power in the exercise of his functions, alone could designate the victim suitable to appease the anger of the gods. The people feared him much for this prerogative, which gave the power of life and death over all, and the result was that the priest had constantly at his service an innumerable crowd of men and women wholly devoted to him. It was not proper for him to choose victims from a people who paid him every imaginable attention. But among the servants of the alii, if there were any who had offended the priest or his partisans, nothing more was necessary to condemn to death such or such an attendant of even the highest chief. From this it may be seen how dangerous it was not to enjoy the good graces of the kahuna, who, by his numerous clan, might revolutionize the whole country. History affords us an example in the Kahuna Kaleihokuu of Laupahoehoe, who had in his service so considerable a body of retainers that he was able in a day, by a single act of his will, to put to death the great chief Hakau, of Waipio, and substitute in his place Umi, the bastard son (_poolua_) of King Liloa, who had, however, been adopted by Kaleihokuu. Another example of this remarkable power is seen in the Kahuna of Ka'u, who massacred the high chief Kohookalani, in the neighborhood of Ninole, tumbling down upon him a huge tree from the top of the _pali_ (precipice) of Hilea. The _Kahuna_, especially those of the race of Paao, were the natural depositaries of history, and took the revered title of _Mo'olelo_, or historians. Some individuals of this stock still exist, and they are all esteemed by the natives, and regarded as the chiefs of the historical and priestly caste. The sacerdotal order had its origin in Paao, whose descendants have always been regarded as the _Kahuna maoli_.[6] Paao came from a distant land called Kahiki. According to several chiefs, his genealogy must be more correct than that of the kings. Common tradition declares that Paao came from foreign countries, landing on the north-west shore of Hawaii (Kohala), at Puuepa, in the place where, to this day, are seen the ruins of the Heiau (temple) of Mokini, the most ancient of all the temples, and which he is said to have built. The advent of Paao and his erection of this heiau are so ancient, according to the old men, that Night helped the priest raise the temple: _Na ka po i kukulu ae la Mokini, a na Paao nae_. These sayings, in the native tongue, indicate the high antiquity of Paao.[7] To build the temple of Mokini, which also served as a city of refuge, Paao had stones brought from all sides, even from Pololu, a village situated four or five leagues from Mokini or Puuepa. The Kanakas formed a chain the whole length of the route, and passed the stones from one to another--an easy thing in those times--from the immense population of the neighborhood. Paao has always been considered as the first of the Kahuna. For this reason his descendants, independently of the fact that they are regarded as _Mookahuna_, that is, of the priesthood, are more like nobles in the eye of the people, and are respected by the chiefs themselves. There are, in the neighborhood of Mokini, stones which are considered petrifactions of the canoe, paddles, and fish-hooks of Paao. At Pololu, toward the mountain, are found fields of a very beautiful verdure. They are called the pastures, or grass-plots, of Paao (_Na mauu a Paao_). The old priest cultivated these fields himself, where no one since his time has dared to use spade or mattock. If an islander was impious enough to cultivate the meadow of Paao, the people believe that a terrible punishment would be the inevitable consequence of that profanation. Disastrous rains, furious torrents, would surely ravage the neighboring country. Some Hawaiians pretend that there exists another sacerdotal race besides that of Paao, more ancient even than that, and whose priests belonged at the same time to a race of chiefs. It is the family of Maui, probably of Maui-hope, the last of the seven children of Hina,[8] the same who captured the sea-monster Piimoe. The origin of this race, to which Naihe of Kohala pretends to belong, is fabulous. Since the reign of Kamehameha, the priests of the order of Maui have lost favor. The second class of the clergy was composed of the prophets (_Kaula_), an inoffensive and very respectable people, who gave vent to their inspiration from time to time in unexpected and uncalled-for prophesies. The third order of the clergy is that of _Kilo_, diviners or magicians. With these may be classed the _Kilokilo_, the _Kahunalapaau_ and _Kahunaanaana_, a sort of doctors regarded as sorcerers, to whom was attributed the power of putting to death by sorcery and witchcraft.[9] The Kahunaanaana and the Kahunalapaau have never been considered as belonging to the high caste of Kahuna maoli. The Kahunaanaana, or sorcerers, inherited their functions. They were thoroughly detested, and the people feared them, and do to this day. When the chiefs were dissatisfied with a sorcerer, they had his head cut off with a stone axe (_koipohaku_), or cast him from the top of a pali. The doctors were of two kinds. The first, the Kahunalapaau proper, comprised all who used plants in the treatment of disease. Just as the sorcerers understood poisonous vegetables, so the doctors knew the simples which furnished remedies to work cures. The second kind comprised the spiritual doctors, who had various names, and who seem to have been intermediate between priests and magicians, sharing at once in the attributes of both. They were: _Kahuna uhane_, the doctors of ghosts and spirits; _Kahuna makani_, doctors of winds; _Kahuna hoonohonoho akua_, who caused the gods to descend on the sick; _Kahuna aumakua_, doctors of diseases of the old; _Kahuna Pele_, doctors or priests of Pele, goddess of volcanoes. All the doctors of the second kind are still found in the islands,[10] where they have remained idolaters, although they have been for the most part baptized. There is hardly a Kanaka who has not had recourse to them in his complaints, preferring their cures and their remedies to those of the foreign physicians. Laws have been enacted to prohibit these charlatans from exercising their art; but under the rule of Kamehameha III., who protected them, these laws have not been enforced. THE CITIZENS. NA MAKAAINANA. The class of _Makaainana_ comprises all the inhabitants not included in the two preceding classes; that is to say, the bulk of the people. There were two degrees of this cast: the _kanaka wale_, freemen, private citizens, and the _kauwa_ or servants. The Hawaiian saying, _O luna, o lalo, kai, o uka a o ka hao pae, ko ke 'lii_ (All above, all below, the sea, the land, and iron cast upon the shore, all belong to the king), exactly defines the third class of the nation, called makaainana, the class that possesses nothing, and has no right save that of sustenance. The Hawaiians honored canoe-builders and great fishers as privileged citizens. The chiefs themselves granted them some consideration; but it must be confessed that the honorable position they occupied in society was due to their skill in their calling rather than to any thing else. These builders were generally deeply in debt. They ate in advance the price of their labor, which usually consisted of hogs and fowls, and they died of starvation before the leaves ceased to sprout on the tree their adze had transformed into a canoe. The _kauwa_, servants, must not be confounded with the _kauwa maoli_, actual slaves. A high chief, even a wohi, would call himself without dishonor _ke kauwa a ke 'lii nui_, the servant of the king. At present, their excellencies the ministers and the nobles do not hesitate to sign their names under the formula _kou kauwa_, your servant; but it is none the less true, for all that, that formerly there were among the common people a class, few in number, of slaves, or serfs, greatly despised by the Hawaiians, and still to our days so lowered in public opinion that a simple peasant refuses to associate with the descendants of this caste. They point the finger at people of kauwa extraction, lampoon them, and touch the soles of their feet when they speak of them, to mark the lowness of their origin. If they were independent, and even rich, an ordinary islander would deem himself disgraced to marry his daughter to one of these pariahs. The slaves were not permitted to cross the threshold of the chiefs' palace. They could do no more than crawl on hands and knees to the door. In spite of the many changes infused into Hawaiian institutions, the kauwa families remain branded with a stigma, in the opinion of the natives, and the laws, which accord them the same rights as other citizens, can not reinstate them. It seems certain that the origin of slavery among the Hawaiians must be sought in conquests. The vanquished, who were made prisoners, became slaves, and their posterity inherited their condition. From time immemorial the islanders have clothed themselves, the men with the _malo_, the women with the _pau_. The malo is bound around the loins, after having passed between the legs, to cover the pudenda. The pau is a short skirt, made of bark cloth or of the ki leaves, which reaches from the waist half down to the knees. The old popular songs show clearly that this costume has always been worn by the natives. To go naked was regarded as a sign of madness, or as a mark of divine birth. Sometimes the kings were attended by a man sprung from the gods, and this happy mortal alone had the right to follow, _puris naturalibus_, his august master. The people said, in speaking of him, _He akua ia_, he is a god. _Kapa_, a kind of large sheet in which the chiefs dressed themselves, was made of the soaked and beaten bark of several shrubs, such as the wauke, olona, hau, oloa. Fine varieties were even made of the kukui (_Aleurites moluccana_). In ancient times it was an offense punishable with death for a common man to wear a double kapa or malo. The Hawaiians have never worn shoes. In certain districts where lava is very abundant, they make sandals (_kamaa_) with the leaves of the ki and pandanus. They always go bare-headed, except in battle, where they like to exhibit themselves adorned with a sort of helmet made of twigs and feathers. The women never wear any thing but flowers on their heads. Tattooing was known, but less practiced than at the Marquesas, and much more rudely. The Hawaiians are not cannibals. They have been upbraided in Europe as eaters of human flesh, but such is not the case. They have never killed a man for food. It is true that in sacrifices they eat certain parts of the victim, but there it was a religious rite, not an act of cannibalism. So, also, when they ate the flesh of their dearest chiefs, it was to do honor to their memory by a mark of love: they never eat the flesh of bad chiefs. The Hawaiians do not deny that the entrails of Captain Cook were eaten; but they insist that it was done by children, who mistook them for the viscera of a hog, an error easily explained when it is known that the body had been opened and stripped of as much flesh as possible, to be burned to ashes, as was due the body of a god. The officers of the distinguished navigator demanded his bones, but as they were destroyed,[B] those of a Kanaka were surrendered in their stead, receiving on board the ships of the expedition the honors intended for the unfortunate commander. The condition of the women among the ancient Hawaiians was like that of servants well treated by their masters. The chiefesses alone enjoyed equal rights with men. It is a convincing proof that women were regarded as inferior to men, that they could in no case eat with their husbands, and that the kapu was often put upon their eating the most delicious food. Thus bananas were prohibited on pain of death. Their principal occupations consisted in making kapa, the malo and pau, and in preparing food. Marriage was performed by cohabitation with the consent of the relations. Polygamy was only practiced by the chiefs. Children were very independent, and although their parents respected them so much as seldom to dare lay hands on them, they were quite ready to part with them to oblige a friend who evinced a desire for them. Often an infant was promised before birth. This singular custom still exists, but is much less frequent. They had little regard for old men who had become useless, and even killed them to get them out of the way. It was allowable to suffocate infants to avoid the trouble of bringing them up. Women bestowed their affection upon dogs and pigs, and suckled them equally with their children. Fleas, lice, and grasshoppers were eaten, but flies inspired an unconquerable horror; if one fell into a calabash of poi, the whole was thrown away.[11] The Hawaiians practiced a sort of circumcision, differing from that of the Jews, but having the same sanitary object. This operation _(mahele)_ consisted in slitting the prepuce by means of a bamboo. The mahele has fallen into disuse, but is still practiced in some places, unbeknown to the missionaries, upon children eight or ten years old. A sort of priest (kahuna) performs the operation.[12] The Hawaiian women are always delivered without pain, except in very exceptional cases. The first time they had occasion to witness, in the persons of the missionaries' wives, the painful childbirths of the white race, they could not restrain their bursts of laughter, supposing it to be mere custom, and not pain, that could thus draw cries from the wives of the Haole (foreigners). The ancient Hawaiians cared for their dead. They wrapped them in kapa with fragrant herbs, such as the flowers of the sugar-cane, which had the property of embalming them. They buried in their houses, or carried their bodies to grottoes dug in the solid rock. More frequently they were deposited in natural caves, a kind of catacombs, where the corpses were preserved without putrefaction, drying like mummies. It was a sacred duty to furnish food to the dead for several weeks. Sometimes the remains were thrown into the boiling lava of the volcanoes, and this mode of sepulture was regarded as homage paid to the goddess Pele, who fed principally on human flesh. THE STORY OF UMI; HIS BIRTH AND YOUTH. Liloa reigned over the island of Hawaii. In the course of one of his journeys through the province of Hamakua, he met a woman of the people named Akahikameainoa, who pleased him, and whose favors he claimed as supreme chief. Akahikameainoa was then in her menses, so that the malo of the king was soiled with the discharge. Liloa said to the woman: "If you bring into the world a man-child, it shall belong to me; if a girl, it shall be yours. I leave with you as tokens of my sovereign will my _niho palaoa_ (whale's tooth), and my _lei_. Conceal these things from all eyes; they will one day be a souvenir of our relation, a proof of the paternity of the child who shall be born from our loves." That would, indeed, be an unexceptionable testimony, for by the law of kapu a wife could not, under pain of death, approach her husband while in her courses. The soiled malo and the time of the child's birth would give certain indications. Akahikameainoa carefully concealed the royal tokens of her adultery, saying nothing to any one, not even to her husband. The spot where she hid them is known to this day as _Huna na niho_, the hiding place of the teeth. Liloa then held his court at Waipio in all the splendor of the time. Besides a considerable troop of servants, he had in attendance priests (kahuna), prophets (kaula), nobles, and his only son, Hakau. The palace was made merry night and day by the licentious motions of the dancers, and by the music of the resounding calabashes. Nine moons after her meeting with the king, Akahikameainoa gave birth to a man-child, which she called Umi, and brought up under the roof of her husband, who believed himself the father. The child developed rapidly, became strong, and acquired a royal stature. In his social games, in the sports of youth, he always bore away the palm. He was, moreover, a great eater: _Hao wale i ka ai a me ka ia_.[13] In a word, Umi was a perfect Kanaka, and a skillful fighter, who made his comrades suffer for it. At this time he conceived a strong affection for two peasants of the neighborhood, Koi of Kukui-haole and Omakamau, who became his _aikane_. One day his supposed father, angry at his conduct, was about to punish him: "Strike him not," exclaimed Akahikameainoa, "he is your lord and chief! Do not imagine that he is the son of us two: he is the child of Liloa, your king." Umi was then about fifteen or sixteen years old. His mother, after this declaration, startling as a thunder-bolt, went and uncovered the tokens Liloa had left as proof, and placed them before her husband, who was motionless with fear at the thought of the high treason he had been on the point of committing. In the mean time, Liloa had grown old, and Akahikameainoa, deeming the moment had arrived, invested Umi with the royal malo, the niho palaoa, and the lei, emblems of power, which high chiefs alone had the right to wear. "Go," said she to him then; "go, my son, present yourself at Waipio to King Liloa, your father. Tell him you are his child, and show him, in proof of your words, these tokens which he left with me." Umi, proud enough of the revelation of his mother, at once departs, accompanied by Koi and Omakamau. The palace of Liloa was surrounded by guards, priests, diviners, and sorcerers. The kapu extended to the edge of the outer inclosure, and no one might pass on penalty of death. Umi advanced boldly and crossed the threshold. Exclamations and cries of death sounded in his ears from all sides. Without troubling himself, he passed on and entered the end door. Liloa was asleep, wrapped in his royal mantle of red and yellow feathers. Umi stooped, and, without ceremony, uncovered his head. Liloa, awakening, said, "_Owai la keia_?--Who is this?" "It is I," replied the youth; "it is I, Umi, your son." So saying, he displays his malo at the king's feet. At this token Liloa, while rubbing his eyes, recognized Umi, and had him proclaimed his son. Behold, then, Umi admitted to the rank of high chief, if not the equal of Hakau, his eldest son, at least his prime minister by birth--his lieutenant. The two brothers lived at court on an equal footing. They took part in the same amusements, wrestling, drawing the bow, plunged with eagerness into all the noble exercises of the country and the time. The people of Umi's suite matched themselves with those of Hakau in the combat with the long lance _(pololu)_, and the party of Umi was always victorious, compelling Hakau to retire in confusion. Liloa, perceiving that his last hour was drawing near, called his two children to him, and said to them, "You, Hakau, will be chief, and you, Umi, will be his man." This last expression is equivalent to viceroy or prime minister. The two brothers bowed, in token of assent, and the old chief continued: "Do you, Hakau, respect your man; and do you, Umi, respect your sovereign. If you, Hakau, have no consideration for your man, if you quarrel with him, I am not disturbed at the results of your conduct. In the same way, Umi, unless you render your sovereign the homage you owe him, if you rebel against him, it will be for you two to decide your lot." Soon after, having made known his last wishes, Liloa gave up the ghost. Umi, who was of a proud and independent character, foreseeing, no doubt, even then, the wicked conduct of his brother, would not submit to him, and refused to appear in his presence. Giving up his share of power, he departed from Waipio with his two _aikane_, and retired into the mountains, where he gave himself up to bird-catching. Hakau then reigned alone, and ruled according to his fancy. Abusing his authority, he made himself feared, but, at the same time, detested by his people. He brought upon himself the censure of the chief attendants of his father, whom he provoked by all sorts of humiliations and insults. If he saw any one of either sex remarkable for good looks, he had them tattooed in a frightful manner for his good pleasure. Meanwhile Umi, who had a taste for savage life, had taken leave of his favorites, and wandered alone in the midst of the forests and mountains. One day, when he descended to the shore at Laupahoehoe, in the district of Hilo, he fell in love with a woman of the people, and made her his companion without arousing a suspicion of his high birth. Devoting himself, then, to field labor, he was seen sometimes cultivating the ground, and sometimes going down to the sea to fish. By generous offerings, he knew how to skillfully flatter an old man named Kaleihokuu, an influential priest, who at last adopted him as one of his children. Umi always kept at the head of the farmers and fishermen, and a considerable number, recognizing his physical superiority, voluntarily enrolled themselves under his orders and those of his foster-father; he was only known by the name of Hanai (foster-child) of Kaleihokuu. Meditating probably, even then, a way of acquiring supreme power, Umi exerted himself to gain the sympathies of the people, in whose labors he took an incredible part. There are seen to this day, above Laupahoehoe, the fields which Umi cultivated, and near the sea can be seen the heiau, or temple, in which Kaleihokuu offered sacrifices to the gods. Hakau continued to reign, always without showing the least respect to the old officers of Liloa, his father. Two old men, high chiefs by birth, and highly honored under the preceding reign, had persisted in residing near the palace at Waipio, in spite of the insults to which the nearness of the court exposed them. One day when they were hungry, after a long scarcity of food, they said to one of their attendants: "Go to the palace of Hakau. Tell his Majesty that the two old chiefs are hungry, and demand of him, in our name, food, fish, and awa."[14] The attendant went at once to the king to fulfill his mission. Hakau replied with foul and insulting terms: "Go tell the two old men that they shall have neither food, fish, nor awa!" The two chiefs, on hearing this cruel reply, commenced to deplore their lot, and regret more bitterly than ever the time they lived under Liloa. Then rousing themselves, they said to their attendant, "We have heard of the foster-son of Kaleihokuu, of his activity, courage, and generosity. Lose no time; go directly to Laupahoehoe, and tell Kaleihokuu that two chiefs desire to see his adopted son." The servant went with all speed to Laupahoehoe, where he delivered his master's message. Kaleihokuu told, him, "Return to your masters, tell them that they will be welcome, if they will come to-morrow to see my foster-son." The old men, at this news, hastened to depart. Arrived at the abode of Kaleihokuu, they found no one, except a man asleep on the mat. They entered, nevertheless, and sat down, leaning their backs against the walls of the pandanus house. "At last," said they, sighing, "our bones are going to revive, _akahi a ola na iwi_." Then, addressing the slumbering man, "Are you, then, alone here?"--" Yes," replied the young man; "Kaleihokuu is in the fields."--"We are," added they, "the two old men of Waipio, come expressly to see the priest's foster-son." The young man rises without saying a word, prepares an abundant repast--an entire hog, fish, and awa. The two old men admired the activity and skill of the youth, and said to themselves, "At all events, if the foster-son of Kaleihokuu were as vigorous a stripling as this, we should renew our life!" The young unknown served them food, and made them drunk with awa, and, according to the usage of those times,[16] gave up to them the women of Kaleihokuu, that his hospitality might be complete. The next morning the old men saw Kaleihokuu, and said to him, "Here we have come to become acquainted with your foster-son. May it please the gods that he be like that fine young fellow who entertained us at your house! Our bones would revive."--"Ah, indeed," replied Kaleihokuu; "he who has so well received you is my _keiki hanai_. I left him at the house on purpose to perform for you the duties of hospitality." The two old men, rejoiced at what they learned, told the priest and his adopted son the ill treatment they had received at the court of Hakau. No more was needed to kindle a war at once. At the head of a considerable troop of people attached to the service of Kaleihokuu, Umi went by forced marches to Waipio, and the next day Hakau had ceased to reign. He had been slain by the very hand of the vigorous foster-son of the priest. THE REIGN OF UMI. Umi ruled in place of Hakau. His two aikane, Koi and Omakamau, had joined him, and resided at his court. Piimaiwaa of Hilo was his most valiant warrior. _Ia ia ka mama kakaua_--to him belonged the bâton of war, a figurative expression denoting the general-in-chief. Pakaa was one of the favorites of Umi, and Lono was his kahuna. While Umi reigned over the eastern shores of the island, one of his cousins, Keliiokaloa, ruled the western coast, and held his court at Kailua. It was under the reign of this prince, about two centuries before the voyage of Captain Cook, that a ship was wrecked near Keei, in the district of Kona, not far from the place where the celebrated English navigator met his death in 1779. It was about 1570[C] that men of the white race first landed in the archipelago. One man and one woman escaped from the wreck, and reached land near Kealakeakua. Coming to the shore, these unfortunates prostrated themselves on the lava, with their faces to the earth, whence comes the name Kulou, a _bowing down_, which the place which witnessed this scene still bears. The shipwrecked persons soon conformed to the customs of the natives, who pretend that there exists to our day a family of chiefs descended from these two whites. The Princess Lohea, daughter of Liliha,[16] still living, is considered of this origin. Keliiokaloa, who reigned over the coast where this memorable event took place, was a wicked prince, who delighted in wantonly felling cocoa-nut trees and laying waste cultivated lands. His ravages induced Umi to declare war against him. He took the field at the head of his army, accompanied by his famous warrior, Piimaiwaa; his friends, Koi and Omakamau; his favorite, Pakaa; and Lono, his Kahuna. He turned the flanks of Mauna Kea, and advancing between this mountain and Hualalai, in the direction of Mauna Loa, arrived at the great central plateau of the island, intending to make a descent upon Kailua. Keliiokaloa did not wait for him. Placing himself at the head of his warriors, he marched to meet Umi. The two armies met on the high plain bounded by the colossi of Hawaii, at the place which is called _Ahua a Umi_. Two men of the slave race, called Laepuni, famous warriors of Keliiokaloa, fought with a superhuman courage, and Umi was about to fall under their blows, when Piimaiwaa, coming to his rescue, caused the victory to incline to his side. Although history is silent, it is probable that the king of Kailua perished in the battle. This victory completely rid Umi of his last rival; he reigned henceforth as sole ruler of Hawaii; and to transmit to posterity the remembrance of this remarkable battle, he caused to be erected on the battle-field, by the people of the six provinces, Hilo, Hamakua, Kohala, Kona, Ka'u, and Puna, a singular monument, composed of six polyhedral piles of ancient lava collected in the vicinity. A seventh pyramid was raised by his nobles and officers. In the centre of these enormous piles of stone he built a temple, whose remains are still sufficiently perfect to enable one to restore the entire plan. The whole of this vast monument is called, after the name of its builder, the Heaps of Umi--_Ahua Umi_. Umi built another temple at the foot of Pohaku Hanalei, on the coast of Kona, called _Ahua Hanalei_. A third temple was also erected by him on the flank of Mauna Kea, in the direction of Hilo, at the place called Puukeekee. Traces of a temple built by the same king may also be recognized at Mauna Halepohaha, where are found the ruins of Umi's houses covered with a large block of lava.[17] They give Umi the name of King of the Mountains. Tradition declares that he retired to the centre of the island, through love for his people, and these are the reasons which explain the seclusion to which he devoted himself. It was a received custom in Hawaiian antiquity that the numerous attendants of the chiefs, when traversing a plantation, should break down the cocoa-nuts, lay waste the fields, and commit all sorts of havoc prejudicial to the interests of proprietors or cultivators. To avoid a sort of scourge which followed the royal steps, Umi made his abode in the mountains, in order that the robberies of his attendants might no longer cause the tears of the people to flow. In his retreat Umi lived, with his retainers, upon the tribute in kind which his subjects brought him from all parts of the coast. In time of famine, his servants went through the forest and collected the _hapuu_, a nourishing fern which then took the place of poi. Umi, however, did not spend all his time in the mountains. He came to live at various times on the sea-shore at Kailua. He employed everywhere workmen to cut stones, to serve, some say, in the construction of a sepulchral cave; according to others, to build a magnificent palace. Whatever may have been their destination, the stones were admirably hewn.[18] In our days the Calvinistic missionaries have used them in the erection of the great church of Kailua, without any need of cutting them anew. There are still seen, scattered in various places, the hewn stones of King Umi, _na pohaku kulai a Umi_. It is natural to suppose that they used to hew these hard, and very large stones with other tools than those of Hawaiian origin. Iron must have been known in the time of Umi, and its presence is explained by the wrecks of ships which ocean currents may have drifted ashore. It is certain that they were acquainted with iron long before the arrival of Cook, as is proved by the already cited passage from an old romance: _O luna, o lalo, kai, o uka, a o ka hao pae, ko ke'lii_. Umi, some time before his death, said to his old friend Koi: "There is no place, nor is there any possible way to conceal my bones. You must disappear from my presence. I am going to take back all the lands which I have given you around Hawaii, and they will think you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or only that I am dangerously sick, return secretly to take away my body." Koi executed the wishes of the chief, his _aikane_. He repaired to Molokai, whence he hastened to set sail for Hawaii as soon as he heard of Umi's death. He landed at Honokohau. On setting foot on shore, he met a Kanaka, in all respects like his dearly-loved chief. He seized him, killed him, and carried his body by night to Kailua. Koi entered secretly the palace where the corpse of Umi was lying. The guards were asleep, and Koi carried away the royal remains, leaving in their place the body of the old man of Honokohau, and then disappeared with his canoe. Some say that he deposited the body of Umi in the great pali of Kahulaana, but no one knows the exact spot; others say that it was in a cave at Waipio, at Puaahuku, at the top of the great pali over which the cascade of Hiilawe falls. From time immemorial it was the custom at Hawaii to eat the flesh of great chiefs after death, then the bones were collected in a bundle, and concealed far out of the way. Generally it was to a faithful attendant, a devoted _kahu_, that the honor of eating the flesh of his chief belonged by a sentiment of friendship, _no ke aloha_. If they did not always eat the flesh of high chiefs and distinguished personages, they always took away their dead bodies, to bury them in the most secret caves, or in most inaccessible places. But the same care was not taken with chiefs who had been regarded as wicked during their lives. The proverb says of this: _Aole e nalo ana na iwi o ke 'lii kolohe; e nalo loa na iwi o ke 'lii maikai_--The bones of a bad chief do not disappear; those of a good chief are veiled from the eyes of all the world. The high chiefs, before death, made their most trusty attendants swear to conceal their bones so that no one could discover them. "I do not wish," said the dying chief, "that my bones should be made into arrows to shoot mice, or into fish-hooks." So it is very difficult to find the burial-place of such or such a chief. Mausoleums have been built in some places, and it is said that here are interred the nobles and kings; but it would seem that there are only empty coffins, or the bodies of common natives substituted for those of the personages in whose honor these monuments have been raised. THE HISTORY OF KEAWE. Whatever the historian, David Malo, may say, it is very doubtful whether there were several chiefs of the name of Keawe. It is probable that there was only one high chief of this name, that he was the son of Umi, and was called Keawe the Great--_Keawe nui_ _a Umi_. David Malo was interested, as the natives know, in swelling the genealogy of the alii, and he wished to flatter both nobility and people by distinguishing Keawe nui, of the race of Umi, from another Keawe. There are two Keawe, as seven Maui, and nine Hina. It is not, indeed, so long a period from Umi to the present era, that we can not unveil the truth from the clouds which surround, it. The people, in general, only speak of one Keawe, who inherited the power of his father Umi. He was supreme ruler in the island of Hawaii, and is even said to have united, as Kamehameha has since done, all the group under his sceptre. Kamehameha conquered the islands by force of arms; Keawe had conquered them by his travels and alliances. While he passed through the islands of Maui, Molokai, and Oahu, he contracted marriages everywhere, as well with the women of the people as with the highest chiefesses. These unions gave him children who made him beloved of all the high chiefs of that time. He was regarded at Maui and Oahu as supreme king. The king of Kauai even went so far as to send messengers to declare to him that he recognized his sovereignty. Such is the origin of Keawe's power. By his numerous marriages with chiefesses and common women without distinction, this king has made the Hawaiian nobility, the present alii say, bastard and dishonored. The chiefs descended from Keawe conceal their origin, and are by no means flattered when reminded of it. From Keawe down, the genealogies become a focus of disputes, and it would be really dangerous for the rash historian who did not spare the susceptibilities of chiefs on this subject. The principle on which those who condemn the conduct of Keawe rests is the purity of the blood of the royal stock, required by ancient usages, whose aim was to preserve the true nobility without alloy. Disdaining this rule, Keawe contracted numerous marriages, which gave him as mothers of his children women of low birth. The posterity of this chief, noble without doubt, but of impure origin, likes not to have its lame genealogy recalled. It is with the sensitiveness of the Hawaiians on this subject, as with many other things in this world: they attack bitterly the amours of Keawe, and seem to forget that Umi, their great chief, whose memory they preserve with so much care, was of plebeian blood by his mother. It seems certain that King Keawe usually resided at the bay of Hoonaunau, in Kona. The heiau of Hoonaunau, where may still be seen the stakes of ohia (_Metrosideros_) planted by Keawe, is called _Hale a Keawe_--The house built by Keawe. It served also as a City of Refuge.[19] VARIOUS DOCUMENTS ON THE PROVINCE OF KA'U. The people of Ka'u are designated in the group under the name of _Na Mamo a ke kipi_--The descendants of the rebellion. The province of Ka'u has always been regarded as a land fatal to chiefs. At the present day an inhabitant of Ka'u can be distinguished among other natives. He is energetic, haughty in speech, and always ready to strike a blow when occasion presents. He is proud, and worships his liberty. Several Hawaiian chiefs have been killed by the people of Ka'u, among others Kohaokalani, Koihala, etc. THE HISTORY OF KOHAOKALANI. He was, according to tradition, the most important chief on the island, and reigned in royal state at Hilea. He it was who built the heiau situated on the great plain of Makanau. The sea worn pebbles may still be seen, which Kohaokalani had his people carry up on to the height, about two leagues from the shore. These pebbles were intended for the interior pavement of the temple. The people, worn out by the great difficulty of transportation, tired of the yoke of royalty, and incited by disloyal priests, began to let their discontent and discouragement show itself. A conspiracy was soon formed by these two classes leagued against the chief, and a religious ceremony offered an occasion to rid themselves of the despot. The temple was completed, and it only remained to carry a god up there. This divinity was nothing but an ohia-tree of enormous size, which had been cut down in the forest above Ninole. At the appointed day the chief priests and people set to work to draw the god to his residence. In order to reach the height of Makanau there was a very steep pali to be ascended. They had to carry up the god on the side toward Ninole, which was all the better for the execution of their premeditated plan. Arrived at the base of the precipice, all pulled at the rope; but the god, either by the contrivance of the priests, or owing to the obstacles which the roughness of the rock presented, ascended only with great difficulty. "The god will never come to the top of the pali," said the Kahuna, "if the chief continues to walk before him; the god should go first by right of power, and the chief below, following, to push the lower end; otherwise we shall never overcome his resistance." The high chief, Kohaokalani, complied with the advice of the priests, placed himself beneath the god, and pushed the end from below. Instantly priests and people let go the cord, and the enormous god, rolling upon the chief, crushed him at once. The death of Kohaokalani is attributed chiefly to the Kahuna. THE HISTORY OF KOIHALA. Koihala reigned at Ka'u. He was a very great chief--perhaps the entire island recognized his authority. An abuse of power hastened his death. He had commanded the people of Ka'u to bring him food upon the plain of Punaluu, at the place known under the name of Puuonuhe. A party of men set out with pounded kalo (_paiai_, differing from poi in not being diluted), bound up in leaves of ki, called _la'i_ (a contraction for _lau-ki_). When they arrived at the top of the plateau, which is very elevated, they found that the chief had set out for Kaalikii, two leagues from Puuonuhe, and that he had left orders for them to bring him the provisions in this distant place. The bearers hastened toward Kaalikii. As soon as they came there, orders were given for them to proceed to Waioahukini, half a league's walk in the same direction, and beneath the great pali of Malilele, on the shore. They went on. Arrived at Waioahukini, they were ordered to go and join the chief at Kalae. There they had to climb again the great pali, and two leagues more to go. When they reached the cape of Kalae, the most southern point of the Hawaiian group, they were sent to seek the chief at the village of Mahana; but he had left for Paihaa, a village near Kaalualu, a little bay where the native vessels now anchor. There, at last, they must find the tyrant. Exasperated, dying of hunger, indignant at the cruel way in which the chief made sport of their pains, the bearers sat down on the grass and took counsel. First they decided to eat up the food, without leaving any thing for the chief who entertained himself so strangely in fatiguing his people _(hooluhi howa_). They moreover determined to carry to him, instead of kalo, bundles of stones. The trial of Koihala is ended, his insupportable yoke is about to fall. The determined conspirators, after satisfying their hunger, set off, and soon arrived, with humble mien, in the presence of the chief, between Paihau and Kaalualu. "Prince," said they, "here are your servants with provisions." They humbly laid at his feet their bundles wrapped in la'i. The wrappers were opened, and the scene changes. These people, apparently half dead, became in an instant like furious lions, ready to devour their prey. They armed themselves with stones, and showered them upon Koihala and his company, who perished together. Two other high chiefs of the island were exterminated by the same people. One was killed at Kalae, beaten to death by the paddles of fishermen; the other was stoned at Aukukano. These revolts against the chiefs have given birth, to several proverbial expressions, applied to the district of Ka'u. Thus it is called _Aina makaha_--Land of torrents: a nation which removes and shatters every thing like a torrent; _Ka'u makaha_--Ka'u the torrent; _Ka lua kupapau o na'lii_--The sepulchre of the high chiefs; _Aina kipi_--The rebellious land. LEGEND OF KALEIKINI. He was a chief of the olden time. On the sea-shore, between Kaalikii and Pohue, the waves were ingulfed beneath the land, and shot into the air by a natural aperture some fifty feet from the shore. The water leaped to a prodigious height, disappeared in the form of fine rain, and fell in vapor over a circuit of two leagues, spreading sterility over the land to such an extent that neither kalo nor sweet-potatoes could be grown there. The chief Kaleikini closed the mouth of the gulf by means of enormous stones, which he made the natives roll thither. It is plainly seen that this blow-hole has been closed by human hands. There still remains a little opening through which the water hisses to the height of thirty or forty feet. Kaleikini closed at Kohala, on the shore of Nailima, a volcanic mouth like that of Ka'u. On the heights of Honokane, he silenced the thunders of a water-fall by changing its course. At Maui Hikina, he secured the foundations of the hill of Puuiki, which the great tides had rendered unstable. To do this, he put into the caverns of Puuiki a huge rock, which stopped the tumults of the sea, and put an end to the trembling of the hill. For these feats of strength, and many others like them, Kaleikini was called _Kupua_--Wizard.[D] DOCUMENTS ON THE PROVINCE OF PUNA. According to common tradition, the district of Puna was, until two centuries ago, a magnificent country, possessing a sandy soil, it is true, but one very favorable to vegetation, and with smooth and even roads. The Hawaiians of our day hold a tradition from their ancestors, that their great-grandparents beheld the advent of the volcanic floods in Puna. Here, in brief, is the tradition as it is preserved by the natives: LEGEND OF KELIIKUKU. This high chief reigned in Puna. He journeyed to the island of Oahu. There he a prophet of Kauai, named Kaneakalau, who asked him who he was. "I am," replied the chief, "Keliikuku of Puna." The prophet then asked him what sort of a country he possessed. The chief said: "My country is charming; every thing is found there in abundance; everywhere are sandy plains which produce marvelously."--"Alas!" replied the prophet, "go, return to your beautiful country; you will find it overthrown, abominable. Pele has made of it a heap of ruins; the trees of the mountains have descended toward the sea; the ohia and pandanus are on the shore. Your country is no longer habitable." The chief made answer; "Prophet of evil, if what you now tell me is true, you shall live; but if, when I return to my country, I prove the falsity of your predictions, I will come back on purpose, and you shall die by my hand." Unable, in spite of his incredulity, to forget this terrible prophecy, Keliikuku set sail for Hawaii. He reached Hamakua, and, landing, traveled, home by short stages. From the heights of Hilo, at the village of Makahanaloa, he beheld in the distance all his province overwhelmed in chaotic ruin, a prey to fire and smoke. In despair, the unfortunate chief hung himself on the very spot where he first discovered this sad spectacle. This tradition of the meeting of Keliikuku and Kaneakalau is still sometimes chanted by the Kanakas. It was reduced to metre, and sung by the ancients. It is passing away in our day, and in a few years no trace of it will remain. Whether the prediction was made or not, the fact is that Puna has been ravaged by volcanic action. LEGEND OF THE CHIEF HUA. The high chief Hua, being in Maui, said to Uluhoomoe, his kahuna, that he wished for some _uau_ from the mountains (a large bird peculiar to the island of Hawaii). Uluhoomoe replied that there were no uau in the mountains--that all the birds had gone to the sea. Hua, getting angry, said to his priest: "If I send my men to the mountains, and they find any uau there, I will put you to death." After this menace, the chief ordered his servants to go to bird-hunting. They obeyed; but instead of going to the mountains (_mauka_), they set snares on the shores (_makai_), and captured many birds of different kinds, among others the uau and ulili. Returning to the palace, they assured the chief that they had hunted in the mountains. Hua summoned his kahuna, and said to him: "There are the birds from the mountains; you are to die." Uluhoomoe smelled of the birds, and replied: "These birds do not come from the mountains; they have an odor of the sea." Hua, supported by his attendants, persisted in saying, as he believed truly, that they came from the mountains, and repeated his sentence: "You are to die." Uluhoomoe responded: "I shall have a witness in my favor if you let me open these birds in your presence." The chief consented, and small fish were found in the crops of the birds. "Behold my witness," said the kahuna, with a triumphant air; "these birds came from the sea!" Hua, in confusion, fell into a terrible rage, and massacred Uluhoomoe on the spot. The gods avenged the death of the priest by sending a distressing famine, first on the island of Maui, then on Hawaii. Hua, thinking to baffle the divine vengeance, went to Hawaii to escape the scourge; but a famine more terrible yet pursued him there. The chief vainly traversed every quarter of the islands; he starved to death in the temple of Makeanehu (Kohala). His bones, after death, dried and shrunk in the rays of the burning sun, to which his dead body remained exposed. This is the origin of the Hawaiian epigram always quoted in recalling the famine which occurred in the reign of Hua, an epigram which no one has understood, and which has never been written correctly: _Koele na iwi o Hua i ka la_--The bones of Hua are dry in the sun.[E] On the island of Hawaii are many places called by the name of this celebrated chief. At Kailua, in the hamlet of Puaaaekolu, a beautiful field, known by the name of Mooniohua, recalls one episode of Hua's misery. Here it was that, one day, running after food which he could never attain, he fell asleep, weary with fatigue and want. The word Mooniohua is probably a corruption of _Moe ana o Hua_--The couch of Hua. THE STORY AND SONG OF KAWELO. Kawelo, of the island of Kauai, was a sort of giant; handsome, well made, muscular, his prodigious strength defied animate and inanimate nature. In his early youth, he felt a violent passion kindle in his bowels for the Princess Kaakaukuhimalani, so that he sought in every way to touch her heart. But the princess, too proud, and too high a lady, did not deign to cast her eyes upon him. Despairing of making her reciprocate his love, Kawelo poured into his mother's bosom his grief and his tears. "Mother," said he, "how shall I succeed in espousing this proud princess? What must I do? Give me your counsel." "My son," replied his mother, "a youth who wishes to please ought to make himself ready at labor, and skillful in fishing; this is the only secret of making a good match." Kawelo too eagerly followed his mother's advice, and soon there was not on the island a more indefatigable planter of kalo, nor a more expert fisherman. But what succeeds with common women is not always the thing to charm the daughters of kings. Kaakaukuhimalani could make nothing of a husband who was a skillful farmer or a lucky fisherman; other talents are required to touch the hearts of nobles, and hers remained indifferent, insensible to the sighs of Kawelo. Nobles then, as to-day, regarded pleasure above all things; and a good comedian was worth more to them than an honest workman. In his great perplexity, Kawelo consulted an old dancing-master, who told him, "Dancing and poetry are the arts most esteemed and appreciated by those in power. Come with me into the mountains. I will instruct you, and if you turn out an accomplished dancer, you will have a sure means of pleasing the insensible Kaakaukuhimalani." Kawelo listened to the advice of the poet dancing-master, and withdrew into the mountains to pursue his duties. He soon became a very skillful dancer, and an excellent reciter of the mele; so the fame of his skill was not slow in extending through all the valleys of the island. One day when Kaakaukuhimalani desired to collect all the accomplished dancers of Kauai, her attendants spoke to her of Kawelo as a prodigy in the art, who had not his equal from one end to the other of the group, from Hawaii to Niihau. "Let some one bring me this marvel!" cried the princess, pricked with a lively curiosity. The old and cunning preceptor of the mountains directed his pupil not to present himself at the first invitation, in order to make his presence more ardently desired. Kawelo, understanding the value of this advice, did not obey until the third request; he danced before the princess with a skill so extraordinary that she fell in love with him, and married him. So Kawelo found himself raised to princely rank. The happy parvenu had three older brothers. They were: Kawelomakainoino, with fierce look and evil eye; Kawelomakahuhu, with unpleasant countenance and angry expression; Kawelomakaoluolu, with a lovable and gracious face. All three were endued with the same athletic strength as their younger brother. Jealous of the good fortune which a princely marriage had brought their brother, they resolved to humble him for their pleasure. Taking advantage of the absence of Kaakaukuhimalani, they seized Kawelo and poured a calabash of poi over his head. Poor Kawelo! The paste ran down from his head over all his body, and covered him with a sticky plaster which almost suffocated him. Overwhelmed with shame at having to undergo so humiliating a punishment, Kawelo fancied that he could no longer live at Kauai; he determined to exile himself, and live in Oahu. He had already embarked in his canoe and prepared to set sail with some faithful friends, when he saw his wife on the shore. Seated beneath the shade of a kou (_Gordia sebestena_) Kaakaukuhimalani waved her hand to Kawelo, crying: Hoi mai Toi mai kaua! Mai hele aku oe! Return, Return with me! Go not away from me! Kawelo, touched with love for his wife, but immovably determined to leave his island, chants his adieu, which forms the subject of the first canto. PAHA AKAHI. Aloha kou e, aloha kou; Ke aloha mai kou ka hoahele I ka makani, i ka apaapaa Anuu o Ahulua. Moe iho uei au I ka po uliuli, Po uliuli eleele. Anapanapa, alohi mai ana ia'u Ke aa o Akua Nunu. Ine ee au e kui e lei Ia kuana na aa kulikuli. Papa o hee ia nei lae. E u'alo, e u'alo Ua alo mai nei ia'u Ka launiu e o peahi e; E hoi au e, e hoi aku. CANTO I. Thou lovest me still! Oh yes Thou lovest me; thou, The companion who has followed me. In the tempest and in the icy Winds of Ahulua. I, alas! Sleep in dark night, in dark And sombre night. My eyes Have seen the gleaming flashes Of the face of the god Nunu. If I resist, I am smitten as by The thunder-bolts of the deepening storm. Go, daughter of Papa, away from this Headland; cease thy lamentations; Cease to beckon to me With thy fan of cocoa-nut leaves, I will come again. Depart thou! On his arrival at Oahu, Kawelo was well received by the king of that island, Kakuihewa, who loaded him with favors, and even accorded him great privileges, to do honor to his wonderful strength. Kawelo did not forget himself in the midst of the pleasures his strength procured him. He had vengeful thoughts toward Kauai for the injury he had received from his brothers. Retiring to a secluded place, and concealing himself as much as possible from the notice of Kakuihewa, he secretly set about recruiting a small army of devoted men for an expedition against the island of Kauai. When he had collected enough warriors, he put to sea with a fleet of light canoes. Hardly had he left the shore of Oahu, when the marine monster, Apukohai, met him--an evil omen. He was but the precursor of another monster, Uhumakaikai, who could raise great waves and capsize canoes. The oldest sailors never fail to return to land at the first appearance of Apukohai; all the pilots then advised Kawelo to go back with all speed. But the chief, full of determination which nothing could shake, would not change his course; he persisted in sailing toward his destination. This is the subject of the second canto. PAHA ELUA. O ka'u hoa no ia, E hoolulu ai maua i ka nahele, I anehu au me he kua ua la I oee au me he wai la. I haalulu au me he kikili la. I anei wau me he olai la. I alapa au me he uila la. I ahiki welawela au me he la la. Melemele ka lau ohia, Kupu a melemele, I ka ua o na' pua eha, Eha, o na ole eha eha, O na kaula' ha i ke kua No paihi, o ka paihi o main. A Haku, Haku ai i ka manawa, E Pueo e kania, Manawai ka ua i ka lehua, E hoi ka ua a ka maka o ka lehua; La noho mai; E hoi ka makani A ka maka oka opua La noho mai E hoi ke kai a manawai Nui ka oo, la noho mai. E kuu e au i kuu wahi upena Ma kahi lae: E hei ka makani la'u. E kuu e au i kuu wahi upena Ma ka' lua lae, E hei ka ino ia 'u E kuu e au e kuu wahi upena Ma ka 'kolu lae, E hei ke kona ia 'u E kuu e au e kuu wahi upena Ma ka' ha lae, E hei luna, e hei lalo, E hei uka, e hei kai, E hei Uhumakaikai. I ke olo no Hina, E hina kohia i ka aa, Uhumakaikai. CANTO II. I had a friend with whom I lived peacefully in the wilderness. I swung like a cloud full of rain, I murmured like a rivulet, I shook like a thunder-bolt, I overturned every thing like an earthquake, I flashed as lightning, I consumed like the sun. Yellow was the ohia leaf; Unfolding, it turned yellow Under the rain of the four clouds, In the month of the four _ole_, When the fisherman, four ropes Upon his back, enjoyed calm and fair weather. Be Lord, be lord of the weather. O Owl, whose cries give life! Send down the rain upon the lehua; Let the rain come again upon The buds of the lehua. Rest, O Sun! Let the wind fly Before the face of the clouds. Rest, O Sun! Return, O Ocean of the mighty waters; Great is thy tumult! Sun rest here. Rest, O Sun! I will cast my net At the first headland; I shall catch the wind. I will cast my net At the second headland; I shall catch a tempest. I will cast forth my net At the third headland; I shall get the south wind. I will cast forth my net At the fourth headland; I shall take above, below, Land and sea-- I shall take Uhumakaikai. At a single word of Hina He shall fall; hard pressed Shall be the neck of Uhumakaikai. In the sixteenth verse of this second canto Kawelo invokes the owl, which the Hawaiians regarded as a god. In extreme perils, if the owl made its cries heard, it was a sign of safety, as the voice of this bird was sacred; and more than once has it happened that men, destined to be immolated on the altar of sacrifices as expiatory victims, have escaped death merely because the owl (_Pueo_) was heard before the immolation. It is easy to understand, after this, the invocation that Kawelo made to Pueo when he found himself in combat with the terrible Uhumakaikai. In the third canto Kawelo endeavors to destroy the monster. He commences by saying that he, a chief (_ka lani_), does not disdain to work as a simple fisherman. Then he pays a tribute to those who have woven the net he is going to use to capture the monster of the sea. The olona (_Boehmeria_), a shrub whose bark furnishes the Hawaiians with an excellent fibre, was regarded as a sort of deity. Before spinning its fibres, they made libations, and offered sacrifices of hogs, fowls, etc. Kawelo refers to all this in his song. PAHA EKOLU. Huki kuu ka lani Keaweawekaokai honua, Kupu ola ua ulu ke opuu. Ke kahi 'ke olona. Kahoekukama kohi lani. O kia ka piko o ke olona, Ihi a ka ili no moki no lena, Ahi kuni ka aala, Kunia, haina, paia, Holea, hoomoe ka Papa, Ke kahi ke olona, Ke kau ko opua, Ke kea ka maawe Kau hae ka ilo ka uha, Ke kaakalawa ka upena: O kuu aku i kai, I kai a Papa; ua hina, E hina, kohia i ka aa O Uhumakaikai. CANTO III. I, a chief, willingly Cast my net of olona; The olona springs up, it grows, It branches and is cut down. The paddles of the chief beat the sea. Stripped off is the bark of the alona, Peeled is the bark of the yellow moki. The fire exhales a sweet odor; The sacrifice is ready. The bark is peeled, the board[F] is made ready, The olona is carded, And laid on the board. White is the cord, The cord is twisted on the thigh, Finished is the net! Cast it into the sea, Into the sea of Papa; let him fall, Let him fall, that I may strangle the neck Of Uhumakaikai. After having exterminated Uhumakaikai, the conqueror sailed unmolested toward Kauai, to defeat his other enemies. Kawelo had on this island two friends, who were at the same time his relations; they were the chiefs Akahakaloa and Aikanaka. When these chiefs learned that their cousin intended to return to Kauai, they enrolled themselves in the ranks of his enemies, and prepared to make a vigorous resistance to his landing. It was on perceiving their armies upon the shore that Kawelo commenced his fourth _paha_. PAHA EHA. O oe no ia, e ka lani Akahakaloa, Kipeapea kau ko ohule ia Kulamanu. Konia kakahakaloa: I kea a kau io k'awa Kiipueaua. Hahau kau kaua la. E Aikanaka. Kii ka pohuli E hoopulapula Na na na. E naenaehele koa Kona aina. CANTO IV. Ah! it is then you, chief Akahakaloa. A roosting-place is thy bald head become For the gathering birds. Disobedient Akahakaloa; Thou appearest as a warrior Offshoot of Kiipueaua. Defeat has come upon you in the Day of battle, O Aikanaka! You require transplanting-- Yes, a nursery of warriors-- You do, indeed. Unfruitful of warriors Is his country. In the following song Kawelo exhorts his two old friends, Kalaumaki and Kaamalama, who had followed him to Oahu, to fight bravely in the approaching battle. The return of Kawelo was expected, and, foreseeing it, the islanders had taken advantage of his absence to roll, or carry, to the bank of the Wailua River immense quantities of stones. The relatives and friends of Kawelo, who had remained at Kauai during his exile, had themselves assisted in these warlike preparations, ignorant of their object. It is on beholding the hostile reception prepared for him that Kawelo chants the fifth song--a proclamation to his army. PAHA ELIMA. E Kaamalama, E Kalaumaki, E hooholoia ka pohaku; E kaua ia iho na waa; He la, kaikoonui nei; Be auau nei ka moana; He kai paha nei kahina 'lii[G] Ua ku ka hau a ke aa; Be ahu pohaku I Wailua. O ua one maikai nai Ua malua, ua kahawai, Ua piha i ka pohaku A Kauai. He hula paha ko uka E lehulehu nei. He pahea la, he koi, He koi la, he kukini; I hee au i ka nalu, a i aia, Paa ia'u, a hele wale oukou: E Kaamalama, E Kalaumaki, Ka aina o Kauai la Ua hee. CANTO V. O Kaamalama! O Kalaumaki! Behold how they heap stones. Let us draw our canoes ashore; This is a day when the surf rolls high; The ocean swells, the sea perchance Portends another deluge. Piles of pebbles are collected; A heap of stones Has the Wailua become. This beautiful sandy country Is now full of pits like the bed of a torrent; And all Kauai Has filled it with rocks. A dance perchance brings hither This great multitude; Games or a race-- Games indeed. If I cast myself upon the surf, I am caught: you will go free. O Kaamalama, O Kalaumaki, Fled is the land Of Kauai! The combat has commenced. The people of Kauai rain showers of stones upon the landing troops. Kawelo, buried beneath a heap of stones, but still alive, compares himself to a fish inclosed on all sides by nets, and then to the victims offered in sacrifices. He then begins his invocations to the gods. PAHA AONO. Puni ke ekule o kai Ua kaa i ka papau Ua komo i ka ulu o ka lawaia. Naha ke aa o ka upena, Ka hala i ka ulua. Mohaikea. Mau ia poai ia o ke kai uli. Halukuluku ka pohaku A Kauai me he ua la. Kolokolo mai ana ka huihui Ka maeele io'u lima, Na lima o Paikanaka. E Kane i ka pualena, E Ku lani ehu e, Kamakanaka! Na'u na Kawelo, Na ko lawaia. CANTO VI. The ekule of the sea is surrounded; Stranded in a shallow, It is within the grasp of the fisherman. Broken are the meshes of the net Within the hala and ulua. A sacrifice is to be offered. Surrounded are the fish of the blue sea. The rocks fall in showers-- A storm of the stones of Kauai. The coldness of death creeps over me. Numb are my limbs, The limbs of Paikanaka. O Kane of the yellow flower; O Ku, ruddy chief; Kamakanaka! It is I, Kawelo, Thy fisherman. Left for dead beneath the heap of stones, Kawelo, perceiving his danger, continues his prayer. PAHA EHIKU. Ku ke Akua I ka nana nuu. O Lono ke akua I kama Pele. O Hiaka ke akua I ka puukii. O Haulili ke akua I ka lehelehe Aumeaume maua me Milu. I'au, ia ia; I'au, ia ia; I'au iho no: Pakele au, mai make ia ia. CANTO VII. O divine Ku, Who beholdest the inner places. O Lono, divine one, Husband of Pele. O holy Hiaka, Dweller on the hills. O Haulili, god Ruling the lips! We two have wrestled, Milu and I. I had the upper hand; I had the upper hand; Then was I beneath: I escaped, all but killed by him. PAHA EWALU. He opua la, he opua, He opua hao walo keia, Ke maalo nei e ko'u maka. He mauli waa o Kaamalama. Eia ke kualau Hoko o ka pouli makani, Oe nei la, e Kaamalama Ke hele ino loa i ke ao. Ua palala, ua poipu ka lani, Ua wehe ke alaula o ke alawela, He alanui ia o Kaamalama. Oe mai no ma kai, Owau iho no ma uka; E hee o Aikanaka I ke ahiahi. E u ka ilo la i ko' waha; Ai na koa i ka ala mihi. Ai pohaku ko' akua. Ai Kanaka ko maua akua. Kuakea ke poo I ka pehumu. Nakeke ka aue i ka iliili. Hai Kaamalama ia oe, Hae' ke akua ulu ka niho. Kanekapualena; E Ku lani ehu e; Kamakanaka, Na'n na Kawelo Na ko lawaia. CANTO VIII. Here is a cloud, there another. This cloud bears destruction; I have seen it pass before my eyes. The obscure cloud is the canoe of Kaamalama. This is the tempest, Wind in the darkness; Thou art the sun, Kaamalama, Rising clouded in the dawn. Dark and shaded are the heavens, A warm day begins to dawn. This is the path of Kaamalama. Thou art from the sea, I, indeed, beneath the land mountain. Fly, O Aikanaka, In the evening! Maggots shall fatten in thy mouth; The soldiers eat the fragrant mihi. Thy god is a devourer of rocks; Our god eats human flesh. Bleached shall be thy head In the earth-oven. Thy broken jaw shall rattle on the beach pebbles. Kaamalama shall sacrifice you, The god's tooth shall grow on the sacrifice. O Kane of the yellow flower; 0 Ku, bright chief; Kamakanaka, I am Kawelo, Thy fisherman. In the following canto Kawelo reproaches and menaces the chief Kaheleha, who had deserted him for Aikanaka. PAHA AIWA. Kulolou ana ke poo o ka opua, Ohumuhumu olelo una la'u: Owau ka! ka ai o ka la na. E Kaheleha o Puna Kuu keiki hookama Aloha ole! O kaua hoi no hoa Mai ka wa iki I hoouka'i kakou I Wailua; Lawe ae hoi au, oleloia: Haina ko'u make Ia Kauai. E pono kaakaa laau Ka Kawelo. Aole i iki i ka alo i ka pohaku. Aloha wale oe e Kaheleha O Puna. A pa nei ko'poo i ka laau, Ka laulaa o kuikaa. Nanaia ka a ouli keokeo. Papapau hoa aloha wale! Aikanaka ma, Aloha, Aloha i ka hei wale O na pokii. CANTO IX. The head of the cloud bears down And whispers a word in my ear: It is I! the food of a rainy day. O Kahelaha, of Puna, My adopted son, Heartless fellow! We two were comrades In times of poverty; In the day of battle We were together at Wailua. It might be said My death was proclaimed In Kauai. Good to look upon Is the strength of Kawelo. He knows not how to throw stones. Farewell to you, Kaheleha Of Puna. Thy head is split by my spear, A spliced container! The whitening form is to be seen. O Aikanaka, loving only in name, To you and yours, Farewell! Farewell to the ensnared, The youngest born. History declares, and this ninth canto confirms it, that Kaheleha of Puna, Kawelo's friend from his youth, and one of his powerful companions in arms at the descent on Wailua, believed that Kawelo was mortally wounded beneath the shower of stones that had covered him, and this belief had induced him to go over to the camp of Aikanaka. Verses fourteen to sixteen are the words that Kawelo reproaches Kaheleha with saying before his enemies. Kaheleha was slain by the hand of Kawelo at the same time with Aikanaka. PAHA UMI. Me he ulu wale la I ka moana, O Kauai nui moku lehua; Aina nui makekau, Makamaka ole ia Kawelo. Ua make o Maihuna 'lii, Maleia ka makuahine; Ua hooleiia i ka pali nui, O laua ka! na manu Kikaha i lelepaumu. Aloha mai o'u kupuna: O Au a me Aalohe, O Aua, a Aaloa, O Aapoko, o Aamahana. O Aapoku o Aauopelaea: Ua make ia Aikanaka. CANTO X. Like a forest rising abruptly Out of the ocean, Is Kauai, with flowery lehua; Grand but ungrateful land, Without friends or dear ones for Kawelo. They have put to death Maihuna, As also Malei, my mother. They have cast from a great pali Both of them! Were they birds To fly thus in the air? Love to you, oh my ancestors: To you, Au and Aaloha, To you, Aua and Aaloa, Aapoko and Aamahana, Aapoku and Aauopelaea, Who died by the hand of Aikanaka. Maihuna was the father of Kawelo, and Aikanaka was his first cousin. The latter put to death all the family of Kawelo, after having employed them, with the other inhabitants of Kauai, in collecting the stones which were to repulse his cousin. It was before the great battle of Wailua that Kawelo's family was put to death. In the last canto the hero reproaches his friends for abandoning him in the day of danger. At the sight of his old friends, whose bodies he had pierced with many wounds in punishment, he cries: "Where are those miserable favorites?" He had transfixed them with his lance--that lance made, he says, for the day of battle. He compares Aikanaka to a long lance because of his power; he reproaches him with having betrayed himself, who was comparatively but a little lance--a little bit of wood (_laau iki_); then he ironically remarks that Kauai is too small an island for his conquered friends. PAHA UMIKUMAMAKAHI. Auhea iho nei la hoi Ua mau wahi hulu alaala nei Au i oo aku ai I ka maka o ke keiki A Maihuna? He ihe no ka la kaua. Pau hewa ka'u iu Me kau ai, Pau hewa ka hinihini ai A ka moamahi. Komo hewa ko'u waa Ia lakou. O lakou ka! ka haalulu I ka pohaku i kaa nei, Uina aku la i kahakaha ke one, Kuu pilikia i Honuakaha. Makemake i ka laau nui, Haalele i kahi laau iki. He iki kahi kihapai Ka noho ka! i Kauai, Iki i kalukalu a Puna. Lilo Puna ia Kaheleha Lilo Kona ia Kalaumaki, Lilo Koolau ia Makuakeke, Lilo Kohala ia Kaamalama, Lilo Hanalei ia Kanewahineikialoha. Mimihi ka hune o Kauluiki ma. Aloha na pokii i ka hei wale. CANTO XI. Where just now are those chiefs, Rebellious and weak, Whom the point of the spear Has transfixed--the spear of the Son of Maihuna? The spear made for the day of battle. Stolen was my fish, And the vegetable food-- Stolen the food raised by The conqueror. Mischievously did you Sink my canoes. O wretches! ye trembled When the rocks rolled down, At the noise they made on the sand. When I was in danger at Honuakaha, Ye who desire long lances And despise those that are small, Too small a place was Kauai, Your dwelling; Small was the kalukalu of Puna. Puna shall belong to Kaheleeha, Kona to Kalaumaki, Koolau to Makuakeke, Kohala to Kaamalama, Hanalei to Kanewahineikialoha. The poverty of Kauluiki and his friends grieves me. Farewell, little ones caught in the net! Here ends all that we were able to collect of this original and very ancient poetry. Tradition relates that Kawelo became king of Kauai, and reigned over that island to an advanced age. When old age had lessened his force, and weakened his power, his subjects seized him and cast him from the top of a tremendous precipice. [Illustration: THE TARO PLANT.] NOTES. [Additions by the translator are inclosed in brackets.] (1.) The name of Alapai is not found in the genealogy published by David Malo. Nevertheless, we have positive information from our old man and other distinguished natives that Alapai was supreme chief of Hawaii immediately before Kalaniopuu. (2.) Poi is a paste made of the tuberous root of the kalo (_Colocasia antiquorum_, var. _esculenta_, Schott.). More than thirty varieties of kalo are cultivated on the Hawaiian Islands, most of them requiring a marshy soil, but a few will grow in the dry earth of the mountains. The tubers of all the kinds are acrid, except one, which is so mild that it may be eaten raw. After it is freed from acridity by baking, the kalo is pounded until reduced to a kind of paste which is eaten cold, under the name of poi. It is the principal food of the natives, with whom it takes the place of bread. The kalo leaves are eaten like spinach (_luau_), and the flowers (spathe and spadix), cooked in the leaves of the cordyline (_C. terminalis_, H.B.K.), form a most delicious dish. It is not only as poi that the tubers are eaten; they are sliced and fried like potatoes, or baked whole upon hot stones. It is in this last form that I have eaten them in my expeditions. A tuber which I carried in my pocket has often been my only provision for the day. In Algeria, a kind of kalo is cultivated under the name of _chou caraibe_, whose tubers are larger, but less feculent. [In China, smaller and much less delicately flavored tubers are common in the markets.] (3.) The Hawaiians have always been epicures in the article of dog-meat. The kind they raise for their feasts is small and easily fatted, like pig. They are fed only on vegetables, especially kalo, to make their flesh more tender and delicately flavored. Sometimes these dogs are suckled by the women at the expense of their infants. The ones that have been thus fed at a woman's breast are called _ilio poli_, and are most esteemed. (4.) The Kahualii are still genuine parasites in the Hawaiian nation. They are, to use the language of a Catholic missionary, the Cretans of whom Paul speaks: "Evil beasts, slow bellies;" a race wholly in subjection to their appetite, living from day to day, always reclining on the mat, or else riding horses furiously; having no more serious occupation than to drink, eat, sleep, dance, tell stories; giving themselves up, in a word, to all pleasures, lawful and unlawful, without scruple or distinction of persons. The Kahualii are very lazy. They are ashamed of honest labor, thinking they would thus detract from their rank as chiefs. Islanders of this caste are almost never seen in the service of Europeans. When their patron, the high chief of the family, has made them feel the weight of his displeasure, these inferior chiefs become notoriously miserable, worse than the lowest of the Kanakas (generic name of the natives). (5.) [Kamehameha IV. and V. were only noble through their mother, Kinau, the wife of Kekuanaoa. They were adopted by Kamehameha III. (Kauikeaouli).] (6.) The old historian Namiki, an intelligent man, and well versed in the secrets of Hawaiian antiquity, has left precious unedited documents, which have fallen into our hands. His son, Kuikauai, a school-master at Kailua, one of the true historico-sacerdotal race, has given us a genealogy of his ancestors which ascends without break to Paao. (7.) A tradition exists, mentioned by Jarves, that Paao landed at Kohoukapu before the reign of Umi. According to the same author, Paao was not a Kanaka, but a man of the Caucasian race. However this may be, every one agrees that Paao was a foreigner, and a _naauao_ (scholar; literally, a man with enlightened entrails, the Hawaiians placing the mind and affections in the bowels). (8.) Hina, according to tradition, brought into the world several sons, who dug the palis of Hulaana. It may be asked whether _Hina_, which means _a fall_, does not indicate a deluge (Kaiakahinalii of the Hawaiians), or some sort of cataclysm, and whether the islanders have not personified events. (9.) It is, however, improbable that there were ever genuine sorcerers among the Hawaiians, in the sense that word has among Christians. It may have happened, and indeed it happens every day, that people die after the machinations of the kahuna-anaana; but it is more reasonable to refer these tragical deaths to the use of poison, than to attribute them to the incantations of the sorcerers. It is moreover known that there are on the group many poisons furnished by trees, by shrubs and sea-weeds; and the kahuna-anaana understood perfectly these vegetable poisons. The many known examples of their criminal use inclines us to believe that these kahuna were rather poisoners than magicians. [Kalaipahoa, the poison-god, was believed to have been carved out of a very poisonous wood, a few chips of which would cause death when mixed with the food.] (10.) During the summer of the year 1852, while I was exploring the island of Kauai, I was near being the victim, under remarkable circumstances, of an old kahuna named Lilihae. I was then residing under the humble roof of the Mission at Moloaa. Lilihae had been baptized, and professed Christianity, although it was well known that he clung to the worship of his gods. He was introduced to me by the missionaries as a man who, by his memory and profession, could add to my historical notes. I indeed obtained from him most precious material, and in a moment of good nature the old man even confided to me the secret of certain prayers that the priests alone should know. I wrote down several formulae at his dictation, only promising to divulge nothing before his death. The old man evidently considered himself perjured, for after his revelations he came no more to see me. Some days had passed after our last interview, and I thought no more of him. All at once I lost my appetite and fell sick. I could eat nothing without experiencing a nausea, followed immediately by continual vomiting. Two missionaries and my French servant, who partook of my food, exhibited almost the same symptoms. Not suspecting the true cause of these ailments, I attributed them to climate and the locality, and especially to the pestilent winds which had brought an epidemic ophthalmia among the natives. Things remained in this condition a fortnight without improvement, when one morning at breakfast a marmalade of bananas was served. I had hardly touched it to my lips when the nausea returned with greater violence; I could eat nothing, and soon a salivation came on which lasted several hours. In the mean while a poor Breton who had established himself on the island some years ago, and had conformed to savage life, came to see me. Bananas were scarce in the neighborhood, and he found that I had a large supply of them, and I offered him a bunch. Fortin, it was his name, on his way back to his cabin with my present, broke a banana off the bunch and commenced to eat it. He felt under his tooth a hard substance, which he caught in his hand. To his great surprise, it was a sort of blue and white stone. He soon felt ill, and fortunately was able to vomit what he had swallowed. Furious, and accusing me of a criminal intention, he returned to my quarters to demand an explanation. I examined the substance taken from the banana, and found that it was blue vitriol and corrosive sublimate. The presence of such substances in a banana was far from natural. I took other bunches of my supply, and found in several bananas the same poisons, which had been skillfully introduced under the skin. After some inquiries I found, from Fortin's own wife, that similar drugs had been sometimes seen in the hands of Lilihae, who had bought them of a druggist in Honolulu for the treatment of syphilis. The riddle was at once completely solved. A few days passed, and Lilihae killed himself by poison, convinced that all his attempts could not kill me. In his native superstition, he was satisfied that the gods would not forgive his indiscretion, since they withheld from him the power of taking my life; and he could devise no simpler way to escape their anger, and the vengeance of my own God, than to take himself the poison against which I had rebelled. It was discovered that Lilihae had, in the first place, tried native poisons on me, and finding them ineffective, he thought that my foreign nature might require exotic poisons, which he had accordingly served in the bananas destined for my table. He went, without my knowledge, into the cook-house where my native servants kept my provisions, and, under pretext of chatting with them, found means to poison my food. The unfortunate kahuna died fully persuaded that I was a more powerful sorcerer than he. It was to be feared that, when he discovered his impotency, he would intrust the execution of his designs to his fellows, as is common among sorcerers; but his suicide fortunately removed this sword of Damocles which hung over my head. (11.) At the present day, useless old men are no longer destroyed, nor are the children, whom venereal diseases have rendered very rare, suffocated; but they do eat lice, fleas, and grasshoppers. Flies inspire the same disgust, and the women still give their breasts to dogs, pigs, and young kids. (12.) [This operation is certainly still practiced extensively, if not universally; and the ancient form of _kakiomaka_, or slitting the prepuce, has given way, generally, to the _okipoepoe_, or the complete removal of the foreskin. The operation in a case that came under my notice on the island of Oahu was performed with a bamboo, and attended with a feast and rejoicings; the subject was about nine years old.] (13.) The islanders, who admire and honor great eaters, have generally stomachs of a prodigious capacity. Here is an example: To compensate my servants, some seven in number, for the hardships I had made them endure on Mauna Kea, I presented them with an ox that weighed five hundred pounds uncooked. They killed him in the morning, and the next evening there was not a morsel left. One will be less astonished at this when I say that these ogres, when completely stuffed, promote vomitings by introducing their fingers into their throats, and return again to the charge. [It is equally true that the Kanakas will go for a long time without much food, and it can not be said they are a race of gluttons.] (14.) Awa (_Piper methysticum_) grows spontaneously in the mountains of the Hawaiian group. The natives formerly cultivated it largely [and since the removal of the strict prohibition on its culture fields are not uncommon]. From the roots the natives prepare a very warm and slightly narcotic intoxicating drink. It is made thus: women chew the roots, and having well masticated them, spit them, well charged with saliva, into a calabash used for the purpose. They add a small portion of water, and press the juice from the chewed roots by squeezing them in their hands. This done, the liquid is strained through cocoa-nut fibres to separate all the woody particles it may contain, and the awa is in a drinkable state. The quantity drunk by each person varies from a quarter to half a litre (two to four gills). This liquor is taken just before supper, or immediately after. The taste is very nauseous, disagreeable to the last degree. One would suppose he was drinking thick dish-water of a greenish-yellow color. But its effects are particularly pleasant. An irresistible sleep seizes you, and lasts twelve, twenty-four hours, or even more, according to the dose, and the temperament of the individual. Delicious dreams charm this long torpor. Often when the dose is too great or too small, sleep does not follow; but in its place an intoxication, accompanied by fantastic ideas, and a strong desire to skip about, although one can not for a moment balance himself on his legs. I felt these last symptoms for sixty hours the first time I tasted this Polynesian liquor. The effects of awa on the constitution of habitual drinkers are disastrous. The body becomes emaciated, and the skin is covered, as in leprosy, with large scales, which fall off, and leave lasting white spots, which often become ulcers. (15.) This usage still exists in certain families toward great personages or people they wish especially to honor; but it is disappearing every day. Formerly when a Kanaka received a visit from a friend of a remote district, women were always comprised in the exchange of presents on that occasion. To fail in this was regarded as an unpardonable insult. The thing was so inwrought in their customs, that the wife of the visitor did not wait the order of her husband to surrender her person to her host. (16.) [Liliha was the wife of Boki, governor of Oahu under Kamehameha II.] (17.) The most curious thing which attracts the traveler's eye in the ruins of the temples built by Umi is the existence of a mosaic pavement, in the form of a regular cross, which extends throughout the whole length and breadth of the inclosure. This symbol is not found in monuments anterior to this king, nor in those of later times. One can not help seeing in this an evidence of the influence of the two shipwrecked white men whose advent we have referred to. Can we not conclude, from the existence of these Christian emblems, that about the time when the great Umi filled the group with his name, the Spanish or Portuguese shipwrecked persons endeavored to introduce the worship of Christ to these islands? Kama of Waihopua (Ka'u) has given us, through Napi, an explanation of the four compartments observed in the temple of Umi, represented by the following figure; but if we accept this explanation of Kama, it is as difficult to understand why this peculiarity is observed in the monuments of Umi, and not in any other heiau; as, for example, Kupalaha, situated in the territory of Makapala; Mokini, at Puuepa; Aiaikamahina, toward the sea at Kukuipahu; Kuupapaulau, inland at Kukuipahu-mauka. The remains of these four remarkable temples are found in the district of Kohala. Not the least vestige of the crucial division is to be seen. The god Kaili [see the first page of the Appendix], a word which means a theft, was not known before the time of Umi. [The temple of Iliiliopae, at the mouth of Mapulehu Valley, on Molokai, is divided as in the diagram, and the same is true of many other heiau; and as it seems to have been the usual form, it is not probable that the form of the cross had any thing to do with it.] +----------------------------------+------------------+ | Place of the god Kaili. | Place of the god Ku. | +----------------------------------+------------------+ | Place of the priest Lono. | Place of the chief Umi. | +----------------------------------+------------------+ (18.) It does not seem improbable that a premature death removed the foreigner who could have given Umi the idea of an art until then unknown; and had the foreigner lived longer, these curious stones would have served to build an edifice of which the native architects knew not the proportions. (19.) [The cities of Refuge were a remarkable feature of Hawaiian antiquity. There were two of these _Pahonua_ on Hawaii. The one at Honaunau, as measured by Rev. W. Ellis, was seven hundred and fifteen feet in length and four hundred and four feet wide. Its walls were twelve feet high and fifteen feet thick, formerly surmounted by huge images, which stood four rods apart, on their whole circuit. Within this inclosure were three large heiau, one of which was a solid truncated pyramid of stone one hundred and twenty-six feet by sixty, and ten feet high. Several masses of rock weighing several tons are found in the walls some six feet from the ground. During war they were the refuge of all non-combatants. A white flag was displayed at such times a short distance from the walls, and here all refugees were safe from the pursuing conquerors. After a short period they might return unmolested to their homes, the divine protection of Keawe, the tutelary deity, still continuing with them.] [Footnote A: The original _Récits d'un Vieux Sauvage pour servir a l'histoire ancienne de Hawaii_ was read on the 15th of December, 1857, to the Society of Agriculture, Commerce, Science, and Arts of the Department of the Marne, of which M. Remy was a corresponding member, and published at Chalons-sur-Marne in 1859. The translation is perfectly literal, and the Mele of Kawelo has been translated directly from the Hawaiian, M. Remy's translation being often too free. A portion of this work was translated several years since by President W.D. Alexander, of Oahu College, and published in _The Friend_, at Honolulu, by William T. Brigham.] [Footnote B: This was not true. Liholiho carried some to England, and the rest were probably hidden in some of the many caverns on the shores of Kealakeakua Bay.--_Trans_.] [Footnote C: The Hawaiian Islands were discovered in 1555, by Juan Gaetano, or Gaytan.--_Trans_.] [Footnote D: Kaleikini may be considered the Hawaiian Hercules.] [Footnote E: The more common form is, _Koele na iwi o Hua ma i ka la_--Dry are the bones of Hua and his company in the sun.--_Trans_.] [Footnote F: On which the bark is beaten to make kapa.] [Footnote G: The Hawaiians have a tradition of an ancient deluge, called Kaiakahinalii.] THE END. 
61148	----	HIWA A TALE OF ANCIENT HAWAII EDMUND P. DOLE [Illustration] HARPER & BROTHERS NEW YORK AND LONDON _MCM_ Copyright, 1900, by Edmund P. Dole. _All rights reserved._ TO SANFORD BALLARD DOLE [Decoration] CONTENTS CHAPTER PAGE I. Ku is Avenged 1 II. The Vow 8 III. A Royal Marriage 11 IV. The Rescue of the Boat 17 V. Training a Warrior 28 VI. Hiwa's Visit 38 VII. Hiwa's Teachings 44 VIII. Manoa 51 IX. Kaanaana 66 X. "The Thunderbolt is Swifter than the Thunder" 71 XI. Over the Mountains 78 XII. The Battle 84 XIII. The Sacrifice 91 Glossary 99 HIWA A TALE OF ANCIENT HAWAII CHAPTER I KU IS AVENGED THE first glimmering of dawn rested on Waipio Valley. The _moi kane_, his great nobles and chief officers of state, his personal attendants, his guards, heralds, priests, diviners, bards, story-tellers, dancers, and buffoons, the whole _aialo_, even to the lowest menials of the court, slept the deep sleep that follows a night of heavy eating and heavier drinking. All slept except Aa, the terrible high-priest, and a few score men of his personal following. The royal city was silent. It lay among surroundings both lovely and grand. The valley itself, only a few feet above sea-level and flat as a Western prairie, was, then as now, rich almost beyond exaggeration, and green with all edible products of the lowlands. It was thickly dotted with grass huts, for in those times, before the great wars and centuries before the white strangers came with their loathsome diseases that consumed flesh and bone, the population was dense. The valley fronted on the open ocean, unobstructed by land for thousands of miles. On every other side it was shut in by rock walls from two to three thousand feet high. At the southwest extremity the Waipio River, cold from the mountain-side, clear and sparkling, fell six hundred feet to a narrow shelf of rock, and then, dropping a thousand feet more at a single plunge, suddenly became a sluggish stream, with a current hardly perceptible, winding its tortuous way to the sea. To the northwest were the Saw-Teeth of the Gods, wild and picturesque verdure-clad mountains that to this day form impenetrable barriers between the plantations of Hamakua and North Kohala. To the southeast, stretching along the coast for a hundred miles, were the rich highlands of Hamakua, Hilo and Puna, rising, ever rising, as they recede from the sea until they reach the dizzy heights of Mauna Kea, and of Mauna Loa, where eternal winter wages intermittent war with rock fires from the bowels of the earth. In the gray twilight of that morning, centuries ago, Eaeakai paddled his fishing-canoe down the Waipio River and up the coast, straight to the Saw-Teeth of the Gods. In the early morning there was good fishing opposite those stupendous cliffs, and Eaeakai had taken to himself a buxom _wahine_, who could not live on love alone any more than if she were a _haole_ bride, but had to have her fish and poi. He was also in daily expectation of another responsibility. Thus far there had always been fish and poi in his hut, for he was industrious and thrifty, rich for a landless freeman, _kanaka-wale_, as his _kaukehi_ or single dug-out was the trimmest and swiftest on all the Windward Coast. Best of all, he was a happy man, for he was very much in love with his own wife. So he chanted a love _mele_ as he bent to his work. He had scarcely reached his fishing-ground and baited his turtle-shell hook when he heard a rustling sound overhead. As he looked up he caught glimpses through the dense foliage of a woman, in the garb of Eve, rapidly making her way down the steep declivity, regardless of the sharp thorns and terrible lava that cut and tore her hands and feet and body. Yet, in spite of her desperate haste, and at the peril of her life, she firmly clutched and carefully guarded from rock and thorn the _mamo_ which royalty alone might wear and live. Eaeakai gazed for a moment, dumb and motionless with amazement. Then he flung himself upon his face, crying, "_E moe o! E moe o! Hiwa, Moi Wahine!_" Hiwa gave command before she reached the bottom of the cliff--"Fisherman, bring me the boat! _Wiki wiki!_ Quick!" Kneeling in his canoe, Eaeakai paddled to the shore and prostrated himself with his face to the ground, for well he knew that by Hawaiian law it was death for a common man like him to stand in the presence or in the shadow of Hiwa, _alii-niaupio, tabu moi wahine_, goddess-queen. She sprang into the canoe, seized the paddle, and sped up the coast. Eaeakai lay grovelling on the ground until she was a goodly distance from him. Then he sat up and began to realize that probably he was ruined. His boat, which made him the envy of fishermen for fifty miles around, and upon which he had spent months of patient toil, was gone. It was his pride, his wealth, his livelihood. Hiwa was fleeing from enemies. He could expect no reward if she should escape and return in triumph, for he was beneath her notice; but, if she should be overtaken and slain, the service he had rendered her would not be forgiven. The boat would tell the story, and he would be hunted down and killed or offered a sacrifice to the gods. Presently, as he turned his eyes in the direction of his home, he saw a great war canoe approaching. He hid behind a rock and watched it. He counted twenty-six warriors at the paddles, and recognized Aa, the high-priest, commanding them. They had caught sight of Hiwa, and were doing their utmost to overtake her. Eaeakai knew that an heir to the throne was expected. Who in all the land did not? "If it were not for her condition," he said to himself, "she might give them a long chase; but the end would be the same." Her enemies rapidly gained on her, although she handled the paddle with marvelous strength and skill, and she seemed to have no chance of escape. Suddenly she plunged into the water and disappeared. Her pursuers hastened to the spot. One of them reached out to save the boat, a chattel of great value to a Hawaiian; but the fanatical high-priest interposed. "Let it dash itself to pieces on the rocks!" he exclaimed. "It is accursed! _Tabu!_" The shore at that point was a traverse section of one of the huge Saw-Teeth, rising from deep water nearly perpendicularly two thousand feet into the air. No living creature, save some insect or reptile that clings to the bare face of a rock, could obtain a foothold there. Hiwa was not a lizard to cling to that cliff, and if she were, she would be in plain sight. Neither was she a bird to soar above and beyond it. She was not a fish; if still alive, she must come to the surface. After watching for her long and anxiously, they discovered a few drops of blood. A sharp fin above the waves, slowly moving seaward, afforded a ready explanation. The high-priest's face lighted with savage triumph as he cried: "Ukanipo, the Shark-God, hath her! Ku is avenged!" So thought Eaeakai. "Black death hangs over me!" he wailed. "Lilii will have no _kane_ to bring her fish and poi and the little _keike_ will be fatherless from its birth!" The story of the death of Hiwa and of the unborn heir to the throne spread from lip to lip through the nation, and all men believed it and said, "Ukanipo, the Shark-God, hath her! Ku is avenged!" And a great fear fell upon them, the fear of Aa, the terrible high-priest of Ku. CHAPTER II THE VOW A WOMAN lay on the ground. She was about twenty years of age, of regal stature; for among ancient Hawaiians men and women of kingly stock were gigantic, fully six feet in height, with broad shoulders, deep, full bust, and huge hips and limbs that indicated great vitality and enormous strength. Yet her figure, from the mighty neck to the delicately shaped feet, was so graceful in its outlines, so perfect a type of beauty in a giantess, that it would have been a joy to Phydias. Her face was full of intelligence, of firmness, of daring, and of pride; full also of passion, of tenderness, and of love. It was both strong and beautiful. Her head was massive and noble, like her body, and was crowned with a glory of jet-black hair reaching to her hips. There was no clothing, not even an ornament, on her person. Her soft, delicate, satiny skin told of luxurious living. Exposure and pain and hardship were plainly new to her, and the _mamo_, which lay beside her, wet with the brine of the sea, was evidence that her rank among her people was like that of the immortal gods. Her hands and feet and arms and legs and thighs and body were bleeding, terribly cut and torn. She endured her wounds and the pangs of maternity without a groan, her eyes resting meanwhile on the wall of rock, two thousand feet high, that encircled her. A rivulet, flowing from the mountain above, fell over the stupendous precipice, and the wind, eddying round and round in the enormous pit, the crater of an extinct volcano, spread out the water into a sheet of silvery spray like a vast bridal veil. The sun was now approaching meridian, and its rays, falling upon the spray, formed a brilliant rainbow, spanning the birth-scene. As soon as the child was born the mother clasped it in her arms and exultantly cried, "He shall sit on the throne of his fathers, for the rainbow covered him! Thus _mois_ are born!" Then she kneeled upon the ground and stretched forth her arms in prayer--"Eternal Ku, thou who bearest sway over gods and _mois_ as over common men, hear this my vow! I have sinned, and my life is forfeit; but the child is sinless, and if I die now he will perish. Spare me to him till he can hurl the spears and lead the chiefs in battle for his throne, and I will offer thee such priceless sacrifice as never yet was slain before a god, for I, the goddess-queen, with my own royal hand will shed my sacred blood to thee." As she ceased a peal of thunder came from the mountains. "Eternal Ku," she exclaimed, "thou hast heard and answered, and although I die, my child shall yet be _moi_, the mightiest of his line! His name is Aelani, The Pledge from Heaven." CHAPTER III A ROYAL MARRIAGE "HIWA," said Papaakahi, The Mighty, not long before his death and about two years prior to the events already narrated, "you have grown to be a woman. It is time for you to marry." "Yes, father," Hiwa replied, "it is time for me to marry." "Traditions have come down to us from the beginning," continued Papaakahi, "that beyond the great ocean are many and strange lands, _kahiki_, and men with white skins, who are wise and powerful as gods. There may be a man in these foreign lands worthy to marry you; but, if there is, he cannot come to you, neither can you go to him. Our god, Lono, dwells there, and some time, ages hence perhaps, he will return and tell us of these things; but now we know nothing of them. There are only three men in the world we know about whose blood is fit to mate with yours. I am too old to marry you. Your uncle, Aa, shall not. There is no one else but your brother, Ii." "But, father," pleaded Hiwa, "I do not love Ii." "That is a small matter," said Papaakahi. "But, father, I love Kaanaana, and he loves me. Why cannot I marry him?" "He is not of the blood of Wakea, and Papa, my child, he is not descended from the gods." "Yet he is a mighty _konohiki_, father, a great noble, the greatest of your vassals, and of all the men in the land his blood is next to our own. Besides, he is young and handsome and strong, first in the games and bravest in war, and his spearmen won the bloody battle that made you The Mighty." "Yes, Hiwa, he is all you say, and I love him better than I love your drunken brother; but he is not of the blood of the gods. You must marry Ii." Then, because Papaakahi's word was the law of the land, which not even Hiwa could question, and because she loathed marriage to her brother, and loved Kaanaana more than her own life, she went away by herself and wept bitterly. She spent many days in solitary places, weeping and longing to die. Papaakahi cared little for his drunken son Ii, and loved Hiwa as the apple of his eye, and when he saw how she grieved, his heart was heavy; but his purpose remained fixed. So he went to her and spoke gently and said, "If you marry Kaanaana it will bring civil war and your death." "Father, why civil war?" "Because I am old and must soon be hidden in a cave, and your first-born son would come before any child of your brother's as heir to the kingdom. You know our law; the child takes the rank of its mother, instead of the rank of its father, for all men know its mother and no man knows its father. You yourself take divine rank from your mother, who was my sister." Hiwa shuddered, and made no reply. "Your brother," continued Papaakahi, "spends his nights drinking _awa_, and his days in sleep. He will rule in name only. Your uncle will be the real _moi_. He hates Kaanaana, and, if you marry him and have an heir, he will raise the standard of revolt as soon as I am dead." "Then let spears settle it!" cried Hiwa, with flashing eyes. "I do not fear death, and I love Kaanaana. I will fight by his side, and we will slay Aa and his army, for the spearmen of Kohala will follow where Kaanaana leads, and he is greatest of the warriors, and I am daughter of the gods." "_Ae keike!_" exclaimed the old man. "But I fear the great high-priest would prevail, and I will not have my people butchered and my kingdom destroyed and my daughter slain. Yet I would reason with you rather than command. I married my sister because the ancient custom of our race put that duty upon me, she being the only woman of birth equal to mine; but we were not _lolo_, fools, to be unhappy about it, for I loved other women, and she loved other men. You can be a good girl and marry your brother without being cold to your lover, can't you, _keike_?" But Hiwa refused to be comforted. The next day Papaakahi went to her again and asked her, "My daughter, have you considered well?" Hiwa's eyes were hard and dry, as she answered: "I have no choice. Thy word is as the word of Ku." "It is well said!" exclaimed the old _moi_. "You are a good girl, wise and discreet. Ii shall be your husband, and Kaanaana your lover. I have always loved you above all others, and next to you I love Kaanaana, and would choose him for your husband if he were of the blood of the gods." "Then, father," Hiwa cried, "if you love him and love me, let me marry him! I loathe the custom of our race! I want one man as both husband and lover! I had rather be Kaanaana's wife one hour and then die body and soul than to marry Ii and be goddess-queen forever!" "Hiwa, _pau_! It is not fitting that a daughter of the gods should marry a man of mortal blood. It has been done and, out of my great love for you, I might consent to it even now if I could not foresee war and death. Nothing could save you but Aa's death. The gods, our ancestors, tell me to kill him. It is my unquestioned right, for I am _moi_, Lord of Life and Death; yet I cannot kill him--he is my only brother. Therefore, and that you may have a place to hide till he is dead, I will reveal to you the secret of the hidden crater and of the passage to it beneath the sea." Then Papaakahi told Hiwa of the crater in the mountain and how to find the passage to it, a secret which no other person living knew. So Hiwa married Ii, and not many months afterwards Papaakahi's bones were hidden in a cave. And so, too, when she fled for her life, she dived into the sea, and of all who watched her not one saw her rise again, and the whole nation believed that Ukanipo, the Shark-God, had taken her to himself. CHAPTER IV THE RESCUE OF THE BOAT THE Hawaiian Islands, as all the world knows, are entirely of volcanic origin. The soil, whether red or black, that produces a hundred tons of sugar-cane and fourteen tons of sugar to the acre, is lava pulverized by the suns and rains of thousands of years. The coffee lands are lava, rotten, honey-combed, porous, to a degree still unpulverized, but far on the way to becoming so. And the recent flows show what every part of every island has been--first, an overflowing sea of boiling rock; then, when the rock-currents froze, weird, fantastic, utter desolation. In the mighty crater of _Haleakala_ (The House of the Sun) are rock-billows as they stiffened unknown ages ago, rock-billows five hundred feet high. And smaller volcanoes, once active, now extinct, are almost numberless. Hiwa's refuge was the crater of one of these small, extinct volcanoes. At some time a lake of boiling rock, perhaps a mile long and three-quarters of a mile wide and a thousand feet deep, forcing a subterranean exit to the sea, had disappeared, leaving a huge _puka_, a hole in the mountain, some two thousand feet deep. As the centuries came and went the surface rock gradually became soil of marvellous fertility. Birds, flying across, dropped seeds of vegetables, fruits, shrubs, and trees. The place became a wilderness of luxuriant vegetation. In moist, eternal summer food for a hundred mouths ripened every day in the year. Nor was Hiwa denied her accustomed food from the sea, as well as from the land. The _makai_ or sea entrance to the passage was some three or four fathoms below the ebb and flow of the tide, but after a few rods its roof rose abruptly to a height of several hundred feet, and the passage itself broadened into a large cavern, its bottom being a salt-water pool swarming with fish. And the mountain rivulet, after its wild leap of two thousand feet, lazily crawled along the bottom of the crater till it reached the pool. So Hiwa and Aelani were safe from hunger and thirst. Nature provided a varied and abundant diet. They had no need of clothes, for the days were not hot nor the nights cold. They had no enemies to fear. No other human being knew of their refuge or dreamed of their existence. There were no wild beasts to attack them, no poisonous serpents, no snakes of any kind, no reptiles or insects that could seriously injure or annoy them. In that age even mosquitoes were unknown. But Hiwa did not look to a safe and easy existence. She had devoted her life to a great purpose. She had become more than a woman, more than a mother. Her son was Aelani, The Pledge from Heaven. The rainbow had covered him at his birth, and Ku had answered her irrevocable vow with thunder from the mountains. Separated from her lover, exiled from the human race, consecrated to death on the altar of Ku, yet still _moi wahine_, believing herself goddess-born, and as far above mere mortals as we think ourselves above the brutes, her sole remaining object in life was to care for her child, to teach him the accomplishments, duties and prerogatives of a _moi_, to prepare the way for his return to his people, and then send him forth to battle for his throne. Her first task was to secure the fisherman's boat. It is said that a native woman on Kahlooawe kept appointments with her lover on Lanai, swimming to meet him one night and returning the next, the round trip being nearly six miles. Such stories are accepted without hesitation by people familiar with a race which still spends much of its time in the sea, and was practically amphibious until civilization changed its habits. Although in swimming and diving Hiwa had proved herself a match for Kaanaana, the champion athlete of the nation, she knew she was undertaking a task dangerous even for her, if not impossible. Yet she felt that the boat was worth risking everything. At break of the day following the birth of her child, having nursed him and tenderly laid him on a soft bed of ferns, in the shade of a big _koa_ tree, she swam forth, armed with a sharp stick to protect herself from sharks. Sharks, however, were a matter of small concern; the danger lay in the fierce waves and terrible cliff. She crossed the pool, dived through the _makai_ entrance, and struck boldly out to reconnoitre. The boat, as she anticipated, had been left, a thing accursed, to drift where it would. She found it, together with the paddles, a couple of miles to leaward, wedged between two rocks. It was uninjured, but dangerously near frequented fishing-grounds, and there was no time to lose. After an hour of hard work she got it loose and paddled swiftly to windward. It was necessary to load it with small rocks, to make it nearer the specific gravity of water, so that it could be floated or sunk at will; but no stones could be had for half a mile on either side of the entrance to the crater. The bare, perpendicular cliff, rising from deep water, made it impossible to get them at a nearer point, and, when she had gotten them, the weight and unwieldy bulk of her prize made progress exceedingly slow and difficult. She struggled on for hours. "My child," she muttered, "will need this boat before he can be _moi_; and _moi_ he shall be, for what the Ruler of the Gods promises never fails!" A huge shark attacked her. As he turned to bite she jabbed the stick into his eye, and he disappeared, leaving blood behind. It was a moment of extreme peril to her undertaking, for the incident, trifling as it was, came near causing her to lose the ballast from the boat. At length she neared the entrance to the crater. The supreme test of fortune, courage, skill, and endurance, was at hand, for the waves pounded against the cliff with tremendous power, and the boat had to be sunk some four fathoms and steered through a narrow passage of jagged rocks, where the water sucked back and forth with frightful velocity. "It is impossible for a mortal," Hiwa repeated to herself, "but I am daughter of the gods--and it must be done!" For some time she lay quietly on her back, just outside the surf-line, recovering her strength and watching for her opportunity. When it came she sank to a depth of about twenty-five feet, taking the boat with her. Then the wave struck her and bore her towards the cliff with resistless power. She had to keep the boat right side up or the ballast would be lost. She had to guide it to the entrance, straight as a spear to a warrior's heart, or it would be dashed to pieces. She had to make the entrance herself or be hurled against the rock, mangled out of human shape. The passage was small, and certain death awaited her a single yard above or below or to the right or to the left. Strength, skill, and fortune favored her, or, as she would have said, the will of almighty Ku. After two minutes of life and death struggle she entered the passage with her prize, escaping destruction by a hair's-breadth. Then the wave receded, the waters pent up within poured back, and Hiwa felt herself being irresistibly sucked to the open sea. With the quickness of thought she took a turn of the rope around a projecting rock, and thus hung on until the out-going current had nearly spent its force. But already she had been four minutes under water. The strain of intense action, the excitement of extreme peril, and the torture of long-suspended respiration passed away. The horrible, sickening green and white of the mad flood in which she was perishing became cultivated lowlands, rich fields, beautiful meadows, and waving forests before her eyes, and the wild surge and roar seemed the loved voice of Kaanaana, in whose arms she was falling asleep. "This," she said to herself, longingly, "is the peace the gods send to their children!" Then the thought returned to her, "If I die the child will die also!" Even as Death seized her, her unconquerable spirit flashed forth, and she tore herself from his grasp. Abandoning the boat for the moment, she made her way through the passage to the surface of the pool. As her lungs filled with air, the sweet delirium of a water death vanished, and her whole body was racked with pain. But it was no time to heed that, and, diving again, she caught the incoming flood and saved the boat. Then, staggering to the tree where her baby lay half famished, she gave it her breast and fainted. Sleep followed the swoon, the long, deep sleep of utter exhaustion, and then, after many hours of death-like unconsciousness, came dreams. She dreamed that Kaanaana, lying beside her, with his arms twined around her, told her, between hot kisses, that Ii and Aa were dead, and that he, being of the next noblest blood, could now marry her. As she uttered a cry of rapture, the dream changed. She saw her child and her lover dead at her feet, and her fierce uncle stood before her with a bloody spear in his hand. The swiftly succeeding events of the past two days came back to her in visions more horrible than the reality: her sin against Ku, the doom hanging over her, the flight, the pursuit, the escape, the maternity, the irrevocable vow, and the rescue of the boat--all these facts, colored and intensified by the ghastly fancies that come to us only in dreams. She awoke with a shiver. Her head throbbed. Every bone in her body ached. Every nerve was pain. Yet, for the moment, superstitious terror and the reaction of a noble but over-taxed spirit were far harder to bear. Baby fingers and a plaintive wail of hunger aroused her, and, when the little _keike_ was again fed and sleeping, she arose and went to the boat, a few steps away, to satisfy her bewildered senses that the day's work was not a dream. It rested upon the beach of smooth, hard, white sand, the gift of the coral insect, a rare one, too, on the rock-bound, windward coast of Hawaii. Tiny waves murmured on the shore as softly as a mother's lullaby. The thunder of the ocean was muffled by a wall of eternal rock, and the mad rush and swirl of waters in the passage sounded but faintly from the furthermost recess of the cavern. Save for these distant sounds and the occasional splash of a fish, the silence of death reigned. All around were black walls, two thousand feet high, and overhead shone the moon and the stars. The beauty and grandeur of the solitude appealed strongly to Hiwa, child of an impressionable and poetic race, and restored her to her wonted frame of mind. "Eternal Ku," she cried, falling on her knees, "Ruler of Gods, from whom I am descended, and to whom I shall return, I have rescued this boat through thy help. In it my child shall learn to do such deeds as I have done this day. In it, when he is grown, he shall go to meet the chiefs who will follow him to victory. I thank thee, Ku, and, when the time comes, I will pay thee with my blood according to my vow, knowing that my son is Aelani, The Pledge from Heaven, and that he shall yet be _moi_, mightiest of his line!" CHAPTER V TRAINING A WARRIOR IT was well for Hiwa and Aelani that a generous soil and a soft climate gave them food and warmth. The separation from her lover, the hardships of the escape, the lacerations inflicted by sharp lava and thorny jungles, the ordeal of motherhood, the rescuing of the boat, the grief and suffering, the bodily exhaustion and mental strain, concentrated in forty-eight hours, which Hiwa had undergone, would have killed any ordinary woman. And Hiwa, of iron constitution as she was, escaped a lingering death from fever, fatigue, and wounds almost as narrowly as a sudden one from violence. For many days she lay tossing on her bed of ferns, sore from head to foot, bruised and strained and torn, aching in all her bones, parched with thirst, at times wildly delirious. Yet, in her lucid moments, she managed to nurse her babe, and to pick wild fruits sufficient to keep herself from absolute starvation. For her child's sake she fought hard for life and won. Health and strength returned to her. Then began an existence much like Robinson Crusoe's on his desert island, but without clothes, tools, or weapons. It was unlike Crusoe's also, in that it was cheered by mother-love, and inspired by a great purpose. Although Hiwa had been served from infancy by chiefs and chiefesses, she now did a slave's work with willing hands. She gathered grasses and made a hut--ample shelter from the rains. She plaited _tapa_ and wrapped the royal _mamo_ in it, and covered and sealed it with a coating of gums, and over all with a coating of coral sand, so that moths could not get at it or bees bore it or mice gnaw it, and she layed it away in a secret place. She also plaited _tapa_ mats for beds and coverlets, and _tapa_ garments for herself. Among the first things she did, she chose a hiding-place in the cavern for the boat, and plaited a great quantity of matting, and collected a great quantity of gums, and covered the boat and sealed it up, as she had sealed up the _mamo_, that it might be perfectly preserved until Aelani should have need of it. The sealing of the boat was the work of three months. Fire was a prime necessity. She had great difficulty in getting it, although she was acquainted with the only method known to her people, and had seen the thing done many times. Rapidly and with all her strength she rubbed a pointed stick in a groove, made in another stick of the _hau_ tree, until at last the fine combustible powder in the end of the groove ignited. Then she fanned it to a flame, feeding it with dry leaves and little pieces of wood. During all her stay in the crater she never once allowed it to go out. She made fish-hooks from shells, filing them down with a sharp stone, and braided lines and nets from the fibre of the _olona_. A few minutes' work each morning supplied her with fishes for the day. Sometimes she cooked them in _ti_ leaves, but more frequently ate them raw, as the most refined people in the Hawaiian Islands do to this day--people of pure white as well as native blood. Some varieties of fish are considered great delicacies raw. The _malihini_ (newcomer) marvels to see ladies and gentlemen who would grace any society in Europe or America eating fish raw; but he eats oysters raw. Fish and _poi_ are the Hawaiian staff of life. _Poi_ is made from _taro_, one of the most digestible and nutritious of vegetables. Fortunately for the exiles, _taro_ grew abundantly along the swampy borders of the stream. Hiwa baked it under ground, on hot rocks, and mashed it with a stone, and kneaded and pounded it until it became a soft dough, and mixed it with water and left it to ferment. Then it was _poi_, which little Aelani learned to eat almost as soon as his mother's milk. In that barbarous age, as now, making _poi_ was considered too severe work for women, even for female slaves, and no chief had condescended to it; yet the goddess-queen bent her back to the task, meanwhile chanting to her child ancient _meles_ that commemorated the glories of his ancestors for forty generations. They were by no means confined to fish and _poi_. Baked bread-fruit, pounded up and mixed with milk of cocoanuts and juice of sugar-cane and berries, made a luscious dish closely approaching a civilized pudding. Any quantity of fruit was to be had for the picking, and Hiwa often succeeded in snaring wild geese, rich and fat from their diet of berries, and ducks that visited the pool. Before Aelani was six months old he added to his diet of mother's milk and _poi_ large yellow _ohias_ and delicious berries, the _ohelo_, the _poha_, and the _akala_, sweetened with juice of sugar-cane. At the end of his first year he toddled down to the beach and swallowed the tiny fishes his mother gave him, their tails wiggling as they disappeared. At the end of his third year he swam like a fish himself, and felt as much at home in the water as out of it. And so, never seeing a human form or hearing a human voice save his mother's and his own, he grew to be a strong, supple, active boy, of brave spirit and of thoughtful, inquiring mind. In time there was a work-shop under the shade of the great _koa_ tree, and tools--shells of all sizes and shapes, sharp stones that served for knives, and rough stones that served for saws and files--and coral sand for polishing. Sticks and pieces of wood, heavy and hard like iron, were selected with anxious care, and were cut and fashioned with infinite labor. Hiwa worked patiently with the tools Nature gave her week after week, and at length that task was finished--the complete arms of a warrior of sizes adapted to a boy--a sling woven from his mother's hair, long spears, _pololu_, short spears, _ihe_, a war-club, _newa_, and a feather helmet, but not of the _mamo_, the _oo_, or the _iiwi_, for these were unattainable. There were also blunted darts, and circular, highly-polished disks of stone, swelling with a slight convexity from the edge to the centre, such as warriors used in athletic games. Then a training, already begun, was patiently continued month after month and year after year. For two hours or more each day mother and son bowled the disks and fought sham battles. The teacher was intelligent and exacting. The pupil was apt. He was scarcely more than half grown when he could bring down a flying bird with his sling, and, while running at full speed, could hurl spear after spear at a hair's-breadth and not miss. He could catch spears faster than they could be thrown at him; he could parry them; he could avoid them, twisting his body like a flash of lightning. He could hurl the disks farther and straighter, run faster, leap higher, and stay under water longer than Hiwa, although in training him she had equally trained herself. She had been familiar with such things from childhood, and knew that in these warlike feats her boy already excelled all men except Kaanaana. He was also immensely strong for his years, and gave promise of gigantic stature. He fought his first battle when he was eleven. He was sitting, as he had been taught to do, on a rock at the bottom of the pool spearing fish, when his mother dived down and hastily beckoned him to the surface. "It is a shark," she said as soon as their heads were above water. "I am going to kill him." A man-eating monster eighteen feet long was swimming leisurely about, carrying terror to smaller fishes that had thus far found the pool a safe refuge from sharks, and had accordingly congregated in large numbers. It was the first fish larger than an _ulua_ that Aelani had ever seen. "Let me kill him!" he eagerly cried, catching hold of the stick, sharpened at both ends, which Hiwa held in her hands. For a moment, as it seemed to Hiwa, her heart stopped beating. The boy was a mere child, and, if he should become frightened and lose his wits at the critical instant, he would surely be bitten in twain. But there was no sign of fear in his face. His eyes shone, and his pulses throbbed with the joy of coming battle. Why should not he do it? He was a fish himself almost, with human intelligence. He knew the trick perfectly, for in the training, in which nothing a warrior should know was forgotten, he had been exercised in it many times, his mother personating the shark. Even baseborn men faced sharks without fear, and Aelani, though but a child, was _Aelani_, The Pledge from Heaven. "He is born to great deeds," reflected Hiwa, "and must learn to do them. And there is no danger, for only the God of Sharks can swim before a child of Wakea and Papa." Nevertheless, she armed herself with a spear and kept near him. The boy swam quietly out to within a few fathoms of the shark, and then lay upon the water, almost motionless. The great fish, thinking he had an easy prey, approached slowly and turned to bite. As he did so a small hand, quick as lightning, thrust the stick between his jaws, and they closed over it, burying one sharp end in the roof of the mouth and the other through the great tongue into the lower jaw. The next instant, with the supple swiftness of an _ulua_, the child dived and glided away. His work was finished. He had only to keep beyond reach of the mighty tail threshing the water in death agony. The teeth were laid carefully aside for the war-club of man's estate, and the bones were preserved for fish-hooks and other domestic uses. Soon, however, there was a glut of sharks' teeth and bones, for the flesh, being cast into the pool, attracted other sharks, and these, slaughtered in turn, lured still others to a cannibal repast and a sudden demise. The pool swarmed with sharks, and furnished Aelani great sport. Of course, other fish became less plentiful. Yet there were enough. CHAPTER VI HIWA'S VISIT A GREAT longing came upon Hiwa to see her lover once more, and to learn what was taking place in the kingdom. The royal city was only eight miles away, and a swim of that distance and back again was no great feat. Neither, as she thought, would such a visit be attended with much danger. So one evening, leaving Aelani asleep, she armed herself with a short spear and swam up the coast to the Waipio River. She chanced to land close to a fisherman's hut. The night was warm, there being no breeze from the sea, and the fisherman and his wife and their girl baby were sleeping on a mat outside. The fisherman was Eaeakai, whose boat Hiwa had taken. His testimony as an eye witness to her death had turned aside Aa's wrath and saved his life. It did not occur to Hiwa that she had wronged him in taking his boat. Neither had he so regarded it. It simply was his fate. No more do we think that we wrong bees when we take their honey, or beasts when we take their skins. We look upon them as creatures quite different from ourselves, and existing merely for our own needs and pleasures. Hiwa glanced at the fisherman and at the woman and child sleeping beside him. The appearance of the latter arrested her attention. The child was about the age and size of Aelani, and her features were strikingly like his and very beautiful. As Hiwa looked at the mother she saw that she bore an equally close resemblance to herself. The family likeness was plain as day, the blood of Wakea and Papa through forty generations. Hiwa had heard of a fisher-girl of marvellous beauty, but had never before deigned to notice her. This, then, must be that girl; for no other woman in all the land could be compared with Hiwa. "Beyond a doubt," she murmured, "this is my half-sister! Papaakahi, The Mighty, had many loves. So had my mother; but, if this woman were my mother's child, she could not be a fisherman's wife." So Hiwa, believing that the fisherman's wife was what her lowly condition indicated, a king's daughter but not a queen's, dismissed the matter from her mind as of no consequence, and passed on to the palace of Ii. It was not a single building, but, like the establishments of wealthy Hawaiians even to this day, a little village. The principal house or hall was raised on a stone embankment, a wooden framework thatched with grass. Around it were many smaller buildings, used for eating and sleeping purposes and storehouses and for servants, the whole being enclosed by a stone wall. Men in all stages of intoxication were around the palace. Sounds of drunken revelry came from within. Shouts and snatches of song told the story. "It is," mused Hiwa, "as Papaakahi said it would be. Ii worships only _awa_, and Aa rules the land. One squanders the wealth of the kingdom, and the other is grasping and cruel. The time may come, perhaps too soon, when the chiefs will be ready to fight against them both." On this occasion the retainers of the court were too drunk to take note of passers-by, and they had become so habitually turbulent and lawless that honest people avoided that part of the town after nightfall. Hiwa, therefore, had no difficulty in making her way undiscovered to a distant camp. When she reached it, further progress was quite another matter, for, although peace reigned throughout the land, a considerable body of men slept on their arms, guarded by vigilant sentinels. But, under cover of the night, and taking advantage of every hummock and shrub, Hiwa noiselessly crawled to the entrance of the great grass house of the chief. She found it guarded by a man who had often admitted her in times past--a warrior, brave, trusty, and silent. Emerging from the darkness, she stood before him with uplifted hand. Instantly he dropped prone on the ground with his face in the dust. "Laamaikahiki," she said, in low, soft, solemn tones, "I am the Spirit of Hiwa, whom Ukanipo, the Shark God, took to himself. I have come from the other world to bless your master. Retire twenty fathoms." Laamaikahiki, without a word or a sign, with his face still in the dust, wriggled backwards like a huge worm. Hiwa entered the house. Kaanaana lay sleeping on a mat, his sling, spears, and war-club beside him. Hiwa stood motionless for some moments, gazing upon him. Of the two master passions of her life she herself could not have told which was the stronger: love for the man sleeping before her eyes, or for her child sleeping in the hollow of the mountain. "Oh," she murmured, "how I long to feel his arms about me and his kisses on my lips! Death with him is sweeter than life without him. He is my life. If I make myself known to him, he will leave all and follow me to the mountain, or muster his vassals and hurl that drunkard from the throne. It might have been! But now it cannot be, for my sin would bring the heavy wrath of Ku upon him. I am a thing accursed!" She bent over him and lightly touched his forehead with her lips. He stirred, opened his eyes, for an instant looked wonderingly at her, and then, with a cry of joy, sprang up to clasp her in his arms. The self-sacrifice of love held her to her purpose. Moving backward, she restrained him with a gesture. "I am only Hiwa's spirit," she said. "You cannot touch me. Do not try. Yet I love you with all my being, as I loved you when I was flesh and blood. I am permitted to come to you this once from the other world to bless you. May Ku's eternal blessings rest upon you, my own, my only love!" Then she vanished into the darkness. The next morning Aelani awoke in his mother's arms, and his little body was wet with her tears. CHAPTER VII HIWA'S TEACHINGS FEW queens on thrones or in exile--indeed, few merely rich women can command such leisure as Hiwa might have had. She had no social functions, no social duties. Even the question of dress scarcely presented itself. Occasionally, on wet days, she put on a _pau_ of _tapa_, and Aelani, when he grew to be a large boy, often wore a _malo_, or girdle, around his loins, and sometimes a _kihei_, or mantle, over his shoulders. Frequently, however, mother and child were arrayed more sumptuously than Solomon in all his glory, for, after the charming custom of their race, they made wreaths of fragrant dark-green _maile_ and many-colored wild flowers, and decked each other from head to foot. But this was recreation, not work. The physical comforts of existence were at hand for the taking, and Hiwa might have spent her days, as many of her people do, lazily floating in the water or lounging in the shade. On the contrary, she was never idle. She felt that the few years given her to prepare her son for his future work and station should be improved to the utmost, for, as soon as he were grown, she could be no more with him, but must pass from the altar of Ku to the gods from whom she came. She believed that a great _moi_ should be a god among men by his attainments and qualities of mind, as well as by birth, and she was well qualified to instruct Aelani in all the learning and accomplishments of her age and nation, for there was no seclusion of women among Hawaiians, and she had seen and heard much both at court and in camp. She taught him the national dances, _hula-hula_. They were extremely graceful, expressing all emotions and passions. Some were noble; some, according to our standards, were vile. She taught him the sports and the games of chance and skill, at which it was customary to play for high stakes. She taught him to sing and to play the _ukeke_, a rude guitar, which she made from bamboo and _olona_. She spent much time in teaching him the ancient _meles_, the unwritten literature of the nation, its epic and romantic poems and love songs, perpetuated from generation to generation by men set apart for that purpose, for in her father's reign--before a drunkard came to the throne--they were always chanted at feasts and at human sacrifices, and when the bones of great chiefs were hidden in caves, and she had learned them by heart. Most carefully she taught him the etiquette of court, camp, and _heiau_, the observance due a _moi_, who might stand in his presence, who should remain kneeling, and who must lie prostrate with their faces in the dust. At the same time she strongly impressed upon him the firmness, self-control, dignity, and condescension which should grace a god among men. She told him of the high chiefs and chiefesses, the great landed nobility who held their possessions of the _moi_, and of the lesser chiefs who held of the great ones, substantially according to the Feudal System of Western Europe in the Middle Ages. As he grew old enough to understand something of the work that was set for him to do, she talked much about the great men of the kingdom, of their power, resources, traits and peculiarities, and of how he might most surely win them to himself. She knew them well, for it had been the wise policy of her father to keep them most of the time at court under his own watchful eyes. More than of any one else she talked about Kaanaana. "He is Lord of Kohala, and a mighty chief," she often said, "the greatest, noblest, bravest, and best in the land. He is your father, and I love him even as I love you, _keike_, and he loves me. When the time comes you will give him a token from me. Then he will proclaim you _moi_, and Ku will protect you both in the day of battle and give you the victory." She told him of the gods. "There are three great gods," she said--"Kane, Ku, and Lono. Kane is greatest of the gods, the almighty father and creator of heaven and earth; but he sleeps through the ages, and gives no heed to what is done among gods and men, and, therefore, they do not heed him. Lono is so gentle and kind that men are not afraid of him, and so they forget him. Ku is active, masterful, fierce, and cruel, and delights in wars and human sacrifices, and bends all things to his will, and rules alike among gods and men; so we worship Ku. Wakea, our ancestor, is a great god, and, next to Ku, bears sway over heaven and earth; and the _mois_ of his blood, whose bones have been hidden in caves, from the beginning down to Papaakahi, The Mighty, are also great gods. There are lesser gods--Kanaloa, Kane's younger brother; Milu, God of the Lower World; Pele, the red-haired Goddess of Volcanoes; Kanehoalani, God of the Sky; Kanehulikoa, God of the Sea; Kukailimoke, God of War; Mokuhalii--whom we call Ukanipo--God of Sharks, and many others; and _kupuas_, or demi-gods, and _kini akua_, or elves. _Ae keike!_ There are many gods, but there is no other god like Lono!" "Tell me about him!" exclaimed Aelani. "He came to us from heaven," said Hiwa, "many, many generations ago, in the form and likeness of a man, and he lived on earth, and his mission was love. He hated tears and wars and human sacrifices. He told men and women to be kind to each other as they would have others kind to them. He taught the people many things which would have made them wise and happy if they had remembered and practised them; but they forgot his good words after he was gone, for he went away beyond the great oceans. He will come back to us some time, but not now, and meantime Ku rules gods and men by fear alone." Year after year, as they lay at noon under the shade of the great _koa_ tree, or at night under the moon and the stars, Hiwa talked with Aelani about the rites and ceremonies of the priesthood, and the arts of _kahunas_, and the traditions of her people, about their customs and ways of living, about the birds and beasts and fishes, about the country she had seen, and the mountains and streams and ocean. Everything she knew that she thought might be useful to him when he should go out into the world she told him again and again, until all these things became fixed in his mind. She told him the story of her life and her love. But she said nothing to him of her sin against Ku, or of the time, so close at hand, when she must shed her own blood on Ku's altar. She also told him much about women, and he often wondered if they were very different from his mother, for he imagined that, as she alone of all living women was goddess-born, she must be more beautiful than any other. As he grew older, without knowing why it was so, he yearned to meet a woman. CHAPTER VIII MANOA HIWA repeated her visits to Waipio many times as the years went by. In her anxiety to know the condition of affairs she frequently ventured where she was likely to be seen and recognized. She knew that she had been recognized on several occasions. By day it might have cost her her life; but, appearing only at night, when spirits were supposed to be abroad, she was regarded, not as Hiwa in living flesh and blood, but as the spirit of Hiwa that Ukanipo had taken to himself. She justly trusted to the superstition of the people for safety, knowing that she had become an object of mortal terror. Sixteen years had passed since her escape. Ii was rapidly nearing a drunkard's grave, or, more accurately, the time when his bones would be hidden in a cave, for _mois_ were not buried in the ground like common men. Aa had become _moi_ in all but name, and ruled with bloody and cruel hands. The masses groaned under his ruthless exactions. Many of the lesser chiefs had been assassinated or sacrificed on the altars of Ku, and their possessions confiscated. The great chiefs were becoming restive and alarmed. Yet who should take up arms against the Lord of Life and Death, vice-gerent of Ku? Ii and Aa were of the blood of the gods. Hiwa knew how matters stood, and believed the time for action would come soon if the great nobles understood they could have a leader of divine birth. Aelani had not reached his seventeenth year--a mere smooth-water swimmer. The pool, swarming with sharks, was a fine training school for a boy of twelve; but the ocean was the only proper place for an athletic young man, big, powerful, destined for great deeds. Aelani had learned to love it in its varying moods, and most of all when it was stirred to wrath, when tempests raged and huge waves dashed against the cliffs and broke in spray two hundred feet high. Many a time, in calm and in storm, Hiwa and Aelani had sported together in the open sea, like the fish to which they were almost akin, but always with the greatest precautions against discovery, for the superstition which protected her might not protect him. Now the time was at hand when risks must be taken. "_Keike_," said Hiwa, one evening, "we will go windward to-night and see your royal city." They emerged from the water, at their journey's end, close to Eaeakai's hut. On this night also the fisherman and Lilii, his wife, and Manoa, their daughter, were sleeping outside. The girl--just past sixteen, which is three years older in the tropics than in the frozen north--was surpassingly beautiful, as her mother and Hiwa had been in the bloom of early womanhood. She lay in the moonlight, her lips half parted, smiling in her sleep, as if happy dreams were her guests. Her lustrous black hair, reaching in heavy masses half way to her feet, was her only covering. It was not shamelessness. Neither was it the innocence of a babe. It was Nature untainted and unpurified by what we call civilization. The sensations of the young man who had never before seen a female face or form save his mother's may be imagined more easily than described. He stood gazing, like one in a trance. "Well, _keike_," Hiwa observed with a peculiar smile, as he reluctantly followed her, "at last you have seen a woman! And perhaps it is time you should." Avoiding the town, they made their way to the Kukuihaele side of the valley, and climbed to a height of about five hundred feet. It seemed to Aelani, as the valley lay spread before him, that he had already seen it many times, it had been described to him so well. To his right was the winding trail, the serpentine ladder, that led to the heights of Kukuihaele, forming the southern exit to the outer world, and beyond, stretching northwesterly, long lines of white surf glistened in the moonlight and thundered on the beach. To his left was the mighty southern wall, and, at its further end, the stupendous falls of the Waipio River, sixteen hundred feet high. Then the wall bent irregularly to the northwest, apparently extending to the Waimano side; but Aelani knew that the valley, for a dozen miles more, wound its way, a deep chasm in the mountains. He knew the stream that traversed it, joining the Waipio River near the sea. He knew the rocky defile leading to the southwest, by which an army might some time enter to make him _moi_. He knew it from vivid description, although he could not see it. Opposite, across the valley, the Waimano cliffs, which Hiwa sixteen years before had sealed in her flight, rose to an altitude of three thousand feet, and below them, in the midst of rich, green lowlands, lay the royal town. In the centre of the town, distinguished by its size, was the palace of the _moi_, and near it that of the high-priest. Scattered through the valley, and also distinguishable by their size and the clusters of huts about them, were the town residences of the great nobles. Kaanaana's was on the Kukuihaele side, not far from where Hiwa and Aelani stood. But it was empty. He and his retinue had long since withdrawn to his domains beyond the mountains of Hamakua. The night was calm, and, as Hiwa was pointing out things to be carefully remembered, and the houses of the different chiefs, a wail arose which, spreading beyond the town, reached them even where they stood. It was the mournful _au-we_, passing from lip to lip, at first low, gradually swelling to loud, passionate shrieks, and then subsiding to weird, blood-curdling sobs. A few started it, then hundreds, then thousands took it up, and the mountains echoed with it--"_Au-we! Au-we! Au-we!_" Hiwa's face lighted with a smile of joy, at once savage and sublime. "That," she exclaimed, "is the wailing for a dead _moi_! The drunkard has gone! Our time has come!" She stood for some minutes, rapidly forming plans of action. "Follow the cliff to the beach," she said at last, "and wait for me at the mouth of the river. It may be an hour. It may be more." "I should go with you," urged Aelani. "_Keike_," she cried, "do as I bid you! The Spirit of Hiwa must appear at the wailing for the dead _moi_ to make the hearts of Aa and the hearts of his followers like the white milk of cocoanuts, and the _moi_ that shall be must not be seen in his royal city till he comes to it with the spearmen of Kohala at his back." So Aelani followed the cliff to the sea and waited at the mouth of the river. But Hiwa crept through the rank vegetation of the rich _kuleanas_ until she reached the river, and swam softly up stream under the shade of the overhanging bushes until she was close to the palace of the _moi_, and there she hid herself in a clump of trees, a point from which she could see and hear what was taking place. She knew that, for the next three days, according to ancient usage, there would be no _moi_, and therefore no law. She knew the nameless horrors that accompanied the wailing for a dead _moi_, the drunkenness, the mutilations, the bestial excesses, the wild carnival of cruelty, indecency, and lust, and the wiping out of life-long grudges with fire and bloodshed. But the weak and friendless were nothing to Aa. His followers were the beasts of prey who would revel in outrage and murder. Why should he restrain them? Yet Hiwa, in amazement, saw him send twenty picked men in the direction of the sea, and heard him mention the name of Manoa. It could hardly be to murder her. The time for murder would be hours later, when men were frenzied with drink. But, if it were to save her from possibility of outrage, it was none too soon. Hiwa dismissed it from her thoughts for the moment. Her first purpose was to fill the minds of Aa and his followers with superstitious terror. The great high-priest was as fanatical as he was bloody, and believed in the religion of which he was the official head. He bent over the body of his nephew, chanting: "Ue, ue! Ua make kuu alii! Ue, ue! Ua make kuu alii!" And the assembled chiefs took up the refrain: "Ue, ue! Ua make kuu alii!" A voice, low and distinct, came from the river-bank, saying: "Ue, ue! Ua make kuu alii! Ae! Dead is the chief! The Spirit of Hiwa comes from the other world for the Spirit of Ii, Ruler of Land and Sea. And, lo! the Spirit of Hiwa prophesies, and her word is the word of a goddess who sees the things that have been and the things that shall be. Aa, The Bloody, shall be a mouse in the day of battle, and shall die a pig's death, and his bones shall not be hidden in a cave, but shall be put to open shame. And, behold! there shall come a _moi_, The Chosen of Gods. At his birth the rainbow covered him, and Ku thundered from the mountains. None shall be able to withstand him, for Ku shall go before him, and behind him the hills shall be black with spearmen." Aa's cruel face was sallow with rage and terror, and blank amazement held the chiefs spell-bound. At length one of them, bolder or less superstitious than the rest, ventured to the river-bank whence the voice had come. The water flowed sluggishly and undisturbed. Far down towards the sea was a ripple that might have been made by a fish. Hiwa swam under water for fifty yards, and then, having risen to breathe, took another long swim beneath the surface. So she kept on, alert and invisible. As she neared the hut of Eaeakai, the fisherman, and raised her head, she heard loud voices, shrieks of terror, and a cry as of some one in death agony. She crept up under cover of the river-bank and looked. Aa's men were dragging Lilii and Manoa away in the direction of the town, and Eaeakai lay on the ground with a spear-thrust through his body. Beneath caste and religion, which put an immeasurable gulf between them, Hiwa had a woman's heart. Besides, she remembered the fisherman had been the means of saving her life. Then she was beginning to think it possible that Lilii was her mother's as well as her father's daughter, and, if so, Manoa, being of the blood of the gods, was a fit mate for Aelani. As soon, therefore, as Aa's men were at a safe distance she went to Eaeakai and bent over him. But the moment he saw her he shrank from her in fear, and, with his last remaining strength, turned and buried his face in the dust. "I do not want to live," he moaned, "for they have taken the joy of my heart and the life of my life. But why do you come--a vision to me--oh, goddess? Leave me to die alone!" Then Hiwa spoke very gently to him, and tears stood in her eyes. "You shall die in peace," she said, "and your body shall be buried in the ground as becomes your degree. I cannot save your life, my poor fellow; I would if I could. It may not be given me to rescue those you love, but this much I promise you, I will try." "Goddess," murmured the dying man, "I thank you with my face in the dust." "One thing more!" cried Hiwa, and her voice grew stern, and her eyes flashed. "I swear to you that Aa, who did this thing, shall die a pig's death, and his bones shall not be hidden in a cave, but shall be put to open shame!" Again the fisherman murmured his thanks. "But why did he take them?" inquired Hiwa, her suspicion becoming almost a conviction that he had a deeper motive than the mere possession of a young and beautiful woman. "I do not know," replied Eaeakai. "Who is your wife? Who was her mother?" Hiwa demanded, for she saw that the man's life was fast ebbing away. "I do not know," he feebly answered. "She was exposed and adopted, picked up, a new-born babe, the very day the great goddess who now speaks to me was born." "Who found her? Who picked her up?" Eaeakai tried to answer, but the death rattle was in his throat, a convulsive shudder ran through his frame, and, with his face still in the dust, he died. Hiwa swam to the mouth of the river, where she found Aelani waiting. In a few words she told him what had happened, but not what the dying man had said. She had never before seen him so deeply moved. Although time pressed and a kingdom was at stake, they returned and buried the fisherman according to his degree, as had been promised. As they swam home in the small hours of the morning, Hiwa pondered on many things, not least on the mystery of the fisherman's wife and daughter. She remembered that Lolo, the court jester, once asked her if she had seen her twin sister, and, when she repeated the saying, that her mother laughed and said it was only the quip of a fool; but, never hearing of it again, she did not believe it, although she knew the custom of her people, and also that Lolo died that night of a broken head. More kittens are drowned than grow up, yet there is no dearth of cats. Infanticide was regarded in much the same way by the ancient Hawaiians. No woman was thought worse of on account of killing her babies, and a large percentage of new-born children were exposed to perish, or to be picked up and adopted, as chance might direct. Hiwa and Lilii, therefore, might be twin sisters, and it might have been thought that twin princesses, too divine to marry mortal men, would cause state embarrassments. The more Hiwa thought it over the more probable it seemed. "Aa," she mused, "is old and not fond of women. He would not do this thing for the girl's youth and beauty. Ambition is his ruling passion, and now that Ii is dead it blazes up in a fierce flame. If he knows, as I believe, that they are my mother's child and grandchild, he means to kill one to cut off all possibility of rival heirs to the throne, and to marry the other. That is why he seized them the moment my brother was dead. If the girl is Aelani's cousin on my mother's side, the boy shall have her for his wife in spite of Aa, for her blood is divine." So Hiwa, pondering on these things, and planning for the future, swam silently homeward. Aelani swam in silence by her side. A new inspiration had come to him. The master passion of love had taken a mighty hold on him. Heretofore he had been a patient and painstaking pupil--not because he greatly cared to be a _moi_, but because he loved his mother. Now the pathway to the throne was his only pathway to Manoa. CHAPTER IX KAANAANA WHEN Hiwa returned from Waipio, and had satisfied the cravings of hunger, she lay down and slept until the shades of evening fell. She slept fourteen hours, and then arose and ate again, that she might have strength for her journey. She put on a _pau_ of _tapa_, for it was not seemly for her to go to the camp of a great chief unclothed. Then she embraced Aelani and kissed him, and taking a short spear to protect herself from sharks, swam forth into the night. She swam northwesterly, down the coast--that is, with the prevailing winds--until she came to Niulii, which is just beyond the mountains of Hamakua and on the edge of Kohala. It was only four or five miles; but when she reached Niulii she knew not whether her journey was nearly ended or only just begun, for Kaanaana, not leaving the control of his affairs to others, travelled much within his domains. So she went to a hut and wakened a fisherman, who told her that the Lord of Kohala was camped not a mile away with a hundred fighting men. The fisherman readily undertook to guide her, for there seemed good prospect of reward, and also because her bearing proclaimed her a person of high degree, and it was death to refuse a service to man or woman of the rank of high-chief. When she drew near to the camp she dismissed him, telling him to return on the third day for a recompense. Then she walked boldly up to a sentinel, who challenged her. But when he saw her face, he fell grovelling in the dust, and she said to him, "I am the Spirit of Hiwa. Thy master hath need of me." So she passed on, and the sentinel told it to others, and it spread through the camp, and all wondered what this great sign portended, for Ii's death was not yet known in Kohala. When Hiwa came to the house where Kaanaana slept alone, she found it guarded, as of old, by Laamaikahiki. He also fell grovelling in the dust, and crawled away at her command. Then she entered the house and lay down on Kaanaana's mat, and put her arms around him and kissed his lips and cried for joy. So she awoke him. At first he thought it was a dream or a heavenly vision; but when he found that she was indeed Hiwa in living flesh and blood, his happiness was unbounded, for he had mourned her as dead sixteen years, and had loved no other woman. And she lay in his arms all night, and told him everything that had happened, save only her sin against Ku and her vow. She did not tell him of the sin lest he should loathe her, or of the vow, for she knew it would break his heart. When morning came Kaanaana commanded Laamaikahiki to wait on Hiwa, for, although Laamaikahiki was no longer lord of broad lands, he was of ancient and noble blood, and was devoted to his chief, and had the golden gift of a silent tongue; therefore Kaanaana chose him before all others for the honor of serving the goddess-queen. But Kaanaana, having ordered yellow stain, with his own hands stained Hiwa's garment the royal color. Having done this, he assembled his vassals and fighting men, all that were with him, and they stood, rank by rank, with spears in their hands, in front of the house, and their lord stood at their head. Hiwa put on her garment, and went out and stood before them. And Kaanaana fell upon his knees, and bowed his head to the ground, and kissed her feet. The lesser chiefs, also, fell upon their knees, and bowed their heads to the earth, and those of low degree lay prostrate in the dust. Then Hiwa said: "I am Hiwa, _Moi Wahine_, daughter of Papaakahi, The Mighty, Child of the Gods. When Aa, the wicked high-priest, pursued me to kill me, Ukanipo, the God of the Sharks, rescued me and carried me to a cavern in the mountains known only to himself. There I gave birth to a son, who is also the son of Kaanaana, your high-chief. The rainbow covered him at his birth, and Ku thundered from the mountains. His name is Aelani, The Pledge from Heaven, The Chosen of the Gods. He is now rightful _moi kane_, for Ii is dead. He shall be mightiest of his line, and none shall be able to withstand him, for, in the day of battle, Ku shall go before him, and behind him the hills shall be black with spearmen." Then Kaanaana answered: "Hiwa, _Moi Wahine_, daughter of Papaakahi, The Mighty, Child of the Gods, it is thou who hast said it. No man can doubt that Ukanipo, the God of Sharks, rescued thee, and carried thee to a cavern in the mountains known only to himself. Nor is it passing strange, for we all do know from the ancient _meles_, which have come to us from many generations of wise men, that Ukanipo often did such things in olden times. Ii being dead, thy son and mine is _moi kane_. His word is as the word of Ku. The spearmen of Kohala await his commands." CHAPTER X "THE THUNDERBOLT IS SWIFTER THAN THUNDER" HIWA wished to make the secret entrance to the crater known to Kaanaana, and they both thought it should not be disclosed to any one else. So he accompanied her on her return, the night after her arrival, having first given orders that no one should follow them under pain of death. They found Aelani awake. "_Keike_," said Hiwa, "this is your father. His spearmen await your commands." Then Kaanaana kneeled before his son and kissed his feet. But Aelani raised him from the ground and put his arms about him and kissed him. "My father," he said, "I love you because my mother loves you better than her own life, and has talked to me about you every day since I was a little child. While the homage due the _moi_ cannot be omitted in public, between us three I am not a god among men, but only your son." Then Kaanaana embraced Aelani, and the two ate together, Hiwa sitting not far off, for it was contrary to the commands of Ku for men and women to eat together. After the _moi_ and his father had eaten by themselves, and Hiwa had eaten by herself, Aelani slept in the grass hut, and Hiwa and Kaanaana slept under the great _koa_ tree, for the moon had gone behind the mountains, and it was not safe to attempt taking the fisherman's boat through the passage in pitchy darkness. It was easy, however, in daylight, for there were three of them and a calm sea. So they set forth early in the morning and went to Niulii. But there were fishermen from Waipio fishing opposite the cliff who fled home in terror, and reported that they had seen the Spirit of Hiwa issuing from the depths of the sea, and with her the Lord of Kohala and a young man whom they knew not, and that the three had a boat provided by the God of the Ocean, exceeding light and swift, in which they sped down the coast. The tale was taken straightway to Aa, and it greatly troubled him. Meanwhile rumors had gone forth through all of Kohala round about Niulii, and, when Aelani arrived, wearing the royal _mamo_, thousands of people had assembled to do him homage. They were cooking a great feast for him in an _umu_ or underground oven of hot stones--fatted dog and pig which he had never tasted, and _taro_ and bread-fruit, and many kinds of _lawalu_ fish. Also they had prepared many kinds of delicate raw fish, flavored with _kukui_ nuts, and crabs and shrimps and mosses. There were also fruits and berries, both from the lowlands and from the mountains. Neither was there any lack of _awa_ that all might drink and be merry. But Aelani, as soon as he had received the homage of the people, called a council of war, for time was precious, and the thought that Manoa was in the power of his enemy was like a hot coal in his breast. It was only a dozen miles from Niulii to Waipio by water; but Kaanaana had not war canoes wherewith to fight Aa on the sea, neither had he canoes of any kind to carry a sufficient force of fighting men. Therefore, an attack on the coast side would have been madness; but the Saw-Teeth were impassable, and the trail around them was long and difficult. "My Lord of Kohala," inquired Aelani, "how many spearmen can you have at daylight to-morrow morning, with provisions to cross the mountains?" "Not more than eight hundred," replied Kaanaana. "But I will have five thousand on the fourth day." "Eight hundred to-morrow," said Aelani, "are better than five thousand on the fourth day. If Aa depends on Kaaahu, Lord of Honokaa, he leans on a fern that will sway back and forth as the wind blows. Yet the _ahupuaa_ of Honokaa is the nearest of the great lordships, and the only one from which Aa can muster many spears before the fourth day. We should strike before any of the great chiefs can come to his help from the south, for we are few at best, and only a small part of the kingdom." Kaanaana fell upon his knees and bowed his head to the ground. "Child of the gods," he said, "shall I speak my _manao_?" "Rise and speak!" exclaimed Aelani. "Thou art the greatest and wisest of my nobles. Thy _moi_ will ever listen to thy _manao_." "My _manao_ is that the great chiefs will not hasten from the south. They do not love Aa, and will stand aloof if they dare, or side with us if we seem the stronger. Moreover, Aa has twelve hundred fighting men at Waipio, and Kaaahu can bring him a thousand more before we can get there. Our way is over steep and difficult mountains, among sharp rocks and utter desolation, where mice would die of hunger and thirst, and even lizards cannot live. Our spearmen, exhausted with the journey, must fight men strong with rest and sleep. If we start to-morrow, we shall also be greatly outnumbered, and if we lose the battle not one of us will ever return. If we wait till the fourth day, and only one or two chiefs come against us from the south, we can meet Aa with equal numbers. Yet it shall be as the _moi kane_ says. His word is as the word of Ku." "Kaanaana, Lord of Kohala," said Aelani, "I thank thee for honest counsel, and I would also have the lesser chiefs freely speak their _manao_." Thereupon the lesser chiefs fell upon their knees and bowed their heads to the earth, and the foremost of them spoke for all and said: "The way is most difficult, and eight hundred spearmen are not many, yet what the Child of the Gods says that we will do, whether it be life or death. His word is as the word of Ku." Then Hiwa spoke, as was her right in the royal councils, being equal in birth and rank to the _moi kane_ himself, although not in power. And she said: "The Lord of Kohala is the wisest and greatest of the nobles. He and the lesser chiefs have spoken well; but fear now dwells in the heart of Aa and in the hearts of his followers. My _manao_ is to strike before it passeth away, that the hearts of the chiefs in the south may also become like white wax of cocoanuts, and that they may turn from him in the beginning." "As Hiwa hath said, so be it!" exclaimed Aelani. "We march to-morrow at break of day. The thunderbolt is swifter than the thunder." Instantly fast runners were sent forth to summon the spearmen and get supplies of food. Then Aelani ate and drank, and the chiefs were merry, but Aelani's merriment was feigned, for he greatly feared for Manoa's safety, and was impatient for battle because she was in the power of his enemy. CHAPTER XI OVER THE MOUNTAINS EIGHT hundred and nineteen men, armed and provisioned, were on hand at daybreak the next morning. Aelani made a stirring speech, telling them that Ii was dead, and that Aa was preparing to invade Kohala to slaughter all the men and give their wives and _kuleanas_ to strangers. And Kaanaana told them of their new _moi_, rainbow-covered and heaven-born. The spearmen raised a great shout and cried: "His word is as the word of Ku, and we will follow Kaanaana, our high-chief, where spears are thickest, even unto death!" Hiwa accompanied them. When Kaanaana privately remonstrated, she replied: "Hardships and hunger and thirst are heaven with you, my lover, and so are wounds and death; but without you, all the world is hell to me. What mortal man can do and suffer, that surely can I, daughter of the gods. Moreover, if the chiefs do not see me, whom they know, they will say that Aelani, whom they do not know, is but an impostor. My love, I must go with you." So she went to the war, and was ever by Kaanaana's side, save at meals, which their religion forbade. Although Ii was now dead, Kaanaana did not seek to be Hiwa's husband, for he loved her too unselfishly to wish her to demean herself, being goddess-born, by marriage to a mortal. And she did not propose marriage to him, which would have been her place by custom, she being the higher of rank, because she would not involve him in the wrath of Ku. She counted the coming days of suffering and battle as precious--every moment, because they were spent with him, for she knew that as soon as they were over she must leave him and die on the altar of Ku. Aelani marched with elastic steps at the head of his little army. He ate plain fish and _poi_ like the meanest soldier, drank tepid but precious water as sparingly, and bore the withering midday heat of the lava-flows and the cold night winds of the mountains as if they were the eternal June of the lowlands. So also did Hiwa and Kaanaana, knowing that where leaders share all hardships cheerfully their followers do not lose heart. On the evening of the second day they had crossed the mountains, and were within half a dozen miles of Waipio. They could not take the enemy entirely unawares, for those fleeing before them had carried the news. Nor were they in a condition to fight that night, for they were utterly exhausted. Nearly fifty had dropped of fatigue by the way, and three, falling over a precipice, had been dashed to pieces on the rocks a thousand feet below. The little army camped in a wood hard by and slept till morning. Hiwa slept two hours. Then she awoke Kaanaana with a kiss and said: "I have wakened you, my love, that you might not awake later and miss me from your side. I am going to the enemy. Our scouts, as you know, report the gleam of spears on the heights of Kukuihaele. It is Kaaahu and his thousand men come to the help of Aa. Our men are outnumbered three to one, and so worn out they can hardly stand. Some of them are dying of fatigue, and some have already died." "And you, my love," interrupted Kaanaana, "will also die unless you sleep this night." "No," replied Hiwa, "I shall not die of fatigue, nor yet of spear-thrust from mortal man. I shall live until our son is unquestioned _moi_. A goddess gave me life, and only through a god shall it be taken from me. My fate is unalterable. It is in the hands of Ku. _Pau!_ My love, you know that your spearmen, exhausted as they are, cannot fight two thousand men. They will be slaughtered like swine in to-morrow's battle, and our cause will be lost unless I put fresh fear in the hearts of the enemy." Kaanaana made no further objection, knowing that her words were true, and that, unless she succeeded in her mission, they must all die together. When she had gone, although his heart was heavy on her account, he turned over and slept soundly that he might have strength for the morrow's battle. So Hiwa went forth and descended the heights to the Waipio River, which, even at that distance from the sea, was then deep enough for swimming. The water and the change of motion greatly refreshed her bruised and bleeding feet and aching limbs. She passed the hostile sentinels, swimming noiselessly under water, and kept on down the river to the midst of Aa's army. Then Aa's spearmen, sleeping on their arms, were awakened by a well-known voice proceeding from the water, and it said:--"Listen! The Spirit of Hiwa bids you save your lives. Why should you die? Behold, the rightful _moi kane_, _Aelani_, The Pledge from Heaven, The Chosen of the Gods, cometh to his own! Ku thundered at his birth, and the rainbow covered him; therefore none shall be able to stand before him. Yet he is just and merciful. He will slay those who are taken with arms in their hands, fighting against him. He will spare those who stand aloof. But Aa shall die a pig's death, and his bones shall be put to shame." Then Hiwa swam down-stream under water so softly that not a splash was heard or a ripple seen, and an hour past midnight the same voice and words were heard on the heights of Kukuihaele. At dawn Kaanaana awoke and looked upon Hiwa sleeping at his side. She was covered with blood, and great, ragged rents were torn in her flesh, for she had slipped and fallen while descending from the heights of Kukuihaele in the darkness of the night. Her eyes were sunken, her face was gaunt with toil and pain, and she slept like one dead. Kaanaana forbade all noise in that part of the camp, and made it silent as the grave, so that Hiwa might sleep until the men were ready to go forth to battle. Then he awoke her gently, and she arose and took her place beside him at the head of the warriors, armed as a warrior, and so she marched to the fight. CHAPTER XII THE BATTLE AA was brave as well as cruel. He did not doubt that Hiwa's spirit had appeared in his camp and on the heights of Kukuihaele; but, although it troubled him greatly, he hoped it was a lying spirit. Did not the whole nation know that the _moi wahine_ had committed the unpardonable sin and had died from Ku's implacable wrath, which descends from parent to child even unto the third and fourth generation? How, then, could her claimant to the throne enjoy Ku's favor? And how could he be of the sacred race which the gods had sent from heaven to rule men? Yet Hiwa's spirit had thrice proclaimed him as heaven-born, The Chosen of Ku, and living witnesses had seen him and Hiwa and Kaanaana issue from the depths of the sea, where mortals unaided by the gods would have perished. Superstition balanced superstition. Men were afraid to support Aelani, and afraid to fight against him, lest the heavy wrath of Ku should fall upon them. It was not so with the spearmen of Kohala. Kaanaana had always believed that Aa invented the story of Hiwa's sin as a pretext for hunting her to death, and what the high-chief believed was accepted in his own domains without question. Had it not proved true? Was she not now with them in living flesh and blood? Was not the story of her rescue by Ukanipo, God of Sharks, reasonable and in accord with the sacred _meles_ that had come down from the wise men of old? Most convincing of all, would Ku have permitted her to live if she had committed damning sin? Before the spearmen of Kohala arrived, Aa succeeded in persuading most of his immediate followers, and also himself, that Hiwa was a lying spirit. He even won over Kaaahu, Lord of Honokaa, who was swaying between opposing opinions like a fern in the wind, and set him and his men in the front of battle, where they could not easily run away. The old men, the women, and the children had collected in the _puuhonua_. This was a city of refuge corresponding to those of ancient Israel. These sanctuaries, some of them very large and with accommodations for many people, were scattered throughout the Hawaiian Islands. Their gates stood always open, and the vanquished warrior, the rebel, the red-handed murderer, the violator of _tabus_, the vilest criminal, or the bitterest enemy of the _moi_ or of the priesthood, was safe when once within their sacred walls. There he offered thanks to the gods for his escape, and, after a few days, was free to depart under their protection. It is said that, in the latter part of the fifteenth century, long after the period of this story, Hakau, The Cruel, proposed to slaughter the followers of his half-brother, Umi, within the sanctuary, and was deterred by the threatening vengeance of the gods--incidentally, also, by his own death, and the complete triumph of Umi. Where did these people, so remote and isolated, get this and so many other of the customs described in the Jewish scriptures? It was past noon when the conflict began--less than eight hundred tired men attacking twenty-two hundred fresh ones. But as the spearmen of Kohala advanced, amazement paralyzed the ranks opposing them. The _moi wahine_, or her spirit, marched in front, and beside her strode a youth, wearing the royal _mamo_, who was the living image of Papaakahi, The Mighty, in his younger days, but of more gigantic stature, and handsomer, and more regal in his bearing, than even that great conqueror. Kaaahu and his men, crying that the dead had come to life, and that Aelani must be The Chosen of the Gods, broke and fled without throwing a spear. They made their way with no great loss to the heights of Kukuihaele, and watched the battle in safety. But, in the confusion, Aa and his spearmen were forced back, and were hedged in with the cliffs of Kukuihaele at their left, and the river at their right, and the sea behind them. They could not run away, and, as they expected no quarter, they fought with desperation. The odds, too, seemed greatly in their favor, for they were picked warriors, many of them nobles, and were fresh, and far outnumbered their assailants. But doubt and superstitious fear were with them, while the spearmen of Kohala were confident of victory, and forgot their weariness in the blood-frenzy of battle. Their _moi kane_ was at their head, and beside him the _moi wahine_, and Kaanaana, their high-chief, the foremost warrior in the land. So, although they fell thick and fast before Aa's skilled spearmen, they pressed on and slew and slew and slew. The _moi kane_ and the _moi wahine_ and the Lord of Kohala, excelling all others in deeds of strength, and skill and valor, were ever in advance, their spears, dripping with blood, yet they received no hurt so that men said that Ku went before them. They continually strove to reach Aa and kill him, for his death would end the war; but his spearmen, knowing the rout and slaughter that would follow, protected him with dense ranks of spears. Then Aelani did a marvellous thing, one that was told in after ages, which no man could have done without long and patient training. He hurled a spear over the heads of Aa's men, fully seventy yards, so that it struck Aa below the waist and passed through his body. Aa fell, and his warriors, supposing that he was dead, became panic-stricken, and, being hemmed in by the cliffs and the sea and the river, were slaughtered without mercy. Just as the fighting changed into a butchery, Aelani plunged into the river and swam across, and ran with all his speed towards Aa's palace. He had heard a shriek, and, looking that way, saw Manoa rush from the palace in the direction of his army, pursued by three men armed with spears. So he hastened to her rescue. As he drew near to the men, they flung their spears at him at the same moment. He evaded one of the spears, and caught the other two in his hands as he had been taught to do in his childhood. Then he flung the two spears back, killing two of the men with them, and the third he killed with a stone. Thus he saved Manoa's life. The thing was the wickedness of Aa, for, knowing that Lilii and Manoa were of the divine blood of Wakea and Papa in the female line, he had commanded that they should be killed if the battle went against him, so that the victor might have no goddess-born wife. He had assigned the murder to the three men he trusted most, and they killed the mother before the daughter escaped. The slaughter ended when darkness came. A few of Aa's men scaled the heights of Kukuihaele; a few swam out to sea and got away; a few score swam across the river and reached the _puuhonua_ and were safe, but many more were speared in attempting it. The greater part perished. A fourth of Kaanaana's men perished also. In all more than a thousand men lay dead and dying on the field. The victorious survivors, worn out with marching and slaughter, sank on the ground beside them and slept until morning. Hiwa and Kaanaana slept from dark till dawn; but the young _moi kane_, who had that day won his kingdom, lay awake many hours, and when sleep came to him he dreamed of love, and not of glory. CHAPTER XIII THE SACRIFICE IN the morning after the battle word was brought to the palace that Aa had been found on the field still alive. Aelani commanded that he should be taken to the _heiau_, or temple, to be sacrificed, and that the spearmen should be assembled there to witness the sacred rites. So Aa was taken to the _heiau_, and awaited the coming of Aelani and Hiwa and Kaanaana and the spearmen of Kohala. Then Aelani's servants put on him the great _mamo_ that had been the state robe of _moi kanes_ of the blood of Wakea and Papa time whereof the memory of man ran not to the contrary. It reached from his shoulders to his ankles, and enveloped his whole body. It was made entirely of the yellow feathers of the _mamo_, and, as the _mamo_ was a small bird, and lived in the mountains, and was wild and scarce, from being constantly hunted, and, moreover, had but few of the sacred feathers, the collection of feathers for that cloak had been the life-work of nine generations of hunters. Aelani also wore a helmet of the still more priceless feathers of the _oo_. The _niho palaoa_ was on his neck, and in his hand he carried spears red with the blood of his enemies. Hiwa wore a _mamo_ like Aelani's, broad and long, extending to her feet, priceless as the crown jewels of England. Upon her head was a _lei_, or wreath of yellow _ilima_ and dark-green _maile_, and, crowning all, a _lei_ of the fluffy, yellow feathers of the _oo_, feathers worth many times their weight in gold. Kaanaana, too, was richly clad, as became a mighty high-chief. A cloak of yellow and red feathers, only less rare and costly than the _mamo_, covered him from head to foot, and a yellow and red helmet adorned his head. Before they left the palace Hiwa embraced Aelani and Kaanaana, kissing them and shedding tears, as if she were parting from them forever, so that they greatly wondered, not dreaming of what was in her mind. Then, when the chiefs had assembled--all who had the right to stand in presence of the _moi_--Hiwa made a signal that Kaanaana should kneel before her. So he kneeled before her, and she, in presence of them all, took the feather _lei_ from her head and twined it around his helmet. "Mighty _konohiki_," she said, "thou art greatest of the chiefs, noblest among men, my own and only love, the father of my child. Thy rank shall be above all other men not goddess-born, and, in token thereof, thou and the _konohikis_ of thy line shall have the right to deck their helmets with the yellow feathers of the _oo_ as long as the sun shines and water flows. I, Hiwa, daughter of the gods, have said it, and my son, The Chosen of Ku, confirms this royal honor." The occasion of the sacrifice was a great one, for Aa was of the blood of Wakea and Papa. Never before in the solemn and bloody rites of consecrating a new _moi_ had such an offering been made to Ku. The _heiau_ was an immense, irregular, stone parallelogram, open to the sky. The interior was divided into terraces, the upper one paved with flat stones. The south end was an inner court, the most sacred place, corresponding to the Holiest of Holies of the Jews. Here were the idols, great and small. Here was the high-priest's station. Here the gods were consulted, and their oracles made known. At the entrance to this court was the sacrificial altar of Ku. When Aelani and Hiwa and Kaanaana and the chiefs and warriors had gathered in the temple, and Aa, grievously wounded, was brought before the altar where he had long officiated as high-priest, his proud and cruel spirit flashed forth, and he said:--"If I had won the battle I would have gone to Kohala and put every man, woman and child to the spear, save Aelani and Hiwa and Kaanaana and all of noble birth, whom I would have kept for the sacrifice; I would have made Kohala fat with slaughter; I would have drenched Ku's altar with the blood of the goddess-born. Then Ku would have had more cause for rejoicing than in the sacrifice of one old man. Yet, although my bones will be put to shame, I am content, knowing that Ku's heavy wrath will fall upon my enemies, and that I shall glory in their destruction, and mock them in the other world. If Hiwa had been slain when she committed the unpardonable sin against Ku his anger might have been appeased; but now that it has been growing these sixteen years, the whole people are doomed, for they are her people and her son's. Behold I, Aa, high-priest of Ku, proclaim that his implacable wrath rests upon the whole kingdom, and shall eat up its inhabitants. My revenge is sure. Therefore I rejoice, and shall return rejoicing to the gods from whom I came!" As the high-priest ceased speaking Kaanaana sprang towards him, crying "Aa, you lie! You invented this damning lie as a pretext for slaying the _moi wahine_! Now, in the hour of her triumph, you repeat it to ruin her before gods and men!" Hiwa restrained him with a gesture, and said in a loud, clear voice that all might hear: "Aa does not lie. Sixteen years ago I forgot the law which almighty Ku gave to Wakea and Papa--the law creating the sacred _tabu_, which our nation has kept age after age, and I ate of the fruit of which Ku has declared, 'In the day a woman eateth thereof she shall surely die.'" Upon hearing this confession, the high-priest burst into a fierce, mocking laugh, and the spearmen shrank back aghast, and Kaanaana hung his head in shame and sorrow. But Hiwa mounted the altar and stood above them, tall, straight and proud, crowned with _ilima_ and _maile_, clothed with the royal robe that only a _moi_ might wear and live, holding a spear in her hand. "Sixteen years ago," she said, "I committed the unpardonable sin, and now the hour of my atonement has come. Ku spared my life. Kneeling under the rainbow, beside my new-born babe, I confessed my sin to him, and bound myself by an irrevocable vow that, if he would let me train the boy to lead the chiefs in battle for his throne, I, Hiwa, goddess-queen, with my own royal hand, would shed my sacred blood upon his altar. Ku heard the vow, and answered me with thunder from the mountains. He has kept faith with me. Now I must keep faith with him, or else his heavy wrath will fall on all I love, on all who follow me. Therefore, to save my son, Aelani, The Pledge from Heaven, to save his father, my lover, Kaanaana, who is a thousand times dearer to me than life, to save my people, whom I would not have destroyed, I keep my oath and lift the curse of Ku." With a swift stroke she buried the spear in her own heart. Kaanaana leaped upon the altar, crying: "Eternal Ku, although I am not goddess-born, I am a great noble. Accept my life also in atonement for her sin!" He stabbed himself, and, falling on Hiwa, died kissing her dead lips. Then Laamaikahiki, wild with grief and rage, thrust Aa through the throat. So the high-priest died a pig's death, and his bones were put to shame. Hiwa's bones and Kaanaana's were hidden in a cave, at dead of night, by Aelani himself, for he would not intrust this pious duty to meaner hands, that touch of mortal might not profane them so long as the world should endure. Hiwa had made such atonement, lifting Ku's curse from all the people, that they revered her memory and worshipped her as a goddess even as if she had not committed that great sin. _Aloha_, Hiwa! She was nobler than a goddess-queen, for she was one of God's noblest creatures--a noble woman. Her frailties were those of human nature and of the remote and barbarous land in which she lived. Her virtues were those of a brave, generous, and lovable people. _Aloha_, Hiwa! _Aloha, nui!_ GLOSSARY THE spelling of Hawaiian words is in the main phonetic, according to what is known as the continental method, with the limitation that there are only twelve letters, instead of twenty-six, in the alphabet. Hiwa, for example, is pronounced, approximately, Hé-vä, and Aelani, I-lä´-ny. The following rules for pronunciation are taken from Prof. William D. Alexander's _Brief History of the Hawaiian People_: The original Hawaiian alphabet, adopted by the first missionaries, contained but twelve letters, five of which were vowels, and seven consonants, viz.: _a_, _e_, _i_, _o_, _u_, _h_, _k_, _l_, _m_, _n_, _p_, and _w_. The number of distinct sounds are about sixteen. No distinction was formerly made between the sounds of _k_ and _t_, or between those of _l_ and _r_. In poetry, however, the sound of _t_ was preferred to that of _k_. The letter _w_ generally sounds like _v_ between the penult and the final syllable of a word. _A_ is sounded as in f_a_ther, _e_ as in th_e_y, _i_ as in mar_i_ne, _o_ as in n_o_te, _u_ as in r_u_le, or as _oo_ in m_oo_n. _Ai_, when sounded as a diphthong, resembles the English _ay_, and _au_, the English _ou_ in l_ou_d. Besides the sounds mentioned above, there is in many words a guttural break between two vowels, which is represented by an apostrophe in a few common words, to distinguish their meaning, as Kina'u. Every word and every syllable must end in a vowel, and no two consonants occur without a vowel sound between them. The accent of about five-sixths of the words in the language is on the penult. A few of the proper names are accented on the final syllable, as Paki´, Kiwalao´ and Namakeha´. Aa--the word has a variety of meanings, among which are a spiteful person, a raging flame, a rock of rough broken lava. Ae, keike--yes, child. Aelani--the pledge from heaven, a promise from the skies. Lani, heavenly, heaven-born, is a common termination of the names of Hawaiian men and women, especially those of exalted rank. Ahupuaa--a large tract of land under the control of a single person, a lordship. Aialo--those who eat at the king's court. Akela--a berry much like the American raspberry. Alii-niaupio, tabu moi wahine--freely translated, goddess-queen, a female sovereign of divine or semi-divine lineage, unapproachable, sacred, absolute. Aloha--Aloha, more appropriately, perhaps, than any other one word, may be taken as typical of the Hawaiian race. It is the first native word the stranger learns, the common salutation on the street, and the last he hears at parting. It signifies kindly feeling, good-will. It is also used to express love. Aloha nui--great good-will. Au-we--an exclamation of sorrow, a wailing cry, alas. Awa--an intoxicating liquor made from the roots of a plant of the same name. It is very stupefying, and, when drunk to excess, causes the skin to turn a dirty-brown color, and to crack and flake off. Eaeakai--the word, sometimes used as a proper noun, means, covered with the spray of the sea. E moe o--the customary exclamation or command to lie prostrate on the approach of royalty. Haleakala--the House of the Sun, an extinct volcano ten thousand feet high on the Island of Maui. Its crater, over thirty miles in circumference and two thousand feet deep, is the largest in the world. Hamakua--the name of a district in the northern part of the Island of Hawaii. Haole--a foreigner. The term is applied to white persons, whether of Hawaiian or foreign birth, and is not often used in speaking of Asiatics. Hawaii--the large island, twice the size of all the others combined, from which the group takes it name. It is the second in industrial and commercial importance, and probably the first in undeveloped resources. Heiau--a temple. Hilo--the name of two districts, North and South Hilo, on the northeastern side of the Island of Hawaii and of the chief town of the island; also of the first night in which the new moon can be seen, as it is like a twisted thread (from the verb to twist, to spin, to turn). The new moon, a crescent, indicates the outline of Hilo Bay. Hiwa--the precious one. Hula hula--a dance, dancers, dancing, and music. The Hawaiian hula is not necessarily immodest, but certain lascivious hulas have won a world-wide and unenviable notoriety. Ihe--a war-club. Ii--a word that has a variety of meanings, among which are: a selfish person, a cruel person, a sour person, a collection of small things. It is often used as a proper noun, as is also the single vowel, _I_. Repeated three times it forms another word--iii. Ilima--a shrub which bears beautiful green and yellow flowers; also, the flowers. Iiwi--a small red bird. Kaanaana--the name of a man or woman, quite common. Kahiki--foreign parts. Kahlooawe--One of the smaller islands. Kahuna--a witch-doctor or sorcerer; also, at the present time, a native quack. Kanaka-wale--a landless freeman. Kanaloa--one of the gods, Kane's younger brother. Kane--a male, applied equally to human beings and animals; also, the name of one of the great gods. Kanehoalani--the god of the sky. Kanehulikoa--the god of the sea. Kaukihi--a small boat, a single dug-out. Keike--a child. Kihei--a mantle or cloak. Kini akua--elves. Koa--a hard wood in great demand on account of the beautiful finish which it takes. Kohala--North and South Kohala, the two northern districts in the Island of Hawaii. Konohiki--a great landholder under the _moi_, virtually a feudal lord. Ku--the name of the fiercest and most cruel of the ancient gods. Kukailimoke--the god of war. Kukuihaele--the high land adjoining the southeast of Waipio Valley. Kuleana--a small holding of land. Kupua--a demi-god. Lanai--the name of one of the smaller islands, literally, The Hump, from its shape; the name is applied to a veranda. Lawalu--fish or meat wrapped in _ti_ leaves, and cooked on coals or hot stones. Lei--a wreath. Lilii--usually spelled Liilii, little one, small, often added to a name to indicate youth, or as a term of affection. Lolo--idiotic, a fool. Lono--the mildest and most benevolent of the Hawaiian deities. The tradition was that he taught peace and good-will, and inaugurated a golden age, and that, when he went away, he promised to return some time. When Captain Cook discovered the islands in 1778 the natives welcomed him as the long-expected Lono. Maile--a beautiful dark green odoriferous vine, _alyxia olive-formia_. Makai--towards the sea. In the Hawaiian Islands one rarely hears the words north, south, east or west, in any reference to locality or direction. It is _makai_, towards the sea, _mauka_, away from the sea, or to windward, or to leeward, or the direction is designated by another place, as, for example, Chicago is New York of the Rocky Mountains, and Denver is San Francisco of St. Paul. Malo--the loin-cloth formerly worn by men. Mamo--a small bird with yellow feathers, formerly sacred to royalty. Hence a garment made of its yellow feathers. The bird is nearly or quite extinct, and the ancient robes that have been preserved have fabulous values. Manao--what one thinks or advises, an opinion. Manoa--the name of a beautiful valley in the suburbs of Honolulu; also, of an ancient or legendary princess. Mauna Kea--the White Mountain, from the snow that covers its summit a great part of the year. It is 13,805 feet in height. Mauna Loa--the Long Mountain, a great volcano, 13,675 feet high. The last eruption was in July, 1899. Mele--a poem, a song, a hymn, a chant; in particular, the epics of the race, committed to memory and transmitted from generation to generation. Some of these epics are supposed to be hundreds of years old, and are almost as unlike modern Hawaiian as Chaucer is unlike modern English. Milu--the god of the lower world. Moi--a sovereign in whom is supreme authority, applied to gods and monarchs descended from the gods; but the title was continued during the half century and more that the Hawaiian government was a constitutional monarchy. Mokuhalii--the name of the god of sharks. On Hawaii, he was known as Ukanipo. Newa--a feather-helmet. Niho palaoa--a whale-tooth ornament worn only by persons of high rank. Niulii--the southeast corner of North Kohala, adjoining the Hamakua mountains. Ohelo--a reddish-brown berry similar to the whortleberry. Ohia--a deciduous fruit, something like an apple, but less nutritious and more juicy. Olona--a native shrub with the qualities of hemp or flax. Oo--a small black bird with tufts of yellow feathers, sacred like the _mamo_. Papa--a goddess, wife of Wakea. Papaakahi--the first of all, the highest in rank. Pau--stop, hold your tongue, that is all, the end. Pau--the ordinary female garment of ancient times, _tapa_ cloth wound round the waist, and reaching to the knees. Pele--the goddess of volcanoes. Poha--a berry from which a delicious jam is made. Poi--a paste made from _taro_. It is to Hawaiians what wheat is to Europeans, and rice to Chinamen. Polulu--a short spear. Puka--a hole, an entrance. Puna--the name of a district at the eastern end of the Island of Hawaii. Puuhonua--a city of refuge. Tabu--prohibited, forbidden, sacred, devoted to the gods, the _moi_ or the chiefs. The _tabu_, also spelled _kapu_, was the controlling feature of the ancient religion. It was oppressive to the last degree, and was mercilessly enforced by superstitious terror and the death penalty. After the discovery by Captain Cook, it gradually lost its hold on rulers, priesthood, and people. It was officially abolished in 1819, a few months before the arrival of the first missionaries. Tapa--a cloth made from the beaten bark of the wauki, or mamaki, or paper-mulberry or other trees; hence, any garment made of _tapa_. Also spelled _kapa_. "Ua mau ke ea o ka aina i ka pono." (The life of the land is preserved by righteousness.) The national motto inscribed on the Hawaiian coat-of-arms. It is, of course, of comparatively recent date, and of missionary origin. "Ue, ue! Ua make kuu alii! Ue, ue! Ua make kuu alii!" (Alas! Dead is the chief! Alas! Dead is the chief!) The first lines of an old dirge. Ukeke--a rude musical instrument, something like a guitar. Ukanipo--one of the names of the shark-god. Ulua--an excellent table-fish, very active. Umu--an oven, a place for baking food. Wahine--a female; the word used to designate the female sex whether of human beings or animals. Waipio--the arc of water, the name of a picturesque and beautiful valley among the Hamakua mountains, derived from the waterfall. It was a royal residence for centuries, and has been the scene of many battles. Wakea--a god prominent in Hawaiian mythology, the husband of Papa. According to some legends, Wakea and Papa were the parents of the human race, or, at least, the Polynesian branch of it; according to other legends their descendants were divine, demi-gods and demi-goddesses, like Hiwa. Wiki wiki--hurry up. PAU Transcriber's Note On the assumption of printer errors, the following amendments have been made: Page 4--bated amended to baited--... and baited his turtle-shell hook ... Page 10--forfit amended to forfeit--... and my life is forfeit; ... Page 14--awa italicised--"spends his nights drinking _awa_, ..." Page 47--chiefessess amended to chiefesses--She told him of the high chiefs and chiefesses, ... Page 71--Keiki amended to Keike--"_Keike_," said Hiwa, "this is your father...." Page 86--accomodations amended to accommodations--... some of them very large and with accommodations ... Page 101--drank amended to drunk--... and, when drunk to excess, causes the skin ... 
43581	----	produced from scanned images of public domain material from the Google Print project.) Transcriber's Note: Words which were in italics in the original book are surrounded by underlines (_italic_). Words which were originally printed in small caps are in all caps. Obvious misprints have been fixed. Archaic and unusual words, spellings and styling have been maintained. Details of the changes are in the Detailed Transcriber's Notes at the end of the book. FRUITS OF THE HAWAIIAN ISLANDS BY GERRIT PARMILE WILDER (REVISED EDITION, INCLUDING VOL. 1, 1906.) ILLUSTRATED BY ONE HUNDRED AND TWENTY-ONE HALF-TONE PLATES WITH DESCRIPTIONS OF SAME Copyright December 1906, December 1911 GERRIT PARMILE WILDER HONOLULU, T. H. PUBLISHED BY THE HAWAIIAN GAZETTE CO., LTD. 1911 INDEX Preface 5 Persea gratissima, Avocado, Palta or Alligator Pear, Plate I 7 Persea gratissima, Avocado, Plate II 9 Persea gratissima, Guatamala Avocado, Plate III 11 Punica Granatum, Pomegranate, Plate IV 13 Ficus Carica (common var.), Fig, Plate V 15 Ficus Carica, Fig, Plate VI 17 Ficus Carica (white or lemon var.), Fig, Plate VII 19 Jambosa malaccensis, Mountain Apple or "Ohia Ai," Plate VIII 21 Jambosa sp., Water Apple, Plate IX 23 Jambosa sp. (white var.), Water Apple, Plate X 25 Jambosa sp. (red var.), Water Apple, Plate XI 27 Eugenia Jambos, Rose Apple, Plate XII 29 Eugenia brasiliensis, Brazilian Plum or Spanish Cherry, Plate XIII 31 Eugenia uniflora, French Cherry, Plate XIV 33 Eugenia sp., Plate XV 35 Syzygium Jambolana, Java Plum, Plate XVI 37 Syzygium Jambolana (small variety), Java Plum, Plate XVII 39 Averrhoa Carambola, Plate XVIII 41 Achras Sapota, Sapodilla or Naseberry, Plate XIX 43 Casimiroa edulis, White Sapodilla, Plate XX 45 Prunus Persica, Peach, Plate XXI 47 Chrysophyllum Cainito (purple var.), Star Apple, Plate XXII 49 Chrysophyllum Cainito (white var.), Star Apple, Plate XXIII 51 Chrysophyllum monopyrenum, Plate XXIV 53 Mimusops Elengi, Plate XXV 55 Spondias dulcis, "Wi," Plate XXVI 57 Spondias lutea, Hog Plum, Plate XXVII 59 Mammea Americana, Mammee Apple, Plate XXVIII 61 Tamarindus indica, Tamarind, Plate XXIX 63 Durio zibethinus, Durion, Plate XXX 65 Coffea arabica, Arabian Coffee, Plate XXXI 67 Coffea liberica, Liberian Coffee, Plate XXXII 69 Clausena Wampi, Wampi, Plate XXXIII 71 Physalis peruviana, Cape Gooseberry or "Poha," Plate XXXIV 73 Carica Papaya, Papaya (fruit, female tree), Plate XXXV 75 Carica Papaya, Papaya (fruit, male tree), Plate XXXVI 77 Carica quercifolia, Plate XXXVII 79 Citrus Japonica (var. "Hazara"), Chinese Orange, Plate XXXVIII 81 Citrus Japonica, Kumquat, Plate XXXIX 83 Citrus Nobilis, Mandarin Orange, Plate XL 85 Citrus medica limetta, Lime, Plate XLI 87 Citrus medica limonum, Lemon, Plate XLII 89 Citrus medica (var. limonum), Rough-skin Lemon, Plate XLIII 91 Citrus Aurantium Sinense, Waialua Orange, Plate XLIV 93 Citrus Aurantium, Bahia or Washington Navel Orange, Plate XLV 95 Citrus Decumana, Pomelo or Shaddock (pear-shaped var.), Plate XLVI 97 Citrus Decumana, Pomelo or Shaddock (round var.), Plate XLVII 99 Artocarpus incisa, Breadfruit (Hawaiian var.) or "Ulu," Plate XLVIII 101 Artocarpus incisa, Breadfruit (Samoan var.), Plate XLIX 103 Artocarpus incisa, Breadfruit (Tahitian var.), Plate L 105 Artocarpus incisa, Fertile Breadfruit, Plate LI 107 Artocarpus integrifolia, Jack Fruit, Plate LII 109 Anona muricata, Sour Sop, Plate LIII 111 Anona Cherimolia, Cherimoyer, Plate LIV 113 Anona reticulata, Custard Apple, Plate LV 115 Anona squamosa, Sugar Apple or Sweet Sop, Plate LVI 117 Psidium Guayava pomiferum, Common Guava, Plate LVII 119 Psidium Guayava, Sweet Red Guava, Plate LVIII 121 Psidium Guayava, White Lemon Guava, Plate LIX 123 Psidium Guayava pyriferum, "Waiawi," Plate LX 125 Psidium Cattleyanum, Strawberry Guava, Plate LXI 127 Psidium Cattleyanum (var. lucidum), Plate LXII 129 Psidium molle, Plate LXIII 131 Mangifera indica, Mango, Plate LXIV 133 Mangifera indica, Manini Mango, Plate LXV 135 Mangifera indica, No. 9 Mango, Plate LXVI 137 Musa (var.), Banana or "Maia," Plate LXVII 139 Morinda citrifolia, "Noni," Plate LXVIII 141 Vaccinium reticulatum, "Ohelo," Plate LXIX 143 Solanum pimpinellifolium, Currant Tomato, Plate LXX 145 Solanum Lycopersicum, Grape Tomato, Plate LXX 145 Solanum nodiflorum, "Popolo," Plate LXXI 147 Aleurites moluccana, Candlenut Tree or "Kukui Nut," Plate LXXII 149 Terminalia Catappa, Tropical Almond or "Kamani," Plate LXXIII 151 Calophyllum inophyllum "Kamani," Plate LXXIV 153 Noronhia emarginata, Plate LXXV 155 Castanea sativa, Japanese Chestnut, Plate LXXVI 157 Inocarpus edulis, Tahitian Chestnut, Plate LXXVII 159 Canarium commune, Canary Nut, Plate LXXVIII 161 Canarium commune, Canary Nut (round var.), Plate LXXIX 163 Macadamia ternifolia, Queensland Nut, Plate LXXX 165 Macadamia sp., Plate LXXXI 167 Aegle Marmelos, Bhel or Bael Fruit, Plate LXXXII 169 Diospyros decandra, Brown Persimmon, Plate LXXXIII 171 Lucuma Rivicoa, Plate LXXXIV 173 Eriobotrya Japonica, Loquat, Plate LXXXV 175 Litchi Chinensis, "Lichee," Plate LXXXVI 177 Euphoria Longana, Longan, Plate LXXXVII 179 Morus nigra, Mulberry, Plate LXXXVIII 181 Garcinia mangostana, Mangosteen, Plate LXXXIX 183 Garcinia Xanthochymus, Plate XC 185 Bunchosia sp., Plate XCI 187 Malpighia glabra, Barbados Cherry, Plate XCII 189 Theobroma Cacao, Cocoa or Chocolate Tree, Plate XCIII 191 Hibiscus Sabdariffa, Roselle, Plate XCIV 193 Monstera deliciosa, Plate XCV 195 Anacardium occidentale, Cashew Nut, Plate XCVI 197 Ziziphus Jujuba, "Jujube," Plate XCVII 199 Phyllanthus emblica, Plate XCVIII 201 Phyllanthus distichus, Otaheiti Gooseberry, Plate XCIX 203 Olea Europea, Olive, Plate C 205 Vitis Labrusca, "Isabella Grape," Plate CI 207 Pyrus Sinensis, Sand pear, Plate CII 209 Passiflora quadrangularis, Granadilla Vine, Plate CIII 211 Passiflora edulis, Purple Water Lemon or "Lilikoi," Plate CIV 213 Passiflora laurifolia, Yellow Water Lemon, Plate CV 215 Passiflora alata, Plate CVI 217 Passiflora var. foetida, Plate CVII 219 Cereus triangularis, Night-blooming Cereus, Plate CVIII 221 Kigelia pinnata, Sausage Tree, Plate CIX 223 Phoenix dactylifera, The Date Palm, Plate CX 225 Phoenix dactylifera, Date (red and yellow var.), Plate CXI 227 Acrocomia sp., Plate CXII 229 Cocos nucifera, Cocoanut Palm or "Niu," Plate CXIII 231 Cordia collococca, Clammy Cherry, Plate CXIV 233 Flacourtia cataphracta, Plate CXV 235 Atalantia buxifolia, Plate CXVI 237 Bumelia sp., Plate CXVII 239 Ochrosia elliptica, Plate CXVIII 241 Ananas sativus, Pineapple, Plate CXIX 243 Opuntia Tuna, Prickly Pear or "Panini," Plate CXX 245 Prosopis juliflora, Algaroba or "Kiawe," Plate CXXI 247 PREFACE My original intention with regard to this work, was to publish it in a series of three volumes; and to that end, the first volume was presented to the public in 1906. Since that time, however, I have deemed it advisable, for various reasons, to incorporate all my data in one volume. I desire to acknowledge my indebtedness for help in my researches, to various works on Horticulture, and to many of my personal friends who have given me valuable assistance. I trust that this work will prove of some interest, as I believe that it contains a fairly comprehensive list of both the indigenous and naturalized Fruits of the Hawaiian Islands. GERRIT PARMILE WILDER. _G. P. W. Collection._ PLATE I _Persea gratissima._ AVOCADO, PALTA OR ALLIGATOR PEAR. Grown in the garden of Gerrit Wilder. [Illustration: PLATE I.--_Avocado._] _G. P. W. Collection._ PLATE II _Persea gratissima._ AVOCADO. This spreading evergreen tree is a native of Tropical America. In the Hawaiian Islands, the first trees of its kind were said to have been planted in Pauoa Valley, Oahu, by Don Marin. It attains a height of from 10 to 40 feet, and is adverse to drought. Its leaves are elliptico-oblong, from 4 to 7 inches in length. The flowers are greenish-yellow and downy. The fruit, which ripens from June until November, is a round or pear-shaped drupe, covered with a thin, rather tough skin, which is either green or purple in color. The flesh is yellow, firm and marrow-like, and has a delicious nutty flavor. The seed-cavity is generally large, containing one round or oblong seed, covered by a thin, brown, parchment-like skin. The quality of the pear is judged, not only by its flavor, but by the presence or absence of strings or fibre in the meat, and also by the quantity of flesh as compared to the size of the seed. Innumerable variations as to size, shape, and quality have been produced from seedlings--some of which may be seen in the accompanying illustration. The Avocado is easily reproduced by budding and grafting, and the best varieties may be obtained in this manner. [Illustration: PLATE II.--_Avocado._ One third natural size.] _G. P. W. Collection._ PLATE III _Persea gratissima._ GUATAMALA AVOCADO. This variety is a native of Mexico, and although known as the Guatamala Avocado, it is more commonly to be found in the markets of the City of Mexico. Its leaves are purplish-green. The flowers, which appear in May and June, are like those of the preceding variety; and the drupe, which matures in the early part of the year, has a long stem. This fruit is round, from 3 to 5 inches in diameter, has a thick, tough, rough rind, which when ripe is a deep claret color, and the meat, which is a golden-yellow, is tinged with purple next to the rind, and is free from strings or fibres. There are but two trees of this variety bearing fruit in Honolulu. They were propagated from seeds brought here in 1890 by Admiral Beardsley. These two trees are growing in private gardens. [Illustration: PLATE III.--_Guatamala Avocado._ One half natural size.] _G. P. W. Collection._ PLATE IV _Punica Granatum._ POMEGRANATE. The name was derived from the word punicus, of Carthage, near which city it is said to have been discovered; hence malumpunicum, Apple of Carthage, which was the early name of the Pomegranate. It is a native of Northern Africa, and of Southwestern Asia, and is grown in the Himalayas up to an elevation of 6000 feet. It is a deciduous shrub, which by careful training can be made to grow into a tree from 10 to 15 feet high. Many shoots spring from the base of the tree, and should be cut away, as they draw the sap which should go to the fruit-bearing stems. The branches are slender, twiggy, nearly cylindrical, and somewhat thorny. The bark contains about 32 per cent. tannin, and is used for dying the yellow Morocco leather. The peel of the fruit serves also as a dye. There are several varieties of Pomegranate growing in Hawaii: the double-flowering variety is popular as an ornamental plant. All of the varieties are of easy culture, and are readily propagated by means of cuttings of the ripe wood. The leaves are lanceolate, glabrous, and a glossy-green with red veins. The flowers are axillary, solitary or in small clusters, and in color are a very showy rich orange-red. The fruit is about the size of an ordinary orange, has a persistent calyx, and is made up of many small compartments arranged in two series, one above the other. The crisp, sweet, watery pink pulp enveloping each seed is the edible portion of the Pomegranate. [Illustration: PLATE IV.--_Pomegranate._ One half natural size.] _G. P. W. Collection._ PLATE V _Ficus Carica_ (common variety). FIG. The Fig is the most ancient, as well as one of the most valuable of all fruit trees. Its name is nearly the same in all European languages. The tree is supposed to be a native of Caria in Asia Minor. The intelligent cultivators of Anatolia, by whom the Smyrna Figs are produced, adhere to the caprification process, used from time immemorial. In California, efforts have been made to test this process. In the Hawaiian Islands, the Portuguese seem to be the most successful cultivators of the Fig, and several varieties are to be found throughout the group. This common variety grows to a height of from 10 to 20 feet, is hardy, and can easily be propagated from cuttings. Its leaves are alternate, 3 to 5 deeply lobed, and are shed during the fall months, at which season careful pruning will increase the following year's yield. The fruit is single, appearing from the axils of the leaves, on the new wood. It is a hollow, pear-shaped receptacle, containing many minute seeds, scattered throughout a soft, pinkish-white pulp. [Illustration: PLATE V.--_Fig._ One half natural size.] _G. P. W. Collection._ PLATE VI _Ficus Carica._ FIG. Some years ago, this variety of Fig was to be found growing in large numbers at Makawao, and in the Kula district of Maui. Now, however, there are few, if any, trees remaining, as a destructive blight, together with the lack of proper attention, has caused their extermination. This variety is very prolific. The fruit is small, pear-shaped, and has a particularly sweet and delicious flavor. [Illustration: PLATE VI.--_Fig._ One half natural size.] _G. P. W. Collection._ PLATE VII _Ficus Carica_ (white or lemon variety). FIG. This is a low-growing tree with compact foliage. The leaves are small, and the fruit is round-turbinate, about 1 to 1½ inches in diameter. The skin is very thin, is light-green in color, turning to a greenish-yellow when thoroughly ripe. The pulp is pink, very sweet, and when quite ripe is free from milky juice. This variety is also prolific, is easily dried, and on this account would find a ready sale in our markets. [Illustration: PLATE VII.--_Fig._ One half natural size.] _G. P. W. Collection._ PLATE VIII _Jambosa malaccensis._ MOUNTAIN APPLE, "OHIA AI." This tree is found on all the large islands of the Polynesian groups, and in the Malaysian Archipelago. In the Hawaiian Islands it confines itself almost entirely to the moist, shady valleys, and thrives well, up to an elevation of 1800 feet. It is generally gregarious, and on the north side of East Maui it forms a forest belt. It attains a height of from 25 to 50 feet. Its dark, shiny, glabrous leaves are opposite, elliptico-oblong, and from 6 to 7 inches long, and from 2½ to 3 inches broad. The flowers are crimson, fluffy balls, appearing in March and April, on the naked branches and upper trunk of the tree. The fruit, which ripens from July until December, generally contains one seed, is obovate, about 3 inches in diameter. The skin is so thin as to be barely perceptible, and the fruit is very easily bruised. In color, it is a deep, rich crimson, shading into pink and white; the pulp is firm, white, and juicy, with a very agreeable flavor. [Illustration: PLATE VIII.--_Mountain Apple._ One third natural size.] _G. P. W. Collection._ PLATE IX _Jambosa sp._ (Solomon Island variety). WATER APPLE. This low-growing tree is very rare in the Hawaiian Islands. It was introduced here, from the Solomon Islands, by Mr. A. Jaeger. The foliage and crimson flowers resemble those of the _Jambosa malaccensis_, but the drupe is not so highly colored, and is, in shape, much more elongated. Specimens of this sweet, edible fruit have measured 5 inches in length. [Illustration: PLATE IX.--_Water Apple._ One fourth natural size.] _G. P. W. Collection._ PLATE X _Jambosa sp._ (white variety). WATER APPLE. This tree is a native of the Malay Islands. The foliage is symmetrical, and its opposite, shiny leaves are broad, lanceolate, and obtusely-acuminate. The pure white flowers, which bloom from March until June, are about ½-inch in diameter, and are produced in bunches on the naked branches. The fruit, which is also produced in bunches, ripens in October. It is transversely oval in shape, about 1 to 1½ inches in diameter at its largest end. It contains from 1 to 3 seeds. Even when quite ripe, the fruit remains pure white in color, and has a tart, insipid flavor. [Illustration: PLATE X.--_Water Apple._ One half natural size.] _G. P. W. Collection._ PLATE XI _Jambosa sp._ (red variety). WATER APPLE. This low-growing tree with its bright evergreen foliage, is not common in Hawaii. The flowers are small, deep crimson, and appear on the branches either singly or in bunches. The contrast between these brilliant flowers and the fresh green leaves makes a very beautiful sight when the tree is in full bloom. The fruit, which ripens in July, appears in clusters; it is the same shape as that of the preceding variety, but in color it is a bright scarlet. It contains from 1 to 3 seeds, which are somewhat difficult to germinate. The fruit is crisp, watery, and has a sub-acid flavor. [Illustration: PLATE XI.--_Water Apple._ One third natural size.] _G. P. W. Collection._ PLATE XII _Eugenia Jambos._ ROSE APPLE. This evergreen tree, which is a native of the West Indies, is of medium size, reaching a height of from 20 to 30 feet. It grows well in Hawaii, and is found at an elevation of 2000 feet. It is propagated from seed, as well as from cuttings of the ripe wood. The leaves are lanceolate, acuminate, thick and shiny. The large, fluffy flowers which appear from January until April, are produced freely, and are a beautiful creamy-white. The fruit is a somewhat compressed, globular shell, varying in size from 1 to 2 inches in diameter, and with a large cavity, containing generally one seed. This shell, which is the edible portion of the fruit, is a light creamy-yellow, with a tinge of pale-pink on one side; it requires from 2 to 2½ months to mature. It is firm, crisp, and has a delicious flavor, somewhat resembling an apricot, and with a rose odor. The season for the fruit varies according to the elevation, but generally ends about August or September. [Illustration: PLATE XII.--_Rose Apple._ One half natural size.] _G. P. W. Collection._ PLATE XIII _Eugenia brasiliensis._ BRAZILIAN PLUM, OR SPANISH CHERRY. This evergreen shrub, or low-growing tree, which in many countries is said to reach a height of but 6 feet, in Hawaii attains a height of 20 feet; and although it thrives in comparatively high altitudes, it bears best below the 200-foot elevation, and requires considerable moisture. The bluntish, dark, shiny leaves, which are scale-like along the branches, are obovate, oblong, and about 3 inches in length. The blossoming season varies according to the location; however, the tree generally has flowers and fruit from July until December. The fruit is the size of a cherry, is deep purple in color, and the persistent calyx is very prominent. The sweet pulp has a very agreeable flavor. Probably the first plants of this variety were brought here by Don Marin, about a century ago. Some fine trees may be found in Pauoa and Makiki valleys, and also in Nuuanu, in the garden which formerly belonged to Dr. Hillebrand. [Illustration: PLATE XIII.--_Brazilian Plum, or Spanish Cherry._ One half natural size.] _G. P. W. Collection._ PLATE XIV _Eugenia uniflora._ FRENCH CHERRY. This shrub is said to be a native of Brazil. In Hawaii, it is a common garden plant, sometimes reaching a height of 10 feet. Its glossy leaves are ovate-lanceolate, and its peduncles short. It has small, single, white fragrant flowers. The mature fruit, which resembles a cherry, is about 1 inch in diameter, and is ribbed longitudinally. It has a delicious, spicy, acid flavor. There is generally one large, round, smooth seed. [Illustration: PLATE XIV.--_French Cherry._ One third natural size.] _G. P. W. Collection._ PLATE XV _Eugenia sp._ This is a small Malayan tree which is rare in Hawaii. It has regular, opposite, large, broad leaves; with the stems and branches four-sided. The purplish-white flowers are produced in clusters. The waxy light-green fruits, with a persistent calyx, resemble a small guava. These fruits have a very tough, pithy skin and pulp combined, which is edible, but too dry to be agreeable. The seed is large in proportion to the size of the fruit. [Illustration: PLATE XV.--_Eugenia sp._ One half natural size.] _G. P. W. Collection._ PLATE XVI _Syzygium Jambolana._ JAVA PLUM. This tall, hardy tree is a native of Southern Asia. In Polynesia it grows well, up to an elevation of 5000 feet. It is a very common tree in the Hawaiian Islands. Its leaves, which are from 4 to 6 inches long, and from 2 to 3 inches broad, are opposite, obtuse or shortly-acuminate. The flowers, which bloom in June, July and August, are white and quite fragrant, and are especially attractive to the honey-bee. The oblong fruit grows in large clusters, ripens from September until November, and varies in size from a cherry to a pigeon's egg. It is purplish-black in color, and is edible only when thoroughly ripe. It contains one large, oblong seed. [Illustration: PLATE XVI.--_Java Plum._ One half size.] _G. P. W. Collection._ PLATE XVII _Syzygium Jambolana_ (small variety). JAVA PLUM. This tree, which is also very common in the Hawaiian Islands, is said to have been introduced by Dr. Hillebrand. It bears but one crop a year, will grow in any soil, and withstands dry weather. The foliage is smaller than that of the preceding variety; its leaves are narrower, and a lighter green in color. It blooms at about the same time of year, but its flowers are not as large, and appear in thick bunches. The purplish fruit ripens from September until December. [Illustration: PLATE XVII.--_Java Plum._ One half natural size.] _G. P. W. Collection._ PLATE XVIII _Averrhoa Carambola._ This tree, which is said to have been named after Averrhoes, an Arabian physician, is a native of Insular India, and is much cultivated in India and China. It is evergreen, with dense foliage, and grows to a height of from 15 to 20 feet. It is easily propagated from seeds, and fruits in about three years. In Hawaii it bears one crop annually, the flowers appearing in July and the fruit in November and December. The leaves are alternate, odd-pinnate. The flowers, which are borne in clusters on the naked stems and branches, are minute, fragrant, and in color shading from a pale pink to a deep purplish-red. The fruit, varying in size from a hen's egg to an orange, is ovate, and has five acutely-angled longitudinal ribs. The fragrant, light-yellow skin is very thin, and the pulp is watery; it contains a number of flat, brown seeds. This fruit is of two varieties: the sweet, which may be eaten raw, and the acid which is delicious when preserved. A very appetizing pickle may be made from the half-ripe fruit of the acid variety. [Illustration: PLATE XVIII.--_Averrhoa Carambola._ One half natural size.] _G. P. W. Collection._ PLATE XIX _Achras Sapota._ SAPODILLA, OR NASEBERRY. This tree, which grows on almost all of the Islands of the Hawaiian group, is a fine evergreen, growing to a height of from 10 to 20 feet, and producing a fruit which is much prized in warm countries. The bark possesses tonic properties, and from the juice chewing-gum is made. Its foliage is dense, and the shiny leaves are thick, lance-oblong, entire, and clustered at the ends of the branches. The flowers, which are small, whitish, and perfect, are borne on the rusty pubescent growths of the season. The fruit, of which there are two varieties, the round and the oblong, is about the size of a hen's egg. It has a rough skin, the color of a russet apple, beneath which is a firm, somewhat stringy, sweet pulp, having the flavor of an apricot. This pulp is divided into 10 to 12 compartments, and contains from 4 to 6 large, flat, smooth, black seeds. [Illustration: PLATE XIX.--_Sapodilla, or Naseberry._ One half natural size.] _G. P. W. Collection._ PLATE XX _Casimiroa edulis._ WHITE SAPOTA. This tree, which is a native of Mexico, is said to have been named after Cardinal Casimiro Gomez. The first tree of its kind in Hawaii was planted in 1884, at the Government Nursery, Honolulu. The seed came from Santa Barbara, California, where there grows today, a tree more than eighty years old, and which still bears its fruit. It is a tall evergreen with irregular branches; its digitate leaves are dark and glossy. The trunk is ashen-grey, with warty excrescences. The fruit, which matures in April and May, is large, 1 to 4 inches in diameter; it is depressed-globular and somewhat ribbed, like a tomato; in color it is a light-green, turning to a dull yellow when ripe, and it has a very thin skin. The pulp is yellow, resembling that of an over-ripe, and has a melting, peach-like flavor. It contains from 1 to 3 large, oblong seeds, which are said to be deleterious. [Illustration: PLATE XX.--_White Sapota._ One fourth natural size.] _G. P. W. Collection._ PLATE XXI _Prunus Persica._ PEACH. The Peach-tree is said by some authorities to be indigenous to Persia, while by others it is claimed to be a native of China. It is a hardy tree, and has been known to bear fruit precociously even in the second year after planting. If allowed to do so, the Peach will grow to a height of about 15 feet; but it should be pruned annually, in order to secure a good crop. Its leaves are lanceolate and coarsely serrate. The flowers are solitary, pink in color, and appear before the leaves. The fruit is soft and pubescent at maturity. The stone is deeply pitted and very hard. There are two well-marked varieties, the cling-stone and the free-stone. Ulupalakua and Makawao, Maui, once had the reputation of growing finely-flavored seedling peaches; however, many of these trees have been injured by cattle, and others have been destroyed by root-fungus and insect pests. In several localities in Hawaii good peaches have been grown from imported varieties. [Illustration: PLATE XXI.--_Peach._ One half natural size.] _G. P. W. Collection._ PLATE XXII _Chrysophyllum Cainito_ (purple variety). STAR APPLE. This tree is a native of the West Indies, and although not common in Hawaii, there are good specimens to be found in many gardens. It has large irregular spreading branches, grows to a height of from 10 to 25 feet, and has rather thick foliage. Propagation is ordinarily effected by seeds, which germinate readily, when fresh. It can also be grown from cuttings of the ripe wood. The tree derives its name from the words "chrysos," gold, and "phyllon," a leaf; referring to the golden-russet color of the underside of the beautiful, glossy green leaves. The small flowers, which appear from June until October, are solitary at the nodes or in fascicles. The fruit, which ripens in April, is round, about 3 inches in diameter, has a smooth, tough rind, about 1-16th inch thick, which is a deep purple in color. A cross-section of the fruit shows the edible pulp with its numerous black seeds, and the star-shaped core, from which the fruit derives its common name of Star Apple. Unless the fruit is thoroughly ripe, its milky juice is remarkably astringent. [Illustration: PLATE XXII.--_Star Apple._ One half natural size.] _G. P. W. Collection._ PLATE XXIII _Chrysophyllum Cainito_ (white variety). STAR APPLE. This tree, which bears its fruit in from four to five years, has about the same characteristics as that of the preceding variety. The fruit is somewhat larger, and is not quite so sweet. In color it is pale green, shaded with purple. [Illustration: PLATE XXIII.--_Star Apple._ One half natural size.] _G. P. W. Collection._ PLATE XXIV _Chrysophyllum monopyrenum._ This small tree, which is indigenous to the West Indies, is also a native of Southern Florida, and is to be found as an ornamental plant in many localities of tropical America. In Jamaica it is called the "Damson Plum." Its small, single, white flowers are highly perfumed. The fruit, which matures from August until December, is small, ovoid-oblong, and when ripe is purplish-black; when bruised it emits a white, sticky juice. It contains one large seed. Specimens of this tree are to be found growing in the grounds of the Queen's Hospital and at the Government Nursery, Honolulu. [Illustration: PLATE XXIV.--_Chrysophyllum monopyrenum._ One half natural size.] _G. P. W. Collection._ PLATE XXV _Mimusops Elengi._ This handsome evergreen tree, with its bright, glossy leaves, is very suitable for hedges and for windbreaks. It has alternate, elliptic leaves 3 to 3½ inches long. The small, solitary flowers, have many creamy-white petals, and are very fragrant; from them perfume is obtained by distillation. The yellow fruit is about the shape and size of a small olive, and contains a dry, mealy pulp which is edible, and the large, flat, brown seed yield an oil. [Illustration: PLATE XXV.--_Mimusops Elengi._ One half natural size.] _G. P. W. Collection._ Plate XXVI _Spondias dulcis._ "WI." This deciduous tree is said to be a native of the Society Islands, and is common to the tropics of both hemispheres. It is a large, spreading and graceful tree, reaching a height of from 30 to 50 feet. Its pinnate leaves are green and glossy; the leaflets are oval-oblong and opposite. The foliage is shed from December until April. The flowers are paniculate, small, and greenish-white. The fruit, which ripens from November until April, is a fleshy drupe, oval in shape, from 1 to 3 inches in diameter; it has a thin, smooth, golden-yellow skin, which has a rather sour disagreeable odor. The fleshy pulp is light yellow, is mellow when quite ripe, and has a sub-acid delicious flavor, compared by some to the pineapple. Within this pulp is embedded a 1 to 5 loculed, bony endocarp, which contains generally one seed. This endocarp is covered with fibres which penetrate the pulp. The first Wi tree in Hawaii was planted at the residence of Mr. John S. Walker, Nuuanu Valley. [Illustration: PLATE XXVI.--_Spondias dulcis._ One third natural size.] _G. P. W. Collection._ PLATE XXVII _Spondias lutea._ HOG PLUM. This tree is distributed over Tropical America, West Africa and Java, where it is commonly called the Hog Plum, and is used for fattening swine. In Jamaica it grows well, up to an elevation of 4000 feet. It is a large, graceful tree, about 50 feet high, with spreading branches, and it is particularly beautiful when in fruit. The pinnate leaves are a clear green, the leaflets are ovate-lanceolate, and the golden-yellow fruit hangs in clusters. It ripens in September and October. The fruit is ovoid, about 1 inch long; it has a smooth skin, having a disagreeable odor. There is one large seed, which resembles the husk of a ground-nut. This fruit is cooling and aromatic. To my knowledge there are but two trees of this kind in bearing in the Hawaiian Islands, and these are growing in private grounds in Honolulu. [Illustration: PLATE XXVII.--_Hog Plum._ One half natural size.] _G. P. W. Collection._ PLATE XXVIII _Mammea Americana._ MAMMEE APPLE. The Mammee Apple, which grows well in Hawaii, is a native of the West Indies, and is a fruit much esteemed in tropical countries. In Jamaica it thrives well, up to an elevation of 3000 feet. The tree attains a height of from 30 to 40 feet, and the wood, which is beautifully grained, is durable and well adapted to building purposes. Its leaves are rigid and leathery. The round seeds, varying in number from 1 to 4, germinate freely, and the young plants are easily raised. The fruit is from 3 to 6 inches in diameter, is brown or russet color, and has a yellow pulp, which is sweet and aromatic. The outer rind, as well as the pulp immediately surrounding the seeds, is very bitter. The fruit may be eaten raw, and is very delicious when preserved. [Illustration: PLATE XXVIII.--_Mammee Apple._ One fourth natural size.] _G. P. W. Collection._ PLATE XXIX _Tamarindus indica._ TAMARIND. The name is derived from Tamar, Arabic for Date, and Indus, Indian; thus literally meaning Indian Date. It is a native of the Indies, Egypt and Arabia. The tree is never leafless, and the foliage is graceful, pinnated and acacia like. It bears one crop a year, the season varying somewhat according to the location and elevation. It yields a handsome, hard and close-grained furniture wood, which is yellowish-white, with occasional red streaks in it; the heart-wood is dark brownish-purple. The pods are thick, linear, dark brown in color, and from 3 to 6 inches long. The seeds vary in number. The pulp surrounding the seeds has a pleasant acid flavor, and when made into syrup, forms the basis of a delicious, cooling beverage. This pulp is called the fruit, while the pod is spoken of as the shell. The Tamarind is propagated from both seeds and cuttings, and is undoubtedly one of the noblest of our tropical trees. [Illustration: PLATE XXIX.--_Tamarind._ One half natural size.] _G. P. W. Collection._ PLATE XXX _Durio zibethinus._ DURION. This fine tree attains a height of from 60 to 80 feet; it derives its name from the Malay word "dury," a thorn, in reference to the prickly covering of the fruit. The leaves, which are a light, glossy green on the upper surface, are alternate, entire, elliptical and acute. The yellowish-white flowers are large. The fruit, which is either globular or oval, sometimes measures 10 inches in length. It has a hard rind, covered with thorny warts or spines, and externally looks not unlike a breadfruit. When ripe, it is brownish-yellow, and, when opened at its lower end, shows five longitudinal sections or cells, each containing from 1 to 4 seeds about the size of a pigeon's egg. The edible pulp surrounding the seeds is firm and cream-colored. The Durion is remarkable for its combination of an absolutely delicious flavor and an abominably offensive odor. To my knowledge there is but one tree in bearing in the Hawaiian Islands, and that is growing in private grounds at Lihue, Kauai. [Illustration: PLATE XXX.--_Durion._ One third natural size.] _G. P. W. Collection._ PLATE XXXI _Coffea arabica._ ARABIAN COFFEE. The Coffee-tree is said to be a native of Abyssinia. Two species, the Arabian and the Liberian, are now cultivated throughout the tropics. The use of coffee was known in Arabia long before it was introduced to Europeans in the sixteenth century. The Dutch were the first to introduce the plant to Europe. The Arabian Coffee-tree is low-growing, and bears one crop annually; its leaves are elliptico-oblong, acuminate, generally from 3 to 6 inches long, and are thin and shiny. The white flowers appear in clusters, and are very fragrant. The berries are ovoid, fleshy, and bright red. In this berry are found the two seeds, which constitute the coffee of commerce. The Coffee-tree was introduced into Hawaii about 1823, by a Frenchman, who established a small plantation in Manoa Valley, Oahu. The tree is now well naturalized in the woods of Kona, Hawaii, and elsewhere in the Islands, and flourishes up to an elevation of from 1000 to 2000 feet. [Illustration: PLATE XXXI.--_Arabian Coffee._ One half natural size.] _G. P. W. Collection._ PLATE XXXII _Coffea liberica._ LIBERIAN COFFEE. This species is a tall grower, is highly ornamental in foliage, and is a rich bearer. Its leaves are from 6 to 12 inches long. The white flowers come in dense clusters, and are more robust and productive than are those of the Arabica. The berries are nearly spherical, and in color are a dull crimson. The pulp is large in proportion to the size of the seeds. Although this variety has not become popular in Hawaii, it is claimed that it will grow at a much lower elevation than will the Arabica, and the flavor is said to be very fine. [Illustration: PLATE XXXII.--_Liberian Coffee._ One half natural size.] _G. P. W. Collection._ PLATE XXXIII _Clausena Wampi._ WAMPI. This odorous tree is a native of China. It is a symmetrical evergreen with dense foliage. The light, mossy-green leaves are imparipinnate, the leaflets ovate-repand, and they are rough on the under surface. The flowers, which are borne in clusters, on the new wood, are small, yellow, and very fragrant. The fruit ripens from June until October; it is about the size of a gooseberry; the skin is yellowish-brown, shaded with green. The pulp is sub-acid with a balsamic fragrance. It contains one large seed about the size of a kernel of corn. There are two varieties, the sweet and the sour; both may be eaten raw, and are very highly prized by the Chinese. I know of but two trees of this kind in the Hawaiian Islands; they are of the sour variety, and are growing in private gardens in Honolulu. [Illustration: PLATE XXXIII.--_Wampi._ One half natural size.] _G. P. W. Collection._ PLATE XXXIV _Physalis peruviana._ CAPE GOOSEBERRY--"POHA." This shrub, or bush, is a native of Brazil, but is naturalized in many warm countries. It stands partially erect, reaching a height of from 1½ to 3 feet. Its pointed leaves, heart-shaped at the base, are very fuzzy. The open, bell-shaped flowers are yellow in color. The fruit, which is about the size of a cherry, is enclosed in a thin, yellow, paper-like husk, which is quite hairy. When ripe, the fruit is yellow, and has a delicious sub-acid pulp, filled with minute seeds. The Poha may be eaten raw, but is much more acceptable when made into jam or jelly. The dried fruit is said to be a substitute for yeast. In Hawaii, the Poha thrives best in the cool elevations. [Illustration: PLATE XXXIV.--_Cape Gooseberry._ One third natural size.] _G. P. W. Collection._ PLATE XXXV _Carica Papaya._ PAPAYA (fruit, female tree). The Papaya is a native of South America; it is found in Florida, and in many parts of tropical America; it was early introduced into Hawaii, grows and bears well in almost any locality. It is a small tree, with a hollow, branchless trunk; it is short-lived, and is suitable only to regions free from frost, and requires perfect drainage. There are two forms, the tall and the dwarf, but there are numerous variations as to shape and quality of the fruit. The soft green leaves, often measuring two feet across, are variously palmated, and have simple, long, hollow stems. The Papaya is usually dioceous; the fruit-bearing tree is called the female; it is claimed that trees of both sexes should be planted near each other, in order to ensure a good yield. The female flowers, which appear from the axils of the leaves, are yellowish-white, single, or two or three together. The fruit of the Papaya ripens successively. It is either round or oblong, and sometimes weighs eight pounds. The skin is thin, and is bright yellow when ripe. The firm, yellow pulp has a delicious flavor, and the milky juice contains a digestive principle similar to pepsin. The seed cavity is large, and is filled with many small seeds which are enveloped in a loose, mucous coat, with a brittle, pitted testa. When fresh these seeds germinate readily. [Illustration: PLATE XXXV.--_Papaya_ (_fruit, female tree_). One fourth natural size.] _G. P. W. Collection._ PLATE XXXVI _Carica Papaya._ PAPAYA (fruit, male tree). The size, shape, foliage and general appearance of this tree is the same as that of the preceding variety. Its flowers appear on long stems, are funnel-shape, and have five lobes. The male tree sometimes produces fruit, and it is of large size and fine quality. A good example may be seen in the accompanying illustration. I know of no method whereby one can, by any selection of seeds, produce with any degree of certainty, plants of either male or female variety. [Illustration: PLATE XXXVI.--_Papaya_ (_fruit, male tree_). One third natural size.] _G. P. W. Collection._ PLATE XXXVII _Carica quercifolia._ This species of dwarf Papaya is of recent introduction to Hawaii. It has a soft, hollow trunk, and low, spreading branches. The leaves are deeply lobed, of a light green color on the upper side, and whitish-green underneath. Flowers dioecious, yellowish-green, having five petals. Fruit the size of a large olive, green, and ribbed with five white stripes, changing to yellow when ripe. The yellow pulp, containing numerous seeds, has a strong pesin flavor that is quite agreeable. [Illustration: PLATE XXXVII.--_Carica quercifolia._ One third natural size.] _G. P. W. Collection._ PLATE XXXVIII _Citrus Japonica._ Var. "Hazara." CHINESE ORANGE. This familiar and highly ornamental tree, commonly known as the Chinese orange, was very early introduced to these Islands. It is well named Hazara (meaning thousand of fruit), as it is one of the most prolific of the citrus family, and both green and ripe fruit in great quantities may be found on the same tree at almost any season of the year. The tree is of medium size, and the small, shiny leaves have short petioles. It is generally thornless. The flowers are white and fragrant. The round fruit is a deep yellow, and its smooth skin is very loosely attached. The pulp is also a deep yellow and contains many seeds, and the sour juice is very plentiful. The tree is hardy and free from disease and scale. Propagation is by seed. [Illustration: PLATE XXXVIII.--_Chinese Orange._ One half natural size.] _G. P. W. Collection._ PLATE XXXIX _Citrus Japonica._ KUMQUAT. The Kumquat is a native of Cochin-China, and is also cultivated in Japan, Florida, and California. It is a low-growing bush or shrub, having smooth, angular branches, and in both the round and oval varieties the dark foliage is dense and beautiful. It is a very prolific bearer. Its leaves are small, lanceolate, slightly serrate, pointed or blunt and wedge-shaped at the base. The small, white flowers come solitary or in clusters, the fruit varies in size from a large gooseberry to that of a pigeon's egg, and is either ovate, oblong, or spherical. It is 5 to 6 celled, has very little pulp, and contains many seeds. The pulp is somewhat sour, especially in the round varieties; and the smooth, thick, yellow rind is aromatic and sweet; the Kumquat is generally preserved whole, and those prepared by the Chinese are very delicious. This ornamental citrus tree is not often seen in our gardens, for it is subject to scale, and to the mealy bug, which destroy the flowers and stunt the fruit. The Kumquat comes true to seed, and may also be propagated by grafting and budding. [Illustration: PLATE XXXIX.--_Kumquat._ Two thirds natural size.] _G. P. W. Collection._ PLATE XL _Citrus Nobilis._ MANDARIN ORANGE. This small tree or thornless shrub with its dense foliage is a native of Cochin-China, and fine specimens of this tree, with its golden fruit in season, can be found in many gardens about Honolulu, especially those of the Chinese. Its leaves are lanceolate, its petioles short. Flowers are white and fragrant. The fruit is compressed-spherical, apex depressed, a ridge about the stem. The thin peel is greenish-yellow, baggy, and separates readily from the sections. Pulp generally dry, sweet, juice scant, fruit containing many seeds. The characteristic odor of the leaves, twigs and fruit of all varieties of the Mandarin orange is easily recognizable. [Illustration: PLATE XL.--_Mandarin Orange._ Two thirds natural size.] _G. P. W. Collection._ PLATE XLI _Citrus medica limetta._ LIME. This small tree or bush thrives in Hawaii, and yields good crops. It requires a sandy, rocky soil, and does well in the shaded valleys. However, it is attacked by scale pests and root fungus, and many valuable trees are destroyed in this way. The dark green, shiny leaves are oval or elliptical, and emit an agreeable odor when bruised. The fragrant flowers are small, white, with an occasional tinge of pink. The fruit is small, varying in shape from round to elliptical. The light yellow skin is oily and very bitter, and the pulp is juicy and sour. The picture representing this fruit shows several varieties, forms and shapes: those on the left being the Mexican type, those on the upper right the Kusai lime, the latter much resembling a mandarin orange in shape, and has a loose skin, but the pulp is very juicy and exceedingly sour. This lime has become very popular in Hawaii, grows readily from seed, and produces true. To Mr. Henry Swinton is due the credit of introducing this variety in 1885 from Kusai, or Strong's Island, Micronesia. [Illustration: PLATE XLI.--_Lime._ One half natural size.] _G. P. W. Collection._ PLATE XLII _Citrus medica limonum._ LEMON. This is a spreading tree, having ovate-oblong, fragrant leaves with short petioles. The flowers are small and white. The medium-sized fruit is egg-shaped, ending in a nipple-like point. The thin, smooth skin is aromatic. The juicy pulp is rich in citric acid. Many choice varieties of lemons have been introduced to Hawaii, but they have not thrived particularly well, because of the scale and insect pests which so greedily attack them; eternal vigilance is necessary in order to get the fruit matured; some very fine specimens, however, have been grown in Kona, at an elevation of 1500 feet. [Illustration: PLATE XLII.--_Lemon._ One half natural size.] _G. P. W. Collection._ PLATE XLIII _Citrus medica var. limonum._ ROUGH-SKIN LEMON. This variety is very hardy, bears profusely, and requires much more water than does the orange. Being a strong, vigorous grower, it forms an excellent stock upon which to graft the citrus varieties. The flower is white, with a reddish tint outside. The fruit is generally oval, and contains many seeds. The pale yellow skin is rough and warty. The pulp is coarse-grained and very juicy. It comes true to seed. [Illustration: PLATE XLIII.--_Rough-skin Lemon._ One half natural size.] _G. P. W. Collection._ PLATE XLIV _Citrus Aurantium Sinense._ WAIALUA ORANGE. This tree, which grows to a height of from 20 to 35 feet, is cultivated in all tropical and sub-tropical countries. Its young branches are pale green, angular and glabrous. The leaves are oblong, ovate and pointed, and the petioles are narrowly winged. Its flowers are white and very fragrant. This variety of orange, locally known as the Waialua orange, has a bright yellow fruit, generally round, with a coarse, thick skin, very juicy pulp, and numerous seeds; and was introduced by Vancouver and planted in Hanalei valley, Kauai. It is now widely disseminated throughout the group, and in Kona, Hawaii, grows exceptionally well. This orange is said to produce true to seed. [Illustration: PLATE XLIV.--_Waialua Orange._ One half natural size.] _G. P. W. Collection._ PLATE XLV _Citrus Aurantium._ BAHIA, OR WASHINGTON NAVEL ORANGE. This variety was first introduced into the United States from Brazil, and is now the most popular of all the oranges. It is cultivated extensively in California, in which State the first trees of its kind were planted; for this reason it is often called the Riverside Navel. The fruit is large, solid, and heavy. It is seedless, and has a prominent navel mark at the apex. The brilliant orange color of the skin is one of its characteristics. Grafted and budded trees of this variety of orange may be found growing in many localities in the Hawaiian Islands, but the fruit is not as fine as it should be, as, with few exceptions, it has a tendency to become very dry and woody. [Illustration: PLATE XLV.--_Bahia, or Washington Navel Orange._ One half natural size.] _G. P. W. Collection._ PLATE XLVI _Citrus Decumana._ POMELO OR SHADDOCK (pear-shaped var.). This hardy tree, with its spreading branches, grows to a height of from 15 to 20 feet. It is extensively cultivated in India, and widely distributed over the Malayan and Polynesian Islands. It was early introduced to the Hawaiian Islands, presumably by the Chinese, who seem to be especially fond of the fruit, as it is always an important feature of their New Year's decorations. The leaves are large, oval or ovate-oblong, obtuse, and frequently emarginate, and the petiole is broadly winged. The flowers are large and white. This pyriform variety, which is from 6 to 8 inches in diameter, often weighs 4 to 8 pounds. The pale-yellow rind is smooth, thick and very bitter, but can be made into a preserve. The pulp varies in color from pale yellow to red, and has a sub-acid, slightly bitter, flavor. [Illustration: PLATE XLVI.--_Pomelo or Shaddock_ (_pear-shaped var._) One third natural size.] _G. P. W. Collection._ PLATE XLVII _Citrus Decumana._ POMELO OR SHADDOCK (round var.) The fruit of this round variety is smaller than that of the preceding variety. The light-yellow rind is coarse, spongy, thick, and leathery. The cells of the pulp are coarse, dry, and have a bitter, sub-acid flavor. There are many large, wedge-shaped seeds. [Illustration: PLATE XLVII.--_Pomelo or Shaddock_ (_round var._) One third natural size.] _G. P. W. Collection._ PLATE XLVIII _Artocarpus incisa._ BREADFRUIT (Hawaiian var.) "ULU." The first breadfruit trees were brought from Tahiti by the Hawaiians who, landing at Ewa, carried them across the mountain, and presented them to one of the Chiefs of Oahu, who lived at Kualoa. There they were planted and thrived. At the present day this variety of the breadfruit, now called the Hawaiian variety, is to be found growing wild throughout the Islands. There are many varieties of this handsome tree, which grows to a height of from 15 to 40 feet. It thrives best in hot, moist places, and requires a great deal of water. Its large ovate leaves are rough and deeply lobed. The male flower is a large yellow catkin. The fruit is formed from the female flowers, and is attached to the branches by large stems. In shape it is either round or oblong, varying in size from 5 to 8 inches in diameter. The thick, tough rind is, in some varieties muricated, and in others it is reticulated. In color it is green, changing to brownish when the fruit is ripe. The pulp is firm, mealy, and somewhat fibrous, and as an article of diet is much esteemed. Propagation is by suckers, or by layers from the branches. [Illustration: PLATE XLVIII.--_Breadfruit_ (_Hawaiian var._)--"_Ulu._" One third natural size.] _G. P. W. Collection._ PLATE XLIX _Artocarpus incisa._ BREADFRUIT (Samoan var.) This variety was introduced to these Islands by Mr. James Bicknell. Its large, oval leaves are leathery and rough, and less deeply lobed than are those of the Hawaiian variety. The round fruit has a characteristic raised ring where it is attached to the long stem. The yellowish-green rind is reticulated, and the orange-colored pulp is somewhat sticky when cooked, and is very sweet. This variety occasionally produces seed. [Illustration: PLATE XLIX.--_Breadfruit_ (_Samoan var._) One half natural size.] _G. P. W. Collection._ PLATE L _Artocarpus incisa._ BREADFRUIT (Tahitian var.) This variety of Tahitian breadfruit is found only in a few gardens in Hawaii. Its glossy green leaves are nearly entire. The oblong fruit has a deep yellow pulp, with very little fibre. [Illustration: PLATE L.--_Breadfruit_ (_Tahitian var._) One half natural size.] _G. P. W. Collection._ PLATE LI _Artocarpus incisa._ FERTILE BREADFRUIT. This seeding variety is rarely cultivated on account of its inferior fruit. The leaves are slightly lobed. The fruit is oblong with a short, thick stem, and is covered with short, hard projections. The fibrous pulp contains numerous large seeds, which are edible when cooked. [Illustration: PLATE LI.--_Fertile Breadfruit._ One third natural size.] _G. P. W. Collection._ PLATE LII _Artocarpus integrifolia._ JACK FRUIT. This tree is a native of India and Malay. And was introduced to Hawaii by Mr. David Forbes of Kukuihaele, Hawaii. The Jack fruit is a large, handsome tree, with leaves from 4 to 6 inches in length, which on the old growth are obovate-oblong and on the young branches are narrow. The oblong, irregular fruit, which varies in weight from 20 to 60 pounds, is borne on the trunk, as well as on the old branches. The green rind is covered with small hexagonal knobs. The pulp when ripe has all overpowering odor and is seldom eaten; but the oily seeds when roasted are edible, and are said to resemble chestnuts. On Tantalus, Oahu, the Jack fruit thrives well, and has produced fair sized fruits. It is a tree that needs a great deal of moisture, and consequently is seldom grown on the low lands. [Illustration: PLATE LII.--_Jack Fruit._ One fourth natural size.] _G. P. W. Collection._ PLATE LIII _Anona muricata._ SOUR SOP. This small, hardy evergreen tree is very common in Hawaii. Its dark green, glabrous leaves are pointed, elliptical, and are shiny on the upper surface, but rusty beneath. The greenish-yellow flowers are usually solitary, and have a peculiar odor. The fruit is large, varying in weight from 1 to 15 pounds. In shape, it is either oblong or conical and blunt. The rough, dark green, shiny skin, which is irregular in thickness, is studded with fleshy spines. The soft, white, cotton-like pulp is divided into sections, each containing a shiny, black seed, about half an inch long. These are very readily propagated. [Illustration: PLATE LIII.--_Sour Sop._ One third natural size.] _G. P. W. Collection._ PLATE LIV _Anona Cherimolia._ CHERIMOYER. The Cherimoyer, a well-known fruit of the tropics, is said to be a native of Peru. It is naturalized in Central America, is hardy in the mildest coast regions of Spain, and in Jamaica is cultivated up to an elevation of nearly 5000 feet. It thrives on the Florida Keys, and is also grown to a limited extent in Southern California. The tree grows to a height of from 10 to 20 feet; its branches are spreading, and the dark, shiny leaves are either ovate or oblong, and are sparsely hairy above and velvety beneath. The single petaled, velvety-green flowers are very fragrant. The fruit, which is about the size of a large orange, is heart-shaped and slightly flattened at the stem end. When ripe, the skin is a greyish-green, and is covered with slightly-raised semicircular markings. The white pulp, which is soft and rich, is divided into cells, each containing a black seed about the size of an ordinary bean. The Cherimoyer comes true to seed and bears in about three years. It is one of the most delicious fruits, and its delicate, slightly-acid flavor is very characteristic. The Cherimoyer was one of the earliest fruits introduced to these Islands, and the best specimens of its kind are grown in Kona and Kau, Hawaii, where it continues to propagate itself naturally from seed. [Illustration: PLATE LIV.--_Cherimoyer._ One half natural size.] _G. P. W. Collection._ PLATE LV _Anona reticulata._ CUSTARD APPLE. This tree, which is not common in Hawaii, is rather delicate, and grows to a height of from 10 to 15 feet. It is a native of the Antilles, and is a very popular tree in the West Indies. It thrives in Southern California. Its leaves, which are either lanceolate or oblong and pointed, are glabrous above and rough beneath. In color they are light green and rather brittle, when bruised they emit a very unpleasant odor. The flowers are three-petaled and are greenish or yellowish, with purple spots at the base. Artificial pollination will induce the flowers to set and produce better crops. The heart-shaped fruit is from 3 to 5 inches in diameter. The skin is smooth, with small depressions; when ripe, it is a pinkish-yellow and shading to a russet. Next to the skin the pulp is soft and creamy-yellow, while toward the center it is quite white. The flavor is sweet and delicious. There are numerous smooth, black seeds. This fruit, like its cousin the Cherimoyer grows true to seed. [Illustration: PLATE LV.--_Custard Apple._ One third natural size.] _G. P. W. Collection._ PLATE LVI _Anona squamosa._ SUGAR APPLE--SWEET SOP. This small tree is native of the West Indies, from which country the plants found growing in many of our gardens in these Islands were imported. The thin leaves are ovate-oblong, and are very slightly hairy on both sides. The greenish flowers are about an inch long. The fruit which is from 3 to 4 inches in diameter, is the shape of a pine cone; it is greenish-yellow when ripe, and each carpel forms a slight protuberance. The sweet, creamy-white pulp is very delicious. There are numerous small smooth, brownish-black seeds, which germinate readily, and the plants bear fruit in from two to four years. This variety of anona is sensitive to drought, and thrives well at the high elevations. [Illustration: PLATE LVI.--_Sugar Apple_--_Sweet Sop._ One half natural size.] _G. P. W. Collection._ PLATE LVII _Psidium Guayava pomiferum._ (Common guava.) The Guava is an extensive genus of low-growing evergreen trees, found chiefly in the West Indies, South America, and China. They have become naturalized in Hawaii, and may be found growing wild on waste lands and by the roadside. In some localities growing so rank as to become troublesome. The leaves are oval to oblong, usually acuminate, glabrous above and pubescent beneath, and have prominent veins. The fragrant, white, solitary flowers are axillary. The somewhat rough skin of the globose fruit is a brownish-yellow, and the firm, dark-pink pulp, in which is embedded numerous seeds, is generally acid and aromatic. This guava is the source of the famous guava jelly of commerce. [Illustration: PLATE LVII.--_Psidium Guayava pomiferum_ (_common guava_). One half natural size.] _G. P. W. Collection._ PLATE LVIII _Psidium Guayava._ (Sweet red guava.) This guava has the same general characteristics as the preceding variety. It is more frequently found in valleys and gulches than in the open. Its red pulp is firm and sweet. [Illustration: PLATE LVIII.--_Psidium Guayava_ (_sweet red guava_).] _G. P. W. Collection._ PLATE LIX _Psidium Guayava._ (White lemon guava.) The lemon guava tree grows taller and somewhat more erect than the others. The pear-shaped fruit is large, often 3 inches in length. It has a rough, greenish-white skin, and the white pulp is sweet. This is a cultivated variety, and is found growing in a few gardens in these Islands. [Illustration: PLATE LIX.--_Psidium Guayava_ (_white lemon guava_). One half natural size.] _G. P. W. Collection._ PLATE LX _Psidium Guayava pyriferum._ "WAIAWI." This handsome evergreen tree was an early introduced species, and now is very common about the islands. Grows very symmetrically, and attains the height of 20 to 25 feet. Leaves, small, lanceolate, shiny, the trunk and branches smooth. Flowers white and very fragrant; fruit small, pear-shaped, pulp yellow and containing many seeds; this species is very prolific, but the fruit is inferior. [Illustration: PLATE LX.--"_Waiawi._" One half natural size.] _G. P. W. Collection._ PLATE LXI _Psidium Cattleyanum._ STRAWBERRY GUAVA. One of the hardiest of the guavas, and said to be a native of Brazil. The date of its introduction to Hawaii is not recorded, and as Hillebrand makes no mention of it, it is probably of recent importation. A shrubby tree 15 to 20 feet high. Leaves opposite, obovate, small, leathery, dark-green, shiny. Flowers white, fragrant. Fruit spherical, about one inch in diameter, purple-reddish when ripe, soft, juicy pulp, which has an agreeable flavor, and containing many small seeds. This fruit is used for making jams and jellies, and bears a crop more or less during all the months of the year. [Illustration: PLATE LXI.--_Strawberry Guava._ One half natural size.] _G. P. W. Collection._ PLATE LXII _Psidium Cattleyanum._ (var. _lucidum_.) This low-growing shrub is occasionally cultivated in these Islands. It has opposite obovate leaves, and fragrant white flowers. The round fruit, which has a sweet, yellow pulp, is larger than the strawberry guava, and has a more delicate flavor. [Illustration: PLATE LXII.--_Psidium Cattleyanum._ (var. _lucidum_.) One half natural size.] _G. P. W. Collection._ PLATE LXIII _Psidium molle._ This species was introduced to Hawaii by Mr. A. Jaeger; and a single specimen of its kind is now growing at the Old Plantation, Honolulu. It is a low-growing, slender, willow-like tree of straggling growth. The opposite leaves are small, stiff and rough. The white flowers are fragrant. The small, round fruit is brownish-green, turning to a pale yellow when ripe. The white pulp is slightly acid, and contains many seeds. This guava is rather an inferior fruit. [Illustration: PLATE LXIII.--_Psidium molle._ One half natural size.] _G. P. W. Collection._ PLATE LXIV _Mangifera indica._ MANGO. The mango, which is a native of South Asia, is extensively cultivated throughout India, the Islands of the West Indies, and somewhat in Florida. In Hawaii it has become thoroughly naturalized, and is one of the most common trees; growing from the sea level up to about 1,000 feet. A hot, rather dry, climate, with well-drained soil suits it best. It is an evergreen, shady tree of quick growing habit, sometimes reaching a height of 70 feet, and having a round, dense top. All parts of the mango tree have a resinous fragrance, that suggests turpentine. Its thick, shiny leaves are from 6 to 10 inches in length. The greenish, scented flowers are borne in large terminal panicles; and these are followed three or four months later by the fruit, which is large and kidney-shaped, having a smooth, rather soft, pale-green skin, with tints of yellow and red. The large seed is nearly as long as the fruit, its shell is rough and fibrous, and the kernel is shaped like a bean. In the inferior varieties of mangoes the pulp is full of fibre and tastes strongly of turpentine. There are numerous varieties of the mango cultivated in Hawaii; the fruit of which varies much in point of flavor, juiciness, as well as in the size and shape of the seed. Within the past ten years improved varieties have been imported; notably the Alphonse, Cambodiana, Pirie, and many others. These have thrived well and have borne delicious fruit; from them many grafts have been made and the finer grades of mangoes have been disseminated. Propagation is effected by seed, by grafting or inarching, and by budding. The mango as a rule does not come true to seed; also seedlings take much longer to fruit than do the grafted trees. The illustration on the opposite page is that of the so-called common mango, which was brought to Hawaii from Mexico. [Illustration: PLATE LXIV.--_Mango._ One third natural size.] _G. P. W. Collection._ PLATE LXV _Mangifera indica._ MANINI MANGO. This tree is supposed to be the first mango tree brought to the Hawaiian Islands. It was planted in the early part of the nineteenth century by Don Marin, whom the Hawaiians familiarly called "Manini." He brought to Hawaii many useful trees and plants; among the number was this mango, which he planted in his vineyard, then known as "Ka Pa Waina," and there it may be found today; a venerable tree standing about 80 feet high, having a spread of over 100 feet, and its trunk measuring 15 feet in circumference. Although a prolific bearer, its fruits, which are borne in large clusters, are small, and of an inferior quality, having a thick skin and a large, hairy seed. [Illustration: PLATE LXV.--_Manini Mango._ One half natural size.] _G. P. W. Collection._ PLATE LXVI _Mangifera indica._ NO. 9 MANGO. This mango, with its distinctive shape, is one of the few types that comes true to seed. The first and original tree, which was planted at the Government Nursery, Honolulu, was brought from Jamaica by Joseph Marsden, Esq. This tree is a prolific bearer, and its seeds have been widely distributed throughout these Islands. The fruit is large and regular in size, having a thick skin which is of a light-green color. The pulp is pale yellow, very juicy, and slightly acid. There is a very large, hairy seed. [Illustration: PLATE LXVI.--_No. 9 Mango._ One half natural size.] _G. P. W. Collection._ PLATE LXVII _Musa varieties._ BANANA--"MAIA." The banana, which has been cultivated from the most remote times, is a plant of great importance in tropical and sub-tropical climates, where its highly nutritious fruit is used as food. It is a large herbaceous, slightly shrubby, plant of very easy growth, having immense, gracefully-arching, undivided leaves. There are numerous varieties, the fruit of which differs in shape, color and flavor. As decorative plants in landscape gardening, few subjects equal the choice species of the banana; and on account of its utility, combined with its beauty, it is considered one of the most valuable of tropical products. Propagation is by off-shoots or suckers. When a stalk is cut, the fruit of which has ripened, sprouts are put forth which in time bear fruit. The enormous flower stalk issues from the center of the crown of leaves, and curves over with its own weight. The flowers are arranged in a dense terminal panicle; they alternate with large, reddish scales, which drop off as the fruit stalk develops, and the finger-like fruits are in clusters. The Hawaiians seem to have possessed the banana from the earliest times, and about fifty varieties were known to the older natives. However, since the year 1855, the so-called Chinese banana (_Musa Cavendishii_), which was at that time introduced from Tahiti, has crowded out the native varieties, many of which are now extinct. The accompanying cut shows a few of the different forms and sizes of the banana grown in Hawaii. [Illustration: PLATE LXVII.--_Banana_--"_Maia._" One half natural size. Moa Largo Popoulu Red Cuban Lele Chinese] _G. P. W. Collection._ PLATE LXVIII _Morinda citrifolia._ "NONI." This species is found in nearly all the Pacific Islands. The date of its introduction to Hawaii, however, is not recorded. It is a small tree which grows in the low lands. Its shiny, oval leaves have short petioles. The white flowers are about 1 inch in length. The fruit is whitish-yellow when mature, and when decaying it emits a very offensive odor. The seeds are interesting because they will float a great length of time in salt water, their buoyancy is caused by a distinct air cell. [Illustration: PLATE LXVIII.--"_Noni._" One half natural size.] _G. P. W. Collection._ PLATE LXIX _Vaccinium reticulatum._ "OHELO." This is an erect dwarf shrub growing to a height of from one to two feet, having stiff, crowded branches with leaves varying in form, from oblong to obovate, and in color from green to green tinged with yellow and red. The white flowers are solitary, and come mostly in the axils of the true leaves. The globose fruit is a fleshy, shiny berry, much resembling the cranberry; in color it is yellow or pale rose, and is covered with a waxy bloom. The Ohelo thrives best in the higher elevations, from 4000 to 8000 feet. It grows particularly well on the mountain slopes of Hawaii and Maui. It is an edible berry, and is the principal food of the rare Hawaiian goose, now to be found in only a few localities. The Ohelo has always been a favorite subject of Hawaiian songs and legends, and was used as one of the offerings to the Goddess Pele. [Illustration: PLATE LXIX.--"_Ohelo._" Natural size.] _G. P. W. Collection._ PLATE LXX _Solanum pimpinellifolium._ CURRANT TOMATO. The first illustration on the opposite page is that of the currant tomato; an annual found growing wild in great profusion in the low lands of our valleys. It is of weak growth, very diffuse and twiggy, and scarcely pubescent. Its obovate leaves are small with nearly entire leaflets, and very small secondary leaflets; the elongated racemes bear from 100 to 40 small, currant-like red berries, which are very sweet. _Solanum Lycopersicum._ GRAPE TOMATO. The second illustration is that of the grape tomato, which has grayish-green leaves and slender, ascending stems. The leaves are pinnate with small, nearly entire leaflets; the main leaflets are notched or even lobed toward the base. The fruit is a bright red berry about half an inch in diameter, and is fresh and aromatic. [Illustration: PLATE LXX.--_Currant Tomato._ _Grape Tomato._ One half natural size.] _G. P. W. Collection._ PLATE LXXI _Solanum nodiflorum._ "POPOLO." This glabrous, annual, growing from 1 to 2 feet in height, is Common to most tropical countries, and in Hawaii was probably of aboriginal introduction; as the Hawaiians have many ways of using the fruits and the leaves, for medicinal purposes. This plant is found on waste land, in old pastures, and by the roadside. Its ovate leaves are dark green. The whitish flowers are small, and the fruit is a small, shiny, black berry. [Illustration: PLATE LXXI.--"_Popolo._" Natural size.] _G. P. W. Collection._ PLATE LXXII _Aleurites moluccana._ CANDLENUT TREE--"KUKUI NUT." The Kukui tree is easily recognizable from afar off by the pale hue of its foliage, which appears to be dusted over with flour. It is a handsome, soft wood, evergreen tree, growing to a height of from 40 to 60 feet, and is widely spread over tropical Polynesia, and a great part of Malaysia; and by all branches of the Polynesian race it is called by the same name: Kukui or Tutui. The Hawaiians tattooed their skins with a black dye which they prepared from the juice which is found in the fleshy covering of the green fruit. The leaves are alternate, 3 to 5 lobed, pubescent, and have long petioles. The yellowish-green flowers are in terminal clusters. The fruit is spherical, from 1 to 2 inches in diameter, and light-green in color, changing to a dull-brown when ripe. It contains one or more nuts, or seeds, which have a very hard, boney shell, the surface of which is uneven like the shell of a walnut. The kernels of this nut, when dried, were strung together, or bound on sticks, and served the natives for torches or candles: thus the English name of Candlenut Tree. The oil obtained from the nut was used by the Hawaiians for burning in stone lamps. The kernel, when baked, pounded, and mixed with salt and Chili peppers, makes a brown paste which is very appetizing. This is much esteemed by the Hawaiians, who call it "Inamona." [Illustration: PLATE LXXII.--_Candlenut Tree_--"_Kukui Nut._" One third natural size.] _G. P. W. Collection._ PLATE LXXIII _Terminalia Cattapa._ TROPICAL ALMOND. "KAMANI." This deciduous tree, generally called Kamani by the Hawaiians, with its spreading branches in horizontal whorls or layers, is one of the familiar and useful shade trees of these Islands. Leaves large, opposite, broadly obovate-obtuse, very short petioled, and turning brilliant shades of red and yellow during the autumn. Flowers greenish-white on long spikes, upper ones staminate, the lower ones perfect. The almond-shaped fruit is a compressed hard, nut-like body 1 to 1½, inches long, with a thin outer covering which is sweet, and spongy. There is generally one, sometimes two, small, edible kernels found embedded in the hard body. These may be eaten raw, or roasted. [Illustration: PLATE LXXIII.--_Tropical Almond_--"_Kamani._" One half natural size.] _G. P. W. Collection._ PLATE LXXIV _Calophyllum inophyllum._ "KAMANI." This Kamani is a large tropical tree, having shiny, leathery, evergreen foliage. Its leaves are obovate, usually marginate, and its white flowers are very fragrant. The fruit, which generally comes in clusters, is round, about the size of a large walnut, and has a thin, leathery skin which covers a boney shell, inside of which is a corky substance surrounding the seed or kernel. This tree was an early introduction to these Islands, and is commonly seen on our seacoasts. [Illustration: PLATE LXXIV.--"_Kamani._" One half natural size.] _G. P. W. Collection._ PLATE LXXV _Noronhia emarginata._ This tree is a native of Madagascar and also of Mauritius. A fine specimen may be seen at the Government Nursery, Honolulu. It is a handsome evergreen with entire, cuneate, coriacious leaves, having short petioles. The yellowish flowers come in clusters, and are quite fragrant. The fruit is a one-celled drupe, almost round, and about an inch in diameter. It is purple when ripe, and has a tough skin. The sweet, edible pulp surrounds a very large seed. [Illustration: PLATE LXXV.--_Noronhia emarginata._ One half natural size.] _G. P. W. Collection._ PLATE LXXVI _Castanea sativa._ JAPANESE CHESTNUT. This is a close-headed tree of slender growth, attaining a height of from 30 to 50 feet. Its leaves are smaller than those of other chestnuts, generally from 3 to 7 inches long, and are either rounded at the base or reduced to a long, bristle-like point. The monoecious flowers are arranged in long catkins. The small burs have a thin, papery lining, and short, widely-branching spines. The nuts are large and glossy, usually three in a bur. They are somewhat inferior in quality, but are palatable when cooked. To my knowledge there is but one tree of this variety growing in these Islands, and it is to be found on the slopes of Tantalus, where it was planted by the Department of Agriculture. [Illustration: PLATE LXXVI.--_Japanese Chestnut._ One half natural size.] _G. P. W. Collection._ PLATE LXXVII _Inocarpus edulis._ TAHITIAN CHESTNUT. This tree, which is said to be a native of the Moluccas, is an evergreen of very rapid growth. Its straight trunk, with smooth, ashen-grey bark, its spreading branches, with their dense green foliage, make a very ornamental as well as useful tree. Its leaves are alternate and simple. The small, fragrant, pale yellow flowers are very numerous. The drupe is obliquely oval, and about the size of a goose egg, containing a large kernel which is edible when roasted, but is not especially palatable. The only trees of this variety growing in Hawaii are to be found at Ahuimanu Ranch, Oahu, where they fruit regularly, and the seeds germinate after being in the ground some months. [Illustration: PLATE LXXVII.--_Tahitian Chestnut._ One third natural size.] _G. P. W. Collection._ PLATE LXXVIII _Canarium commune._ CANARY NUT. This medium-sized nut-bearing tree is found growing in Java, Guam and the Philippines, and from any one of those countries may have been introduced to Hawaii. A fine specimen may be seen at the Government Nursery, Honolulu. Its leaves are alternate, odd pinnate. The small flowers come in terminal panicles. The fruit or nut is ellipsoidal. The thick skin, which is purple-colored when ripe, covers a hard, three-lobed stone, which differs from a pecan nut only in that it is sharp at each end. The kernel is small, sweet and edible. Trees propagated from the mature nuts. [Illustration: PLATE LXXVIII.--_Canary Nut._ One half natural size.] _G. P. W. Collection._ PLATE LXXIX _Canarium commune._ CANARY NUT (round variety). Few trees of this round variety are to be found in Hawaii. Its leaves are smaller than those of the preceding variety, and it is a very poor bearer. [Illustration: PLATE LXXIX.--_Canary Nut_ (_round var._) One half natural size.] _G. P. W. Collection._ PLATE LXXX _Macadamia ternifolia._ QUEENSLAND NUT. This sub-tropical Australian tree sometimes grows to a height of 60 feet, but in Hawaii is of medium size. It is symmetrical and handsome, having dark green, shiny foliage, and long tassel-like white flowers. Its glabrous leaves are sessile, oblong, lanceolate, serrate, with fine prickly teeth, and come in whorls of 3 to 4, varying in length from a few inches to a foot. Flowers small; fruit has a thick, very hard shell, which when ripe is a smooth, shiny brown. The kernel is white, crisp and sweet, and has the flavor of hazel nuts. It may be eaten either raw or roasted. The tree matures its fruit in the Fall months, and is easily propagated from the fresh nuts. [Illustration: PLATE LXXX.--_Queensland Nut._ One half natural size.] _G. P. W. Collection._ PLATE LXXXI _Macadamia sp._ This variety of the Queensland nut has leaves and fruit larger than those of _Macadamia ternifolia_. [Illustration: PLATE LXXXI.--_Macadamia sp._ One half natural size.] _G. P. W. Collection._ PLATE LXXXII _Aegle Marmelos._ BHEL OR BAEL FRUIT. This small spinose tree is a native of tropical Asia, and although not commonly grown in Hawaii, specimens may be found in several gardens. It has alternate trifoliolate leaves, and flowers, which grow in clusters, are small and fragrant. The gourd-like fruit, with its hard shell, is from 2 to 4 inches in diameter, and is either round or pear-shaped, and although heavy and solid, it will float in water. The rind, when ripe, is a yellowish-brown color, and is studded with oil cells. The interior surface of the skin is lined with open-mouthed cells, which pour their gummy secretions into the interior of the carpel, filling it and bathing the seed. The pulp is sweet and aromatic, and is esteemed for making conserves, and also as a cooling drink. In India, the roots and leaves are used medicinally. Bael gum is a sticky, astringent substance soluble in water. The fruit contains several large, flat, woolly seeds, which germinate readily, and the plant is also very easily propagated from root cuttings. [Illustration: PLATE LXXXII.--_Bhel or Bael Fruit._ One third natural size.] _G. P. W. Collection._ PLATE LXXXIII _Diospyros decandra._ BROWN PERSIMMON. This is an evergreen tree rarely found in Hawaii. It has alternate, irregular, long, narrow leaves, shiny dark-green on the upper side, a velvety light-green on the underside, and has a long petiole. The branches are brittle, light-green, smooth and shiny when young, and after the leaves shed become woody and inclined to dry back. The trunk and bark of the tree is covered with warty excresences. The solitary flowers are four-petaled. The edible fruit ripens in December, is round, depressed, about 2½ inches in diameter, in color light-green dotted with numerous white spots. When quite ripe the thin skin turns to a shiny-brown. The soft chocolate colored pulp is sweet and contains from 1 to 8 large flat seeds. [Illustration: PLATE LXXXIII.--_Brown Persimmon._ Natural size.] _G. P. W. Collection._ PLATE LXXXIV _Lucuma Rivicoa._ EGG FRUIT. This small evergreen tree, which is a native of Brazil, is found only in one or two gardens in Honolulu. Its leaves are elliptic-obovate, resembling those of the mango. The yellow flowers are single, the fruit is the size and shape of a hen's egg, and has the flavor of the yolk of an egg sweetened with sugar. It has from one to three large seeds, which are easily germinated. [Illustration: PLATE LXXXIV.--_Egg Fruit._ One third natural size.] _G. P. W. Collection._ PLATE LXXXV _Eriobotrya Japonica._ LOQUAT. The Loquat has been for many years a familiar fruit in our gardens, and is a native of China and Japan. It is a low evergreen tree with thick foliage, and in congenial climates is a profuse bearer. Its leaves are thick, oblong, and remotely toothed and grow near the ends of the branches. The white flowers grow in clusters, are very fragrant, and the fruit, which also ripens in clusters, about Christmas time, is pear-shaped, and has an agreeable acid flavor. The seeds are large, and germinate readily. Fine grafted and budded varieties have been introduced by local horticulturalists. [Illustration: PLATE LXXXV.--_Loquat._ One fourth natural size.] _G. P. W. Collection._ PLATE LXXXVI _Litchi Chinensis._ "LICHEE." This tree, with its dense foliage, is a native of Southern China. The first tree of this variety was brought to Hawaii by Mr. Afong, and planted at his residence in Nuuanu avenue, Honolulu, in the year 1870. The leaves are alternate, and abruptly pinnate; the oblong leaflets are not quite opposite. Flowers pale green, small and regular, producing bunches of reddish-colored fruits, each about the size of a small walnut. They are covered with a parchment-like skin having many soft spines. The interior consists of a large seed covered with a whitish pulp of a sweetish acid flavor; this pulp when dried in the shell becomes somewhat shriveled, brownish in color, and very sweet. The fruiting season is in July, and as there are but few trees here that bear, high prices are obtained for this rare fruit, which is much prized by the Chinese. Fresh seeds will germinate, but it requires so many years for these seedlings to bear that grafted and budded plants are imported from China. [Illustration: PLATE LXXXVI.--"_Lichee._" One third natural size.] _G. P. W. Collection._ PLATE LXXXVII _Euphoria Longana._ LONGAN. This tree is a native of India and Southern China. It produces its flowers and fruits at about the same time of year as does the Litchi, which it somewhat resembles, although its fruits are somewhat smaller and less palatable. The tree grows to a height of about 20 feet. It has large, alternate, pinnate leaves, and the oblong leaflets are not quite opposite; they are glossy on the upper surface, and a dusty-brown on the underside. The small flowers come in terminal panicles; and the fruit, which is borne in clusters, has a thin, brittle, somewhat rough shell. There is one large, smooth, hard seed; around which is a thin layer of sweetish, aromatic pulp. The best fruits raised here are those grown by the Chinese. [Illustration: PLATE LXXXVII.--_Longan._ One third natural size.] _G. P. W. Collection._ PLATE LXXXVIII _Morus nigra._ MULBERRY. This low-growing tree is a native of southwestern Russia and Persia. It has rough, dark-green leaves, usually not lobed. The thick, fleshy fruit is variable in size. The mulberry grows readily from cuttings. [Illustration: PLATE LXXXVIII.--_Mulberry._ One third natural size.] _G. P. W. Collection._ PLATE LXXXIX _Garcinia mangostana._ MANGOSTEEN. This tree is a native of Sumatra and of the Islands of the Eastern Archipelago. It is of medium size, the stem rising to a height of about 20 feet; and its branches coming out in regular order give the head of the tree the form of a parabola. The leaves are about 8 inches long and 4 inches broad at the middle; they are a beautiful green on the upper side and a delicate olive on the under side. The flowers resemble a single rose with dark-red petals. The fruit is round, about the size of a small orange, and has a characteristic persistent calyx. The shell is at first green, and when ripe changes to purplish-brown marked with yellow spots. The Mangosteen is called the queen of fruits, and the tree upon which it is produced is most graceful and beautiful. Those who have tasted this fruit in its perfection declare it to be indescribably delicious. The Mangosteen must have a hot, moist, and fairly equable climate throughout the year. Many Mangosteen trees have been brought to Hawaii, and have received intelligent care, but they have not thrived well; and have eventually died. Only two have ever produced fruit; one in the garden of Mr. Francis Gay of Kauai, which bears its fruit annually, and the other tree at Lahaina, Maui, in the garden formerly the property of Mr. Harry Turton. [Illustration: PLATE LXXXIX.--_Mangosteen._ Two thirds natural size.] _G. P. W. Collection._ PLATE XC _Garcinia Xanthochymus._ This handsome tree is a native of India, and was first introduced to Hawaii by Mr. Albert Jaeger. It has long, narrow, leathery leaves of a bright, glossy green. The flowers, which have four petals, appear at the axil of the leaves, and the fruit, which is about the size of a small quince, has a smooth, thin skin, which is yellow when ripe. The firm pulp is golden yellow, very juicy, and sour, and the seeds are large. This variety is common in the Islands, and has often been mistaken for the Mangosteen. It ripens its fruit in October and November. This variety has been used to inarch the garcina mangostana upon. [Illustration: PLATE XC.--_Garcinia Xanthochymus._ One third natural size.] _G. P. W. Collection._ PLATE XCI _Bunchosia sp._ This tree was doubtless introduced to Hawaii from South America. There are only two specimens of its kind growing in Honolulu. Its fruits are edible, but not especially palatable. It is a small tree having terete branches, and its opposite leaves are oblong-elliptical, dark-green above and a lighter, somewhat glossy-green beneath. The petioles are short. The axillary inflorescence comes in long, slender cymes, and the five-petaled flowers are yellow. When ripe, the obovate fruit is a purplish-yellow, having usually two seeds, and but one seed when abortive. [Illustration: PLATE XCI.--_Bunchosia sp._ One half natural size.] _G. P. W. Collection._ PLATE XCII _Malpighia glabra._ BARBADOS CHERRY. This small shrub is a native of the West Indies. Its dull-green leaves are opposite, ovate and glabrous, either entire or spiny-toothed. The rose-colored flowers are axillary and five-petaled. The bright red fruit is about the size of a cherry, and has a thin skin, and its acid pulp is used for jam and preserves. The seeds or stones are large, four-angled, and germinate readily; plants are also produced by cuttings. Though not common in these Islands, there are, however, a few specimens of this plant to be found in several of the private gardens of Honolulu. [Illustration: PLATE XCII.--_Barbados Cherry._ Natural size.] _G. P. W. Collection._ PLATE XCIII _Theobroma Cacao._ CHOCOLATE, COCOA. In Hawaii this tropical tree grows to a height of from 10 to 30 feet. It has large, pointed leaves, and the new growth is wine-colored. The flowers appear on the trunk and mature branches, and the fruit which follows is about 8 to 12 inches long, and is called the pod; inside of this pod are beans or seeds, from which the commercial product called cocoa is made, through a process of drying and curing. Chocolate is the term used for the sweetened preparations of the roasted and ground beans, with a large proportion of the original fat retained. Cocoa preparations are the same material in fine powder, sweetened and unsweetened, with a greater part of the fat extracted. Cacao cultivation has never been successfully attempted in Hawaii. However, a few isolated trees can be found at Ahuimanu Ranch, Oahu, where they were planted by the Catholic brothers as an experiment some years ago. [Illustration: PLATE XCIII.--_Chocolate, Cocoa._ One fourth natural size.] _G. P. W. Collection._ PLATE XCIV _Hibiscus Sabdariffa._ ROSELLE. This bush or shrub is a showy annual growing to a height of from 5 to 7 feet. The stems are reddish, and the pale yellow flowers solitary. The leaves are palmate and of a light-green color. It is widely cultivated in the tropics, in Florida, and in Southern California; and also thrives in Hawaii. The dark crimson calyces are very fleshy and make excellent jelly, which has somewhat the flavor of the cranberry. [Illustration: PLATE XCIV.--_Roselle._ One third natural size.] _G. P. W. Collection._ PLATE XCV _Monstera deliciosa._ The Monstera deliciosa, one of the grandest of arid plants, is a native of the mountainous regions of Guatamala and Brazil. It climbs to a height of 12 or more feet, and its leaf stalks are often 3 feet long. It obtains nourishment from the tree upon which it attaches itself. Its leaves are huge and perforated. As the plant climbs, the stems emit aerial roots, many of which never reach the ground. The fruit which has the appearance of an elongated pine-cone, grows to a length of from 6 to 12 inches, and is about 2½ inches in diameter. The rind is composed of plates which may be detached when the fruit is quite ripe. It is green in color until it ripens, when there appears a slight tinge of yellow. The creamy-white pulp has a most delicious flavor, somewhat resembling the banana, and also like the pineapple. It requires 18 months to mature the fruit. Propagation is by cuttings. [Illustration: PLATE XCV.--_Monstera deliciosa._ One fourth natural size.] _G. P. W. Collection._ PLATE XCVI _Anacardium occidentale._ CASHEW NUT. This spreading tree is a native of the West Indies; and although it is seen in several gardens of our Islands, it is not common. The first tree of its kind was planted by Mr. Henry Davis in his grounds at Punahou. The tree grows to a height of from 15 to 20 feet. The light-green, leathery leaves are oval and rough, its pink flowers have a peculiar, strong fragrance. The fruit consists of two distinct parts; the heart-shaped nut or seed and the fleshy, pear-shaped receptacle to which it is attached. This receptacle is from 2 to 4 inches long, is either red or yellow, and is very juicy and astringent. The nut or seed is edible when roasted. It is much appreciated in the West Indies. While being roasted the fumes are said to be poisonous. [Illustration: PLATE XCVI.--_Cashew Nut._ One half natural size.] _G. P. W. Collection._ PLATE XCVII _Ziziphus Jujuba._ "JUJUBE." This tree, which grows to a height of from 15 to 20 feet, is a native of China, from which country it was probably introduced to these Islands. Its branches are usually prickly; the leaves, which are from 1 to 3 inches in length, are alternate, ovate to oblong, obtuse, and are dark green and glabrous above, and tawny and nearly white beneath. The flowers are axillary. The yellow fruit, which ripens in March, is about the size of a cherry. When eaten raw, it has a bitter flavor, but it makes an excellent preserve. [Illustration: PLATE XCVII.--"_Jujube._" One half natural size.] _G. P. W. Collection._ PLATE XCVIII _Phyllanthus emblica._ There is but one tree of this species that has ever fruited in Honolulu. It is to be found growing in the grounds of the Royal Mausoleum, Nuuanu Valley. It is of medium height, having a crooked trunk, and its thin, scattered branches grow irregularly. The numerous alternate leaves are pinnate, the obtuse leaflets growing close together, and are from one-half to three-fourths of an inch in length. Its minute flowers are greenish-yellow. The round, six-striated fruit is smooth and fleshy, and three-fourths to one inch in diameter. The seeds are enclosed in three or more obovate cells, each cell containing two seeds. The pulp is hard and bitter, but when cooked makes an excellent preserve. [Illustration: PLATE XCVIII. _Phyllanthus emblica._ One half natural size.] _G. P. W. Collection._ PLATE XCIX _Phyllanthus distichus._ OTAHEITI GOOSEBERRY. This is a low-growing tree having large pinnate leaves with acute, alternate leaflets, which are about one to two inches in length. Its flowers grow on separate branches below the foliage. The fleshy, green fruit, which is borne in long clusters, is acid and astringent, but when made into preserves or pickles is palatable. The root and seeds have medicinal qualities. There is but one tree of this species in Honolulu. It is growing in the garden of Mr. Wm. Wolters. [Illustration: PLATE XCIX.--_Otaheiti Gooseberry._ One half natural size.] _G. P. W. Collection._ PLATE C _Olea Europea._ OLIVE. The Olive, which is a native of Southwestern Asia, is not a tree of any great height, but is very longlived, and yields prolifically. Although not cultivated to any extent, the Olive has been growing in Hawaii for many years. However, it has fruited only in a few favorable localities, and nothing has ever been done to test its value commercially. The tree thrives best in a warm, dry atmosphere, where the soil is rich and well drained. Long-continued droughts so detrimental to most plants will affect the Olive but slightly. The tree requires judicious pruning immediately after the fruit is gathered, when the sap is comparatively at rest. The small, thick leaves are lanceolate, opposite, and usually entire; they are dull green above and silvery beneath. The small white flowers, which come in panicles, are usually imperfect. The fruit is a small, ellipsoid drupe, which is bluish-black when ripe. Its oil is an important product. The Olive may be propagated from seeds, cuttings, layers, suckers and pieces of the old stumps. The seeds require some time to germinate, and the growth of the young plant is slow. [Illustration: PLATE C.--_Olive._ One half natural size.] _G. P. W. Collection._ PLATE CI _Vitis Labrusca._ "ISABELLA GRAPE." This variety of grape was early introduced to these Islands, and has become very popular. It is a hardy vine, variable in productiveness, and is practically the only grape grown in any quantity in Hawaii. The leaves are of medium size, often roundish and thick; their upper surface is dark-green, the under surface is whitish-green. The Isabella is an attractive blue-black grape, bearing in large, well-formed clusters, having a thick bloom. The muskiness of the thick skin is somewhat objectionable. [Illustration: PLATE CI.--"_Isabella Grape._" One half natural size.] _G. P. W. Collection._ PLATE CII _Pyrus Sinensis._ SAND PEAR. This tree is a vigorous and clean grower, having strong, thick shoots, beautiful foliage, and very ornamental fruit. The dark-green leaves are broadly ovate, and long-pointed, with their margins thickly furnished with very sharp, almost bristle-like teeth. The large white flowers appear rather in advance of the leaves. The fruit is hard and rough, about 2½ inches in diameter, with generally a depression about the stem. The flesh is tough and gritty, but is very delicious when baked. Propagation is by cuttings. [Illustration: PLATE CII.--_Sand Pear._ One half natural size.] _G. P. W. Collection._ PLATE CIII _Passiflora quadrangularis._ GRANADILLA VINE. This tall, strong climber is a native of tropical America. Its leaves are broadly ovate, and the strong stems are purplish in color. The large, interesting flowers are from 3 to 5 inches across. The sepals are linear and violet shaded, the petals are very narrow and lilac. The many rows of filaments in the crown are violet with bars of white below the middle, the inner and shorter set being deep violet. The oblong fruit attains a size from 5 to 9 inches in length, and in color is a pale, yellowish green. The succulent, edible pulp of its hollow center has an agreeable sub-acid flavor, and contains many flat seeds. This vine bears well where there are bees; artificial fertilization also increases the number of its fruits. [Illustration: PLATE CIII.--_Granadilla Vine._ One half natural size.] _G. P. W. Collection._ PLATE CIV _Passiflora edulis._ PURPLE WATER LEMON. "LILIKOI." This strong, woody vine is native of Brazil, and is naturalized in most tropical countries. Its first introduction to these islands was at Lilikoi, district of Makawao, Maui, whence its native name. Its serrate leaves are large and deeply three-lobed; the white flowers are tinted with purple. The fruit is oblong, globular, and when ripe is purple in color; its shell-like skin is thick and crisp. The orange-colored edible pulp is very fragrant, and is filled with small seeds, which germinate readily. [Illustration: PLATE CIV.--_Purple Water Lemon_--"_Lilikoi._" One half natural size.] _G. P. W. Collection._ PLATE CV _Passiflora laurifolia._ YELLOW WATER LEMON. This strong-growing, glabrous vine, climbing by tendrils, is a native of tropical America. The date when it was introduced to Hawaii, and by whom, is not known; but in the Hilo and Hamakua districts of Hawaii this variety grows wild. Its thick leaves are oval, oblong and entire, and have a short, sharp point. The flowers are about 2½, inches across, are white, with red spots on them. The fruit is slightly oblong, 2 inches in diameter, and very regular in size and shape. When ripe, it is yellow spotted with white. It has a medium-hard shell or skin, and the edible pulp is whitish-yellow, and contains many flat, black seeds. [Illustration: PLATE CV.--_Yellow Water Lemon._ One third natural size.] _G. P. W. Collection._ PLATE CVI _Passiflora alata._ This is a strong, vigorous vine, very suitable for arbors and trellises. It is not commonly found in Hawaii; however, a very fine specimen of its kind is growing in Dr. St. D. G. Walter's garden in Honolulu. The leaves are oval to ovate, the petioles having two glands. The fragrant purple flowers are about two inches in diameter. The ovoid-pointed fruit has a tough, leathery shell which, when green, is six-striated, with white stripes; when quite ripe the fruit is a dull orange-yellow. The numerous seeds are imbedded in the juicy, scented pulp, which is aromatic and delicious. Propagation is by seed and by cuttings. [Illustration: PLATE CVI.--_Passiflora alata._ One half natural size.] _G. P. W. Collection._ PLATE CVII _Passiflora, var. foetida._ This strong and hardy vine grows well on arbors and trellises. Its leaves are three-cleft, and have long petioles; and spiral tendrils spring from the axils. The single, pale-green flowers are surrounded by a green, lace-like covering. The fruit is nearly globular, and slightly pointed; it is about three-fourths of an inch in diameter, and when ripe is a bright scarlet. [Illustration: PLATE CVII. _Passiflora, var. foetida._ Two thirds natural size.] _G. P. W. Collection._ PLATE CVIII _Cereus triangularis._ NIGHT-BLOOMING CEREUS. Although this plant with its wonderful nocturnal blossoms may be found growing almost everywhere in the Islands, the best specimens of its kind may be seen on the stone walls of Oahu College. The beautiful creamy flowers with their yellow centers are large, about a foot long, and when in full bloom about the same in diameter. The tube is covered with large, leaf-like green scales. The fruit, which is about 3½ inches long and 2 inches in diameter, is covered with persistent, large, fleshy scales which are scarlet colored when ripe, and the interior pulp is edible and refreshing. Fruit, however, upon the night-blooming cereus in Hawaii is rather rare, although a few fine specimens have matured. [Illustration: PLATE CVIII.--_Night-blooming Cereus._ Two thirds natural size.] _G. P. W. Collection._ PLATE CIX _Kigelia pinnata._ SAUSAGE TREE. This medium-sized and very handsome shade tree is a native of tropical Africa. It was probably introduced to Hawaii by Dr. Hillebrand. A fine tree of this species is growing in Mrs. Foster's garden, Nuuanu avenue. It has large pinnate leaves, and panicles of purple flowers. The peculiar rough, grey, oblong fruits hang from a long stem, and present an odd appearance. This tree and also one other of the same variety growing in the grounds of the Queen's Hospital, very rarely set their fruit. Because of the difficulty of obtaining seeds, the sausage tree has not been widely distributed. [Illustration: PLATE CIX.--_Sausage Tree._ One fourth natural size.] _G. P. W. Collection._ PLATE CX _Phoenix dactylifera._ THE DATE PALM. The date, which is a native of North Africa, Arabia, and Persia, is a noble palm, often growing to a height of from 80 to 100 feet. It is of remarkable longevity, and will continue to produce fruit even at the age of a hundred years. The neighborhood of the sea is considered unfavorable to their production, although they will luxuriate in saltish soil and bear well when brackish water is used. Many varieties of dates exist, the fruit differing in shape, size and color. They will grow from seeds, although the superior varieties can be continued only from off-shoots of the root. These will commence to bear in five years. In Asia, the growers of the commercial date find it necessary to pollinate artificially by hanging sprays of the male flowers in the branches of the fruit-bearing trees. There are no imported trees bearing in Hawaii, and although there are many date trees in Honolulu, artificial pollination would doubtless greatly increase the yield and the quality of the fruit. [Illustration: PLATE CX.--_The Date Palm._ One half natural size.] _G. P. W. Collection._ PLATE CXI _Phoenix dactylifera._ DATE (red and yellow variety). The accompanying cut shows fruit from two of the best date trees in Honolulu, and it is curious to note that both of them were grown from seeds taken from packages of dried dates purchased from a local grocer. [Illustration: PLATE CXI.--_Date_ (_red and yellow var._) One third natural size.] _G. P. W. Collection._ PLATE CXII _Acrocomia sp._ This interesting palm is seldom seen in Hawaii; there being but two specimens of its kind that have produced fruit in Honolulu. Its stem is capitately thickened at the persistent bases of the armed petioles. The glaucous leaves are pari-pinnate with narrow, lanceolate, accuminate segments, having a prominent mid-rib. The inflorescence is simple and branching. The fruit is arranged similar to that of Cocos, each about three-fourths of an inch in diameter, sub-globose with a pointed apex. When ripe, it is a bright yellow, and its juicy, edible pulp has the flavor of apricots. [Illustration: PLATE CXII.--_Acrocomia sp._ One half natural size.] _G. P. W. Collection._ PLATE CXIII _Cocos nucifera._ COCOANUT PALM. "NIU." The original home of this widely-diffused tree is not positively known. Some writers say it is indigenous to the islands of the Indian Ocean; others show that in all probability it is of American origin. On account of its buoyant husk and impervious shell, it was enabled to drift across the oceans without losing its germinating power, and in this manner was widely dispersed. It is strictly a tropical plant, and grows naturally on the seashore, or in its immediate vicinity. It has pinnate leaves about 12 to 18 feet long, and the inflorescence first appears in a cylindrical sheath, which splits length-wise, exposing long sprays of male flowers, and near the base generally one female flower, which is much larger, and eventually develops into a fruit. The picture shows both forms of flowers, as well as a young nut, and also a mature cocoanut. Propagation is by means of the nut alone, which must be thoroughly ripe before planting. The outer husk must be left on, germination taking place at the largest eye; sometimes two eyes may sprout, and twin trees grow from these. Many varieties have been imported from islands of the Pacific, Ceylon, West Indies, and Central America. The cocoanut is not raised in Hawaii for commercial purposes. [Illustration: PLATE CXIII.--_Cocoanut Palm_--"_Niu._" One half natural size.] _G. P. W. Collection._ PLATE CXIV _Cordia collococca._ CLAMMY CHERRY. This low tree, with its spreading branches, is a native of the West Indies, and is rarely met with in these Islands; there being but two trees of its kind known to me, one growing at the Old Plantation, Honolulu, the other at Honouliuli Ranch, Oahu. The whitish branches are very brittle. The leaves are obovate, oblong, glabrous above and shiny beneath. The subsessile flowers are whiteish-purple. The fruit, which is half inch in diameter, is bluntly pointed and smooth. The fleshy pulp is sticky, and adheres to the single seed. This plant may be grown from seeds and from cuttings. [Illustration: PLATE CXIV.--_Clammy Cherry._ One half natural size.] _G. P. W. Collection._ PLATE CXV _Flacourtia cataphracta._ This tree, which is a native of the Malay Islands and China, was introduced to Hawaii by Mr. Albert Jaeger. There is but one tree which has borne fruit; this is growing at the Old Plantation, Honolulu, Oahu. The tree, which is about 25 feet high, has dense foliage; the leaves are small, oblong, lanceolate, glabrous, having short petioles. Flowers very small, dioceous; the fruit about the size of a common grape, is purple when ripe, and has a pleasant sub-acid flavor. It contains a few flatish seeds. [Illustration: PLATE CXV.--_Flacourtia cataphracta._ One half natural size.] _G. P. W. Collection._ PLATE CXVI _Atalantia buxifolia._ This small tree of dwarfish habit is from tropical Asia. It is closely related to the orange, and has large thorns. Its simple leaves are alternate, coriaceous, emarginate, and from 1 to 1½ inches in length. The petioles are short. The small, solitary flowers have five petals. The berry is globose and three-quarters of an inch in diameter. When ripe, it is a shiny black, and has a thick skin. The pulp has somewhat the flavor of a lime, and the seeds are generally 1 to 5 in number. The only specimens of this tree in Hawaii are growing in the garden of Mrs. Foster; they, presumably, were introduced by Dr. Hillebrand, as these gardens formerly belonged to him. [Illustration: PLATE CXVI.--_Atalantia buxifolia._ One half natural size.] _G. P. W. Collection._ PLATE CXVII _Bumelia sp._ This large shrub is a native of India. Its alternate, entire, obovate leaves have short petioles; they are glabrous and are about 4 to 8 inches in length. The small flowers are light pink. The small, globose fruits grow in bunches; these are purple when ripe, but are not edible. The only tree of its kind in Honolulu is growing in the grounds of the Queen's Hospital. [Illustration: PLATE CXVII.--_Bumelia sp._ Natural size.] _G. P. W. Collection._ PLATE CXVIII _Ochrosia elliptica._ This plant grows in the Pacific Islands, Malay Peninsula, Ceylon, and Australia; and on account of its handsome scarlet fruit is cultivated as an ornament, as the fruit is not edible. The tree is a small evergreen, having alternate, glabrous, coriaceous leaves which are crowded at the ends of the stout branches. The small, white flowers have five petals. The fruit consists usually of two, rarely one, spreading scarlet drupes, each containing a large seed. The first specimen of its kind in Hawaii was planted at the Government Nursery, Honolulu, where it is still growing. [Illustration: PLATE CXVIII.--_Ochrosia elliptica._ One half natural size.] _G. P. W. Collection._ PLATE CXIX _Ananas sativus._ PINEAPPLE. This variety of the pineapple plant was grown at an early date in these Islands, and until the new and spineless forms were introduced was the only quality offered in the fruit markets. It is now cultivated but little, and is often found growing wild. The rosette at the head of the fleshy fruit has numerous thorny leaves. The fruit is much smaller than those of the thornless varieties, but it has a very sweet flavor. [Illustration: PLATE CXIX.--_Pineapple._ One half natural size.] _G. P. W. Collection._ PLATE CXX _Opuntia Tuna._ PRICKLY PEAR--"PANINI." This erect, wide-spreading plant was early introduced to these Islands from Mexico. It thrives well in arid lands, and in times of drought its succulent, fleshy leaves and juicy fruit are eaten by cattle. The plants, when old, become hard and woody, having many stout spines. The large flowers are reddish-yellow, and the obovate, truncate fruit is a purplish-red, having a thick fibrous skin, which is covered with fine bristles. The edible pulp is reddish-purple and contains numerous seeds. [Illustration: PLATE CXX.--_Prickly Pear_--"_Panini._" One half natural size.] _G. P. W. Collection._ PLATE CXXI _Prosopis juliflora._ ALGAROBA--"KIAWE." The Kiawe deserves a special mention in this book, as it is, in my opinion, one of the most valuable and beautiful trees that grows in the Hawaiian Islands. Perhaps on account of its very general dissemination, and because of the ease with which it spreads spontaneously, even in the driest districts, it has received less consideration than has been accorded to other plants more difficult of propagation. The Kiawe is the foundation of all the beauty of our lowlands, and provides a delicate background for other plants. Under favorable circumstances, it reaches to a height of 50 feet. It has wide-spreading branches and delicate-green foliage. The flowers yield a delicious honey, and the seed-pods furnish a valuable fodder, and, finally, when the tree is cut down, its wood makes the very best of fuel. The Algaroba is a native of Central and South America. Ordinarily it is a moderate-sized tree of quick and easy growth. Its branches in most cases are covered with stout, cylindrical, axillary spines, and in other cases they are unarmed. The abruptly bi-pinnate leaves have from 6 to 30 pairs of linear leaflets about one-fourth to one inch in length. The small, pale-yellow flowers come in cylindrical spikes. The straight or sickle-shaped seed-pod is sweet, and is eaten by stock. Propagation is by seed. The first Algaroba tree of Hawaii was brought to Honolulu in 1828 by Father Bachelot, founder of the Roman Catholic Mission in the Islands. It was planted in the Mission garden, where the venerable tree is standing today. [Illustration: PLATE CXXI.--_Algaroba_--"_Kiawe._"] Detailed Transcriber's Notes. General Notes. The relative size of items noted in the captions of the Plates relates to the original book, not to this document. Scaling of the images in preparation of this e-book and the size and resolution of the media on which the e-book is read make general statements about the relative size of the pictured items impossible. The "Index" was completely reworked so that it reflects the titles and captions within the body of the book. The original style was maintained. Details of changes to the "Index" are omitted. The page number indicates the Plate, not the text preceding it. The text of the book varies from the original in that obvious misprints have been fixed. Where the intent of the misprint was not obvious, it has been left in place and noted below. Use of archaic and unusual words, spelling and styling has been maintained. Inconsistent hyphenation has been retained. Capitalization of botanical names is maintained as in the original. Details of the changes follow. Details of the Changes. Frequently used archaic spelling and styling which have been maintained: anona (annona), cocoanut (coconut), Guatamala (Guatemala) and Nuuanu avenue (Nuuanu Avenue). Others occur less frequently. Both the spellings preceding and preceeding were used throughout the book. They have been standardized to preceding, as noted below. In the caption of Plate III, to match the text title--changed to: Guatamala Avocado (in original book: Avocado). In the text with Plate IV, changed to: elevation (in original book: elevtaion); and inserted period after the fruit-bearing stems. In the text with Plate V, changed to: successful (in original book: ssuccessful). In the text with Plate XI, changed to: preceding (in original book: preceeding). In the text with Plate XVII, changed to: soil (in original book: sosil); and to: preceding (in original book: preceeding). In the text title with Plate XX, changed to: edulis (in original book: eduiis). In the text with Plate XXII, for clarity, changed to: 1-16th (in original book: 1-16); and changed to: underside (in original book: under-side) for consistency with elsewhere in the book. In the text with Plate XXIV, changed to: small (in original book: samll). In the text with Plate XXXI, changed to: leaves (in original book: laves) and changed to: who (in original book: whos). In the text and captions associated with Plates XXXV through XXXVII, the spellings papaya and papaia were both used. They have been standardized to papaya. In the caption of Plate XXXVI, moved the period (".") outside the parentheses, to match chapter heading. In the text with Plate XXXVII, the word pesin is probably a printing error, however it is unclear whether the intended word was resin or pepsin. The error has been left as in the original. In the text with Plate XXXVIII, changed to: generally (in original book: generaly). In the caption of Plate XXXVIII, italicized Chinese Orange for consistency with other caption formatting. In the text title and caption of Plate XLI, changed to: lime (in original book: limes) for consistency with rest of the book. In the title of the text with Plate XLV, changed to: WASHINGTON NAVEL ORANGE (in original book: WASHINGTON NAVEL). In the text with Plate LVI, changed to: protuberance (in original book: portuberance). In the text title and caption of Plate LVIII, changed to: Sweet Red Guava (in original book: Sweet red). In the text with Plate LVIII, changed to: preceding (in original book: preceeding). In the title of the text with Plate LXIV, changed to: LXIV (in original book: LXVI). In the text with Plate LXIV, changed to: followed (in original book: folowed); and changed to: so-called (in original book: socalled) for consistency with elsewhere in the book. In the title of the text with Plate LXVII, changed to: varieties (in original book: varities); and in the text, changed to: center (in original book: centre) for consistency with the elsewhere in the book. In the text with Plate LXX, I suspect that 100 to 40 should have been 10 to 40. In the text and caption of Plate LXXII, changed to: candlenut (in original book: candle nut, candle-nut and candlenut) for consistency within this page. In the text with Plate LXXIX, changed to: preceding (in original book: preceeding). In the text with Plate LXXXVI, changed to: consists (in original book: consistss). In the text with Plate LXXXIX, changed to: parabola (in original book: parobola). In the text with Plate XCI, changed to: yellow (in original book: yelow). In the text with Plate XCV, changed to: delicious (in original book: declicious). In the title of the text with Plate XCIX, changed to: Phyllanthus (in original book: Phllanthus). In the title of the text with Plate CII, changed to: Sinensis (in original book: Sinense). In the title of the text with Plate CIII and in the caption: Granadilla Vine (in original book: Grenadilla). In the text with Plate CIII, changed to: climber (in original book: climer); and changed to: succulent (in original book: suculent). In the caption of Plate CVIII, changed to: Night-blooming (in original book: Night-Blooming) for consistency in caption formatting. In the text with Plate CX, changed to: considered (in original book: considereed); and changed to the archaic word: saltish (in original book: satlish). In the text with Plate CXIII, changed to: American (in original book: Ameriican). In the title of the text with Plate CXIV, changed to: collococca (in original book: colloccoca). In the text with Plate CXVII, changed to: Honolulu (in original book: Honolulue). In the text with Plate CXVIII, changed to: where it is (in original book: where is is). In the caption of Plate CXIX, for consistency changed to: Pineapple (in original book: Pine apple). 
18450	----	made using scans of public domain works from the University of Michigan Digital Libraries.) Hawaiian Folk Tales A Collection of Native Legends Compiled by Thos. G. Thrum With sixteen illustrations from photographs Chicago A. C. McClurg & Co. 1907 Copyright, 1907 By A. C. McClurg & Co. Entered at Stationers' Hall, London, England Published March 1, 1907 The Lakeside Press R. R. Donnelley & Sons Company Chicago PREFACE It is becoming more and more a matter of regret that a larger amount of systematic effort was not established in early years for the gathering and preservation of the folk-lore of the Hawaiians. The world is under lasting obligations to the late Judge Fornander, and to Dr. Rae before him, for their painstaking efforts to gather the history of this people and trace their origin and migrations; but Fornander's work only has seen the light, Dr. Rae's manuscript having been accidentally destroyed by fire. The early attempts of Dibble and Pogue to gather history from Hawaiians themselves have preserved to native and foreign readers much that would probably otherwise have been lost. To the late Judge Andrews we are indebted for a very full grammar and dictionary of the language, as also for a valuable manuscript collection of _meles_ and antiquarian literature that passed to the custody of the Board of Education. There were native historians in those days; the newspaper articles of S. M. Kamakau, the earlier writings of David Malo, and the later contributions of G. W. Pilipo and others are but samples of a wealth of material, most of which has been lost forever to the world. From time to time Prof. W. D. Alexander, as also C. J. Lyons, has furnished interesting extracts from these and other hakus. The Rev. A. O. Forbes devoted some time and thought to the collecting of island folk-lore: and King Kalakaua took some pains in this line also, as evidenced by his volume of "Legends and Myths of Hawaii," edited by R. M. Daggett, though there is much therein that is wholly foreign to ancient Hawaiian customs and thought. No one of late years had a better opportunity than Kalakaua toward collecting the _meles_, _kaaos_, and traditions of his race; and for purposes looking to this end there was established by law a Board of Genealogy, which had an existence of some four years, but nothing of permanent value resulted therefrom. Fornander's manuscript collection of _meles_, legends, and genealogies in the vernacular has fortunately become, by purchase, the property of the Hon. C. R. Bishop, which insures for posterity the result of one devoted scholar's efforts to rescue the ancient traditions that are gradually slipping away; for the _haku meles_ (bards) of Hawaii are gone. This fact, as also the Hawaiian Historical Society's desire to aid and stimulate research into the history and traditions of this people, strengthens the hope that some one may yet arise to give us further insight into the legendary folk-lore of this interesting race. T. G. T. _Honolulu_, January 1, 1907. NOTE In response to repeated requests, the compiler now presents in book form the series of legends that have been made a feature of "The Hawaiian Annual" for a number of years past. The series has been enriched by the addition of several tales, the famous shark legend having been furnished for this purpose from the papers of the Hawaiian Historical Society. The collection embraces contributions by the Rev. A. O. Forbes, Dr. N. B. Emerson, J. S. Emerson, Mrs. E. M. Nakuina, W. M. Gibson, Dr. C. M. Hyde, and others, all of whom are recognized authorities. T. G. T. _Honolulu_, January 1, 1907. CONTENTS I. Legends Resembling Old Testament History. Rev. C. M. Hyde, D.D. 15 II. Exploits of Maui. Rev. A. O. Forbes I. Snaring the Sun 31 II. The Origin of Fire 33 III. Pele and the Deluge. Rev. A. O. Forbes 36 IV. Pele and Kahawali. From Ellis's "Tour of Hawaii" 39 V. Hiku and Kawelu. J. S. Emerson 43 Location of the Lua o Milu 48 VI. Lonopuha; or, Origin of the Art of Healing in Hawaii. Translated by Thos. G. Thrum 51 VII. A Visit to the Spirit Land; or, The Strange Experience of a Woman in Kona, Hawaii. Mrs. E. N. Haley 58 VIII. Kapeepeekauila; or, The Rocks of Kana. Rev. A. O. Forbes 63 IX. Kalelealuaka. Dr. N. B. Emerson 74 X. Stories of the Menehunes: Hawaii the Original Home of the Brownies. Thos. G. Thrum 107 Moke Manu's Account 109 Pi's Watercourse 110 Laka's Adventure 111 Kekupua's Canoe 114 As Heiau Builders 116 XI. Kahalaopuna, Princess of Manoa. Mrs. E. M. Nakuina 118 XII. The Punahou Spring. Mrs. E. M. Nakuina 133 XIII. Oahunui. Mrs. E. M. Nakuina 139 XIV. Ahuula: A Legend of Kanikaniaula and the First Feather Cloak. Mrs. E. M. Nakuina 147 XV. Kaala and Kaaialii: A Legend of Lanai. W. M. Gibson 156 XVI. The Tomb of Puupehe: A Legend of Lanai. From "The Hawaiian Gazette" 181 XVII. Ai Kanaka: A Legend of Molokai. Rev. A. O. Forbes 186 XVIII. Kaliuwaa. Scene of the Demigod Kamapuaa's Escape from Olopana. From "The Hawaiian Spectator" 193 XIX. Battle of the Owls. Jos. M. Poepoe 200 XX. This Land is the Sea's. Traditional Account of an Ancient Hawaiian Prophecy. Translated from Moke Manu by Thos. G. Thrum 203 XXI. Ku-ula, the Fish God of Hawaii. Translated from Moke Manu by M. K. Nakuina 215 XXII. Aiai, Son of Ku-ula. Part II of the Legend of Ku-ula, the Fish God of Hawaii. Translated from Moke Manu by M. K. Nakuina 230 XXIII. Kaneaukai: A Legend of Waialua. Thos. G. Thrum 250 XXIV. The Shark-man, Nanaue. Mrs. E. M. Nakuina 255 XXV. Fish Stories and Superstitions. Translated by M. K. Nakuina 269 Glossary 277 ILLUSTRATIONS Hawaiian Girl of the Old Régime Frontispiece A Lava Cascade 40 View in Wainiha Valley, Kauai 66 Scene in Olokele Gulch, Makaweli, Kauai 86 "The Deep Blue Palis of Koolau" 104 Scene from the Road over Nuuanu Pali 112 View at the Head of Manoa Valley, Oahu 120 The Favorite Sport of Surf-Riding 130 Hawaiian Arrayed in Feather Cloak and Helmet 150 The Ceremony of the Hula 158 The Hula Dance 162 Kuumana, the Rain God of Kau 196 A Grass House of the Olden Time 210 Making Ready the Feast 228 Hawaiian Fisherman Using the Throw-Net 246 Coast Surf Scene 262 I LEGENDS RESEMBLING OLD TESTAMENT HISTORY _Rev. C. M. Hyde, D.D._ In the first volume of Judge Fornander's elaborate work on "The Polynesian Race" he has given some old Hawaiian legends which closely resemble the Old Testament history. How shall we account for such coincidences? Take, for instance, the Hawaiian account of the Creation. The _Kane_, _Ku_ and _Lono:_ or, Sunlight, Substance, and Sound,--these constituted a triad named _Ku-Kaua-Kahi_, or the Fundamental Supreme Unity. In worship the reverence due was expressed by such epithets as _Hi-ka-po-loa, Oi-e,_ Most Excellent, etc. "These gods existed from eternity, from and before chaos, or, as the Hawaiian term expressed it, '_mai ka po mia_' (from the time of night, darkness, chaos). By an act of their will these gods dissipated or broke into pieces the existing, surrounding, all-containing _po_, night, or chaos. By this act light entered into space. They then created the heavens, three in number, as a place to dwell in; and the earth to be their footstool, _he keehina honua a Kane_. Next they created the sun, moon, stars, and a host of angels, or spirits--_i kini akua_--to minister to them. Last of all they created man as the model, or in the likeness of Kane. The body of the first man was made of red earth--_lepo ula_, or _alaea_--and the spittle of the gods--_wai nao_. His head was made of a whitish clay--_palolo_--which was brought from the four ends of the world by Lono. When the earth-image of Kane was ready, the three gods breathed into its nose, and called on it to rise, and it became a living being. Afterwards the first woman was created from one of the ribs--_lalo puhaka_--of the man while asleep, and these two were the progenitors of all mankind. They are called in the chants and in various legends by a large number of different names; but the most common for the man was Kumuhonua, and for the woman Keolakuhonua [or _Lalahonua_]. "Of the creation of animals these chants are silent; but from the pure tradition it may be inferred that the earth at the time of its creation or emergence from the watery chaos was stocked with vegetable and animal. The animals specially mentioned in the tradition as having been created by Kane were hogs (_puaa_), dogs (_ilio_), lizards or reptiles (_moo_). "Another legend of the series, that of _Wela-ahi-lani_, states that after Kane had destroyed the world by fire, on account of the wickedness of the people then living, he organized it as it now is, and created the first man and the first woman, with the assistance of Ku and Lono, nearly in the same manner as narrated in the former legend of Kumuhonua. In this legend the man is called Wela-ahi-lani, and the woman is called Owe." Of the primeval home, the original ancestral seat of mankind, Hawaiian traditions speak in highest praise. "It had a number of names of various meanings, though the most generally occurring, and said to be the oldest, was _Kalana-i-hau-ola_ (Kalana with the life-giving dew). It was situated in a large country, or continent, variously called in the legends Kahiki-honua-kele, Kahiki-ku, Kapa-kapa-ua-a-Kane, Molo-lani. Among other names for the primary homestead, or paradise, are _Pali-uli_ (the blue mountain), _Aina-i-ka-kaupo-o-Kane_ (the land in the heart of Kane), _Aina-wai-akua-a-Kane_ (the land of the divine water of Kane). The tradition says of Pali-uli, that it was a sacred, tabooed land; that a man must be righteous to attain it; if faulty or sinful he will not get there; if he looks behind he will not get there; if he prefers his family he will not enter Pali-uli." "Among other adornments of the Polynesian Paradise, the Kalana-i-hau-ola, there grew the _Ulu kapu a Kane_, the breadfruit tabooed for Kane, and the _ohia hemolele_, the sacred apple-tree. The priests of the olden time are said to have held that the tabooed fruits of these trees were in some manner connected with the trouble and death of Kumuhonua and Lalahonua, the first man and the first woman. Hence in the ancient chants he is called _Kane-laa-uli, Kumu-uli, Kulu-ipo_, the fallen chief, he who fell on account of the tree, or names of similar import." According to those legends of Kumuhonua and Wela-ahi-lani, "at the time when the gods created the stars, they also created a multitude of angels, or spirits (_i kini akua_), who were not created like men, but made from the spittle of the gods (_i kuhaia_), to be their servants or messengers. These spirits, or a number of them, disobeyed and revolted, because they were denied the _awa_; which means that they were not permitted to be worshipped, _awa_ being a sacrificial offering and sign of worship. These evil spirits did not prevail, however, but were conquered by Kane, and thrust down into uttermost darkness (_ilalo loa i ka po_). The chief of these spirits was called by some Kanaloa, by others Milu, the ruler of Po; Akua ino; Kupu ino, the evil spirit. Other legends, however, state that the veritable and primordial lord of the Hawaiian inferno was called Manua. The inferno itself bore a number of names, such as Po-pau-ole, Po-kua-kini, Po-kini-kini, Po-papa-ia-owa, Po-ia-milu. Milu, according to those other legends, was a chief of superior wickedness on earth who was thrust down into Po, but who was really both inferior and posterior to Manua. This inferno, this Po, with many names, one of which remarkably enough was _Ke-po-lua-ahi_, the pit of fire, was not an entirely dark place. There was light of some kind and there was fire. The legends further tell us that when Kane, Ku, and Lono were creating the first man from the earth, Kanaloa was present, and in imitation of Kane, attempted to make another man out of the earth. When his clay model was ready, he called to it to become alive, but no life came to it. Then Kanaloa became very angry, and said to Kane, 'I will take your man, and he shall die,' and so it happened. Hence the first man got his other name _Kumu-uli_, which means a fallen chief, _he 'lii kahuli_.... With the Hawaiians, Kanaloa is the personified spirit of evil, the origin of death, the prince of Po, or chaos, and yet a revolted, disobedient spirit, who was conquered and punished by Kane. The introduction and worship of Kanaloa, as one of the great gods in the Hawaiian group, can be traced back only to the time of the immigration from the southern groups, some eight hundred years ago. In the more ancient chants he is never mentioned in conjunction with Kane, Ku, and Lono, and even in later Hawaiian mythology he never took precedence of Kane. The Hawaiian legend states that the oldest son of Kumuhonua, the first man, was called Laka, and that the next was called Ahu, and that Laka was a bad man; he killed his brother Ahu. "There are these different Hawaiian genealogies, going back with more or less agreement among themselves to the first created man. The genealogy of Kumuhonua gives thirteen generations inclusive to Nuu, or Kahinalii, or the line of Laka, the oldest son of Kumuhonua. (The line of Seth from Adam to Noah counts ten generations.) The second genealogy, called that of Kumu-uli, was of greatest authority among the highest chiefs down to the latest times, and it was taboo to teach it to the common people. This genealogy counts fourteen generations from Huli-houna, the first man, to Nuu, or Nana-nuu, but inclusive, on the line of Laka. The third genealogy, which, properly speaking, is that of Paao, the high-priest who came with Pili from Tahiti, about twenty-five generations ago, and was a reformer of the Hawaiian priesthood, and among whose descendants it has been preserved, counts only twelve generations from Kumuhonua to Nuu, on the line of Kapili, youngest son of Kumuhonua." "In the Hawaiian group there are several legends of the Flood. One legend relates that in the time of Nuu, or Nana-nuu (also pronounced _lana_, that is, floating), the flood, _Kaiakahinalii_, came upon the earth, and destroyed all living beings; that Nuu, by command of his god, built a large vessel with a house on top of it, which was called and is referred to in chants as '_He waa halau Alii o ka Moku_,' the royal vessel, in which he and his family, consisting of his wife, Lilinoe, his three sons and their wives, were saved. When the flood subsided, Kane, Ku, and Lono entered the _waa halau_ of Nuu, and told him to go out. He did so, and found himself on the top of Mauna Kea (the highest mountain on the island of Hawaii). He called a cave there after the name of his wife, and the cave remains there to this day--as the legend says in testimony of the fact. Other versions of the legend say that Nuu landed and dwelt in Kahiki-honua-kele, a large and extensive country." ... "Nuu left the vessel in the evening of the day and took with him a pig, cocoanuts, and _awa_ as an offering to the god Kane. As he looked up he saw the moon in the sky. He thought it was the god, saying to himself, 'You are Kane, no doubt, though you have transformed yourself to my sight.' So he worshipped the moon, and offered his offerings. Then Kane descended on the rainbow and spoke reprovingly to Nuu, but on account of the mistake Nuu escaped punishment, having asked pardon of Kane." ... "Nuu's three sons were Nalu-akea, Nalu-hoo-hua, and Nalu-mana-mana. In the tenth generation from Nuu arose Lua-nuu, or the second Nuu, known also in the legend as Kane-hoa-lani, Kupule, and other names. The legend adds that by command of his god he was the first to introduce circumcision to be practised among his descendants. He left his native home and moved a long way off until he reached a land called Honua-ilalo, 'the southern country.' Hence he got the name Lalo-kona, and his wife was called Honua-po-ilalo. He was the father of Ku-nawao by his slave-woman Ahu (O-ahu) and of Kalani-menehune by his wife, Mee-hewa. Another says that the god Kane ordered Lua-nuu to go up on a mountain and perform a sacrifice there. Lua-nuu looked among the mountains of Kahiki-ku, but none of them appeared suitable for the purpose. Then Lua-nuu inquired of God where he might find a proper place. God replied to him: 'Go travel to the eastward, and where you find a sharp-peaked hill projecting precipitously into the ocean, that is the hill for the sacrifice.' Then Lua-nuu and his son, Kupulu-pulu-a-Nuu, and his servant, Pili-lua-nuu, started off in their boat to the eastward. In remembrance of this event the Hawaiians called the back of Kualoa _Koo-lau_; Oahu (after one of Lua-nuu's names), _Kane-hoa-lani_; and the smaller hills in front of it were named _Kupu-pulu_ and _Pili-lua-nuu_. Lua-nuu is the tenth descendant from Nuu by both the oldest and the youngest of Nuu's sons. This oldest son is represented to have been the progenitor of the _Kanaka-maoli_, the people living on the mainland of Kane (_Aina kumupuaa a Kane_): the youngest was the progenitor of the white people (_ka poe keo keo maoli_). This Lua-nuu (like Abraham, the tenth from Noah, also like Abraham), through his grandson, Kini-lau-a-mano, became the ancestor of the twelve children of the latter, and the original founder of the Menehune people, from whom this legend makes the Polynesian family descend." The Rev. Sheldon Dibble, in his history of the Sandwich Islands, published at Lahainaluna, in 1843, gives a tradition which very much resembles the history of Joseph. "Waikelenuiaiku was one of ten brethren who had one sister. They were all the children of one father, whose name was Waiku. Waikelenuiaiku was much beloved by his father, but his brethren hated him. On account of their hatred they carried him and cast him into a pit belonging to Holonaeole. The oldest brother had pity on him, and gave charge to Holonaeole to take good care of him. Waikelenuiaiku escaped and fled to a country over which reigned a king whose name was Kamohoalii. There he was thrown into a dark place, a pit under ground, in which many persons were confined for various crimes. Whilst confined in this dark place he told his companions to dream dreams and tell them to him. The night following four of the prisoners had dreams. The first dreamed that he saw a ripe _ohia_ (native apple), and his spirit ate it; the second dreamed that he saw a ripe banana, and his spirit ate it; the third dreamed that he saw a hog, and his spirit ate it; and the fourth dreamed that he saw _awa_, pressed out the juice, and his spirit drank it. The first three dreams, pertaining to food, Waikelenuiaiku interpreted unfavorably, and told the dreamers they must prepare to die. The fourth dream, pertaining to drink, he interpreted to signify deliverance and life. The first three dreamers were slain according to the interpretation, and the fourth was delivered and saved. Afterward this last dreamer told Kamohoalii, the king of the land, how wonderful was the skill of Waikelenuiaiku in interpreting dreams, and the king sent and delivered him from prison and made him a principal chief in his kingdom." Judge Fornander alludes to this legend, giving the name, however, _Aukelenui-a-Iku_, and adding to it the account of the hero's journey to the place where the water of life was kept (_ka-wai-ola-loa-a-Kane_), his obtaining it and therewith resuscitating his brothers, who had been killed by drowning some years before. Another striking similarity is that furnished to Judge Fornander in the legend of _Ke-alii-waha-nui_: "He was king of the country called Honua-i-lalo. He oppressed the Menehune people. Their god Kane sent Kane-apua and Kaneloa, his elder brother, to bring the people away, and take them to the land which Kane had given them, and which was called _Ka aina momona a Kane_, or _Ka one lauena a Kane_, and also _Ka aina i ka haupo a Kane_. The people were then told to observe the four Ku days in the beginning of the month as _Kapu-hoano_ (sacred or holy days), in remembrance of this event, because they thus arose (_Ku_) to depart from that land. Their offerings on the occasion were swine and goats." The narrator of the legend explains that formerly there were goats without horns, called _malailua_, on the slopes of Mauna Loa on Hawaii, and that they were found there up to the time of Kamehameha I. The legend further relates that after leaving the land of Honualalo, the people came to the _Kai-ula-a-Kane_ (the Red Sea of Kane); that they were pursued by Ke-alii-waha-nui; that Kane-apua and Kanaloa prayed to Lono, and finally reached the _Aina lauena a Kane_. "In the famous Hawaiian legend of _Hiiaka-i-ka-poli-o-Pele_, it is said that when Hiiaka went to the island of Kauai to recover and restore to life the body of Lohiau, the lover of her sister, Pele, she arrived at the foot of the Kalalau Mountain shortly before sunset. Being told by her friends at Haena that there would not be daylight sufficient to climb the _pali_ (precipice) and get the body out of the cave in which it was hidden, she prayed to her gods to keep the sun stationary (_i ka muli o Hea_) over the brook Hea, until she had accomplished her object. The prayer was heard, the mountain was climbed, the guardians of the cave vanquished, and the body recovered." A story of retarding the sun and making the day longer to accomplish his purpose is told of Maui-a-kalana, according to Dibble's history. Judge Fornander alludes to one other legend with incidents similar to the Old Testament history wherein "Na-ula-a-Mainea, an Oahu prophet, left Oahu for Kauai, was upset in his canoe, was swallowed by a whale, and thrown up alive on the beach at Wailua, Kauai." Judge Fornander says that, when he first heard the legend of the two brother prophets delivering the Menehune people, "he was inclined to doubt its genuineness and to consider it as a paraphrase or adaptation of the Biblical account by some semi-civilized or semi-Christianized Hawaiian, after the discovery of the group by Captain Cook. But a larger and better acquaintance with Hawaiian folk-lore has shown that though the details of the legend, as interpreted by the Christian Hawaiian from whom it was received, may possibly in some degree, and unconsciously to him, perhaps, have received a Biblical coloring, yet the main facts of the legend, with the identical names of persons and places, are referred to more or less distinctly in other legends of undoubted antiquity." And the Rev. Mr. Dibble, in his history, says of these Hawaiian legends, that "they were told to the missionaries before the Bible was translated into the Hawaiian tongue, and before the people knew much of sacred history. The native who acted as assistant in translating the history of Joseph was forcibly struck with its similarity to their ancient tradition. Neither is there the least room for supposing that the songs referred to are recent inventions. They can all be traced back for generations, and are known by various persons residing on different islands who have had no communication with each other. Some of them have their date in the reign of some ancient king, and others have existed time out of mind. It may also be added, that both their narrations and songs are known the best by the very oldest of the people, and those who never learned to read; whose education and training were under the ancient system of heathenism." "Two hypotheses," says Judge Fornander, "may with some plausibility be suggested to account for this remarkable resemblance of folk-lore. One is, that during the time of the Spanish galleon trade, in the sixteenth and seventeenth centuries, between the Spanish Main and Manila, some shipwrecked people, Spaniards and Portuguese, had obtained sufficient influence to introduce these scraps of Bible history into the legendary lore of this people.... On this fact hypothesis I remark that, if the shipwrecked foreigners were educated men, or only possessed of such Scriptural knowledge as was then imparted to the commonality of laymen, it is morally impossible to conceive that a Spaniard of the sixteenth century should confine his instruction to some of the leading events of the Old Testament, and be totally silent upon the Christian dispensation, and the cruciolatry, mariolatry, and hagiolatry of that day. And it is equally impossible to conceive that the Hawaiian listeners, chiefs, priests, or commoners, should have retained and incorporated so much of the former in their own folk-lore, and yet have utterly forgotten every item bearing upon the latter. "The other hypothesis is, that at some remote period either a body of the scattered Israelites had arrived at these islands direct, or in Malaysia, before the exodus of 'the Polynesian family,' and thus imparted a knowledge of their doctrines, of the early life of their ancestors, and of some of their peculiar customs, and that having been absorbed by the people among whom they found a refuge, this is all that remains to attest their presence--intellectual tombstones over a lost and forgotten race, yet sufficient after twenty-six centuries of silence to solve in some measure the ethnic puzzle of the lost tribes of Israel. In regard to this second hypothesis, it is certainly more plausible and cannot be so curtly disposed of as the Spanish theory.... So far from being copied one from the other, they are in fact independent and original versions of a once common legend, or series of legends, held alike by Cushite, Semite, Turanian, and Aryan, up to a certain time, when the divergencies of national life and other causes brought other subjects peculiar to each other prominently in the foreground; and that as these divergencies hardened into system and creed, that grand old heirloom of a common past became overlaid and colored by the peculiar social and religious atmosphere through which it has passed up to the surface of the present time. But besides this general reason for refusing to adopt the Israelitish theory, that the Polynesian legends were introduced by fugitive or emigrant Hebrews from the subverted kingdoms of Israel or Judah, there is the more special reason to be added that the organization and splendor of Solomon's empire, his temple, and his wisdom became proverbial among the nations of the East subsequent to his time; on all these, the Polynesian legends are absolutely silent." In commenting on the legend of _Hiiaka-i-ka-poli-o-Pele_, Judge Fornander says: "If the Hebrew legend of Joshua or a Cushite version give rise to it, it only brings down the community of legends a little later in time. And so would the legend of _Naulu-a-Mahea_,... unless the legend of Jonah, with which it corresponds in a measure, as well as the previous legend of Joshua and the sun, were Hebrew anachronisms compiled and adapted in later times from long antecedent materials, of which the Polynesian references are but broken and distorted echoes, bits of legendary mosaics, displaced from their original surroundings and made to fit with later associations." In regard to the account of the Creation, he remarks that "the Hebrew legend infers that the god Elohim existed contemporaneously with and apart from the chaos. The Hawaiian legend makes the three great gods, Kane, Ku, and Lono, evolve themselves out of chaos.... The order of creation, according to Hawaiian folk-lore, was that after Heaven and earth had been separated, and the ocean had been stocked with its animals, the stars were created, then the moon, then the sun." Alluding to the fact that the account in Genesis is truer to nature, Judge Fornander nevertheless propounds the inquiry whether this fact may not "indicate that the Hebrew text is a later emendation of an older but once common tradition"? Highest antiquity is claimed for Hawaiian traditions in regard to events subsequent to the creation of man. "In one of the sacrificial hymns of the Marquesans, when human victims were offered, frequent allusions were made to 'the red apples eaten in Naoau,' ... and to the 'tabooed apples of Atea,' as the cause of death, wars, pestilence, famine, and other calamities, only to be averted or atoned for by the sacrifice of human victims. The close connection between the Hawaiian and the Marquesan legends indicates a common origin, and that origin can be no other than that from which the Chaldean and Hebrew legends of sacred trees, disobedience, and fall also sprang." In comparison of "the Hawaiian myth of Kanaloa as a fallen angel antagonistic to the great gods, as the spirit of evil and death in the world, the Hebrew legends are more vague and indefinite as to the existence of an evil principle. The serpent of Genesis, the Satan of Job, the Hillel of Isaiah, the dragon of the Apocalypse--all point, however, to the same underlying idea that the first cause of sin, death, evil, and calamities, was to be found in disobedience and revolt from God. They appear as disconnected scenes of a once grand drama that in olden times riveted the attention of mankind, and of which, strange to say, the clearest synopsis and the most coherent recollection are, so far, to be found in Polynesian traditions. It is probably in vain to inquire with whom the legend of an evil spirit and his operations in Heaven and on earth had its origin. Notwithstanding the apparent unity of design and remarkable coincidence in many points, yet the differences in coloring, detail, and presentation are too great to suppose the legend borrowed by one from either of the others. It probably descended to the Chaldeans, Polynesians, and Hebrews alike, from a source or people anterior to themselves, of whom history now is silent." II EXPLOITS OF MAUI _Rev. A. O. Forbes_ I.--SNARING THE SUN Maui was the son of Hina-lau-ae and Hina, and they dwelt at a place called Makalia, above Kahakuloa, on West Maui. Now, his mother Hina made _kapas_. And as she spread them out to dry, the days were so short that she was put to great trouble and labor in hanging them out and taking them in day after day until they were dry. Maui, seeing this, was filled with pity for her, for the days were so short that, no sooner had she got her kapas all spread out to dry, than the Sun went down, and she had to take them in again. So he determined to make the Sun go slower. He first went to Wailohi, in Hamakua, on East Maui, to observe the motions of the Sun. There he saw that it rose toward Hana. He then went up on Haleakala, and saw that the Sun in its course came directly over that mountain. He then went home again, and after a few days went to a place called Paeloko, at Waihee. There he cut down all the cocoanut-trees, and gathered the fibre of the cocoanut husks in great quantity. This he manufactured into strong cord. One Moemoe, seeing this, said tauntingly to him: "Thou wilt never catch the Sun. Thou art an idle nobody." Maui answered: "When I conquer my enemy, and my desire is attained, I will be your death." So he went up Haleakala again, taking his cord with him. And when the Sun arose above where he was stationed, he prepared a noose of the cord and, casting it, snared one of the Sun's larger beams and broke it off. And thus he snared and broke off, one after another, all the strong rays of the Sun. Then shouted he exultingly: "Thou art my captive, and now I will kill thee for thy going so swiftly." And the Sun said: "Let me live, and thou shalt see me go more slowly hereafter. Behold, hast thou not broken off all my strong legs, and left me only the weak ones?" So the agreement was made, and Maui permitted the Sun to pursue its course, and from that time on it went more slowly; and that is the reason why the days are longer at one season of the year than at another. It was this that gave the name to that mountain, which should properly be called _Alehe-ka-la_ (sun snarer), and not _Haleakala_. When Maui returned from this exploit, he went to find Moemoe, who had reviled him. But that individual was not at home. He went on in his pursuit till he came upon him at a place called Kawaiopilopilo, on the shore to the eastward of the black rock called Kekaa, north of Lahaina. Moemoe dodged him up hill and down, until at last Maui, growing wroth, leaped upon and slew the fugitive. And the dead body was transformed into a long rock, which is there to this day, by the side of the road. II.--THE ORIGIN OF FIRE Maui and Hina dwelt together, and to them were born four sons, whose names were Maui-mua, Maui-hope, Maui-kiikii, and Maui-o-ka-lana. These four were fishermen. One morning, just as the edge of the Sun lifted itself up, Maui-mua roused his brethren to go fishing. So they launched their canoe from the beach at Kaupo, on the island of Maui, where they were dwelling, and proceeded to the fishing ground. Having arrived there, they were beginning to fish, when Maui-o-ka-lana saw the light of a fire on the shore they had left, and said to his brethren: "Behold, there is a fire burning. Whose can this fire be?" And they answered: "Whose, indeed? Let us return to the shore, that we may get our food cooked; but first let us get some fish." So, after they had obtained some fish, they turned toward the shore; and when the canoe touched the beach Maui-mua leaped ashore and ran toward the spot where the fire had been burning. Now, the curly-tailed _alae_ (mud-hens) were the keepers of the fire; and when they saw him coming they scratched the fire out and flew away. Maui-mua was defeated, and returned to the house to his brethren. Then said they to him: "How about the fire?" "How, indeed?" he answered. "When I got there, behold, there was no fire; it was out. I supposed some man had the fire, and behold, it was not so; the alae are the proprietors of the fire, and our bananas are all stolen." When they heard that, they were filled with anger, and decided not to go fishing again, but to wait for the next appearance of the fire. But after many days had passed without their seeing the fire, they went fishing again, and behold, there was the fire! And so they were continually tantalized. Only when they were out fishing would the fire appear, and when they returned they could not find it. This was the way of it. The curly-tailed alae knew that Maui and Hina had only these four sons, and if any of them stayed on shore to watch the fire while the others were out in the canoe the alae knew it by counting those in the canoe, and would not light the fire. Only when they could count four men in the canoe would they light the fire. So Maui-mua thought it over, and said to his brethren: "To-morrow morning do you go fishing, and I will stay ashore. But do you take the calabash and dress it in kapa, and put it in my place in the canoe, and then go out to fish." They did so, and when they went out to fish the next morning, the alae counted and saw four figures in the canoe, and then they lit the fire and put the bananas on to roast. Before they were fully baked one of the alae cried out: "Our dish is cooked! Behold, Hina has a smart son." And with that, Maui-mua, who had stolen close to them unperceived, leaped forward, seized the curly-tailed alae and exclaimed: "Now I will kill you, you scamp of an alae! Behold, it is you who are keeping the fire from us. I will be the death of you for this." Then answered the alae: "If you kill me the secret dies with me, and you won't get the fire." As Maui-mua began to wring its neck, the alae again spoke, and said: "Let me live, and you shall have the fire." So Maui-mua said: "Tell me, where is the fire?" The alae replied: "It is in the leaf of the a-pe plant" (_Alocasia macrorrhiza_). So, by the direction of the alae, Maui-mua began to rub the leaf-stalk of the a-pe plant with a piece of stick, but the fire would not come. Again he asked: "Where is this fire that you are hiding from me?" The alae answered: "In a green stick." And he rubbed a green stick, but got no fire. So it went on, until finally the alae told him he would find it in a dry stick; and so, indeed, he did. But Maui-mua, in revenge for the conduct of the alae, after he had got the fire from the dry stick, said: "Now, there is one thing more to try." And he rubbed the top of the alae's head till it was red with blood, and the red spot remains there to this day. III PELE AND THE DELUGE _Rev. A. O. Forbes_ All volcanic phenomena are associated in Hawaiian legendary lore with the goddess Pele; and it is a somewhat curious fact that to the same celebrated personage is also attributed a great flood that occurred in ancient times. The legends of this flood are various, but mainly connected with the doings of Pele in this part of the Pacific Ocean. The story runs thus: Kahinalii was the mother of Pele; Kanehoalani was her father; and her two brothers were Kamohoalii and Kahuilaokalani. Pele was born in the land of Hapakuela, a far-distant land at the edge of the sky, toward the southwest. There she lived with her parents until she was grown up, when she married Wahialoa; and to these were born a daughter named Laka, and a son named Menehune. But after a time Pele's husband, Wahialoa, was enticed away from her by Pele-kumulani. The deserted Pele, being much displeased and troubled in mind on account of her husband, started on her travels in search of him, and came in the direction of the Hawaiian Islands. Now, at that time these islands were a vast waste. There was no sea, nor was there any fresh water. When Pele set out on her journey, her parents gave her the sea to go with her and bear her canoes onward. So she sailed forward, flood-borne by the sea, until she reached the land of Pakuela, and thence onward to the land of Kanaloa. From her head she poured forth the sea as she went, and her brothers composed the celebrated ancient mele: O the sea, the great sea! Forth bursts the sea: Behold, it bursts on Kanaloa! But the waters of the sea continued to rise until only the highest points of the great mountains, Haleakala, Maunakea, and Maunaloa, were visible; all else was covered. Afterward the sea receded until it reached its present level. This event is called the _Kai a Kahinalii_ (Sea of Kahinalii), because it was from Kahinalii, her mother, that Pele received the gift of the sea, and she herself only brought it to Hawaii. And from that time to this, Pele and all her family forsook their former land of Hapakuela and have dwelt in Hawaii-nei, Pele coming first and the rest following at a later time. On her first arrival at Hawaii-nei, Pele dwelt on the island of Kauai. From there she went to Kalaupapa, [1] on the island of Molokai, and dwelt in the crater of Kauhako at that place; thence she departed to Puulaina, [2] near Lahainaluna, where she dug out that crater. Afterward she moved still further to Haleakala, where she stayed until she hollowed out that great crater; and finally she settled at Kilauea, on the island of Hawaii, where she has remained ever since. [3] IV PELE AND KAHAWALI _From Ellis's "Tour of Hawaii"_ In the reign of Kealiikukii, an ancient king of Hawaii, Kahawali, chief of Puna, and one of his favorite companions went one day to amuse themselves with the _holua_ (sled), on the sloping side of a hill, which is still called _ka holua ana o Kahawali_ (Kahawali's sliding-place). Vast numbers of the people gathered at the bottom of the hill to witness the game, and a company of musicians and dancers repaired thither to add to the amusement of the spectators. The performers began their dance, and amidst the sound of drums and the songs of the musicians the sledding of Kahawali and his companion commenced. The hilarity of the occasion attracted the attention of Pele, the goddess of the volcano, who came down from Kilauea to witness the sport. Standing on the summit of the hill in the form of a woman, she challenged Kahawali to slide with her. He accepted the offer, and they set off together down the hill. Pele, less acquainted with the art of balancing herself on the narrow sled than her rival, was beaten, and Kahawali was applauded by the spectators as he returned up the side of the hill. Before starting again, Pele asked him to give her his _papa holua_, but he, supposing from her appearance that she was no more than a native woman, said: "_Aole!_ (no!) Are you my wife, that you should obtain my sled?" And, as if impatient at being delayed, he adjusted his papa, ran a few yards to take a spring, and then, with this momentum and all his strength he threw himself upon it and shot down the hill. Pele, incensed at his answer, stamped her foot on the ground and an earthquake followed, which rent the hill in sunder. She called, and fire and liquid lava arose, and, assuming her supernatural form, with these irresistible ministers of vengeance, she followed down the hill. When Kahawali reached the bottom, he arose, and on looking behind saw Pele, accompanied by thunder and lightning, earthquake, and streams of burning lava, closely pursuing him. He took up his broad spear which he had stuck in the ground at the beginning of the game, and, accompanied by his friend, fled for his life. The musicians, dancers, and crowds of spectators were instantly overwhelmed by the fiery torrent, which, bearing on its foremost wave the enraged goddess, continued to pursue Kahawali and his companion. They ran till they came to an eminence called Puukea. Here Kahawali threw off his cloak of netted ki leaves and proceeded toward his house, which stood near the shore. He met his favorite pig and saluted it by touching noses, then ran to the house of his mother, who lived at Kukii, saluted her by touching noses, and said: "_Aloha ino oe, eia ihonei paha oe e make ai, ke ai mainei Pele._" (Compassion great to you! Close here, perhaps, is your death; Pele comes devouring.) Leaving her, he met his wife, Kanakawahine, and saluted her. The burning torrent approached, and she said: "Stay with me here, and let us die together." He said: "No; I go, I go." He then saluted his two children, Poupoulu and Kaohe, and said, "_Ke ue nei au ia olua_." (I grieve for you two.) The lava rolled near, and he ran till a deep chasm arrested his progress. He laid down his spear and walked over on it in safety. His friend called out for his help; he held out his spear over the chasm; his companion took hold of it and he drew him securely over. By this time Pele was coming down the chasm with accelerated motion. He ran till he reached Kula. Here he met his sister, Koai, but had only time to say, _"Aloha oe!"_ (Alas for you!) and then ran on to the shore. His younger brother had just landed from his fishing-canoe, and had hastened to his house to provide for the safety of his family, when Kahawali arrived. He and his friend leaped into the canoe, and with his broad spear paddled out to sea. Pele, perceiving his escape, ran to the shore and hurled after him, with prodigious force, great stones and fragments of rock, which fell thickly around but did not strike his canoe. When he had paddled a short distance from the shore the _kumukahi_ (east wind) sprung up. He fixed his broad spear upright in the canoe, that it might answer the double purpose of mast and sail, and by its aid he soon reached the island of Maui, where they rested one night and then proceeded to Lanai. The day following they moved on to Molokai, thence to Oahu, the abode of Kolonohailaau, his father, and Kanewahinekeaho, his sister, to whom he related his disastrous perils, and with whom he took up his permanent abode. V HIKU AND KAWELU _J. S. Emerson_ Not far from the summit of Hualalai, on the island of Hawaii, in the cave on the southern side of the ridge, lived Hina and her son, the _kupua_, or demigod, Hiku. All his life long as a child and a youth, Hiku had lived alone with his mother on this mountain summit, and had never once been permitted to descend to the plains below to see the abodes of men and to learn of their ways. From time to time, his quick ear had caught the sound of the distant _hula_ (drum) and the voices of the gay merrymakers. Often had he wished to see the fair forms of those who danced and sang in those far-off cocoanut groves. But his mother, more experienced in the ways of the world, had never given her consent. Now, at length, he felt that he was a man, and as the sounds of mirth arose on his ears, again he asked his mother to let him go for himself and mingle with the people on the shore. His mother, seeing that his mind was made up to go, reluctantly gave her consent and warned him not to stay too long, but to return in good time. So, taking in his hand his faithful arrow, _Pua Ne_, which he always carried, he started off. This arrow was a sort of talisman, possessed of marvellous powers, among which were the ability to answer his call and by its flight to direct his journey. Thus he descended over the rough clinker lava and through the groves of koa that cover the southwestern flank of the mountain, until, nearing its base, he stood on a distant hill; and consulting his arrow, he shot it far into the air, watching its bird-like flight until it struck on a distant hill above Kailua. To this hill he rapidly directed his steps, and, picking up his arrow in due time, he again shot it into the air. The second flight landed the arrow near the coast of Holualoa, some six or eight miles south of Kailua. It struck on a barren waste of _pahoehoe_, or lava rock, beside the waterhole of _Waikalai_, known also as the _Wai a Hiku_ (Water of Hiku), where to this day all the people of that vicinity go to get their water for man and beast. Here he quenched his thirst, and nearing the village of Holualoa, again shot the arrow, which, instinct with life, entered the courtyard of the _alii_ or chief, of Kona, and from among the women who were there singled out the fair princess Kawelu, and landed at her feet. Seeing the noble bearing of Hiku as he approached to claim his arrow, she stealthily hid it and challenged him to find it. Then Hiku called to the arrow, "_Pua ne! Pua ne!_" and the arrow replied, "_Ne!_" thus revealing its hiding-place. This exploit with the arrow and the remarkable grace and personal beauty of the young man quite won the heart of the princess, and she was soon possessed by a strong passion for him, and determined to make him her husband. With her wily arts she detained him for several days at her home, and when at last he was about to start for the mountain, she shut him up in the house and thus detained him by force. But the words of his mother, warning him not to remain too long, came to his mind, and he determined to break away from his prison. So he climbed up to the roof, and removing a portion of the thatch, made his escape. When his flight was discovered by Kawelu, the infatuated girl was distracted with grief. Refusing to be comforted, she tasted no food, and ere many days had passed was quite dead. Messengers were despatched who brought back the unhappy Hiku, author of all this sorrow. Bitterly he wept over the corpse of his beloved, but it was now too late; the spirit had departed to the nether world, ruled over by Milu. And now, stung by the reproaches of her kindred and friends for his desertion, and urged on by his real love for the fair one, he resolved to attempt the perilous descent into the nether world and, if possible, to bring her spirit back. With the assistance of her friends, he collected from the mountain slope a great quantity of the _kowali_, or convolvulus vine. He also prepared a hollow cocoanut shell, splitting it into two closely fitting parts. Then anointing himself with a mixture of rancid cocoanut and kukui oil, which gave him a very strong corpse-like odor, he started with his companions in the well-loaded canoes for a point in the sea where the sky comes down to meet the water. Arrived at the spot, he directed his comrades to lower him into the abyss called by the Hawaiians the _Lua o Milu_. Taking with him his cocoanut-shell and seating himself astride of the cross-stick of the swing, or kowali, he was quickly lowered down by the long rope of kowali vines held by his friends in the canoe above. Soon he entered the great cavern where the shades of the departed were gathered together. As he came among them, their curiosity was aroused to learn who he was. And he heard many remarks, such as "Whew! what an odor this corpse emits!" "He must have been long dead." He had rather overdone the matter of the rancid oil. Even Milu himself, as he sat on the bank watching the crowd, was completely deceived by the stratagem, for otherwise he never would have permitted this bold descent of a living man into his gloomy abode. The Hawaiian swing, it should be remarked, unlike ours, has but one rope supporting the cross-stick on which the person is seated. Hiku and his swing attracted considerable attention from the lookers-on. One shade in particular watched him most intently; it was his sweetheart, Kawelu. A mutual recognition took place, and with the permission of Milu she darted up to him and swung with him on the kowali. But even she had to avert her face on account of his corpse-like odor. As they were enjoying together this favorite Hawaiian pastime of _lele kowali_, by a preconcerted signal the friends above were informed of the success of his ruse and were now rapidly drawing them up. At first she was too much absorbed in the sport to notice this. When at length her attention was aroused by seeing the great distance of those beneath her, like a butterfly she was about to flit away, when the crafty Hiku, who was ever on the alert, clapped the cocoanut-shells together, imprisoning her within them, and was then quickly drawn up to the canoes above. With their precious burden, they returned to the shores of Holualoa, where Hiku landed and at once repaired to the house where still lay the body of his beloved. Kneeling by its side, he made a hole in the great toe of the left foot, into which with great difficulty he forced the reluctant spirit, and in spite of its desperate struggles he tied up the wound so that it could not escape from the cold, clammy flesh in which it was now imprisoned. Then he began to _lomilomi_, or rub and chafe the foot, working the spirit further and further up the limb. Gradually, as the heart was reached, the blood began once more to flow through the body, the chest began gently to heave with the breath of life, and soon the spirit gazed out through the eyes. Kawelu was now restored to consciousness, and seeing her beloved Hiku bending tenderly over her, she opened her lips and said: "How could you be so cruel as to leave me?" All remembrance of the Lua o Milu and of her meeting him there had disappeared, and she took up the thread of consciousness just where she had left it a few days before at death. Great joy filled the hearts of the people of Holualoa as they welcomed back to their midst the fair Kawelu and the hero, Hiku, from whom she was no more to be separated. LOCATION OF THE LUA O MILU In the myth of Hiku and Kawelu, the entrance to the Lua o Milu is placed out to sea opposite Holualoa and a few miles south of Kailua. But the more usual account of the natives is, that it was situated at the mouth of the great valley of Waipio, in a place called Keoni, where the sands have long since covered up and concealed from view this passage from the upper to the nether world. Every year, so it is told, the procession of ghosts called by the natives _Oio_, marches in solemn state down the Mahiki road, and at this point enters the Lua o Milu. A man, recently living in Waimea, of the best reputation for veracity, stated that about thirty or more years ago, he actually saw this ghostly company. He was walking up this road in the evening, when he saw at a distance the _Oio_ appear, and knowing that should they encounter him his death would be inevitable, he discreetly hid himself behind a tree and, trembling with fear, gazed in silence at the dread spectacle. There was Kamehameha, the conqueror, with all his chiefs and warriors in military array, thousands of heroes who had won renown in the olden time. Though all were silent as the grave, they kept perfect step as they marched along, and passing through the woods down to Waipio, disappeared from his view. In connection with the foregoing, Professor W. D. Alexander kindly contributes the following: "The valley of Waipio is a place frequently celebrated in the songs and traditions of Hawaii, as having been the abode of Akea and Milu, the first kings of the island.... "Some said that the souls of the departed went to the _Po_ (place of night), and were annihilated or eaten by the gods there. Others said that some went to the regions of Akea and Milu. Akea (Wakea), they said, was the first king of Hawaii. At the expiration of his reign, which terminated with his life at Waipio, where we then were, he descended to a region far below, called Kapapahanaumoku (the island bearing rock or stratum), and founded a kingdom there. Milu, who was his successor, and reigned in Hamakua, descended, when he died, to Akea and shared the government of the place with him. Their land is a place of darkness; their food lizards and butterflies. There are several streams of water, of which they drink, and some said that there were large kahilis and wide-spreading kou trees, beneath which they reclined." [4] "They had some very indistinct notion of a future state of happiness and of misery. They said that, after death, the ghost went first to the region of Wakea, the name of their first reputed progenitor, and if it had observed the religious rites and ceremonies, was entertained and allowed to remain there. That was a place of houses, comforts, and pleasures. If the soul had failed to be religious, it found no one there to entertain it, and was forced to take a desperate leap into a place of misery below, called Milu. "There were several precipices, from the verge of which the unhappy ghosts were supposed to take the leap into the region of woe; three in particular, one at the northern extremity of Hawaii, one at the western termination of Maui, and the third at the northern point of Oahu." [5] Near the northwest point of Oahu is a rock called Leina Kauhane, where the souls of the dead descended into Hades. In New Zealand the same term, "Reinga" (the leaping place), is applied to the North Cape. The Marquesans have a similar belief in regard to the northermost island of their group, and apply the same term, "Reinga," to their Avernus. VI LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII _Translated by Thos. G. Thrum_ During the time that Milu was residing at Waipio, Hawaii, the year of which is unknown, there came to these shores a number of people, with their wives, from that vague foreign land, Kahiki. But they were all of godly kind (_ano akua nae_), it is said, and drew attention as they journeyed from place to place. They arrived first at Niihau, and from there they travelled through all the islands. At Hawaii they landed at the south side, thence to Puna, Hilo, and settled at Kukuihaele, Hamakua, just above Waipio. On every island they visited there appeared various diseases, and many deaths resulted, so that it was said this was their doings, among the chiefs and people. The diseases that followed in their train were chills, fevers, headache, _pani_, and so on. These are the names of some of these people: Kaalaenuiahina, Kahuilaokalani, Kaneikaulanaula, besides others. They brought death, but one Kamakanuiahailono followed after them with healing powers. This was perhaps the origin of sickness and the art of healing with medicines in Hawaii. As has been said, diseases settled on the different islands like an epidemic, and the practice of medicine ensued, for Kamakanuiahailono followed them in their journeyings. He arrived at Kau, stopping at Kiolakaa, on the west side of Waiohinu, where a great multitude of people were residing, and Lono was their chief. The stranger sat on a certain hill, where many of the people visited him, for the reason that he was a newcomer, a custom that is continued to this day. While there he noticed the redness of skin of a certain one of them, and remarked, "Oh, the redness of skin of that man!" The people replied, "Oh, that is Lono, the chief of this land, and he is a farmer." He again spoke, asserting that his sickness was very great; for through the redness of the skin he knew him to be a sick man. They again replied that he was a healthy man, "but you consider him very sick." He then left the residents and set out on his journey. Some of those who heard his remarks ran and told the chief the strange words, "that he was a very sick man." On hearing this, Lono raised up his _oo_ (digger) and said, "Here I am, without any sign of disease, and yet I am sick." And as he brought down his _oo_ with considerable force, it struck his foot and pierced it through, causing the blood to flow freely, so that he fell and fainted away. At this, one of the men seized a pig and ran after the stranger, who, hearing the pig squealing, looked behind him and saw the man running with it; and as he neared him he dropped it before him, and told him of Lono's misfortune, Kamakanuiahailono then returned, gathering on the way the young popolo seeds and its tender leaves in his garment (_kihei_). When he arrived at the place where the wounded man was lying he asked for some salt, which he took and pounded together with the popolo and placed it with a cocoanut covering on the wound. From then till night the flowing of the blood ceased. After two or three weeks had elapsed he again took his departure. While he was leisurely journeying, some one breathing heavily approached him in the rear, and, turning around, there was the chief, and he asked him: "What is it, Lono, and where are you going?" Lono replied, "You healed me; therefore, as soon as you had departed I immediately consulted with my successors, and have resigned my offices to them, so that they will have control over all. As for myself, I followed after you, that you might teach me the art of healing." The _kahuna lapaau_ (medical priest) then said, "Open your mouth." When Lono opened his mouth, the kahuna spat into it, [6] by which he would become proficient in the calling he had chosen, and in which he eventually became, in fact, very skilful. As they travelled, he instructed Lono (on account of the accident to his foot he was called Lonopuha) in the various diseases, and the different medicines for the proper treatment of each. They journeyed through Kau, Puna, and Hilo, thence onward to Hamakua as far as Kukuihaele. Prior to their arrival there, Kamakanuiahailono said to Lonopuha, "It is better that we reside apart, lest your healing practice do not succeed; but you settle elsewhere, so as to gain recognition from your own skill." For this reason, Lonopuha went on farther and located in Waimanu, and there practised the art of healing. On account of his labors here, he became famous as a skilful healer, which fame Kamakanuiahailono and others heard of at Kukuihaele; but he never revealed to _Kaalaenuiahina ma_ (company) of his teaching of Lonopuha, through which he became celebrated. It so happened that _Kaalaenuiahina ma_ were seeking an occasion to cause Milu's death, and he was becoming sickly through their evil efforts. When Milu heard of the fame of Lonopuha as a skilful healer, because of those who were afflicted with disease and would have died but for his treatment, he sent his messenger after him. On arriving at Milu's house, Lonopuha examined and felt of him, and then said, "You will have no sickness, provided you be obedient to my teachings." He then exercised his art, and under his medical treatment Milu recovered. Lonopuha then said to him: "I have treated you, and you are well of the internal ailments you suffered under, and only that from without remains. Now, you must build a house of leaves and dwell therein in quietness for a few weeks, to recuperate." These houses are called _pipipi_, such being the place to which invalids are moved for convalescent treatment unless something unforeseen should occur. Upon Milu's removal thereto, Lonopuha advised him as follows: "O King! you are to dwell in this house according to the length of time directed, in perfect quietness; and should the excitement of sports with attendant loud cheering prevail here, I warn you against these as omens of evil for your death; and I advise you not to loosen the _ti_ leaves of your house to peep out to see the cause, for on the very day you do so, that day you will perish." Some two weeks had scarcely passed since the King had been confined in accordance with the kahuna's instructions, when noises from various directions in proximity to the King's dwelling were heard, but he regarded the advice of the priest all that day. The cause of the commotion was the appearance of two birds playing in the air, which so excited the people that they kept cheering them all that day. Three weeks had almost passed when loud cheering was again heard in Waipio, caused by a large bird decorated with very beautiful feathers, which flew out from the clouds and soared proudly over the _palis_ (precipices) of Koaekea and Kaholokuaiwa, and poised gracefully over the people; therefore, they cheered as they pursued it here and there. Milu was much worried thereby, and became so impatient that he could no longer regard the priest's caution; so he lifted some of the ti leaves of his house to look out at the bird, when instantly it made a thrust at him, striking him under the armpit, whereby his life was taken and he was dead (_lilo ai kona ola a make iho la_). The priest saw the bird flying with the liver of Milu; therefore, he followed after it. When it saw that it was pursued, it immediately entered into a sunken rock just above the base of the precipice of Koaekea. As he reached the place, the blood was spattered around where the bird had entered. Taking a piece of garment (_pahoola_), he soaked it with the blood and returned and placed it in the opening in the body of the dead King and poured healing medicine on the wound, whereby Milu recovered. And the place where the bird entered with Milu's liver has ever since been called Keakeomilu (the liver of Milu). A long while afterward, when this death of the King was as nothing (_i mea ole_), and he recovered as formerly, the priest refrained not from warning him, saying: "You have escaped from this death; there remains for you one other." After Milu became convalescent from his recent serious experience, a few months perhaps had elapsed, when the surf at Waipio became very high and was breaking heavily on the beach. This naturally caused much commotion and excitement among the people, as the numerous surf-riders, participating in the sport, would land upon the beach on their surf-boards. Continuous cheering prevailed, and the hilarity rendered Milu so impatient at the restraint put upon him by the priest that he forsook his wise counsel and joined in the exhilarating sport. Seizing a surf-board he swam out some distance to the selected spot for suitable surfs. Here he let the first and second combers pass him; but watching his opportunity he started with the momentum of the heavier third comber, catching the crest just right. Quartering on the rear of his board, he rode in with majestic swiftness, and landed nicely on the beach amid the cheers and shouts of the people. He then repeated the venture and was riding in as successfully, when, in a moment of careless abandon, at the place where the surfs finish as they break on the beach, he was thrust under and suddenly disappeared, while the surf-board flew from under and was thrown violently upon the shore. The people in amazement beheld the event, and wildly exclaimed: "Alas! Milu is dead! Milu is dead!" With sad wonderment they searched and watched in vain for his body. Thus was seen the result of repeated disobedience. VII A VISIT TO THE SPIRIT LAND; OR, THE STRANGE EXPERIENCE OF A WOMAN IN KONA, HAWAII _Mrs. E. N. Haley_ Kalima had been sick for many weeks, and at last died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial. The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks. Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this her child had always been to her, how her husband loved her, and how her children would never have any one to take her place. "Oh, why," she cried, "did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this my child loved all these things, and was so happy. Why is she taken and I, so useless, left?" And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them. The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: "The gods have let her come back! How they must love her!" Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, "I have something strange to tell you." Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story: "I died, as you know. I seemed to leave my body and stand beside it, looking down on what _was_ me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,--Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,--although that seemed strange, for I knew they were dead,--but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue. "I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,--to Pele's pit,--and could not stop, much as I wanted to do so. "All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead. "In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village, I was greeted with happy _alohas_, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, 'You must go back to your body. You are not to die yet.' "I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, 'No, you must go back; and if you do not go willingly, we will make you go.' "I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too. "Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy. "'You must go into it; we will make you!' said my tormentors. They took me and pushed me head foremost into the big toe. "I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes. "But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!" VIII KAPEEPEEKAUILA; OR, THE ROCKS OF KANA _Rev. A. O. Forbes_ On the northern side of the island of Molokai, commencing at the eastern end and stretching along a distance of about twenty miles, the coast is a sheer precipice of black rock varying in height from eight hundred to two thousand feet. The only interruptions to the continuity of this vast sea wall are formed by the four romantic valleys of Pelekunu, Puaahaunui, Wailau, and Waikolu. Between the valleys of Pelekunu and Waikolu, juts out the bold, sharp headland of Haupu, forming the dividing ridge between them, and reminding one somewhat of an axe-head turned edge upward. Directly in a line with this headland, thirty or forty rods out in the ocean, arise abruptly from the deep blue waters the rocks of Haupu, three or four sharp, needle-like points of rock varying from twenty to one hundred feet in height. This is the spot associated with the legend of Kapeepeekauila, and these rocks stand like grim sentinels on duty at the eastern limit of what is now known as the settlement of Kalawao. The legend runs as follows: Keahole was the father, Hiiaka-noholae was the mother, and Kapeepeekauila was the son. This Kapeepeekauila was a hairy man, and dwelt on the ridge of Haupu. Once on a time Hakalanileo and his wife Hina, the mother of Kana, came and dwelt in the valley of Pelekunu, on the eastern side of the ridge of Haupu. Kapeepeekauila, hearing of the arrival of Hina, the beautiful daughter of Kalahiki, sent his children to fetch her. They went and said to Hina, "Our royal father desires you as his wife, and we have come for you." "Desires me for what?" said she. "Desires you for a wife," said they. This announcement pleased the beautiful daughter of Kalahiki, and she replied, "Return to your royal father and tell him he shall be the husband and I will be the wife." When this message was delivered to Kapeepeekauila, he immediately sent a messenger to the other side of the island to summon all the people from Keonekuina to Kalamaula; for we have already seen that he was a hairy man, and it was necessary that this blemish should be removed. Accordingly, when the people had all arrived, Kapeepeekauila laid himself down and they fell to work until the hairs were all plucked out. He then took Hina to wife, and they two dwelt together on the top of Haupu. Poor Hakalanileo, the husband of Hina, mourned the loss of his companion of the long nights of winter and the shower-sprinkled nights of summer. Neither could he regain possession of her, for the ridge of Haupu grew till it reached the heavens. He mourned and rolled himself in the dust in agony, and crossed his hands behind his back. He went from place to place in search of some powerful person who should be able to restore to him his wife. In his wanderings, the first person to whom he applied was Kamalalawalu, celebrated for strength and courage. This man, seeing his doleful plight, asked, "Why these tears, O my father?" Hakalanileo replied, "Thy mother is lost." "Lost to whom?" "Lost to Kapeepee." "What Kapeepee?" "Kapeepee-kauila." "What Kauila?" "Kauila, the dauntless, of Haupu." "Then, O father, thou wilt not recover thy wife. Our stick may strike; it will but hit the dust at his feet. His stick, when it strikes back, will hit the head. Behold, measureless is the height of Haupu." Now, this Kamalalawalu was celebrated for his strength in throwing stones. Of himself, one side was stone, and the other flesh. As a test he seized a large stone and threw it upwards. It rose till it hit the sky and then fell back to earth again. As it came down, he turned his stony side toward it, and the collision made his side rattle. Hakalanileo looked on and sadly said, "Not strong enough." On he went, beating his breast in his grief, till he came to the celebrated Niuloihiki. Question and answer passed between them, as in the former case, but Niuloihiki replied, "It is hopeless; behold, measureless is the height of Haupu." Again he prosecuted his search till he met the third man of fame, whose name was Kaulu. Question and answer passed, as before, and Kaulu, to show his strength, seized a river and held it fast in its course. But Hakalanileo mournfully said, "Not strong enough." Pursuing his way with streaming eyes, he came to the fourth hero, Lonokaeho by name. As in the former cases, so in this, he received no satisfaction. These four were all he knew of who were foremost in prowess, and all four had failed him. It was the end, and he turned sadly toward the mountain forest, to return to his home. Meantime, the rumor had reached the ears of Niheu, surnamed "the Rogue." Some one told him a father had passed along searching for some one able to recover him his wife. "Where is this father of mine?" inquired Niheu. "He has gone inland," was the reply. "I'll overtake him; he won't escape me," said Niheu. So he went after the old man, kicking over the trees that came in his way. The old man had gone on till he was tired and faint, when Niheu overtook him and brought him back to his house. Then Niheu asked him, "What made you go on without coming to the house of Niheu?" "What, indeed," answered the old man; "as though I were not seeking to recover thy mother, who is lost!" Then came question and answer, as in former cases, and Niheu said, "I fear thou wilt not recover thy wife, O my father. But let us go inland to the foster son of Uli." So they went. But Niheu ran on ahead and told Kana, the foster son of Uli: "Behold, here comes Hakalanileo, bereft of his wife. We are all beat." "Where is he?" inquired Kana. "Here he is, just arrived." Kana looked forth, and Hakalanileo recoiled with fear at the blazing of his eyes. Then spoke Niheu: "Why could you not wait before looking at our father? Behold, you have frightened him, and he has run back." On this, Kana, remaining yet in the house, stretched forth his hand, and, grasping the old man in the distance, brought him back and sat him on his lap. Then Kana wept. And the impudent Niheu said, "Now you are crying; look out for the old man, or he will get water-soaked." But Kana ordered Niheu to bestir himself and light a fire, for the tears of Kana were as the big dropping rains of winter, soaking the plain. And Kana said to the old man, "Now, dry yourself by the fire, and when you are warm, tell your story." The old man obeyed, and when he was warm enough, told the story of his grief. Then said Kana, "Almost spent are my years; I am only waiting for death, and behold I have at last found a foeman worthy of my prowess." Kana immediately espoused the cause of Hakalanileo, and ordered his younger brother, Niheu, to construct a canoe for the voyage. Poor Niheu worked and toiled without success until, in despair, he exclaimed, upbraidingly, "Thy work is not work; it is slavery. There thou dwellest at thy ease in thy retreat, while with thy foot thou destroyest my canoe." Upon this, Kana pointed out to Niheu a bush, and said, "Can you pull up that bush?" "Yes," replied Niheu, for it was but a small bush, and he doubted not his ability to root it up; so he pulled and tugged away, but could not loosen it. Kana looking on, said, tauntingly, "Your foeman will not be overcome by you." Then Kana stretched forth his hands, scratching among the forests, and soon had a canoe in one hand; a little more and another canoe appeared in the other hand. The twin canoes were named _Kaumueli_. He lifted them down to the shore, provided them with paddles, and then appointed fourteen rowers. Kana embarked with his magic rod called _Waka-i-lani_. Thus they set forth to wage war upon Kapeepeekauila. They went on until the canoes grounded on a hard ledge. Niheu called out, "Behold, thou sleepest, O Kana, while we all perish." Kana replied, "What is there to destroy us? Are not these the reefs of Haupu? Away with the ledges, the rock points, and the yawning chasms! Smite with _Waka-i-lani_, thy rod." Niheu smote, the rocks crumbled to pieces, and the canoes were freed. They pursued their course again until Niheu, being on the watch, cried out, "Why sleepest thou, O Kana? Here we perish, again. Thy like for sleeping I never saw!" "Wherefore perish?" said Kana. "Behold," replied Niheu, "the fearful wall of water. If we attempt to pass it, it will topple over and destroy us all." Then said Kana: "Behold, behind us the reefs of Haupu. That is the destruction passed. As for the destruction before us, smite with thy rod." Niheu smote, the wall of water divided, and the canoes passed safely through. Then they went on their course again, as before. After a time, Niheu again called out, "Alas, again we perish. Here comes a great monster. If he falls upon us, we are all dead men." And Kana said, "Look sharp, now, and when the pointed snout crosses our bow, smite with thy rod." And he did so, and behold, this great thing was a monster fish, and when brought on board it became food for them all. So wonderfully great was this fish that its weight brought the rim of the canoes down to the water's edge. They continued on their way, and next saw the open mouth of the sharp-toothed shark--another of the outer defences of Haupu--awaiting them. "Smite with thy rod," ordered Kana. Niheu smote, and the shark died. Next they came upon the great turtle, another defence of Haupu. Again the sleepy Kana is aroused by the cry of the watchful Niheu, and the turtle is slain by the stroke of the magic rod. All this was during the night. At last, just as the edge of the morning lifted itself from the deep, their mast became entangled in the branches of the trees. Niheu flung upward a stone. It struck. The branches came rattling down, and the mast was free. On they went till the canoes gently stood still. On this, Niheu cried out, "Here you are, asleep again, O Kana, and the canoes are aground!" Kana felt beneath; there was no ground. He felt above; the mast was entangled in weeds. He pulled, and the weeds and earth came down together. The smell of the fresh-torn weeds was wafted up to Hale-huki, the house where Kapeepeekauila lived. His people, on the top of Haupu, looked down on the canoes floating at the foot. "Wondrous is the size of the canoes!" they cried. "Ah! it is a load of _opihis_ (shell-fish) from Hawaii for Hina," for that was a favorite dish with her. Meantime, Kana despatched Niheu after his mother. "Go in friendly fashion," said the former. Niheu leaped ashore, but slipped and fell on the smooth rocks. Back he went to the canoes. "What sort of a coming back is this?" demanded Kana. "I slipped and fell, and just escaped with my life," answered Niheu. "Back with you!" thundered Kana. Again the luckless Niheu sprang ashore, but the long-eyed sand-crabs (_ohiki-makaloa_) made the sand fly with their scratching till his eyes were filled. Back to the canoes again he went. "Got it all in my eyes!" said he, and he washed them out with sea-water. "You fool!" shouted Kana; "what were you looking down for? The sand-crabs are not birds. If you had been looking up, as you ought, you would not have got the sand in your eyes. Go again!" This time he succeeded, and climbed to the top of Haupu. Arriving at the house, Hale-huki, where Hina dwelt, he entered at once. Being asked "Why enterest thou this forbidden door?" he replied: "Because I saw thee entering by this door. Hadst thou entered some other way, I should not have come in at the door." And behold, Kapeepeekauila and Hina sat before him. Then Niheu seized the hand of Hina and said, "Let us two go." And she arose and went. When they had gone about half-way to the brink of the precipice, Kapeepeekauila exclaimed, "What is this? Is the woman gone?" Mo-i, the sister of Kana, answered and said, "If you wish the woman, now is the time; you and I fight." Great was the love of Kapeepeekauila for Hina, and he said, "No war dare touch Haupu; behold, it is a hill, growing even to the heavens." And he sent the _kolea_ (plover) squad to desecrate the sacred locks of Niheu; for the locks of Niheu were _kapu_, and if they should be touched, he would relinquish Hina for very shame. So the kolea company sailed along in the air till they brushed against the sacred locks of Niheu, and for very shame he let go his mother and struck at the koleas with his rod and hit their tail feathers and knocked them all out, so that they remain tailless to this day. And he returned to the edge of the shore, while the koleas bore off Hina in triumph. When Niheu reached the shore, he beat his forehead with stones till the blood flowed; a trick which Kana perceived from on board the canoes. And when Niheu went on board he said, "See! we fought and I got my head hurt." But Kana replied, "There was no fight; you did it yourself, out of shame at your defeat." And Niheu replied, "What, then, shall we fight?" "Yes," said Kana, and he stood up. Now, one of his legs was named Keauea and the other Kaipanea, and as he stood upon the canoes, he began to lengthen himself upward until the dwellers on top of Haupu exclaimed in terror, "We are all dead men! Behold, here is a great giant towering above us." And Kapeepeekauila, seeing this, hastened to prune the branches of the kamani tree (_Calophyllum inophyllum_), so that the bluff should grow upward. And the bluff rose, and Kana grew. Thus they strove, the bluff rising higher and Kana growing taller, until he became as the stalk of a banana leaf, and gradually spun himself out till he was no thicker than a strand of a spider's web, and at last he yielded the victory to Kapeepeekauila. Niheu, seeing the defeat of Kana, called out, "Lay yourself along to Kona, on Hawaii, to your grandmother, Uli." And he laid himself along with his body in Kona, while his feet rested on Molokai. His grandmother in Kona fed him until he became plump and fat again. Meanwhile, poor Niheu, watching at his feet on Molokai, saw their sides fill out with flesh while he was almost starved with hunger. "So, then," quoth he, "you are eating and growing fat while I die with hunger." And he cut off one of Kana's feet for revenge. The sensation crept along up to his body, which lay in Kona, and Kana said to his grandmother, Uli, "I seem to feel a numbness creeping over me." And she answered, and said, "Thy younger brother is hungry with watching, and seeing thy feet grow plump, he has cut off one of them; therefore this numbness." Kana, having at last grown strong and fat, prepared to wage war again upon Kapeepeekauila. Food was collected in abundance from Waipio, and when it was prepared, they embarked again in their canoes and came back to Haupu, on Molokai. But his grandmother, Uli, had previously instructed him to first destroy all the branches of the kamani tree of Haupu. Then he showed himself, and began again to stretch upward and tower above the bluff. Kapeepeekauila hastened again to trim the branches of the kamani, that the bluff might grow as before; but behold, they were all gone! It was the end; Kapeepeekauila was at last vanquished. The victorious Kana recovered his sister, Mo-i, restored to poor Hakalanileo his wife, Hina, and then, tearing down the bluff of Haupu, kicked off large portions of it into the sea, where they stand to this day, and are called "The Rocks of Kana." IX KALELEALUAKA _Dr. N. B. Emerson_ PART I Kaopele was born in Waipio, Hawaii. When born he did not breathe, and his parents were greatly troubled; but they washed his body clean, and having arrayed it in good clothes, they watched anxiously over the body for several days, and then, concluding it to be dead, placed it in a small cave in the face of the cliff. There the body remained from the summer month of _Ikiki_ (July or August) to the winter month of _Ikua_ (December or January), a period of six months. At this time they were startled by a violent storm of thunder and lightning, and the rumbling of an earthquake. At the same time appeared the marvellous phenomenon of eight rainbows arching over the mouth of the cave. Above the din of the storm the parents heard the voice of the awakened child calling to them: "Let your love rest upon me, O my parents, who have thrust me forth, Who have left me in the cavernous cliff, Who have heartlessly placed me in the Cliff frequented by the tropic bird! O Waiaalaia, my mother! O Waimanu, my father! Come and take me!" The yearning love of the mother earnestly besought the father to go in quest of the infant; but he protested that search was useless, as the child was long since dead. But, unable longer to endure a woman's teasing, which is the same in all ages, he finally set forth in high dudgeon, vowing that in case of failure he would punish her on his return. On reaching the place where the babe had been deposited, its body was not to be found. But lifting up his eyes and looking about, he espied the child perched on a tree, braiding a wreath from the scarlet flowers of the _lehua_ (_Metrosideros polymorpha_). "I have come to take you home with me," said the father. But the infant made no answer. The mother received the child to her arms with demonstrations of the liveliest affection. At her suggestion they named the boy Kaopele, from the name of their goddess, Pele. Six months after this, on the first day (_Hilo_) of the new moon, in the month of Ikiki, they returned home from working in the fields and found the child lying without breath, apparently dead. After venting their grief for their darling in loud lamentations, they erected a frame to receive its dead body. Time healed the wounds of their affection, and after the lapse of six moons they had ceased to mourn, when suddenly they were affrighted by a storm of thunder and lightning, with a quaking of the earth, in the midst of which they distinguished the cry of their child, "Oh, come; come and take me!" They, overjoyed at this second restoration of their child to them, and deeming it to be a miracle worked by their goddess, made up their minds that if it again fell into a trance they would not be anxious, since their goddess would awake their child and bring it to life again. But afterward the child informed them of their mistake, saying: "This marvel that you see in me is a trance; when I pass into my deep sleep my spirit at once floats away in the upper air with the goddess, Poliahu. We are a numerous band of spirits, but I excel them in the distance of my flights. In one day I can compass this island of Hawaii, as well as Maui, Oahu, and Kauai, and return again. In my flights I have seen that Kauai is the richest of all the islands, for it is well supplied with food and fish, and it is abundantly watered. I intend to remain with you until I am grown; then I shall journey to Kauai and there spend the rest of my life." Thus Kaopele lived with his parents until he was grown, but his habit of trance still clung to him. Then one day he filled them with grief by saying: "I am going, aloha." They sealed their love for each other with tears and kisses, and he slept and was gone. He alighted at Kula, on Maui. There he engaged in cultivating food. When his crops were nearly ripe and ready to be eaten he again fell into his customary deep sleep, and when he awoke he found that the people of the land had eaten up all his crops. Then he flew away to a place called Kapapakolea, in Moanalua, on Oahu, where he set out a new plantation. Here the same fortune befell him, and his time for sleep came upon him before his crops were fit for eating. When he awoke, his plantation had gone to waste. Again he moves on, and this time settles in Lihue, Oahu, where for the third time he sets out a plantation of food, but is prevented from eating it by another interval of sleep. Awakening, he finds his crops overripe and wasted by neglect and decay. His restless ambition now carries him to Lahuimalo, still on the island of Oahu, where his industry plants another crop of food. Six months pass, and he is about to eat of the fruits of his labor, when one day, on plunging into the river to bathe, he falls into his customary trance, and his lifeless body is floated by the stream out into the ocean and finally cast up by the waters on the sands of Maeaea, a place in Waialua, Oahu. At the same time there arrived a man from Kauai in search of a human body to offer as a sacrifice at the temple of Kahikihaunaka at Wailua, on Kauai, and having seen the corpse of Kaopele on the beach, he asks and obtains permission of the feudal lord (_Konohiki_) of Waialua to take it. Thus it happens that Kaopele is taken by canoe to the island of Kauai and placed, along with the corpse of another man, on the altar of the temple at Wailua. There he lay until the bones of his fellow corpse had begun to fall apart. When six moons had been accomplished, at midnight there came a burst of thunder and an earthquake. Kaopele came to life, descended from the altar, and directed his steps toward a light which he saw shining through some chinks in a neighboring house. He was received by the occupants of the house with that instant and hearty hospitality which marks the Hawaiian race, and bidden to enter ("_mai, komo mai_"). Food was set before him, with which he refreshed himself. The old man who seemed to be the head of the household was so much pleased and impressed with the bearing and appearance of our hero that he forthwith sought to secure him to be the husband of his granddaughter, a beautiful girl named Makalani. Without further ado, he persuaded him to be a suitor for the hand of the girl, and while it was yet night, started off to obtain the girl's consent and to bring her back with him. The young woman was awakened from her slumbers in the night to hear the proposition of her grandfather, who painted to her in glowing colors the manly attractions of her suitor. The suit found favor in the eyes of the girl's parents and she herself was nothing loath; but with commendable maidenly propriety she insisted that her suitor should be brought and presented to her, and that she should not first seek him. The sun had hardly begun to lift the dew from the grass when our young hero, accompanied by the two matchmakers, was brought into the presence of his future wife. They found favor in each other's eyes, and an ardent attachment sprang up on the instant. Matters sped apace. A separate house was assigned as the residence of the young couple, and their married life began felicitously. But the instincts of a farmer were even stronger in the breast of Kaopele than the bonds of matrimony. In the middle of the night he arose, and, leaving the sleeping form of his bride, passed out into the darkness. He went _mauka_ until he came upon an extensive upland plain, where he set to work clearing and making ready for planting. This done, he collected from various quarters shoots and roots of potato (_kalo_), banana (_waoke_), _awa_, and other plants, and before day the whole plain was a plantation. After his departure his wife awoke with a start and found her husband was gone. She went into the next house, where her parents were sleeping, and, waking them, made known her loss; but they knew nothing of his whereabouts. Much perplexed, they were still debating the cause of his departure, when he suddenly returned, and to his wife's questioning, answered that he had been at work. She gently reproved him for interrupting their bridal night with agriculture, and told him there would be time enough for that when they had lived together a while and had completed their honeymoon. "And besides," said she, "if you wish to turn your hand to agriculture, here is the plat of ground at hand in which my father works, and you need not go up to that plain where only wild hogs roam." To this he replied: "My hand constrains me to plant; I crave work; does idleness bring in anything? There is profit only when a man turns the palm of his hand to the soil: that brings in food for family and friends. If one were indeed the son of a king he could sleep until the sun was high in the heavens, and then rise and find the bundles of cooked food ready for him. But for a plain man, the only thing to do is to cultivate the soil and plant, and when he returns from his work let him light his oven, and when the food is cooked let the husband and the wife crouch about the hearth and eat together." Again, very early on the following morning, while his wife slept, Kaopele rose, and going to the house of a neighbor, borrowed a fishhook with its tackle. Then, supplying himself with bait, he went a-fishing in the ocean and took an enormous quantity of fish. On his way home he stopped at the house where he had borrowed the tackle and returned it, giving the man also half of the fish. Arrived at home, he threw the load of fish onto the ground with a thud which waked his wife and parents. "So you have been a-fishing," said his wife. "Thinking you had again gone to work in the field, I went up there, but you were not there. But what an immense plantation you have set out! Why, the whole plain is covered." His father-in-law said, "A fine lot of fish, my boy." Thus went life with them until the crops were ripe, when one day Kaopele said to his wife, who was now evidently with child, "If the child to be born is a boy, name it Kalelealuaka; but if it be a girl, name it as you will, from your side of the family." From his manner she felt uneasy and suspicious of him, and said, "Alas! do you intend to desert me?" Then Kaopele explained to his wife that he was not really going to leave her, as men are wont to forsake their wives, but he foresaw that that was soon to happen which was habitual to him, and he felt that on the night of the morrow a deep sleep would fall upon him (_puni ka hiamoe_), which would last for six months. Therefore, she was not to fear. "Do not cast me out nor bury me in the ground," said he. Then he explained to her how he happened to be taken from Oahu to Kauai and how he came to be her husband, and he commanded her to listen attentively to him and to obey him implicitly. Then they pledged their love to each other, talking and not sleeping all that night. On the following day all the friends and neighbors assembled, and as they sat about, remarks were made among them in an undertone, like this, "So this is the man who was placed on the altar of the _heiau_ at Wailua." And as evening fell he bade them all _aloha_, and said that he should be separated from them for six months, but that his body would remain with them if they obeyed his commands. And, having kissed his wife, he fell into the dreamful, sacred sleep of Niolo-kapu. On the sixth day the father-in-law said: "Let us bury your husband, lest he stink. I thought it was to be only a natural sleep, but it is ordinary death. Look, his body is rigid, his flesh is cold, and he does not breathe; these are the signs of death." But Makalani protested, "I will not let him be buried; let him lie here, and I will watch over him as he commanded; you also heard his words." But in spite of the wife's earnest protests, the hard-hearted father-in-law gathered strong vines of the _koali_ (convolvulus), tied them about Kaopele's feet, and attaching to them heavy stones, caused his body to be conveyed in a canoe and sunk in the dark waters of the ocean midway between Kauai and Oahu. Makalani lived in sorrow for her husband until the birth of her child, and as it was a boy, she called his name Kalelealuaka. PART II When the child was about two months old the sky became overcast and there came up a mighty storm, with lightning and an earthquake. Kaopele awoke in his dark, watery couch, unbound the cords that held his feet, and by three powerful strokes raised himself to the surface of the water. He looked toward Kauai and Oahu, but love for his wife and child prevailed and drew him to Kauai. In the darkness of night he stood by his wife's bed and, feeling for her, touched her forehead with his clammy hand. She awoke with a start, and on his making himself known she screamed with fright, "Ghost of Kaopele!" and ran to her parents. Not until a candle was lighted would she believe it to be her husband. The step-parents, in fear and shame at their heartless conduct, fled away, and never returned. From this time forth Kaopele was never again visited by a trance; his virtue had gone out from him to the boy Kalelealuaka. When Kalelealuaka was ten years old Kaopele began to train the lad in athletic sports and to teach him all the arts of war and combat practised throughout the islands, until he had attained great proficiency in them. He also taught him the arts of running and jumping, so that he could jump either up or down a high _pali_, or run, like a waterfowl on the surface of the water. After this, one day Kalelealuaka went over to Wailua, where he witnessed the games of the chiefs. The youth spoke contemptuously of their performances as mere child's play; and when his remark was reported to the King he challenged the young man to meet him in a boxing encounter. When Kalelealuaka came into the presence of the King his royal adversary asked him what wager he brought. As the youth had nothing with him, he seriously proposed that each one should wager his own body against that of the other one. The proposal was readily accepted. The herald sounded the signal of attack, and both contestants rushed at each other. Kalelealuaka warily avoided the attack by the King, and hastened to deliver a blow which left his opponent at his mercy; and thereupon, using his privilege, he robbed the King of his life, and to the astonishment of all, carried away the body to lay as a sacrifice on the altar of the temple, hitherto unconsecrated by human sacrifice, which he and his father Kaopele had recently built in honor of their deity. After a time there reached the ear of Kalelealuaka a report of the great strength of a certain chief who lived in Hanalei. Accordingly, without saying anything about his intention, he went over to the valley of Hanalei. He found the men engaged in the game of throwing heavy spears at the trunk of a cocoanut-tree. As on the previous occasion, he invited a challenge by belittling their exploits, and when challenged by the chief, fearlessly proposed, as a wager, the life of one against the other. This was accepted, and the chief had the first trial. His spear hit the stem of the huge tree and made its lofty crest nod in response to the blow. It was now the turn of Kalelealuaka to hurl the spear. In anticipation of the failure of the youth and his own success, the chief took the precaution to station his guards about Kalelealuaka, to be ready to seize him on the instant. In a tone of command our hero bade the guards fall back, and brandishing his spear, stroked and polished it with his hands from end to end; then he poised and hurled it, and to the astonishment of all, lo! the tree was shivered to pieces. On this the people raised a shout of admiration at the prowess of the youth, and declared he must be the same hero who had slain the chief at Wailua. In this way Kalelealuaka obtained a second royal sacrifice with which to grace the altar of his temple. One clear, calm evening, as Kalelealuaka looked out to sea, he descried the island of Oahu, which is often clearly visible from Kauai, and asked his father what land that was that stood out against them. Kaopele told the youth it was Oahu; that the cape that swam out into the ocean like a waterfowl was Kaena; that the retreating contour of the coast beyond was Waianae. Thus he described the land to his son. The result was that the adventurous spirit of Kalelealuaka was fired to explore this new island for himself, and he expressed this wish to his father. Everything that Kalelealuaka said or did was good in the eye of his father, Kaopele. Accordingly, he immediately set to work and soon had a canoe completely fitted out, in which Kalelealuaka might start on his travels. Kalelealuaka took with him, as travelling companion, a mere lad named Kaluhe, and embarked in his canoe. With two strokes of the paddle his prow grated on the sands of Waianae. Before leaving Kauai his father had imparted to Kalelealuaka something of the topography of Oahu, and had described to him the site of his former plantation at Keahumoe. At Waianae the two travellers were treated affably by the people of the district. In reply to the questions put them, they said they were going sight-seeing. As they went along they met a party of boys amusing themselves with darting arrows; one of them asked permission to join their party. This was given, and the three turned inland and journeyed till they reached a plain of soft, whitish rock, where they all refreshed themselves with food. Then they kept on ascending, until Keahumoe lay before them, dripping with hoary moisture from the mist of the mountain, yet as if smiling through its tears. Here were standing bananas with ripened, yellow fruit, upland kalo, and sugar cane, rusty and crooked with age, while the sweet potatoes had crawled out of the earth and were cracked and dry. It was the very place where Kaopele, the father of Kalelealuaka, had years before set out the plants from which these were descended. "This is our food, and a good place, perhaps, for us to settle down," said Kalelealuaka; "but before we make up our minds to stay here let me dart an arrow; and if it drops soon we shall stay, but if it flies afar we shall not tarry here." Kalelealuaka darted his arrow, while his companions looked on intently. The arrow flew along, passing over many a hill and valley, and finally rested beyond Kekuapoi, while they followed the direction of its wonderful flight. Kalelealuaka sent his companions on to find the arrow, telling them at the same time to go to the villages and get some awa roots for drink, while he would remain there and put up a shelter for them. On their way the two companions of Kalelealuaka encountered a number of women washing kalo in a stream, and on asking them if they had seen their arrow flying that way they received an impertinent answer; whereupon they called out the name of the arrow, "Pua-ne, Pua-ne," and it came to their hands at once. At this the women ran away, frightened at the marvel. The two boys then set to gathering awa roots, as they had been bidden. Seeing them picking up worthless fragments, a kind-hearted old man, who turned out to be the konohiki of the land, sent by his servants an abundance of good food to Kalelealuaka. On their return the boys found, to their astonishment, that during their absence Kalelealuaka had put up a fine, large house, which was all complete but the mats to cover the floors. The kind-hearted _konohili_ remarked this, and immediately sent her servants to fetch mats for the floors and sets of kapa for bedding, adding the command, "And with them bring along some _malos_" (girdles used by the males). Soon all their wants were supplied, and the three youths were set up in housekeeping. To these services the konohiki, through his attendants, added still others; some chewed and strained the awa, while others cooked and spread for them a bountiful repast. The three youths ate and drank, and under the drowsy influence of the awa they slept until the little birds that peopled the wilderness about them waked them with their morning songs; then they roused and found the sun already climbing the heavens. Now, Kalelealuaka called to his comrades, and said, "Rouse up and let us go to cultivating." To this they agreed, and each one set to work in his own way, working his own piece of ground. The ground prepared by Kalelealuaka was a strip of great length, reaching from the mountain down toward the ocean. This he cleared and planted the same day. His two companions, however, spent several days in clearing their ground, and then several days more in planting it. While these youths occupied their mountain home, the people of that region were well supplied with food. The only lack of Kalelealuaka and his comrades was animal food (literally, fish), but they supplied its place as well as they could with such herbs as the tender leaves of the popolo, which they cooked like spinach, and with inamona made from the roasted nuts of the kukui tree (_Aleurites molluccana_). One day, as they were eking out their frugal meal with a mess of popolo cooked by the lad from Waianae, Kalelealuaka was greatly disgusted at seeing a worm in that portion that the youth was eating, and thereupon nicknamed him _Keinohoomanawanui_ (sloven, or more literally, the persistently unclean). The name ever after stuck to him. This same fellow had the misfortune, one evening, to injure one of his eyes by the explosion of a kukui nut which he was roasting on the fire. As a result, that member was afflicted with soreness, and finally became blinded. But their life agreed with them, and the youths throve and increased in stature, and grew to be stout and lusty young men. Now, it happened that ever since their stay at their mountain house, _Lelepua_ (arrow flight), they had kept a torch burning all night, which was seen by Kakuhihewa, the King of Oahu, and had caused him uneasiness. One fine evening, when they had eaten their fill and had gone to bed, Kalelealuaka called to Keinohoomanawanui and said, "Halloo there! are you asleep?" And he replied, "No; have I drunk awa? I am restless. My eyes will not close." "Well," said Kalelealuaka, "when you are restless at night, what does your mind find to do?" "Nothing," said the Sloven. "I find something to think about," said Kalelealuaka. "What is that?" said the Sloven. "Let us wish" (_kuko_, literally, to lust), said Kalelealuaka. "What shall we wish?" said the Sloven. "Whatever our hearts most earnestly desire," said Kalelealuaka. Thereupon they both wished. The Sloven, in accordance with his nature, wished for things to eat,--the eels, from the fish-pond of Hanaloa (in the district of Ewa), to be cooked in an oven together with sweet potatoes, and a bowl of awa. "Pshaw, what a beggarly wish!" said Kalelealuaka. "I thought you had a real wish. I have a genuine wish. Listen: The beautiful daughters of Kakuhihewa to be my wives; his fatted pigs and dogs to be baked for us; his choice kalo, sugar cane, and bananas to be served up for us; that Kakuhihewa himself send and get timber and build a house for us; that he pull the famous awa of Kahauone; that the King send and fetch us to him; that he chew the awa for us in his own mouth, strain and pour it for us, and give us to drink until we are happy, and then take us to our house." Trembling with fear at the audacious ambition of his concupiscent companion, the Sloven replied, "If your wish should come to the ears of the King, we shall die; indeed, we should die." In truth, as they were talking together and uttering their wishes, Kakuhihewa had arrived, and was all the time listening to their conversation from the outside of their house. When the King had heard their conversation he thrust his spear into the ground outside the inclosure about Kalelealuaka's house, and by the spear placed his stone hatchet (_pahoa_), and immediately returned to his residence at Puuloa. Upon his arrival at home that night King Kakuhihewa commanded his stewards to prepare a feast, and then summoned his chiefs and table companions and said, "Let us sup." When all was ready and they had seated themselves, the King said, "Shall we eat, or shall we talk?" One of them replied: "If it please the King, perhaps it were better for him to speak first; it may be what he has to say touches a matter of life and death; therefore, let him speak and we will listen." Then Kakuhihewa told them the whole story of the light seen in the mountains, and of the wishes of Kalelealuaka and the Sloven. Then up spoke the soldiers, and said: "Death! This man is worthy to be put to death; but as for the other one, let him live." "Hold," said the King, "not so fast! Before condemning him to death, I will call together the wise men, priests, wizards, and soothsayers; perchance they will find that this is the man to overcome Kualii in battle." Thereupon all the wise men, priests, wizards, and soothsayers were immediately summoned, and after the King had explained the whole story to them they agreed with the opinion of the soldiers. Again the King interposed delay, and said, "Wait until my wise kahuna Napuaikamao comes; if his opinion agrees with yours, then, indeed, let the man be put to death; but if he is wiser than you, the man shall live. But you will have eaten this food in vain." So the King sent one of his fleetest runners to go and fetch Napuaikamao. To him the King said, "I have sent for you to decide what is just and right in the case of these two men who lived up in the region of Waipio." Then he went on to state the whole case to this wise man. "In regard to Keinohoomanawanui's wish," said the wise man, "that is an innocent wish, but it is profitless and will bring no blessing." At the narration of Kalelealuaka's wish he inclined his head, as if in thought; then lifting his head, he looked at the King and said: "O King, as for this man's wish, it is an ambition which will bring victory to the government. Now, then, send all your people and fetch house-timber and awa." As soon as the wise man had given this opinion, the King commanded his chief marshal, Maliuhaaino, to set every one to work to carry out the directions of this counsellor. This was done, and before break of day every man, woman, and child in the district of Ewa, a great multitude, was on the move. Now, when the Sloven awoke in the morning and went out of doors, he found the stone hatchet (_pahoa_) of the King, with his spear, standing outside of the house. On seeing this he rushed back into the house and exclaimed to his comrades, "Alas! our wishes have been overheard by the King; here are his hatchet and his spear. I said that if the King heard us we should die, and he has indeed heard us. But yours was the fatal ambition; mine was only an innocent wish." Even while they were talking, the babble of the multitude drew near, and the Sloven exclaimed, "Our death approaches!" Kalelealuaka replied, "That is not for our death; it is the people coming to get timber for our houses." But the fear of the Sloven would not be quieted. The multitude pressed on, and by the time the last of them had reached the mountain the foremost had returned to the sea-coast and had begun to prepare the foundations for the houses, to dig the holes for the posts, to bind on the rafters and the small poles on which they tied the thatch, until the houses were done. Meantime, some were busy baking the pigs and the poi-fed dogs in ovens; some in bringing the eels of Kanaloa and cooking them with potatoes in an oven by themselves. The houses are completed, everything is ready, the grand marshal, Maliuhaaino, has just arrived in front of the house of the ambitious youth Kalelealuaka, and calls out "Keinohoomanawanui, come out!" and he comes out, trembling. "Kalelealuaka, come out!" and he first sends out the boy Kaluhe and then comes forth himself and stands outside, a splendid youth. The marshal stands gazing at him in bewilderment and admiration. When he has regained his equanimity he says to him, "Mount on my back and let us go down." "No," said Kalelealuaka, "I will go by myself, and do you walk ahead. I will follow after; but do not look behind you, lest you die." As soon as they had started down, Kalelealuaka was transported to Kuaikua, in Helemano. There he plunged into the water and bathed all over; this done, he called on his ancestral shades (_Aumakua_), who came and performed on him the rite of circumcision while lightning flashed, thunder sounded, and the earth quaked. Kaopele, on Kauai, heard the commotion and exclaimed, "Ah! my son has received the purifying rite--the offspring of the gods goes to meet the sovereign of the land" (_Alii aimoku_). Meanwhile, the party led by Maliuhaaino was moving slowly down toward the coast, because the marshal himself was lame. Returning from his purification, Kalelealuaka alighted just to the rear of the party, who had not noticed his absence, and becoming impatient at the tedious slowness of the journey,--for the day was waning, and the declining sun was already standing over a peak of the Waianae Mountains called Puukuua,--this marvellous fellow caught up the lame marshal in one hand and his two comrades in the other, and, flying with them, set them down at Puuloa. But the great marvel was, that they knew nothing about being transported, yet they had been carried and set down as from a sheet. On their arrival at the coast all was ready, and the people were waiting for them. A voice called out, "Here is you house, Keinohoomanawanui!" and the Sloven entered with alacrity and found bundles of his wished-for eels and potatoes already cooked and awaiting his disposal. But Kalelealuaka proudly declined to enter the house prepared for himself when the invitation came to him, "Come in! this is your house," all because his little friend Kaluhe, whose eyes had often been filled with smoke while cooking _luau_ and roasting kukui nuts for him, had not been included in the invitation, and he saw that no provision had been made for him. When this was satisfactorily arranged Kalelealuaka and his little friend entered and sat down to eat. The King, with his own hand, poured out awa for Kalelealuaka, brought him a gourd of water to rinse his mouth, offered him food, and waited upon him till he had supplied all his wants. Now, when Kalelealuaka had well drunken, and was beginning to feel drowsy from the awa, the lame marshal came in and led him to the two daughters of Kakuhihewa, and from that time these two lovely girls were his wives. PART III Thus they lived for perhaps thirty days (_he mau anabulu_), when a messenger arrived, announcing that Kualii was making war at Moanalua. The soldiers of Kakuhihewa quickly made themselves ready, and among them Keinohoomanawanui went out to battle. The lame marshal had started for the scene the night before. On the morning of the day of battle, Kalelealuaka said to his wives that he had a great hankering for some shrimps and moss, which must be gathered in a particular way, and that nothing else would please his appetite. Thereupon, they dutifully set out to obtain these things for him. As soon as they had gone from the house Kalelealuaka flew to Waianae and arrayed himself with wreaths of the fine-leaved _maile_ (_Maile laulii_). which is peculiar to that region. Thence he flew to Napeha, where the lame marshal, Maliuhaaino, was painfully climbing the hill on his way to battle. Kalelealuaka cheerily greeted him, and the following dialogue occurred: K. "Whither are you trudging, Maliuhaaino?" M. "What! don't you know about the war?" K. "Let me carry you." M. "How fast you travel! Where are you from?" K. "From Waianae." M. "So I see from your wreaths. Yes, carry me, and Waianae shall be yours." At the word Kalelealuaka picked up the cripple and set him down on an eminence _mauka_ of the battlefield, saying, "Remain you here and watch me. If I am killed in the fight, you return by the same way we came and report to the King." Kalelealuaka then addressed himself to the battle, but before attacking the enemy he revenged himself on those who had mocked and jeered at him for not joining the forces of Kakuhihewa. This done, he turned his hand against the enemy, who at the time were advancing and inflicting severe loss in the King's army. To what shall we compare the prowess of our hero? A man was plucked and torn in his hand as if he were but a leaf. The commotion in the ranks of the enemy was as when a powerful waterfowl lashes the water with his wings (_O haehae ka manu, Ke ale nei ka wai_). Kalelealuaka moved forward in his work of destruction until he had slain the captain who stood beside the rebel chief, Kualii. From the fallen captain he took his feather cloak and helmet and cut off his right ear and the little finger of his right hand. Thus ended the slaughter that day. The enthusiasm of the cripple was roused to the highest pitch on witnessing the achievements of Kalelealuaka, and he determined to return and report that he had never seen his equal on the battlefield. Kalelealuaka returned to Puuloa, and hid the feather cloak and helmet under the mats of his bed, and having fastened the dead captain's ear and little finger to the side of the house, lay down and slept. After a while, when the two women, his wives, returned with the moss and shrimps, he complained that the moss was not gathered as he had directed, and that they had been gone such a long time that his appetite had entirely left him, and he would not eat of what they had brought. At this the elder sister said nothing, but the younger one muttered a few words to herself; and as they were all very tired they soon went to sleep. They had slept a long while when the tramp of the soldiers of Kakuhihewa was heard, returning from the battle. The King immediately asked how the battle had gone. The soldiers answered that the battle had gone well, but that Keinohoomanawanui alone had greatly distinguished himself. To this the King replied he did not believe that the Sloven was a great warrior, but when the cripple returned he would learn the truth. About midnight the footsteps of the lame marshal were heard outside of the King's house. Kakuhihewa called to him, "Come, how went the battle?" "Can't you have patience and let me take breath?" said the marshal. Then when he had rested himself he answered, "They fought, but there was one man who excelled all the warriors in the land. He was from Waianae. I gave Waianae to him as a reward for carrying me." "It shall be his," said the King. "He tore a man to pieces," said the cripple, "as he would tear a banana-leaf. The champion of Kualii's army he killed, and plundered him of his feather cloak and helmet." "The soldiers say that Keinohoomanawanui was the hero of the day," said the King. "What!" said the cripple. "He did nothing. He merely strutted about. But this man--I never saw his equal; he had no spear, his only weapons were his hands; if a spear was hurled at him, he warded it off with his hair. His hair and features, by the way, greatly resemble those of your son-in-law." Thus they conversed till daybreak. After a few days, again came a messenger announcing that the rebel Kualii was making war on the plains of Kulaokahua. On hearing this Kakuhihewa immediately collected his soldiers. As usual, the lame marshal set out in advance the evening before the battle. In the morning, after the army had gone, Kalelealuaka said to his wives, "I am thirsting for some water taken with the snout of the calabash held downward. I shall not relish it if it is taken with the snout turned up." Now, Kalelealuaka knew that they could not fill the calabash if held this way, but he resorted to this artifice to present the two young women from knowing of his miraculous flight to the battle. As soon as the young women had got out of sight he hastened to Waialua and arrayed himself in the rough and shaggy wreaths of _uki_ from the lagoons of Ukoa and of _hinahina_ from Kealia. Thus arrayed, he alighted behind the lame marshal as he climbed the hill at Napeha, slapped him on the back, exchanged greetings with him, and received a compliment on his speed; and when asked whence he came, he answered from Waialua. The shrewd, observant cripple recognized the wreaths as being those of Waialua, but he did not recognize the man, for the wreaths with which Kalelealuaka had decorated himself were of such a color--brownish gray--as to give him the appearance of a man of middle age. He lifted the cripple as before, and set him down on the brow of Puowaina (Punch Bowl Hill), and received from the grateful cripple, as a reward for his service, all the land of Waialua for his own. This done, Kalelealuaka repeated the performances of the previous battle. The enemy melted away before him, whichever way he turned. He stayed his hand only when he had slain the captain of the host and stripped him of his feather cloak and helmet, taking also his right ear and little finger. The speed with which Kalelealuaka returned to his home at Puuloa was like the flight of a bird. The spoils and trophies of this battle he disposed of as before. The two young women, Kalelealuaka's wives, turned the nozzle of the water-gourd downward, as they were bidden, and continued to press it into the water, in the vain hope that it might rise and fill their container, until the noonday sun began to pour his rays directly upon their heads; but no water entered their calabash. Then the younger sister proposed to the elder to fill the calabash in the usual way, saying that Kalelealuaka would not know the difference. This they did, and returned home. Kalelealuaka would not drink of the water, declaring that it had been dipped up. At this the younger wife laughed furtively; the elder broke forth and said: "It is due to the slowness of the way you told us to employ in getting the water. We are not accustomed to the menial office of fetching water; our father treated us delicately, and a man always fetched water for us, and we always used to see him pour the water into the gourd with the nozzle turned up, but you trickily ordered us to turn the nozzle down. Your exactions are heartless." Thus the women kept complaining until, by and by, the tramp of the returning soldiers was heard, who were boasting of the great deeds of Keinohoomanawanui. The King, however, said: "I do not believe a word of your talk; when my cripple comes he will tell me the truth. I do not believe that Keinohoomanawanui is an athlete. Such is the opinion I have formed of him. But there is a powerful man, Kalelealuaka,--if he were to go into battle I am confident he would perform wonders. Such is the opinion I have formed of him, after careful study." So the King waited for the return of the cripple until night, and all night until nearly dawn. When finally the lame marshal arrived, the King prudently abstained from questioning him until he had rested a while and taken breath; then he obtained from him the whole story of this new hero from Waialua, whose name he did not know, but who, he declared, resembled the King's son-in-law, Kalelealuaka. Again, on a certain day, came the report of an attack by Kualii at Kulaokahua, and the battle was to be on the morrow. The cripple, as usual, started off the evening before. In the morning, Kalelealuaka called to his wives, and said: "Where are you? Wake up. I wish you to bake a fowl for me. Do it thus: Pluck it; do not cut it open, but remove the inwards through the opening behind; then stuff it with _luau_ from the same end, and bake it; by no means cut it open, lest you spoil the taste of it." As soon as they had left the house he flew to Kahuku and adorned his neck with wreaths of the pandanus fruit and his head with the flowers of the sugar cane, thus entirely changing his appearance and making him look like a gray-haired old man. As on previous days, he paused behind the cripple and greeted him with a friendly slap on the back. Then he kindly lifted the lame man and set him down at Puowaina. In return for this act of kindness the cripple gave him the district of Koolau. In this battle he first slew those soldiers in Kakuhihewa's army who had spoken ill of him. Then he turned his hand against the warriors of Kualii, smiting them as with the stroke of lightning, and displaying miraculous powers. When he had reached the captain of Kualii's force, he killed him and despoiled his body of his feather cloak and helmet, taking also a little finger and toe. With these he flew to the cripple, whom he lifted and bore in his flight as far as Waipio, and there dropped him at a point just below where the water bursts forth at Waipahu. Arrived at his house, Kalelealuaka, after disposing of his spoils, lay down and slept. After he had slept several hours, his wives came along in none too pleased a mood and awoke him, saying his meat was cooked. Kalelealuaka merely answered that it was so late his appetite had gone, and he did not care to eat. At this slight his wives said: "Well, now, do you think we are accustomed to work? We ought to live without work, like a king's daughters, and when the men have prepared the food then we should go and eat it." The women were still muttering over their grievance, when along came the soldiers, boasting of the powers of Keinohoomanawanui, and as they passed Kalelealuaka's door they said it were well if the two wives of this fellow, who lounges at home in time of war, were given to such a brave and noble warrior as Keinohoomanawanui. The sun was just sinking below the ocean when the footsteps of the cripple were heard at the King's door, which he entered, sitting down within. After a short time the King asked him about the battle. "The valor and prowess of this third man were even greater than those of the previous ones; yet all three resemble each other. This day, however, he first avenged himself by slaying those who had spoken ill of him. He killed the captain of Kualii's army and took his feather cloak and helmet. On my return he lifted me as far as Waipahu." In a few days again came a report that Kualii had an army at a place called Kahapaakai, in Nuuanu. Maliuhaaino immediately marshalled his forces and started for the scene of battle the same evening. Early the next morning Kalelealuaka awakened his wives, and said to them: "Let us breakfast, but do you two eat quietly in your own house, and I in my house with the dogs; and do not come until I call you." So they did, and the two women went and breakfasted by themselves. At his own house Kalelealuaka ordered Kaluhe to stir up the dogs and keep them barking until his return. Then he sprang away and lighted at Kapakakolea, where he overtook the cripple, whom, after the usual interchange of greetings, he lifted, and set down at a place called Waolani. On this day his first action was to smite and slay those who had reviled him at his own door. That done, he made a great slaughter among the soldiers of Kualii; then, turning, he seized Keinohoomanawanui, threw him down and asked him how he became blinded in one eye. "It was lost," said the Sloven, "from the thrust of a spear, in a combat with Olopana." "Yes, to be sure," said Kalelealuaka, "while you and I were living together at Wailuku, you being on one side of the stream and I on the other, a kukui nut burst in the fire, and that was the spear that put out your eye." When the Sloven heard this, he hung his head. Then Kalelealuaka seized him to put him to death, when the spear of the Sloven pierced the fleshy part of Kalelealuaka's left arm, and in plucking it out the spear-head remained in the wound. Kalelealuaka killed Keinohoomanawanui and beheaded him, and, running to the cripple, laid the trophy at his feet with the words: "I present you, Maliuhaaino, with the head of Keinohoomanawanui." This done, he returned to the battle, and went on slaying until he had advanced to the captain of Kualii's forces, whom he killed and spoiled of his feather cloak and helmet. When Kualii saw that his chief captain, the bulwark of his power, was slain, he retreated and fled up Nuuanu Valley, pursued by Kalelealuaka, who overtook him at the head of the valley. Here Kualii surrendered himself, saying: "Spare my life. The land shall all go to Kakuhihewa, and I will dwell on it as a loyal subject under him and create no disturbance as long as I live." To this the hero replied: "Well said! I spare your life on these terms. But if you at any time foment a rebellion, I will take your life! So, then, return, and live quietly at home and do not stir up any war in Koolau." Thus warned, Kaulii set out to return to the "deep blue palis of Koolau." While the lame marshal was trudging homeward, bearing the head of the Sloven, Kalelealuaka alighted from his flight at his house, and having disposed in his usual manner of his spoils, immediately called to his wives to rejoin him at his own house. The next morning, after the sun was warm, the cripple arrived at the house of the King in a state of great excitement, and was immediately questioned by him as to the issue of the battle, "The battle was altogether successful," said the marshal, "but Keinohoomanawanui was killed. I brought his head along with me and placed it on the altar _mauka_ of Kalawao. But I would advise you to send at once your fleetest runners through Kona and Koolau, commanding everybody to assemble in one place, that I may review them and pick out and vaunt as the bravest that one whom I shall recognize by certain marks--for I have noted him well: he is wounded in the left arm." Now, Kakuhihewa's two swiftest runners (_kukini_) were Keakealani and Kuhelemoana. They were so fleet that they could compass Oahu six times in a forenoon, or twelve times in a whole day. These two were sent to call together all the men of the King's domain. The men of Waianae came that same day and stood in review on the sandy plains of Puuloa. But among them all was not one who bore the marks sought for. Then came the men of Kona, of Waialua, and of Koolau, but the man was not found. Then the lame marshal came and stood before the King and said: "Your bones shall rest in peace, Kalani. You had better send now and summon your son-in-law to come and stand before me; for he is the man." Then Kakuhihewa arose and went himself to the house of his son-in-law, and called to his daughters that he had come to get their husband to go and stand before Maliuhaaino. Then Kalelealuaka lifted up the mats of his bed and took out the feather cloaks and the helmets and arrayed his two wives, and Kaluhe, and himself. Putting them in line, he stationed the elder of his wives first, next to her the younger, and third Kaluhe, and placing himself at the rear of the file, he gave the order to march, and thus accompanied he went forth to obey the King's command. The lame marshal saw them coming, and in ecstasy he prostrated himself and rolled over in the dust, "The feather cloak and the helmet on your elder daughter are the ones taken from the captain of Kualii's army in the first day's fight; those on your second daughter from the captain of the second day's fight; while those on Kalelealuaka himself are from the captain killed in the battle on the fourth day. You will live, but perhaps I shall die, since he is weary of carrying me." The lame marshal went on praising and eulogizing Kalelealuaka as he drew near. Then addressing the hero, he said: "I recognize you, having met you before. Now show your left arm to the King and to this whole assembly, that they may see where you were wounded by the spear." Then Kalelealuaka bared his left arm and displayed his wound to the astonished multitude. Thereupon Kakuhihewa said: "Kalelealuaka and my daughters, do you take charge of the kingdom, and I will pass into the ranks of the common people under you." After this a new arrangement of the lands was made, and the country had peace until the death of Kakuhihewa; Kalelealuaka also lived peacefully until death took him. X STORIES OF THE MENEHUNES HAWAII THE ORIGINAL HOME OF THE BROWNIES _Thos. G. Thrum_ Students of Hawaiian folk-lore find much of coincident interest with traditional or more historic beliefs of other and older lands. The same applies, in a measure, to some of the ancient customs of the people. This is difficult to account for, more especially since the Hawaiians possessed no written language by which such knowledge could be preserved or transmitted. Fornander and others discovered in the legends of this people traces of the story of the Flood, the standing still of the sun, and other narratives of Bible history, which some savants accept as evidence of their Aryan origin. This claim we are not disposed to dispute, but desire to present another line of tradition that has been neglected hitherto, yet has promise of much interest. It will doubtless interest some readers to learn that Hawaii is the real home of the Brownies, or was; and that this adventurous nomadic tribe were known to the Hawaiians long before Swift's satirical mind conceived his Lilliputians. It would be unreasonable to expect so great a range of nationalities and peculiar characteristics among the pygmies of Hawaii as among the Brownies of story. Tradition naturally represents them as of one race, and all nimble workers; not a gentleman dude, or policeman in the whole lot. Unlike the inquisitive and mischievous athletes of present fame, the original and genuine Brownies, known as the Menehunes, are referred to as an industrious race. In fact, it was their alleged power to perform a marvellous amount of labor in a short space of time that has fixed them in the minds of Hawaiians, many of whom point to certain traces of their work in various parts of the islands to substantiate the traditional claim of their existence. Meeting thus with occasional references to this active race, but mostly in a vague way, it has been a matter of interesting inquiry among Hawaiians, some of whom were noted _kaao_, or legend-bearers, for further knowledge on the subject. Very naturally their ideas differ respecting the Menehunes. Some treat the subject with gravity and respect, and express the belief that they were the original inhabitants of these islands, but gradually gave way to the heavier-bodied ancestors of the present race; others consider that the history of the race has been forgotten through the lapse of ages; while the more intelligent and better educated look upon the Menehunes as a mythical class of gnomes or dwarfs, and the account of their exploits as having been handed down by tradition for social entertainment, as other peoples relate fairy stories. In the Hawaiian legend of Kumuhonua, Fornander states that the Polynesians were designated as "the people, descendants from Menehune, son of Lua Nuu, etc. It disappeared as a national name so long ago, however, that subsequent legends have changed it to a term of reproach, representing them at times as a separate race, and sometimes as a race of dwarfs, skilful laborers, but artful and cunning." In the following account and selection of stories gathered from various native sources, as literal a rendition as possible has been observed by the translators for the better insight it gives of Hawaiian thought and character. MOKE MANU'S ACCOUNT The Menehunes were supposed to have been a wonderful people, small of stature and of great activity. They were always united in doing any service required of them. It was their rule that any work undertaken must be completed in one night, otherwise it would be left unfinished, as they did not labor twice on the same work; hence the origin of the saying: "_He po hookahi, a ao ua pau_,"--in one night, and by dawn it is finished. There is no reliable history of the Menehunes. No one knows whence they came, though tradition says they were the original people of the Hawaiian Islands. They are thought to have been supernatural beings, governed by some one higher in rank than themselves, whom they recognized as having power and authority over them, that assigned them to the mountains and hills where they lived permanently. They were said to be the only inhabitants of the islands up to the time of Papa and Wakea, and were invisible to every one but their own descendants, or those connected with them in some way. Many persons could hear the noise and hum of their voices, but the gift of seeing them with the naked eye was denied to those not akin to them. They were always willing to do the bidding of their descendants, and their supernatural powers enabled them to perform some wonderful works. PI'S WATERCOURSE Pi was an ordinary man living in Waimea, Kauai, who wanted to construct a _mano_, or dam, across the Waimea River and a watercourse therefrom to a point near Kikiaola. Having settled upon the best locations for his proposed work, he went up to the mountains and ordered all the Menehunes that were living near Puukapele to prepare stones for the dam and watercourse. The Menehunes were portioned off for the work; some to gather stones, and others to cut them. All the material was ready in no time (_manawa ole_), and Pi settled upon the night when the work was to be done. When the time came he went to the point where the dam was to be built, and waited. At the dead of night he heard the noise and hum of the voices of the Menehunes on their way to Kikiaola, each of whom was carrying a stone. The dam was duly constructed, every stone fitting in its proper place, and the stone _auwai_, or watercourse, also laid around the bend of Kikiaola. Before the break of day the work was completed, and the water of the Waimea River was turned by the dam into the watercourse on the flat lands of Waimea. When the work was finished Pi served out food for the Menehunes, which consisted of shrimps (_opae_), this being the only kind to be had in sufficient quantity to supply each with a fish to himself. They were well supplied and satisfied, and at dawn returned to the mountains of Puukapele rejoicing, and the hum of their voices gave rise to the saying, "_Wawa ka Menehune i Puukapele, ma Kauai, puoho ka manu o ka loko o Kawainui ma Koolaupoko, Oahu_"--the hum of the voices of the Menehunes at Puukapele, Kauai, startled the birds of the pond of Kawainui, at Koolaupoko Oahu. The _auwai_, or watercourse, of Pi is still to be seen at Kikiaola. At one time Pi also told the Menehunes to wall in a fish-pond at the bend of the Huleia River. They commenced work toward midnight, but at dawn the walls of the pond were not sufficiently finished to meet, so it was left incomplete, and has remained so to this day. LAKA'S ADVENTURE Wahieloa, a chief, lived at Kalaikoi, Kipahulu, Maui. He took to him a wife named Hinahawea. In due time a boy was born to them, whom Hinahowana, the mother of Hinahawea, brought up under her own care at Alaenui. She called him Laka-a-wahieloa. He was greatly petted by his parents. One day his father went to Hawaii in search of the _Ala-Koiula a Kane_ for a toy for his son, landing at Punaluu, Kau, Hawaii, where he was killed in a cave called Keana-a-Kaualehu. After a long absence Laka asked for his father, and his mother referred him to his grandmother, who, on being questioned, told him that his father went to Hawaii, and was supposed to be dead. Laka then asked for means by which he could search for his father. His grandmother replied: "Go to the mountains and look for the tree that has leaves shaped like the moon on the night of Hilo, or Hoaka; such is the tree for a canoe." Laka followed this advice, and went to the mountains to find the tree for his canoe. Finding a suitable one, he commenced to cut in the morning, and by sundown he had felled it to the ground. This accomplished, he went home. Returning the next day, to his surprise he could not find his fallen tree, so he cut down another, with the same result. Laka was thus tricked for several days, and in his perplexity consulted again with his grandmother, who sent him off with the same advice as before, to look for the crescent-shaped leaf. He went to the mountains again and found the desired tree, but before cutting it he dug a big hole on the side where the Kalala-Kamahele would fall. Upon cutting the tree it fell right into the hole or trench, as designed; then he jumped into it and lay in waiting for the person or persons who were reërecting the trees he had cut down for his canoe. While thus waiting, he heard some one talking about raising the tree and returning it to its former position, followed by someone chanting as follows: E ka mano o ke Akua, Ke kini o ke Akua, Ka lehu o ke Akua, Ka lalani Akua, Ka pukui Akua! E na Akua o ke kuahiwi nei, I ka mauna, I ke kualono, I ka manowai la-e, E-iho! [7] When this appeal ended there was a hum and noise, and in a short time (_manawa ole_) the place was filled with a band of people, who endeavored to lift the tree; but it would not move. Laka then jumped out from his place of hiding and caught hold of two of the men, Mokuhalii and Kapaaikee, and threatened to kill them for raising again the trees he had cut for his canoe. Mokuhalii then told Laka that if they were killed, nobody would be able to make a canoe for him, nor would anybody pull it to the beach, but if they were spared they would willingly do it for him, provided Laka would first build a big and long shed (_halau_) of sufficient size to hold the canoe, and prepare sufficient food for the men. Laka gladly consenting, released them and returned to his home and built a shed on the level ground of Puhikau. Then he went up to the woods and saw the canoe, ready and complete. The Menehunes told Laka that it would be brought to the halau that night. At the dead of night the hum of the voices of the Menehunes was heard; this was the commencement of the lifting of the canoe. It was not dragged, but held up by hand. The second hum of voices brought the canoe to Haloamekiei, at Pueo. And at the third hum the canoe was carefully laid down in the halau. Food and fish were there spread out for the workers, the _ha_ of the taro for food, and the opae and oopu for fish. At dawn the Menehunes returned to their home. Kuahalau was the name of the halau, the remains of the foundation of which were to be seen a few years ago, but now it is ploughed over. The hole dug by Laka still exists. KEKUPUA'S CANOE Kakae, a chief, lived at Wahiawa, Kukaniloko, Waialua, Oahu. One day his wife told him that she desired to go in search of her brother, Kahanaiakeakua, who was supposed to be living at Tahiti. Kakae thereupon ordered his man Kekupua to go into the woods and find a suitable tree and make a canoe for his wife for this foreign voyage. Kekupua, with a number of men under him, searched in the forest belt of Wahiawa, Helemano, and Waoala, as also through the woods of Koolau, without success. From Kahana they made a search through the mountains till they came to Kilohana, in Kalihi Valley, and from there to Waolani, in Nuuanu, where they slept in a cave. In the dead of night they heard the hum as of human voices, but were unable to discern any person, though the voices sounded close to them. At dawn silence reigned again, and when the sun arose, lo, and behold! there stood a large mound of stones, the setting of which resembled that of a _heiau_, or temple, the remains of which are said to be noticeable to this day. Kekupua and his men returned to their chief and reported their unsuccessful search for a suitable _koa_ (_Acacia koa_) tree for the desired canoe, and related also the incident at Waolani. Kakae, being a descendant of the Menehunes, knew immediately the authors of the strange occurrence. He therefore instructed Kekupua to proceed to Makaho and Kamakela and to stay there till the night of Kane, then go up to Puunui and wait till hearing the hum and noise of the Menehunes, which would be the signal of their finishing the canoe. And thus it was; the Menehunes, having finished the canoe, were ready to pull it to the sea. He directed them to look sharp, and two men would be noticed holding the ropes at the _pu_ (or head) of the canoe. One of them would leap from one side to the other; he was the director of the work and was called _pale_. There would be some men farther behind, holding the _kawelewele_, or guiding-ropes. They were the _kahunas_ that superintended the construction of the canoe. He reminded them to remember these directions, and when they saw these men, to give them orders and show them the course to take in pulling the canoe to the sea. Kekupua followed all these instructions faithfully. He waited at Puunui till dusk, when he heard a hum as of many voices, and proceeding farther up near the slope of Alewa he saw these wonderful people. They were like ordinary human beings but diminutive. He directed them to pull the canoe along the _nae_, or farther side of the Puunui stream. By this course the canoe was brought down as far as Kaalaa, near Waikahalulu, where, when daylight came, they left their burden and returned to Waolani. The canoe was left in the ditch, where it remained for many generations, and was called Kawa-a-Kekupua (Kekupua's canoe), in honor of the servant of the chief Kakae. Thus, even with the help of the Menehunes, the wife of Kakae was not satisfied in her desire. AS HEIAU BUILDERS The Menehunes are credited with the construction of numerous _heiaus_ (ancient temples) in various parts of the islands. The heiau of Mookini, near Honoipu, Kohala, is pointed out as an instance of their marvellous work. The place selected for the site of the temple was on a grassy plain. The stones in the nearest neighborhood were for some reason not deemed suitable for the work, so those of Pololu Valley, distant some twelve miles, were selected. Tradition says the Menehunes were placed in a line covering the entire distance from Pololu to Honoipu, whereby the stones were passed from hand to hand for the entire work. Work was begun at the quiet of night, and at cock-crow in the morning it was finished. Thus in one night the heiau of Mookini was built. Another temple of their erection was at Pepeekeo, Hilo, the peculiarity of the work being that the stones had been brought together by the residents of that part of the district, by direction of the chief, but that in one night, the Menehunes gathered together and built it. The chief and his people were surprised on coming the next morning to resume their labors, to find the heiau completed. There stands on the pali of Waikolu, near Kalaupapa, Molokai, a heiau that Hawaiians believe to have been constructed by no one else than the Menehunes. It is on the top of a ledge in the face of a perpendicular cliff, with a continuous inaccessible cliff behind it reaching hundreds of feet above. No one has ever been able to reach it either from above or from below; and the marvel is how the material, which appears to be seashore stones, was put in place. XI KAHALAOPUNA, PRINCESS OF MANOA _Mrs. E. M. Nakuina_ Akaaka (laughter) is a projecting spur of the mountain range at the head of Manoa Valley, forming the ridge running back to and above Waiakeakua, "the water of the gods." Akaaka was united in marriage to Nalehuaakaaka, still represented by some lehua (_Metrosideros polymorpha_) bushes on the very brow of the spur or ridge. They had two children, twins, Kahaukani, a boy, and Kauakuahine, a girl. These children were adopted at birth by a chief, Kolowahi, and chieftainess, Pohakukala, who were brother and sister, and cousins of Akaaka. The brother took charge of the boy, Kahaukani, a synonyme for the Manoa wind; and Pohakukala the girl, Kauakuahine, meaning the famous Manoa rain. When the children were grown up, the foster parents determined that they should be united; and the children, having been brought up separately and in ignorance of their relationship, made no objections. They were accordingly married and a girl was born to them, who was called Kahalaopuna. Thus Kolowahi and Pohakukala, by conspiring to unite the twin brother and sister, made permanent the union of rain and wind for which Manoa Valley is noted; and the fruit of such a union was the most beautiful woman of her time. So the Manoa girls, foster children of the Manoa rains and winds, have generally been supposed to have inherited the beauty of Kahalaopuna. A house was built for Kahalaopuna at Kahaiamano on the road to Waiakekua, where she lived with a few attendants. The house was surrounded by a fence of auki (_dracæna_), and a _puloulou_ (sign of kapu) was placed on each side of the gate, indicative of forbidden ground. The puloulou were short, stout poles, each surmounted by a ball of white kapa cloth, and indicated that the person or persons inhabiting the premises so defined were of the highest rank, and sacred. Kahalaopuna was very beautiful from her earliest childhood. Her cheeks were so red and her face so bright that a glow emanated therefrom which shone through the thatch of her house when she was in; a rosy light seemed to envelop the house, and bright rays seemed to play over it constantly. When she went to bathe in the spring below her house, the rays of light surrounded her like a halo. The natives maintain that this bright light is still occasionally seen at Kahaiamano, indicating that the spirit of Kahalaopuna is revisiting her old home. She was betrothed in childhood to Kauhi, the young chief of Kailua, in Koolau, whose parents were so sensible of the honor of the contemplated union of their son with the Princess of Manoa, who was deemed of a semi-supernatural descent, that they always sent the poi of Kailua and the fish of Kawainui for the girl's table. She was thus, as it were, brought up entirely on the food of her prospective husband. When she was grown to young womanhood, she was so exquisitely beautiful that the people of the valley would make visits to the outer puloulou at the sacred precinct of Luaalea, the land adjoining Kahaiamano, just to get a glimpse of the beauty as she went to and from the spring. In this way the fame of her surpassing loveliness was spread all over the valley, and came to the ears of two men, Kumauna and Keawaa, both of whom were disfigured by a contraction of the lower eyelids, and were known as _makahelei_ (drawn eyes). Neither of these men had ever seen Kahalaopuna, but they fell in love with her from hear-say, and not daring to present themselves to her as suitors on account of their disfigurement, they would weave and deck themselves _leis_ (wreaths) of maile (_Alyxia olivæformis_), ginger, and ferns and go to Waikiki for surf-bathing. While there they would indulge in boasting of their conquest of the famous beauty, representing the leis with which they were decked as love-gifts from Kahalaopuna. Now, when the surf of Kalehuawehe at Waikiki was in proper condition, it would attract people from all parts of the island to enjoy the delightful sport. Kauhi, the betrothed of Kahalaopuna, was one of these. The time set for his marriage to Kahalaopuna was drawing near, and as yet he had not seen her, when the assertions of the two makahelei men came to his ears. These were repeated so frequently that Kauhi finally came to believe them, and they so filled him with jealous rage of his betrothed that he determined to kill her. He started for Manoa at dawn, and proceeded as far as Mahinauli, in mid-valley, where he rested under a hala (_Pandanus odoratissimus_) tree that grew in the grove of wiliwili (_Erythrina monosperma_). He sat there some time, brooding over the fancied injury to himself, and nursing his wrath. Upon resuming his walk he broke off and carried along with him a bunch of hala nuts. It was quite noon when he reached Kahaiamano and presented himself before the house of Kahalaopuna. The latter had just awakened from a sleep, and was lying on a pile of mats facing the door, thinking of going to the spring, her usual bathing-place, when she perceived a stranger at the door. She looked at him some time and, recognizing him from oft repeated descriptions, asked him to enter; but Kauhi refused, and asked her to come outside. The young girl had been so accustomed from early childhood to consider herself as belonging to Kauhi, and of being indebted to him, as it were, for her daily food, that she obeyed him unhesitatingly. He perhaps intended to kill her then, but the girl's unhesitating obedience as well as her extreme loveliness made him hesitate for a while; and after looking intently at her for some time he told her to go and bathe and then prepare herself to accompany him in a ramble about the woods. While Kahalaopuna was bathing, Kauhi remained moodily seated where she had left him, and watched the bright glow, like rainbow rays, playing above the spring. He was alternately filled with jealousy, regret, and longing for the great beauty of the girl; but that did not make him relent in his dreadful purpose. He seemed to resent his betrothed's supposed infidelity the more because she had thrown herself away on such unworthy persons, who were, besides, ugly and disfigured, while he, Kauhi, was not only a person of rank and distinction, but possessed also of considerable manly beauty. When she was ready he motioned her to follow him, and turned to go without a word. They went across Kumakaha to Hualea, when the girl said, "Why don't you stay and have something to eat before we go?" He answered rather surlily, "I don't care to eat; I have no appetite." He looked so sternly at her as he said this that she cried out to him, "Are you annoyed with me? Have I displeased you in any way?" He only said, "Why, what have you done that would displease me?" He kept on his way, she following, till they came to a large stone in Aihualama, when he turned abruptly and, facing the young girl, looked at her with an expression of mingled longing and hate. At last, with a deep sigh, he said, "You are beautiful, my betrothed, but, as you have been false, you must die." The young girl looked up in surprise at these strange words, but saw only hatred and a deadly purpose in Kauhi's eyes; so she said: "If I have to die, why did you not kill me at home, so that my people could have buried my bones; but you brought me to the wild woods, and who will bury me? If you think I have been false to you, why not seek proof before believing it?" But Kauhi would not listen to her appeal. Perhaps it only served to remind him of what he considered was his great loss. He struck her across the temple with the heavy bunch of hala nuts he had broken off at Mahinauli, and which he had been holding all the time. The blow killed the girl instantly, and Kauhi hastily dug a hole under the side of the rock and buried her; then he started down the valley toward Waikiki. As soon as he was gone, a large owl, who was a god, and a relative of Kahalaopuna, and had followed her from home, immediately set to digging the body out; which done, it brushed the dirt carefully off with its wings and, breathing into the girl's nostrils, restored her to life. It rubbed its face against the bruise on the temple, and healed it immediately. Kauhi had not advanced very far on his way when he heard the voice of Kahalaopuna singing a lament for his unkindness, and beseeching him to believe her, or, at least, prove his accusation. Hearing her voice, Kauhi returned, and, seeing the owl flying above her, recognized the means of her resurrection; and, going up to the girl, ordered her to follow him. They went up the side of the ridge which divides Manoa Valley from Nuuanu. It was hard work for the tenderly nurtured maiden to climb the steep mountain ridge, at one time through a thorny tangle of underbrush, and at another clinging against the bare face of the rocks, holding on to swinging vines for support. Kauhi never offered to assist her, but kept on ahead, only looking back occasionally to see that she followed. When they arrived at the summit of the divide she was all scratched and bruised, and her _pa-u_ (skirt) in tatters. Seating herself on a stone to regain her breath, she asked Kauhi where they were going. He never answered, but struck her again with the hala branch, killing her instantly, as before. He then dug a hole near where she lay, and buried her, and started for Waikiki by way of the Kakea ridge. He was no sooner out of sight than the owl again scratched the dirt away and restored the girl, as before. Again she followed and sang a song of love and regret for her lover's anger, and pleaded with him to lay aside his unjust suspicions. On hearing her voice again, Kauhi returned and ordered her to follow him. They descended into Nuuanu Valley, at Kaniakapupu, and crossed over to Waolani ridge, where he again killed and buried the faithful girl, who was again restored by the owl. When he was on his way back, as before, she sang a song, describing the perils and difficulties of the way traversed by them, and ended by pleading for pardon for the unknown fault. The wretched man, on hearing her voice again, was very angry; and his repeated acts of cruelty and the suffering endured by the girl, far from softening his heart, only served to render him more brutal, and to extinguish what little spark of kindly feeling he might have had originally. His only thought was to kill her for good, and thus obtain some satisfaction for his wasted poi and fish. He returned to her and ordered her, as before, to follow him, and started for Kilohana, at the head of Kalihi Valley, where he again killed her. She was again restored by the owl, and made her resurrection known by singing to her cruel lover. He this time took her across gulches, ravines, and plains, until they arrived at Pohakea, on the Ewa slope of the Kaala Mountains, where he killed her and buried her under a large _koa_ (_Acacia koa_). The faithful owl tried to scrape the dirt away, so as to get at the body of the girl, but his claws became entangled in the numerous roots and rootlets which Kauhi had been careful not to cut away. The more the owl scratched, the more deeply tangled he got, and, finally, with bruised claws and ruffled feathers, he had to give up the idea of rescuing the girl; and perhaps he thought it useless, as she would be sure to make her resurrection known to Kauhi. So the owl left, and followed Kauhi on his return to Waikiki. There had been another witness to Kauhi's cruelties, and that was Elepaio (_Chasiempis sandwichensis_), a little green bird, a cousin to Kahalaopuna. As soon as this bird saw that the owl had deserted the body of Kahalaopuna, it flew straight to Kahaukani and Kauakuahine, and told them of all that had happened. The girl had been missed, but, as some of the servants had recognized Kauhi, and had seen them leave together for what they supposed was a ramble in the adjoining woods, no great anxiety had been felt, as yet. But when the little bird told his tale, there was great consternation, and even positive disbelief; for, how could any one in his senses, they argued, be guilty of such cruelty to such a lovely, innocent being, and one, too, belonging entirely to himself. In the meantime, the spirit of the murdered girl discovered itself to a party who were passing by; and one of them, a young man, moved with compassion, went to the tree indicated by the spirit, and, removing the dirt and roots, found the body, still warm. He wrapped it in his _kihei_ (shoulder scarf), and then covered it entirely with maile, ferns, and ginger, and, making a _haawe_, or back-load, of it, carried it to his home at Kamoiliili. There, he submitted the body to his elder brother, who called upon two spirit sisters of theirs, with whose aid they finally succeeded in restoring it to life. In the course of the treatment she was frequently taken to an underground water-cave, called Mauoki, for the _Kakelekele_ (hydropathic cure). The water-cave has ever since been known as the "Water of Kahalaopuna." The young man who had rescued her from the grave naturally wanted her to become his bride; but the girl refused, saying that as long as Kauhi lived she was his, and none other's, as her very body was, as it were, nourished on his food, and was as much his property as the food had been. The elder brother then counselled the younger to seek, in some way, the death of Kauhi. To this end they conspired with the parents of Kahalaopuna to keep her last resurrection secret. The young man then set to work to learn all the meles Kahalaopuna had sung to her lover during that fatal journey. When he knew these songs well, he sought the _kilu_ (play, or game) houses of the King and high chiefs, where Kauhi was sure to be found. One day, when Kauhi was playing, this young man placed himself on the opposite side, and as Kauhi ceased, took up the kilu and chanted the first of Kahalaopuna's meles. Kauhi was very much surprised, and contrary to the etiquette of the game of kilu, stopped him in his play to ask him where he had learned that song. The young man answered he had learned it from Kahalaopuna, the famous Manoa beauty, who was a friend of his sister's and who was now on a visit at their house. Kauhi, knowing the owl had deserted the body of the girl, felt certain that she was really dead, and accused the other of telling a lie. This led to an angry and stormy scene, when the antagonists were parted by orders of the King. The next night found them both at the kilu house, when the second of Kahalaopuna's songs was sung, and another angry discussion took place. Again they were separated by others. On the third night, the third song having been sung, the dispute between the young men became so violent that Kauhi told the young man that the Kahalaopuna he knew must be an impostor, as the real person of that name was dead, to his certain knowledge. He dared him to produce the young woman whom he had been representing as Kahalaopuna; and should she not prove to be the genuine one then his life should be the forfeit, and on the other hand, if it should be the real one, then he, Kauhi, should be declared the liar and pay for his insults to the other with his life. This was just what the young man had been scheming to compass, and he quickly assented to the challenge, calling on the King and chiefs to take notice of the terms of agreement, and to see that they were enforced. On the appointed day Kahalaopuna went to Waikiki, attended by her parents, relatives, servants, and the two spirit sisters, who had assumed human form for that day so as to accompany their friend and advise her in case of necessity. Akaaka, the grandfather, who had been residing in Waikiki some little time previous to the dispute between the young men, was appointed one of the judges at the approaching trial. Kauhi had consulted the priests and sorcerers of his family as to the possibility of the murdered girl having assumed human shape for the purpose of working him some injury. Kaea, a famous priest and seer of his family, told him to have the large leaves of the a-pe (_Calladium costatum_) spread where Kahalaopuna and party were to be seated. If she was a spirit, she would not be able to tear the a-pe leaf on which she would be seated, but if human, the leaf or leaves would be torn. With the permission of the King, this was done. The latter, surrounded by the highest chiefs and a vast assemblage from all parts of the island, was there to witness the test. When Kahalaopuna and party were on the road to the scene of the test, her spirit friends informed her of the a-pe leaves, and advised her to trample on them so as to tear them as much as possible, as they, being spirits, would be unable to tear the leaves on which they should be seated, and if any one's attention were drawn to them, they would be found out and killed by the _poe po-i uhane_ (spirit catchers). The young girl faithfully performed what was required of her. Kaea, on seeing the torn leaves, remarked that she was evidently human, but that he felt the presence of spirits, and would watch for them, feeling sure they were in some way connected with the girl. Akaaka then told him to look in a calabash of water, when he would in all probability see the spirits. The seer, in his eagerness to unravel the mystery, forgot his usual caution and ordered a vessel of water to be brought, and, looking in, he saw only his own reflection. Akaaka at that moment caught the reflection of the seer (which was his spirit), and crushed it between his palms, and at that moment the seer dropped down dead. Akaaka now turned around and opened his arms and embraced Kahalaopuna, thus acknowledging her as his own beloved granddaughter. The King now demanded of the girl and of Kauhi an account of all that had happened between them, and of the reported death of the maiden. They both told their stories, Kauhi ascribing his anger to hearing the assertions of the two disfigured men, Kumauna and Keawaa. These two, on being confronted with the girl, acknowledged never having seen her before, and that all their words had been idle boastings. The King then said: "As your fun has cost this innocent girl so much suffering, it is my will that you two and Kauhi suffer death at once, as a matter of justice; and if your gods are powerful enough to restore you, so much the better for you." Two large _imus_ (ground ovens) had been heated by the followers of the young men, in anticipation of the possible fate of either, and Kauhi, with the two mischief-makers and such of their respective followers and retainers as preferred to die with their chiefs, were baked therein. The greater number of Kauhi's people were so incensed with his cruelty to the lovely young girl that they transferred their allegiance to her, offering themselves for her vassals as restitution, in a measure, for the undeserved sufferings borne by her at the hands of their cruel chief. The King gave her for a bride to the young man who had not only saved her, but had been the means of avenging her wrongs. The imus in which Kauhi and his companions were baked were on the side of the stream of Apuakehau, in the famous Ulukou grove, and very near the sea. The night following, a great tidal wave, sent in by a powerful old shark god, a relative of Kauhi's, swept over the site of the two ovens, and in the morning it was seen that their contents had disappeared. The bones had been taken by the old shark into the sea. The chiefs, Kumauna and Keawaa, were, through the power of their family gods, transformed into the two mountain peaks on the eastern corner of Manoa Valley, while Kauhi and his followers were turned into sharks. Kahalaopuna lived happily with her husband for about two years. Her grandfather, knowing of Kauhi's transformation, and aware of his vindictive nature, strictly forbade her from ever going into the sea. She remembered and heeded the warning during those years, but one day, her husband and all their men having gone to Manoa to cultivate kalo (_Colocasia antiquorum_), she was left alone with her maid servants. The surf on that day was in fine sporting condition, and a number of young women were surf-riding, and Kahalaopuna longed to be with them. Forgetting the warning, as soon as her mother fell asleep she slipped out with one of her maids and swam out on a surf-board. This was Kauhi's opportunity, and as soon as she was fairly outside the reef he bit her in two and held the upper half of the body up out of the water, so that all the surf-bathers would see and know that he had at last obtained his revenge. Immediately on her death the spirit of the young woman went back and told her sleeping mother of what had befallen her. The latter woke up, and, missing her, gave the alarm. This was soon confirmed by the terrified surf-bathers, who had all fled ashore at seeing the terrible fate of Kahalaopuna. Canoes were launched and manned, and chase given to the shark and his prey, which could be easily tracked by the blood. He swam just far enough below the surface of the water to be visible, and yet too far to be reached with effect by the fishing-spears of the pursuers. He led them a long chase to Waianae; then, in a sandy opening in the bottom of the sea, where everything was visible to the pursuers, he ate up the young woman, so that she could never again be restored to this life. Her parents, on hearing of her end, retired to Manoa Valley, and gave up their human life, resolving themselves into their supernatural elements. Kahaukani, the father, is known as the Manoa wind, but his usual and visible form is the grove of ha-u (_hibiscus_) trees, below Kahaiamano. Kauakuahine, the mother, assumed her rain form, and is very often to be met with about the former home of her beloved child. The grandparents also gave up their human forms, and returned, the one to his mountain form, and the other into the lehua bushes still to be met with on the very brow of the hill, where they keep watch over the old home of their petted and adored grandchild. XII THE PUNAHOU SPRING _Mrs. E. M. Nakuina_ There formerly lived on the Kaala Mountains a chief by the name of Kahaakea. He had two children, a boy and a girl, twins, whose mother had died at their birth. The brother was called _Kauawaahila_ (Waahila Rain), and the girl _Kauakiowao_ (Mountain Mist). Kahaakea was very tenderly attached to his motherless children, and after a while took to himself a wife, thinking thus to provide his children with a mother's care and love. This wife was called Hawea and had a boy by her former husband. This boy was deformed and ugly, while the twins were very beautiful. The stepmother was jealous of their beauty, and resented the universal admiration expressed for them, while no one noticed her boy except with looks of aversion. She was very considerate toward the twins when their father was present, but hated and detested them most violently. When they were about ten years old their father had occasion to go to Hawaii, and had to remain away a long time. He felt perfectly safe in leaving his children with his wife, as she had always feigned great love for them, and had successfully concealed from him her real feelings in regard to them. But as soon as he was fairly away she commenced a series of petty persecutions of the poor children. It seems the mother of the children had been "_uhae ia_" at her death. That is, certain prayers, invocations, fasting, and humiliation had been performed by certain relatives of the deceased, and quantities of prepared awa, black, unblemished pig, red fish, and all the customary food of the gods, had been prepared and offered with the object of strengthening the spirit of the departed and of attracting it strongly, as well as giving it a sort of power and control over mundane affairs and events. So when Hawea began to persecute her stepchildren, the spirit of their own mother would assist and protect them. The persecutions of the stepmother at last became unendurable to the twins. She not only deprived them of food, clothing, and water, but subjected them besides to all sorts of indignities and humiliations. Driven to desperation, they fled to Konahuanui, the mountain peak above the Pali of Nuuanu; but were soon discovered and driven away from there by the cruel Hawea. They then went to the head of Manoa Valley. The stepmother was not at all pleased at their getting out of the way of her daily persecutions, and searched for them everywhere. She finally tracked them by the constant appearance of rainbows at the head of Manoa Valley, those unfailing attendants of rain and mist. The children were again driven away and told to return to Kaala, where they would be constantly under her eye; but they ran and hid themselves in a small cave on the side of the hill of Kukaoo, whose top is crowned by the temple of the Menehunes. Here they lived some time and cultivated a patch of sweet potatoes, their food at this time being grasshoppers and greens. The greens were the leaves and the tender shoots of the popolo, aheahea, pakai, laulele and potato vines, cooked by rolling hot stones around and among them in a covered gourd. This is called the _puholoholo_. When their potato tubers were fit to be eaten, the brother (Waahila Rain) made a double _imu_ (oven), having a _kapu_, or sacred side, for his food and a _noa_, or free side, for his sister. The little cave that was their dwelling was also divided in two, a sacred and a free part, respectively, for brother and sister. The cave can still be seen, and the wall of stone dividing it in two was still intact a few years ago, as also was the double imu. In olden times it was tabooed to females to appear at any eating-place of the males. When their crops were fairly ripe, the stepmother found them again, and drove them away from their cave, she appropriating the fruit of their labors. The children fled to the rocky hills just back of Punahou, where they found two small caves, which the brother and sister occupied, respectively, as dwellings. The rolling plains and small ravines of the surrounding country, and of what was later known as the Punahou pasture, were not then covered with manienie grass, but with the indigenous shrubs and bushes, tall limas, aheaheas, popolo, etc., making close thickets, with here and there open spaces covered with _manienie-akiaki_, the valuable medicinal grass of the olden times. These shrubs and bushes either bore edible fruit or flowers, or the leaves and tender shoots made nourishing and satisfying food when cooked in the way previously described. The poor children lived on these and grasshoppers, and sometimes wild fowl. One day the sister, Kauakiowao, told her brother that she wanted to bathe, and complained of their having taken up their residence in a place where no water could be found. Her brother hushed her complaint by telling her that it was a safe place, and one where their stepmother would not be likely to look for them, but he would try to get her some water. In his trips around the neighborhood for fruit and greens he had noticed a large rain-water pond to the east of the hill on which they dwelt. This pond was called Kanawai. Here he sometimes came to snare wild ducks. He also had met and knew the Kakea water god, a moo, who had charge of and controlled all the water sources of Manoa and Makiki Valleys. This god was one of the ancestors of the children on the mother's side, and was on the best of terms with Waahila rain. The boy paid him a visit, and asked him to assist him to open a watercourse from the pond of Kanawai to a place he indicated in front of and below the caves inhabited by himself and his sister. The old water god not only consented to help his young relative, but promised to divide the water supply of the neighboring Wailele spring, and let it run into the watercourse that the boy would make, thus insuring its permanence. Waahila Rain then went to the pond of Kanawai and dived under, the water god causing a passage to open underground to the spot indicated, and swam through the water underground till he came out at the place now known as the Punahou Spring. The force of the rushing waters as they burst through the ground soon sufficed to make a small basin, which the boy proceeded to bank and wall up, leaving a narrow outlet for the surplus waters. With the invisible help of the old water god, he immediately set to work to excavate a good-sized pond for his sister to swim in, and when she awoke from a noonday nap, she was astonished to behold a lovely sheet of water where, in the morning, was only dry land. Her brother was swimming and splashing about in it, and gayly called to his sister to come and try her bathing-place. Kauawaahila afterward made some kalo patches, and people, attracted by the water and consequent fertility of the place, came and settled about, voluntarily offering themselves as vassals to the twins. More and more kalo patches were excavated, and the place became a thriving settlement. The spring became known as _Ka Punahou_ (the new spring), and gave its name to the surrounding place. About this time Kahaakea returned, and hearing of the persecutions to which his beloved children had been subjected, killed Hawea and then himself. Rocky Hill, the home of the children, was called after him, and is known by that name to the present day. Hawea has ever since then been a synonyme in the Hawaiian mind for a cruel stepmother. The Mountain Mist and Waahila Rain afterward returned to the home of their infancy, Kaala, where they would stay a while, occasionally visiting Konahuanui and upper Manoa Valley, and may be met with in these places at the present day. They also occasionally visited Punahou, which was under their especial care and protection; but when the land and spring passed into the hands of foreigners, who did not pay homage to the twins, and who allowed the springs to be defiled by the washing of unclean articles and by the bathing of unclean persons, the twins indignantly left the place, and retired to the head of Manoa Valley. They sometimes pass swiftly over their old home on their way to Kaala, or Konahuanui, and on such occasions will sometimes linger sorrowfully for a few minutes about Rocky Hill. The rain-water pond of Kanawai is now always dry, as the shrubs and bushes which supplied the food of the twins favored of the gods have disappeared. Old natives say that there is now no inducement for the gentle rain of the Uakiowao and Uawaahila to visit those bare hills and plains, as they would find no food there. XIII OAHUNUI _Mrs. E. M. Nakuina_ On the plateau lying between Ewa and Waialua, on the island of Oahu, and about a mile off, and mauka of the Kaukonahua bridge, is the historical place called Kukaniloko. This was the ancient birthplace of the Oahu kings and rulers. It was incumbent on all women of the royal line to retire to this place when about to give birth to a child, on pain of forfeiting the rank, privileges, and prerogatives of her expected offspring, should that event happen in a less sacred place. The stones were still standing some years ago, and perhaps are yet undisturbed, where the royal accouchements took place. In ancient times this locality was taboo ground, for here the high priest of the island had his headquarters. Himself descended from the chief families, and being, in many instances, an uncle or younger brother of the reigning king, or connected by marriage with those of the royal line, and being also at the head of a numerous, well organized, and powerful priesthood, his influence was hardly second to that of the king, and in some matters his authority was paramount. A few miles mauka of Kukaniloko, toward the Waimea Mountains, is Helemano, where the last of the cannibal chiefs from the South Seas finally settled when driven from the plains of Mokuleia and Waialua by the inhabitants of those districts; for the people had been exasperated by the frequent requisitions on the _kamaainas_ (original inhabitants) by the stranger chiefs to furnish material for their cannibal feasts. To the east of Helemano, and about the same distance from Kukaniloko, is Oahunui (Greater Oahu), another historical place. This was the residence of the kings of the island. Tradition has it that previous to the advent of the cannibal strangers the place was known by another name. When the Lo Aikanaka, as the last of the man-eating chiefs are called, were constrained to take up their residence in upper Helemano, a district just outside of the boundaries of those reserved for the royal and priestly residences, a young man called Oahunui was king. An elder sister named Kilikiliula, who had been as a mother to him, was supposed to share equally with him the royal power and prerogative. This sister was married to a chief named Lehuanui, of the priestly line, but one not otherwise directly connected with royalty, and was the mother of three children; the two eldest being boys and the youngest a girl. They all lived together in the royal enclosure, but in separate houses, according to ancient custom. Now, the Lo Aikanaka, on establishing themselves in upper Helemano, had at first behaved very well. They had been circumspect and prudent in their intercourse with the royal retainers, and had visited the young King to render their homage with every appearance of humility. Oahunui was quite captivated by the plausible, suave manners of the ingratiating southern chief and those of his immediate retainers, and he invited them to a feast. This civility was reciprocated, and the King dined with the strangers. Here it was strongly suspected that the dish of honor placed before the King was human flesh, served under the guise of pork. The King found the dish very much to his liking, and intimated to the Lo Aikanaka chief that his _aipuu-puu_ (chief cook or steward) understood the preparation and cooking of pork better than the royal cook did. The Lo Aikanaka took the hint, and the young King became a very frequent guest at the Southerner's board--or rather, mat table. Some excuse or other would be given to invite the royal guest, such as a challenge to the King to a game of _konane_ (a game like checkers); or a contest of skill in the different athletic and warlike sports would be arranged, and Oahunui would be asked to be the judge, or simply invited to view them. As a matter of course, it would be expected that the King would remain after the sports and partake of food when on friendly visits of this nature. Thus with one excuse or another he spent a great deal of his time with his new subjects and friends. To supply the particular dainty craved by the royal visitor, the Lo Aikanaka had to send out warriors to the passes leading to Waianae from Lihue and Kalena, and also to the lonely pathway leading up to Kalakini, on the Waimea side, there to lie in ambush for any lone traveller, or belated person after la-i, aaho, or ferns. Such a one would fall an easy prey to the Lo Aikanaka stalwarts, skilful in the art of the _lua_ (to kill by breaking the bones). This went on for some time, until the unaccountable disappearance of so many people began to be connected with the frequent entertainments by the southern chief. Oahunui's subjects began to hint that their young King had acquired the taste for human flesh at these feasts, and that it was to gratify his unnatural appetite for the horrid dish that he paid his frequent visits to those who were his inferiors, contrary to all royal precedent. The people's disapproval of the intimacy of Oahunui with his new friends was expressed more and more openly, and the murmurs of discontent grew loud and deep. His chiefs and high priest became alarmed, and begged him to discontinue his visits, or they would not be answerable for the consequences. The King was thereby forced to heed their admonitions and promised to keep away from Lo's, and did so for quite a while. Now, all the male members of the royal family ate their meals with the King when he was at home. This included, among others, Lehuanui, his sister's husband, and their two sons--healthy, chubby little lads of about eight and six years of age. One day after breakfast, as the roar of the surf at Waialua could be distinctly heard, the King remarked that the fish of Ukoa pond at Waialua must be pressing on to the _makaha_ (floodgates) and he would like some aholehole. This observation really meant a command to his brother-in-law to go and get the fish, as he was the highest chief present except his two royal nephews, too small to assume such duties. Lehuanui, Kilikiliula's husband, accordingly went to Waialua with a few of his own family retainers and a number of those belonging to the King. They found the fish packed thick at the makaha, and were soon busily engaged in scooping out, cleaning, and salting them. It was quite late at night when Lehuanui, fatigued with the labors of the day, lay down to rest. He had been asleep but a short time when he seemed to see his two sons standing by his head. The eldest spoke to him: "Why do you sleep, my father? While you are down here we are being eaten by your brother-in-law, the King. We were cooked and eaten up, and our skulls are now hanging in a net from a branch of the lehua-tree you are called after, and the rest of our bones are tied in a bundle and buried under the tree by the big root running to the setting sun." Then they seemed to fade away, and Lehuanui started up, shivering with fear. He hardly knew whether he had been dreaming or had actually seen an apparition of his little sons. He had no doubt they were dead, and as he remembered all the talk and innuendoes about the King's supposed reasons for visiting the strangers and the enforced cessation of those visits at the urgent request of the high priest and the chiefs, he came to the conclusion that the King had expressed a desire for fish in his presence only to send him out of the way. He reasoned that no doubt the King had noticed the chubby forms and rounded limbs of the little lads, and being debarred a chance of partaking surreptitiously of human flesh, had compelled his servants to kill, cook, and serve up his own nephews. In satisfying his depraved appetite, he had also got rid of two who might become formidable rivals; for it was quite within the possibilities that the priests and chiefs in the near future, should he be suspected of a desire for a further indulgence in cannibal diet, might depose him, and proclaim either one of the young nephews his successor. The father was so troubled that he aroused his immediate body servant, and the two left Waialua for home shortly after midnight. They arrived at the royal enclosure at dawn, and went first to the lehua-tree spoken of by the apparition of the child, and on looking up amid the branches, sure enough there dangled two little skulls in a large-meshed fishing-net. Lehuanui then stooped down and scraped away the leaves and loose dirt from the root indicated, and out rolled a bundle of tapa, which on being opened was found to contain the bones of two children. The father reached up for the net containing the skulls, and putting the bundle of tapa in it, tied the net around his neck. The servant stood by, a silent and grieved spectator of a scene whose meaning he fully understood. The father procured a stone adze and went to the King's sleeping-house, the servant still following. Here every one but an old woman tending the kukui-nut candle was asleep. Oahunui was stretched out on a pile of soft mats covered with his _paiula_, the royal red kapa of old. The cruel wretch had eaten to excess of the hateful dish he craved, and having accompanied it with copious draughts of awa juice, was in a heavy, drunken sleep. Lehuanui stood over him, adze in hand, and called, "O King, where are my children?" The stupefied King only stirred uneasily, and would not, or could not, awake. Lehuanui called him three times, and the sight of the drunken brute, gorged with his flesh and blood, so enraged the father that he struck at Oahunui's neck with his stone adze, and severed the head from the body at one blow. The father and husband then strode to his own sleeping-house, where his wife lay asleep with their youngest child in her arms. He aroused her and asked for his boys. The mother could only weep, without answering. He upbraided her for her devotion to her brother, and for having tamely surrendered her children to satisfy the appetite of the inhuman monster. He reminded her that she had equal power with her brother, and that the latter was very unpopular, and had she chosen to resist his demands and called on the retainers to defend her children, the King would have been killed and her children saved. He then informed her that, as she had given up his children to be killed for her brother, he had killed him in retaliation, and, saying, "You have preferred your brother to me and mine, so you will see no more of me and mine," he tore the sleeping child from her arms and turned to leave the house. The poor wife and mother followed, and, flinging herself on her husband, attempted to detain him by clinging to his knees; but the father, crazed by his loss and the thought of her greater affection for a cruel, inhuman brother than for her own children, struck at her with all his might, exclaiming, "Well, then, follow your brother," and rushed away, followed by all his retainers. Kilikiliula fell on the side of the stream opposite to where the lehua-tree stood, and is said to have turned to stone. The stone is pointed out to this day, balanced on the hillside of the ravine formed by the stream, and is one of the objects for the Hawaiian sightseer. The headless body of Oahunui lay where he was killed, abandoned by every one. The story runs that in process of time it also turned to stone, as a witness to the anger of the gods and their detestation of his horrible crime. All the servants who had in any way been concerned, in obedience to royal mandate, in killing and cooking the young princes were, at the death of Kilikiliula, likewise turned to stone, just as they were, in the various positions of crouching, kneeling, or sitting. All the rest of the royal retainers, with the lesser chiefs and guards, fled in fear and disgust from the place, and thus the once sacred royal home of the Oahuan chiefs was abandoned and deserted. The great god Kane's curse, it is believed, still hangs over the desolate spot, in proof of which it is asserted that, although all this happened hundreds of years ago, no one has ever lived there since. XIV AHUULA A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK _Mrs. E. M. Nakuina_ Eleio was a _kukini_ (trained runner) in the service of Kakaalaneo, King of Maui, several runners being always kept by each king or _alii_ of consequence. These kukinis, when sent on any errand, always took a direct line for their destination, climbing hills with the agility of goats, jumping over rocks and streams, and leaping from precipices. They were so fleet of foot that the common illustration of the fact among the natives was the saying that when a kukini was sent on an errand that would ordinarily take a day and a night, fish wrapped in ki leaves (known as _lawalu_), if put on the fire on his starting, would not be cooked sufficiently to be turned before he would be back. Being so serviceable to the aliis, kukinis always enjoyed a high degree of consideration, freedom, and immunity from the strict etiquette and unwritten laws of a Hawaiian court. There was hardly anything so valuable in their master's possession that they could not have it if they wished. Eleio was sent to Hana to fetch awa for the King, and was expected to be back in time for the King's supper. Kakaalaneo was then living at Lahaina. Now, Eleio was not only a kukini, but he was also a kahuna, and had been initiated in the ceremonies and observances by which he was enabled to see spirits or wraiths, and was skilled in medicines, charms, etc., and could return a wandering spirit to its body unless decomposition had set in. Soon after leaving Olowalu, and as he commenced the ascent of Aalaloloa, he saw a beautiful young woman ahead of him. He naturally hastened his steps, intending to overtake such a charming fellow-traveller; but, do what he would, she kept always just so far ahead of him. Being the fleetest and most renowned kukini of his time, it roused his professional pride to be outrun by a woman, even if only for a short distance; so he was determined to catch her, and he gave himself entirely to that effort. The young woman led him a weary chase over rocks, hills, mountains, deep ravines, precipices, and dark streams, till they came to the _Lae_ (cape) of Hanamanuloa at Kahikinui, beyond Kaupo, when he caught her just at the entrance to a _puoa_. A puoa was a kind of tower, generally of bamboo, with a platform half-way up, on which the dead bodies of persons of distinction belonging to certain families or classes were exposed to the elements. When Eleio caught the young woman she turned to him and cried: "Let me live! I am not human, but a spirit, and inside this inclosure is my dwelling." He answered: "I have been aware for some time of your being a spirit. No human being could have so outrun me." She then said: "Let us be friends. In yonder house live my parents and relatives. Go to them and ask for a hog, kapas, some fine mats, and a feather cloak. Describe me to them and tell them that I give all those things to you. The feather cloak is unfinished. It is now only a fathom and a half square, and was intended to be two fathoms. There are enough feathers and netting in the house to finish it. Tell them to finish it for you." The spirit then disappeared. Eleio entered the puoa, climbed on to the platform, and saw the dead body of the girl. She was in every way as beautiful as the spirit had appeared to him, and apparently decomposition had not yet set in. He left the puoa and hurried to the house pointed out by the spirit as that of her friends, and saw a woman wailing, whom, from the resemblance, he at once knew to be the mother of the girl; so he saluted her with an aloha. He then said: "I am a stranger here, but I had a travelling companion who guided me to yonder puoa and then disappeared." At these strange words the woman stopped wailing and called to her husband, to whom she repeated what the stranger had said. The latter then asked: "Does this house belong to you?" Husband and wife, wondering, answered at once: "It does." "Then," said Eleio, "my message is to you. My travelling companion has a hog a fathom in length in your care; also a pile of fine kapas of Paiula and others of fine quality; also a pile of mats and an unfinished feather cloak, now a fathom and a half in length, which you are to finish, the materials being in the house. All these things she has given to me, and sent me to you for them." Then he began to describe the young woman. Both parents recognized the truthfulness of the description, and willingly agreed to give up the things which their beloved daughter must have herself given away. But when they spoke of killing the hog and making an _ahaaina_ (feast) for him, whom they had immediately resolved to adopt as a son, he said: "Wait a little and let me ask: Are all these people I see around this place your friends?" They both answered: "They are our relatives--uncles, aunts, and cousins to the spirit, who seems to have adopted you either as husband or brother." "Will they do your bidding in everything?" he asked. They answered that they could be relied upon. He directed them to build a large _lanai_, or arbor, to be entirely covered with ferns, ginger, maile, and ieie--the sweet and odorous foliage greens of the islands. An altar was to be erected at one end of the lanai and appropriately decorated. The order was willingly carried out, men, women, and children working with a will, so that the whole structure was finished in a couple of hours. Eleio now directed the hog to be cooked. He also ordered cooked red and white fish, red, white, and black cocks, and bananas of the lele and maoli varieties, to be placed on the altar. He ordered all women and children to enter their houses and to assist him with their prayers; all pigs, chickens, and dogs to be tied in dark huts to keep them quiet, and that the most profound silence should be kept. The men at work were asked to remember their gods, and to invoke their assistance for Eleio. He then started for Hana, pulled up a couple of bushes of awa of Kaeleku, famous for its medicinal properties, and was back again before the hog was cooked. The awa was prepared, and when the preparations for the feast were complete and set out, he offered everything to his gods and begged assistance in what he was about to perform. It seems the spirit of the girl had been lingering near him all the time, seeming to be attached to him, but of course invisible to every one. When Eleio had finished his invocation he turned and caught the spirit, and, holding his breath and invoking the gods, he hurried to the puoa, followed by the parents, who now began to understand that he was going to try the _kapuku_ (or restoration to life of the dead) on their daughter. Arriving at the puoa, he placed the spirit against the insteps of the girl and pressed it firmly in, meanwhile continuing his invocation. The spirit entered its former tenement kindly enough until it came to the knees, when it refused to go any further, as from there it could perceive that the stomach was beginning to decompose, and it did not want to be exposed to the pollution of decaying matter. But Eleio, by the strength of his prayers, was enabled to push the spirit up past the knees till it came to the thigh bones, when the refractory spirit again refused to proceed. He had to put additional fervor into his prayers to overcome the spirit's resistance, and it proceeded up to the throat, when there was some further check; by this time the father, mother, and male relatives were all grouped around anxiously watching the operation, and they all added the strength of their petitions to those of Eleio, which enabled him to push the spirit past the neck, when the girl gave a sort of crow. There was now every hope of success, and all the company renewed their prayers with redoubled vigor. The spirit made a last feeble resistance at the elbows and wrists, which was triumphantly overborne by the strength of the united prayers. Then it quietly submitted, took complete possession of the body, and the girl came to life. She was submitted to the usual ceremonies of purification by the local priest, after which she was led to the prepared lanai, when kahuna, maid, parents, and relatives had a joyous reunion. Then they feasted on the food prepared for the gods, who were only supposed to absorb the spiritual essence of things, leaving the grosser material parts to their devotees, who, for the time being, are considered their guests. After the feast the feather cloak, kapas, and fine mats were brought and displayed to Eleio; and the father said to him: "Take the woman thou hast restored and have her for wife, and remain here with us; you will be our son and will share equally in the love we have for her." But our hero, with great self-denial and fidelity, said: "No, I accept her as a charge, but for wife, she is worthy to be one for a higher than I. If you will trust her to me, I will take her to my master, for by her beauty and charms she is worthy to be the queen of our lovely island." The father answered: "She is yours to do with as you will. It is as if you had created her, for without you, where would she be now? We only ask this, that you always remember that you have parents and relatives here, and a home whenever you choose." Eleio then asked that the feather cloak be finished for him before he returned to his master. All who could work at feathers set about it at once, including the fair girl restored to life; and he now learned that she was called Kanikaniaula. When it was completed he set out on his return to Lahaina accompanied by the girl, and taking the feather cloak and the remaining awa he had not used in his incantations. They travelled slowly according to the strength of Kanikaniaula, who now in the body could not equal the speed she had displayed as a spirit. Arriving at Launiupoko, Eleio turned to her and said: "You wait and hide here in the bushes while I go on alone. If by sundown I do not return, I shall be dead. You know the road by which we came; then return to your people. But if all goes well with me I shall be back in a little while." He then went on alone, and when he reached Makila, on the confines of Lahaina, he saw a number of people heating an _imu_, or underground oven. On perceiving him they started to bind and roast him alive, such being the orders of the King, but he ordered them away with the request, "Let me die at the feet of my master." And thus he passed successfully the imu heated for him. When he finally stood before Kakaalaneo, the latter said to him: "How is this? Why are you not cooked alive, as I ordered? How came you to pass my lunas?" The kukini answered: "It was the wish of the slave to die at the feet of his master, if die he must; but if so, it would be an irreparable loss to you, my master, for I have that with me that will cause your name to be renowned and handed down to posterity." "And what is that?" questioned the King. Eleio then unrolled his bundle and displayed to the astonished gaze of the King and courtiers the glories of a feather cloak, before then unheard of on the islands. Needless to say, he was immediately pardoned and restored to royal favor, and the awa he had brought from Hana was reserved for the King's special use in his offerings to the gods that evening. When the King heard the whole story of Eleio's absence, and that the fair original owner was but a short way off, he ordered her to be immediately brought before him that he might express his gratitude for the wonderful garment. When she arrived, he was so struck with her beauty and modest deportment that he ask her to become his Queen. Thus, some of the highest chiefs of the land traced their descent from Kakaalaneo and Kanikaniaula. The original feather cloak, known as the "_Ahu o Kakaalaneo_," is said to be in the possession of the Pauahi Bishop Museum. At one time it was used on state occasions as _pa-u_, or skirt, by Princess Nahienaena, own sister of the second and third Kamehame-has. The ahuulas of the ancient Hawaiians were of fine netting, entirely covered, with feathers woven in. These were either of one color and kind or two or three different colors outlining patterns. The feathers were knotted by twos or threes with twisted strands of the olona, the process being called _uo_. They were then woven into the foundation netting previously made the exact shape and size wanted. The whole process of feather cloak making was laborious and intricate, and the making of a cloak took a great many years. And as to durability, let the cloak of Kalaalaneo, now several centuries old, attest. XV KAALA AND KAAIALII A LEGEND OF LANAI _W. M. Gibson_ Bordering upon the land of Kealia, on the southwest coast of Lanai, where was _pahonua_ or place of refuge, are the remains of Kaunolu, an ancient _heiau_, or temple. Its ruins lie within the mouth of a deep ravine, whose extending banks run out into the sea and form a bold, bluff-bound bay. On the top of the western bank there is a stone-paved platform, called the _kuaha_. Outside of this, and separated by a narrow alley-way, there runs a broad high wall, which quite encircles the kuaha. Other walls and structures lead down the bank, and the slope is terraced and paved down to the tide-worn stones of the shore. At the beach there is a break; a great block of the bluff has been rent away by some convulsion of nature, and stands out like a lone tower, divided from the main by a gulf of the sea. Its high walls beetle from their tops, upon which neither man nor goat can climb. But you can behold on the flat summit of this islet bluff, portions of ancient work, of altars and walls, and no doubt part of the mainland temple, to which this fragment once was joined. But man can visit this lone tower's top no more, and his feet can never climb its overhanging walls. Inland from the temple there are many remains of the huts of the people of the past. The stone foundations, the inclosures for swine, the round earth ovens, and other traces of a throng of people cover many acres of beach and hillside. This was a town famed as an abode of gods and a refuge for those who fled for their lives; but it drew its people mainly through the fame of its fishing-ground, which swarmed with the varied life of the Hawaiian seas. To this famed fishing-ground came the great hero of Hawaii to tax the deep, when he had subdued this and the other isles. He came with his fleets of war canoes; with his faithful _koas_, or fighting men, with his chiefs, and priests, and women, and their trains. He had a house here. Upon the craggy bluff that forms the eastern bank of the bay there is a lonely _pa_, or wall, and stones of an ancient fort, overlooking the temple, town, and bay. Kamehameha came to Kealia for sport rather than for worship. Who so loved to throw the maika ball, or hurl the spear, or thrust aside the many javelins flung at his naked chest, as the chief of Kohala? He rode gladly on the crest of the surf waves. He delighted to drive his canoe alone out into the storm. He fought with the monsters of the deep, as well as with men. He captured the great shark that abounds in the bay, and he would clutch in the fearful grip of his hands the deadly eel or snake of these seas, the terror of fishes and men. When this warrior king came to Kaunolu, the islanders thronged to the shore to pay homage to the great chief, and to lay at the feet of their sovereign, as was their wont, the products of the isle: the taro, the yam, the hala, the cocoanut, ohelo, banana, and sweet potato. They piled up a mound of food before the door of the King's pakui, along with a clamorous multitude of fat poi-fed dogs, and of fathom-long swine. Besides this tribute of the men, the workers of the land, the women filled the air with the sweet odors of their floral offerings. The maidens were twined from head to waist with _leis_ or wreaths of the _na-u_, which is Lanai's own lovely jessamine--a rare gardenia, whose sweet aroma loads the breeze, and leads you to the bush when seeking it afar off. These garlands were fastened to the plaited pili thatch of the King's pakui; they were placed on the necks of the young warriors, who stood around the chief; and around his royal brows they twined an odorous crown of maile. The brightest of the girlish throng who stood before the dread Lord of the Isles was Kaala, or Sweet Scented, whose fifteen suns had just burnished her sweet brown face with a soft golden gloss; and her large, round, tender eyes knew yet no wilting fires. Her neck and arms, and all of her young body not covered by the leafy pa-u, was tinted with a soft sheen like unto a rising moon. Her skin glowed with the glory of youth, and mingled its delicate odor of health with the blooms of the groves, so that the perfume of her presence received fittingly the name of Fragrance. In those rude days the island race was sound and clean. The supple round limbs were made bright and strong by the constant bath and the temperate breeze. They were not cumbered with clothing; they wore no long, sweating gowns, but their smooth, shining skins reflected back their sun, which gave them such a rich and dusky charm. Perhaps such a race cannot long wear all our gear and live. They are best clothed with sea foam, or with the garlands of their groves. How sweetly blend the brown and green; and when young, soft, amber-tinted cheeks, glowing with the crimson tide beneath, are wreathed with the odorous evergreens of the isles, you see the poesy of our kind, and the sweet, wild grace that dwelt in the Eden Paradise. The sweet Kaala stood mindless of harm, as the playful breeze rustled the long blades of the la-i (_dracæna_) leaves, hanging like a bundle of green swords from her waist; and as they twirled and fluttered in the air, revealed the soft, rounded form, whose charm filled the eye and heart of one who stood among the braves of the great chief--the heart of the stout young warrior Kaaialii. This youth had fought in the battle of Maunalei, Lanai's last bloody fight. With his long-reaching spear, wielded with sinewy arms, he urged the flying foe to the top of a fearful cliff, and mocking the cries of a huddled crowd of panic-scared men, drove them with thrusts and shouts till they leaped like frightened sheep into the jaws of the deep, dark chasm, and their torn corpses strewed the jagged stones below. Kaaialii, like many a butcher of his kind, was comely to see. With the lion's heart, he had the lion's tawny hue. A swart grace beamed beneath his curling brows. He had the small, firm hand to throttle or caress, and eyes full of fire for hate or love; and love's flame now lit the face of the hero of the bloody leap, and to his great chief he said, "O King of all the isles, let this sweet flower be mine, rather than the valley thou gavest me for my domain." Said Kamehameha: "You shall plant the Lanai jessamine in the valley I gave you in Kohala. But there is another who claims our daughter, who is the stout bone-breaker, the scarred Mailou. My spearman of Maunalei can have no fear; and you shall wrestle with him; and let the one whose arms can clasp the girl after the fight carry her to his house, where one kapa shall cover the two." The poor maid, the careless gift of savage power, held up her clasped hands with a frightened gesture at the dread name of the breaker of bones; for she had heard how he had sucked the breath of many a dainty bloom like her, then crunched the wilted blossom with sinews of hate, and flung it to the sharks. And the Lanai maiden loved the young chief of Hawaii. He had indeed pierced her people, but only the tender darts of his eyes had wounded her. Turning to him, she looked her savage, quick, young love, and said, "O Kaaialii, may thy grip be as sure as thy thrust. Save me from the bloody virgin-eater, and I will catch the squid and beat the kapa for thee all my days." The time of contest approached. The King sat under the shade of a leafy _kou_, the royal tree of the olden time, which has faded away with the chiefs it once did shelter. On the smooth shell floor, covered with the hala mat, stood the bare-limbed braves, stripped to the malo, who with hot eyes of hate shot out their rage of lust and blood, and stretched out their strangling arms. They stood, beating with heavy fists their broad, glossy chests of bronze, and grinning face to face, they glowered their savage wish to kill. Then, with right foot advanced, and right arm uplifted, they pause to shout their gage of battle, and tell to each how they would maim and tear, and kill, and give each other's flesh for food to some beastly maw. And now, each drawing near to each, with arms uplifted, and outspread palms with sinewy play, like nervy claws trying to clutch or grip, they seek a chance for a deadly clinch. And swift the scarred child-strangler has sprung with his right to the young spear-man's throat, who as quickly hooks the lunging arm within the crook of his, and with quick, sledge-like blow breaks the shoulder arm-bone. With fury the baffled bone-breaker grips with the uncrippled hand; but now two stout young arms, tense with rage, soon twist and break the one unaided limb. Then with limp arms the beaten brute turns to flee; but swift hate is upon him, and clutches him by the throat; and pressing him down, the hero of Kaala holds his knee to the hapless wretch's back, and with knee bored into the backward bended spine, he strains and jerks till the jointed bones snap and break, and the dread throttler of girls and babes lies prone on the mat, a broken and bloody corpse. "Good!" cried the King. "Our son has the strength of Kanekoa. Now let our daughter soothe the limbs of her lover. Let her stroke his skin, press his joints, and knead his back with the loving grip and touch of the lomilomi. We will have a great bake, with the hula and song; and when the feast is over, then shall they be one." A line of women squat down. They crone their wild refrain, praising the one who wins in strife and love. They seize in their right hand the hula gourd, clattering with pebbles inside. They whirl it aloft, they shake, they swing, they strike their palms, they thump the mat; and now with supple joints they twirl their loins, and with heave and twist, and with swing and song, the savage dance goes on. Kaala stood up with the maiden throng, the tender, guarded gifts of kings. They twined their wreaths, they swayed, and posed their shining arms; and flapping with their hands their leafy skirts, revealed their rounded limbs. This fires the gaze of men, and the hero of the day with flaming eyes, springs and clasps his love, crying as he bears her away: "Thou shalt dance in my hut in Kohala for me alone, forever!" At this, a stout yet grizzled man of the isle lifts up his voice and wails: "Kaala, my child, is gone. Who shall soothe my limbs when I return from spearing the ohua? And who shall feed me with taro and breadfruit like the chief of Olowalu, when I have no daughter to give away? I must hide from the chief or I die." And thus wailed out Opunui, the father of Kaala. But a fierce hate stirred the heart of Opunui. His friend was driven over the cliff at Maunalei, and he himself had lived only by crawling at the feet of the slayer. He hid his hate, and planned to save his girl and balk the killer of his people. He said in his heart, "I will hide her in the sea, and none but the fish gods and I shall know where the ever-sounding surf surges over Kaala." Now, in the morn, when the girl with ruddy brown cheeks, and glowing with the brightening dawn of love, stood in the doorway of the lodge of her lord, and her face was sparkling with the sheen from the sun, her sire in humble guise stood forth and said, "My child, your mother at Mahana is dying. Pray you, my lord, your love, that you may see her once more before his canoe shall bear you to his great land." "Alas!" said the tender child, "since when is Kalani ill? I shall carry to her this large sweet fish speared by my lord; and when I have rubbed her aching limbs, she will be well again with the love touch of her child. Yes, my lord will let me go. Will you not, O Kaaialii; will you not let me go to give my mother a last embrace, and I shall be back again before the moon has twice spanned the bay?" The hero clasped his young love with one stout twining arm, and gazing into her eyes, he with a caressing hand put back from her brow her shining hair, and thus to his heart's life he spoke: "O my sweet flower, how shall I live without thee, even for this day's march of the sun? For thou art my very breath, and I shall pant and die like a stranded fish without thee. But no, let me not say so. Kaaialii is a chief who has fought men and sharks; and he must not speak like a girl. He too loves his mother, who looks for him in the valley of Kohala; and shall he deny thy mother, to look her last upon the sweet face and the tender limbs that she fed and reared for him? Go, my Kaala. But thy chief will sit and watch with a hungering heart, till thou come back to his arms again." And the pretty jessamine twined her arms around his neck, and laying her cheek upon his breast said, with upturned tender glances, "O my chief, who gavest me life and sweet joy; thy breath is my breath; thy eyes are my sweetest sight; thy breast is my only resting-place; and when I go away, I shall all the way look back to thee, and go slowly with a backward turned heart; but when I return to thee, I shall have wings to bear me to my lord." "Yes, my own bird," said Kaaialii, "thou must fly, but fly swiftly in thy going as well as in thy coming; for both ways thou fliest to me. When thou art gone I shall spear the tender ohua fish, I shall bake the yam and banana, and I will fill the calabash with sweet water, to feed thee, my heart, when thou shalt come; and thou shalt feed me with thy loving eyes. "Here, Opunui! take thy child. Thou gavest life to her, but now she gives life to me. Bring her back all well, ere the sun has twice risen. If she come not soon, I shall die; but I should slay thee before I die; therefore, O Opunui, hasten thy going and thy coming, and bring back my life and love to me." And now the stern hero unclasped the weeping girl. His eye was calm, but his shut lips showed the work within of a strong and tender heart of love. He felt the ache of a larger woe than this short parting. He pressed the little head between his palms; he kissed the sobbing lips again and again; he gave one strong clasp, heart to heart, and then quickly strode away. As Kaala tripped along the stony up-hill path, she glanced backward on her way, to get glimpses of him she loved, and she beheld her chief standing on the topmost rock of the great bluff overhanging the sea. And still as she went and looked, still there he stood; and when on the top of the ridge and about to descend into the great valley, she turned to look her last, still she saw her loving lord looking up to her. The silent sire and the weeping child soon trod the round, green vale of Palawai. She heeded not now to pluck, as was her wont, the flowers in her path; but thought how she should stop a while, as she came back, to twine a wreath for her dear lord's neck. And thus this sad young love tripped along with innocent hope by the moody Opunui's side. They passed through the groves of Kalulu and Kumoku, and then the man swerved from the path leading to Mahana and turned his face again seaward. At this the sad and silent child looked up into the face of her grim and sullen sire and said: "O father, we shall not find mother on this path, but we shall lose our way and come to the sea once more." "And thy mother is by the sea, by the bay of Kaumalapau. There she gathers limpets on the rocks. She has dried a large squid for thee. She has pounded some taro and filled her calabash with poi, and would feed thee once more. She is not sick; but had I said she was well, thy lord would not have let thee go; but now thou art on the way to sleep with thy mother by the sea." The poor weary girl now trudged on with a doubting heart. She glanced sadly at her dread sire's moody eye. Silent and sore she trod the stony path leading down to the shore, and when she came to the beach with naught in view but the rocks and sea, she said with a bursting heart, "O my father, is the shark to be my mother, and I to never see my dear chief any more?" "Hear the truth," cried Opunui. "Thy home for a time is indeed in the sea, and the shark shall be thy mate, but he shall not harm thee. Thou goest down where the sea god lives, and he shall tell thee that the accursed chief of the bloody leap shall not carry away any daughter of Lanai. When Kaaialii has sailed for Kohala then shall the chief of Olowalu come and bring thee to earth again." As the fierce sire spoke, he seized the hand of Kaala, and unheeding her sobs and cries, led her along the rugged shore to a point eastward of the bay, where the beating sea makes the rocky shore tremble beneath the feet. Here was a boiling gulf, a fret and foam of the sea, a roar of waters, and a mighty jet of brine and spray from a spouting cave whose mouth lay deep beneath the battling tide. See yon advancing billow! The south wind sends it surging along. It rears its combing, whitening crest, and with mighty, swift-rushing volume of angry green sea, it strikes the mouth of the cave; it drives and packs the pent-up air within, and now the tightened wind rebounds, and driving back the ramming sea, bursts forth with a roar as the huge spout of sea leaps upward to the sky, and then comes curving down in gentle silver spray. The fearful child now clasped the knees of her savage sire. "Not there, O father," she sobbed and wailed. "The sea snake (the _puhi_) has his home in the cave, and he will bite and tear me, and ere I die, the crawling crabs will creep over me and pick out my weeping eyes. Alas, O father, better give me to the shark, and then my cry and moan will not hurt thine ear." Opunui clasped the slender girl with one sinewy arm, and with a bound he leaped into the frothed and fretted pool below. Downward with a dolphin's ease he moved, and with his free arm beating back the brine, moved along the ocean bed into the sea cave's jagged jaws; and then stemming with stiffened sinew the wind-driven tide, he swam onward till he struck a sunless beach and then stood inside the cave, whose mouth is beneath the sea. Here was a broad, dry space with a lofty, salt-icicled roof. The green, translucent sea, as it rolled back and forth at their feet, gave to their brown faces a ghastly white glare. The scavenger crabs scrambled away over the dank and dripping stones, and the loathsome biting eel, slowly reached out its well-toothed, wide-gaping jaw to tear the tender feet that roused it from its horrid lair, where the dread sea god dwelt. The poor hapless girl sank down upon this gloomy shore and cried, clinging to the kanaka's knee: "O father, beat out my brains with this jagged stone, and do not let the eel twine around my neck, and trail with a loathsome, slimy, creeping crawl over my body before I die. Oh! the crabs will pick and tear me before my breath is gone." "Listen," said Opunui. "Thou shalt go back with me to the warm sunny air. Thou shalt tread again the sweet-smelling flowery vale of Palawai, and twine thy neck with wreaths of scented jessamine, if thou wilt go with me to the house of the chief of Olowalu and there let thy bloody lord behold thee wanton with thy love in another chief's arms." "Never," shouted the lover of Kaaialii, "never will I meet any clasp of love but that of my own chief. If I cannot lay my head again upon his breast, I will lay it in death upon these cold stones. If his arm shall never again draw me to his heart, then let the eel twine my neck and let him tear away my cheeks rather than that another beside my dear lord shall press my face." "Then let the eel be thy mate," cried Opunui, as he roughly unclasped the tender arms twined around his knees; "until the chief of Olowalu comes to seize thee, and carry thee to his house in the hills of Maui. Seek not to leave the cave. Thou knowest that with thy weak arms, thou wilt tear thyself against the jagged rocks in trying to swim through the swift flowing channel. Stay till I send for thee, and live." Then dashing out into the foaming gulf with mighty buffeting arms he soon reached the upper air. And Kaaialii stood upon the bluff, looking up to the hillside path by which his love had gone, long after her form was lost to view in the interior vales. And after slight sleep upon his mat, and walking by the shore that night, he came at dawn and climbed the bluff again to watch his love come down the hill. And as he gazed he saw a leafy skirt flutter in the wind, and his heart fluttered to clasp his little girl; but as a curly brow drew near, his soul sank to see it was not his love, but her friend Ua (rain) with some sad news upon her face. With hot haste and eager asking eyes does the love-lorn chief meet the maiden messenger, and cries, "Why does Kaala delay in the valley? Has she twined wreaths for another's neck for me to break? Has a wild hog torn her? Or has the anaana prayer of death struck her heart, and does she lie cold on the sod of Mahana? Speak quickly, for thy face kills me, O Ua!" "Not thus, my lord," said the weeping girl, as the soft shower fell from Ua's sweet eyes. "Thy love is not in the valley; and she has not reached the hut of her mother Kalani. But kanakas saw from the hills of Kalulu her father lead her through the forest of Kumoku; since then our Kaala has not been seen, and I fear has met some fate that is to thwart thy love." "Kaala lost? The blood of my heart is gone!" He hears no more! The fierce chief, hot with baffled passion, strikes madly at the air, and dashes away, onward up the stony hill; and upward with his stout young savage thews, he bounds along without halt or slack of speed till he reaches the valley's rim, then rushes down its slopes. He courses over its bright green plains. He sees in the dusty path some prints that must be those of the dear feet he follows now. His heart feels a fresh bound; he feels neither strain of limb nor scantness of breath, and, searching as he runs, he descries before him in the plain the deceitful sire alone. "Opunui," he cries, "give me Kaala, or thy life!" The stout, gray kanaka looks to see the face of flame and the outstretched arms, and stops not to try the strength of his own limbs, or to stay for any parley, but flies across the valley, along the very path by which the fierce lover came; and with fear to spur him on, he keeps well before his well blown foe. But Kaaialii is now a god; he runs with new strung limbs, and presses hard this fresh-footed runner of many a race. They are within two spears' length of each other's grip upon the rim of the vale; and hot with haste the one, and with fear the other, they dash along the rugged path of Kealia, and rush downward to the sea. They bound o'er the fearful path of clinkers. Their torn feet heed not the pointed stones. The elder seeks the shelter of the taboo; and now, both roused by the outcries of a crowd that swarm on the bluffs around, they put forth their remaining strength and strive who shall gain first the entrance to the sacred wall of refuge. For this the hunted sire strains his fast failing nerve; and the youth with a shout quickens his still tense limbs. He is within a spear's length; he stretches out his arms. Ha, old man! he has thy throat within his grip. But no, the greased neck slips the grasp; the wretch leaps for his dear life, he gains the sacred wall, he bounds inside, and the furious foe is stopped by the staves of priests. The baffled chief lies prone in the dust, and curses the gods and the sacred taboo. After a time he is led away to his hut by friends; and then the soothing hands of Ua rub and knead the soreness out of his limbs. And when she has set the calabash of poi before him along with the relishing dry squid, and he has filled himself and is strong again, he will not heed any entreaty of chief or friends; not even the caressing lures of Ua, who loves him; but he says, "I will go and seek Kaala; and if I find her not, I die." Again the love-lorn chief seeks the inland. He shouts the name of his lost love in the groves of Kumoku, and throughout the forest of Mahana. Then he roams through the cloud-canopied valley of Palawai; he searches among the wooded canyons of Kalulu, and he wakes the echoes with the name of Kaala in the gorge of the great ravine of Maunalei. He follows this high walled barranca over its richly flowered and shaded floor; and also along by the winding stream, until he reaches its source, an abrupt wall of stone, one hundred feet high, and forming the head of the ravine. From the face of this steep, towering rock, there exudes a sweet, clear rain, a thousand trickling rills of rock-filtered water leaping from points of fern and moss, and filling up an ice cold pool below, at which our weary chief gladly slaked his thirst. The hero now clambers the steep walls of the gorge, impassable to the steps of men in these days; but he climbs with toes thrust in crannies, or resting on short juts and points of rock; and he pulls himself upward by grasping at out-cropping bushes and strong tufts of fern. And thus with stout sinew and bold nerve the fearless spearman reaches the upper land from whence he had, in his day of devouring rage, hurled and driven headlong the panic-stricken foe. And now he runs on over the lands of Paomai, through the wooded dells of the gorge of Kaiholena, and onward across Kaunolu and Kalulu, until he reaches the head spring of sacred Kealia called Waiakekua; and here he gathered bananas and ohelo berries; and as he stayed his hunger with the pleasant wild fruit, he beheld a white-haired priest of Kaunolu, bearing a calabash of water. The aged priest feared the stalwart chief, because he was not upon his own sacred ground, under the safe wing of the taboo; and therefore he bowed low and clasped the stout knees, and offered the water to slake the thirst of the sorrowing chief. But Kaaialii cried out: "I thirst not for water, but for the sight of my love. Tell me where she is hid, and I will bring thee hogs and men for the gods." And to this the glad priest replied: "Son of the stout spear! I know thou seekest the sweet Flower of Palawai; and no man but her sire has seen her resting-place; but I know that thou seekest in vain in the groves, and in the ravines, and in this mountain. Opunui is a great diver and has his dens in the sea. He leaves the shore when no one follows, and he sleeps with the fish gods, and thou wilt find thy love in some cave of the rock-bound southern shore." The chief quickly turns his face again seaward. He descends the deep shaded pathway of the ravine of Kaunolu. He winds his way through shaded thickets of ohia, sandalwood, the yellow mamani, the shrub violet, and the fragrant na-u. He halted not as he reached the plain of Palawai, though the ever overhanging canopy of cloud that shades this valley of the mountain cooled his weary feet. These upper lands were still, and no voice was heard by the pili grass huts, and the maika balls and the wickets of the bowling alley of Palawai stood untouched, because all the people were with the great chief by the shore of Kaunolu; and Kaaialii thought that he trod the flowery pathway of the still valley alone. But there was one who, in soothing his strained limbs after he fell by the gateway of the temple, had planted strong love in her own heart; and she, Ua, with her lithe young limbs, had followed this sorrowing lord through all his weary tramp, even through the gorges, and over the ramparts of the hills, and she was near the sad, wayworn chief when he reached the southern shore. The weary hero only stayed his steps when he reached the brow of the great bluff of Palikaholo. The sea broke many hundred feet below where he stood. The gulls and screaming boatswain birds sailed in mid-air between his perch and the green waves. He looked up the coast to his right, and saw the lofty, wondrous sea columns of Honopu. He looked to the left, and beheld the crags of Kalulu, but nowhere could he see any sign which should tell him where his love was hid away. His strong, wild nature was touched by the distant sob and moan of the surf. It sang a song for his sad, savage soul. It roused up before his eyes other eyes, and lips, and cheeks, and clasps of tender arms. His own sinewy ones he now stretched out wildly in the mocking air. He groaned, and sobbed, and beat his breast as he cried out, "Kaala! O Kaala! Where art thou? Dost thou sleep with the fish gods, or must I go to join thee in the great shark's maw?" As the sad hero thought of this dread devourer of many a tender child of the isles, he hid his face with his hands,--looking with self-torture upon the image of his soft young love, crunched, bloody and shrieking, in the jaws of the horrid god of the Hawaiian seas; and as he thought and waked up in his heart the memories of his love, he felt that he must seek her even in her gory grave in the sea. Then he looks forth again, and as he gazes down by the shore his eyes rest upon the spray of the blowing cave near Kaumalapau. It leaps high with the swell which the south wind sends. The white mist gleams in the sun. Shifting forms and shades are seen in the varied play of the up-leaping cloud. And as with fevered soul he glances, he sees a form spring up in the ever bounding spray. He sees with his burning eyes the lines of the sweet form that twines with tender touch around his soul. He sees the waving hair, that mingles on his neck with his own swart curls. He sees,--he thinks he sees,--in the leap and play of sun-tinted spray, his love, his lost Kaala; and with hot foot he rushes downward to the shore. He stands upon the point of rock whence Opunui sprang. He feels the throb beneath his feet of the beating, bounding tide. He sees the fret and foam of the surging gulf below the leaping spray, and is wetted by the shore-driven mist. He sees all of this wild, working water, but he does not see Kaala. And yet he peers into this mad surf for her he seeks. The form that he has seen still leads him on. He will brave the sea god's wrath; and he fain would cool his brow of flame in the briny bath. He thinks he hears a voice sounding down within his soul; and cries, "Where art thou, O Kaala? I come, I come!" And as he cries, he springs into the white, foaming surge of this ever fretted sea. And one was near as the hero sprang; even Ua, with the clustering curls. She loved the chief; she did hope that when his steps were stayed by the sea, and he had mingled his moan with the wild waters' wail, that he would turn once more to the inland groves, where she would twine him wreaths, and soothe his limbs, and rest his head upon her knees; but he has leaped for death, he comes up no more. And Ua wailed for Kaaialii; and as the chief rose no more from out the lashed and lathered sea, she cried out, "_Auwe ka make_!" (Alas, he is dead!) And thus wailing and crying out, and tearing her hair, she ran back over the bluffs, and down the shore to the tabooed ground of Kealia, and wailing ever, flung herself at the feet of Kamehameha. The King was grieved to hear from Ua of the loss of his young chief. But the priest Papalua standing near, said: "O Chief of Heaven, and of all the isles; there where Kaaialii has leaped is the sea den of Opunui, and as thy brave spearman can follow the turtle to his deep sea nest, he will see the mouth of the cave, and in it, I think, he will find his lost love, Kaala, the flower of Palawai." At this Ua roused up. She called to her brother Keawe, and laying hold on him, pulled him toward the shore, crying out, "To thy canoe, quick! I will help thee to paddle to Kaumalapau." For thus she could reach the cave sooner than by the way of the bluffs. And the great chief also following, sprang into his swiftest canoe, and helping as was his wont, plunged his blade deep into the swelling tide, and bounded along by the frowning shore of Kumoku. When Kaaialii plunged beneath the surging waters, he became at once the searching diver of the Hawaiian seas; and as his keen eye peered throughout the depths, he saw the portals of the ocean cave into which poured the charging main. He then, stemming with easy play of his well-knit limbs the suck and rush of the sea, shot through the current of the gorge; and soon stood up upon the sunless strand. At first he saw not, but his ears took in at once a sad and piteous moan,--a sweet, sad moan for his hungry ear, of the voice of her he sought. And there upon the cold, dank, dismal floor he could dimly see his bleeding, dying love. Quickly clasping and soothing her, he lifted her up to bear her to the upper air; but the moans of his poor weak Kaala told him she would be strangled in passing through the sea. And as he sat down, and held her in his arms, she feebly spoke: "O my chief, I can die now! I feared that the fish gods would take me, and I should never see thee more. The eel bit me, and the crabs crawled over me, and when I dared the sea to go and seek thee, my weak arms could not fight the tide; I was torn against the jaws of the cave, and this and the fear of the gods have so hurt me, that I must die." "Not so, my love," said the sad and tearful chief. "I am with thee now. I give thee the warmth of my heart. Feel my life in thine. Live, O my Kaala, for me. Come, rest and be calm, and when thou canst hold thy breath I will take thee to the sweet air again, and to thy valley, where thou shalt twine wreaths for me." And thus with fond words and caresses he sought to soothe his love. But the poor girl still bled as she moaned; and with fainter voice she said, "No, my chief, I shall never twine a wreath, but only my arms once more around thy neck." And feebly clasping him, she said in sad, sobbing, fainting tones, "Aloha, my sweet lord! Lay me among the flowers by Waiakeakua, and do not slay my father." Then, breathing moans and murmurs of love, she lay for a time weak and fainting upon her lover's breast, with her arms drooping by her side. But all at once she clasps his neck, and with cheek to cheek, she clings, she moans, she gasps her last throbs of love and passes away; and her poor torn corse lies limp within the arms of the love-lorn chief. As he cries out in his woe there are other voices in the cave. First he hears the voice of Ua speaking to him in soothing tones as she stoops to the body of her friend; and then in a little while he hears the voice of his great leader calling to him and bidding him stay his grief. "O King of all the Seas," said Kaaialii, standing up and leaving Kaala to the arms of Ua, "I have lost the flower thou gavest me; it is broken and dead, and I have no more joy in life." "What!" said Kamehameha, "art thou a chief, and wouldst cast away life for a girl? Here is Ua, who loves thee; she is young and tender like Kaala. Thou shalt have her, and more, if thou dost want. Thou shalt have, besides the land I gave thee in Kohala, all that thou shalt ask of Lanai. Its great valley of Palawai shall be thine; and thou shalt watch my fishing grounds of Kaunolu, and be the Lord of Lanai." "Hear, O King," said Kaaialii. "I gave to Kaala more of my life in loving her, and of my strength in seeking for her than ever I gave for thee in battle. I gave to her more of love than I ever gave to my mother, and more of my thought than I ever gave to my own life. She was my very breath, and my life, and how shall I live without her? Her face, since first I saw her, has been ever before me; and her warm breasts were my joy and repose; and now that they are cold to me, I must go where her voice and love have gone. If I shut my eyes now I see her best; therefore let me shut my eyes forevermore." And as he spoke, he stooped to clasp his love, said a tender word of adieu to Ua, and then with a swift, strong blow, crushed in brow and brain with a stone. The dead chief lay by the side of his love, and Ua wailed over both. Then the King ordered that the two lovers should lie side by side on a ledge of the cave; and that they should be wrapped in tapas which should be brought down through the sea in tight bamboos. Then there was great wailing for the chief and the maid who lay in the cave; and thus wailed Ua: "Where art thou, O brave chief? Where art thou, O fond girl? Will ye sleep by the sound of the sea? And will ye dream of the gods of the deep? O sire, where now is thy child? O mother, where now is thy son? The lands of Kohala shall mourn, And valleys of Lanai shall lament. The spear of the chief shall rot in the cave, And the tapa of the maid is left undone. The wreaths for his neck, they shall fade, They shall fade away on the hills. O Kaaialii, who shall spear the uku? O Kaala, who shall gather the na-u? Have ye gone to the shores of Kahiki, To the land of our father, Wakea? Will ye feed on the moss of the cave, And the limpets of the surf-beaten shore? O chief, O friend, I would feed ye, O chief, O friend, I would rest ye. Ye loved, like the sun and the flower, Ye lived like the fish and the wave, And now like the seeds in a shell, Ye sleep in your cave by the sea. Alas! O chief, alas! O my friend, Will ye sleep in the cave evermore?" And thus Ua wailed, and then was borne away by her brother to the sorrowful shore of Kaunolu, where there was loud wailing for the chief and the maid; and many were the chants of lamentation for the two lovers, who sleep side by side in the Spouting Cave of Kaala. XVI THE TOMB OF PUUPEHE A LEGEND OF LANAI _From "The Hawaiian Gazette"_ One of the interesting localities of tradition, famed in Hawaiian song and story of ancient days, is situate at the southwestern point of the island of Lanai, and known as the _Kupapau o Puupehe_, or Tomb of Puupehe. At the point indicated, on the leeward coast of the island, may be seen a huge block of red lava about eighty feet high and some sixty feet in diameter, standing out in the sea, and detached from the mainland some fifty fathoms, around which centres the following legend. Observed from the overhanging bluff that overlooks Puupehe, upon the summit of this block or elevated islet, would be noticed a small inclosure formed by a low stone wall. This is said to be the last resting-place of a Hawaiian girl whose body was buried there by her lover Makakehau, a warrior of Lanai. Puupehe was the daughter of Uaua, a petty chief, one of the dependents of the king of Maui, and she was won by young Makakehau as the joint prize of love and war. These two are described in the _Kanikau_, or Lamentation, of Puupehe, as mutually captive, the one to the other. The maiden was a sweet flower of Hawaiian beauty. Her glossy brown, spotless body "shone like the clear sun rising out of Haleakala." Her flowing, curly hair, bound by a wreath of lehua blossoms, streamed forth as she ran "like the surf crests scudding before the wind." And the starry eyes of the beautiful daughter of Uaua blinded the young warrior, so that he was called Makakehau, or Misty Eyes. The Hawaiian brave feared that the comeliness of his dear captive would cause her to be coveted by the chiefs of the land. His soul yearned to keep her all to himself. He said: "Let us go to the clear waters of Kalulu. There we will fish together for the kala and the aku, and there I will spear the turtle. I will hide you, my beloved, forever in the cave of Malauea. Or, we will dwell together in the great ravine of Palawai, where we will eat the young of the uwau bird, and we will bake them in ki leaf with the sweet pala fern root. The ohelo berries of the mountains will refresh my love. We will drink of the cool waters of Maunalei. I will thatch a hut in the thicket of Kaohai for our resting-place, and we shall love on till the stars die. The meles tell of their love in the Pulou ravine, where they caught the bright iiwi birds, and the scarlet apapani. Ah, what sweet joys in the banana groves of Waiakeakua, where the lovers saw naught so beautiful as themselves! But the "misty eyes" were soon to be made dim by weeping, and dimmer, till the drowning brine should close them forevermore. Makakehau left his love one day in the cave of Malauea while he went to the mountain spring to fill the water-gourds with sweet water. This cavern yawns at the base of the overhanging bluff that overtops the rock of Puupehe. The sea surges far within, but there is an inner space which the expert swimmer can reach, and where Puupehe had often rested and baked the _honu>_ or sea turtle, for her absent lover. This was the season for the _kona_, the terrific storm that comes up from the equator and hurls the ocean in increased volume upon the southern shores of the Hawaiian Islands. Makakehau beheld from the rock springs of Pulou the vanguard of a great kona,--scuds of rain and thick mist, rushing with a howling wind, across the valley of Palawai. He knew the storm would fill the cave with the sea and kill his love. He flung aside his calabashes of water and ran down the steep, then across the great valley and beyond its rim he rushed, through the bufferings of the storm, with an agonized heart, down the hill slope to the shore. The sea was up indeed. The yeasty foam of mad surging waves whitened the shore. The thundering buffet of the charging billows chorused with the howl of the tempest. Ah! where should Misty Eyes find his love in this blinding storm? A rushing mountain of sea filled the mouth of Malauea, and the pent-up air hurled back the invading torrent with bubbling roar, blowing forth great streams of spray. This was a war of matter, a battle of the elements to thrill with pleasure the hearts of strong men. But with one's love in the seething gulf of the whirlpool, what would be to him the sublime cataract? What, to see amid the boiling foam the upturned face, and the dear, tender body of one's own and only poor dear love, all mangled? _You_ might agonize on the brink; but Makakehau sprang into the dreadful pool and snatched his murdered bride from the jaws of an ocean grave. The next day, fishermen heard the lamentation of Makakehau, and the women of the valley came down and wailed over Puupehe. They wrapped her in bright new kapa. They placed upon her garlands of the fragrant _na-u_ (gardenia). They prepared her for burial, and were about to place her in the burial ground of Manele, but Makakehau prayed that he might be left alone one night more with his lost love. And he was left as he desired. The next day no corpse nor weeping lover were to be found, till after some search Makakehau was seen at work piling up stones on the top of the lone sea tower. The wondering people of Lanai looked on from the neighboring bluff, and some sailed around the base of the columnar rock in their canoes, still wondering, because they could see no way for him to ascend, for every face of the rock is perpendicular or overhanging. The old belief was, that some _akua_, _kanekoa_, or _keawe-manhili_ (deities), came at the cry of Makakehau and helped him with the dead girl to the top. When Makakehau had finished his labors of placing his lost love in her grave and placed the last stone upon it, he stretched out his arms and wailed for Puupehe, thus: "Where are you O Puupehe? Are you in the cave of Malauea? Shall I bring you sweet water, The water of the mountain? Shall I bring the uwau, The pala, and the ohelo? Are you baking the honu And the red sweet hala? Shall I pound the kalo of Maui? Shall we dip in the gourd together? The bird and the fish are bitter, And the mountain water is sour. I shall drink it no more; I shall drink with Aipuhi, The great shark of Manele." Ceasing his sad wail, Makakehau leaped from the rock into the boiling surge at its base, where his body was crushed in the breakers. The people who beheld the sad scene secured the mangled corpse and buried it with respect in the kupapau of Manele. XVII AI KANAKA A LEGEND OF MOLOKAI _Rev. A. O. Forbes_ On the leeward side of the island of Molokai, a little to the east of Kaluaaha lies the beautiful valley of Mapulehu, at the mouth of which is located the _heiau_, or temple, of Iliiliopae, which was erected by direction of Ku-pa, the Moi, to look directly out upon the harbor of Ai-Kanaka, now known as Pukoo. At the time of its construction, centuries ago, Kupa was the _Moi_, or sovereign, of the district embracing the _Ahupuaas_, or land divisions, of Mapulehu and Kaluaaha, and he had his residence in this heiau which was built by him and famed as the largest throughout the whole Hawaiian group., Kupa had a priest named Kamalo, who resided at Kaluaaha. This priest had two boys, embodiments of mischief, who one day while the King was absent on a fishing expedition, took the opportunity to visit his house at the heiau. Finding there the _pahu kaeke_ [8] belonging to the temple, they commenced drumming on it. Some evil-minded persons heard Kamalo's boys drumming on the Kaeke and immediately went and told Kupa that the priest's children were reviling him in the grossest manner on his own drum. This so enraged the King that he ordered his servants to put them to death. Forthwith they were seized and murdered; whereupon Kamalo, their father, set about to secure revenge on the King. Taking with him a black pig as a present, he started forth to enlist the sympathy and services of the celebrated seer, or wizard, Lanikaula, living some twelve miles distant at the eastern end of Molokai. On the way thither, at the village of Honouli, Kamalo met a man the lower half of whose body had been bitten off by a shark, and who promised to avenge him provided he would slay some man and bring him the lower half of his body to replace his own. But Kamalo, putting no credence in such an offer, pressed on to the sacred grove of Lanikaula. Upon arrival there Lanikaula listened to his grievances but could do nothing for him. He directed him, however, to another prophet, named Kaneakama, at the west end of the island, forty miles distant. Poor Kamalo picked up his pig and travelled back again, past his own home, down the coast to Palaau. Meeting with Kaneakama the prophet directed him to the heiau of Puukahi, at the foot of the _pali_, or precipice, of Kalaupapa, on the windward side of the island, where he would find the priest Kahiwakaapuu, who was a _kahu_, or steward, of Kauhuhu, the shark god. Once more the poor man shouldered his pig, wended his way up the long ascent of the hills of Kalae to the pali of Kalaupapa, descending which he presented himself before Kahiwakaapuu, and pleaded his cause. He was again directed to go still farther along the windward side of the island till he should come to the _Ana puhi_ (eel's cave), a singular cavern at sea level in the bold cliffs between the valleys of Waikolu and Pelekunu, where Kauhuhu, the shark god, dwelt, and to him he must apply. Upon this away went Kamalo and his pig. Arriving at the cave, he found there Waka and Moo, two kahus of the shark god. "Keep off! Keep off!" they shouted. "This place is kapu. No man can enter here, on penalty of death." "Death or life," answered he, "it is all the same to me if I can only gain my revenge for my poor boys who have been killed." He then related his story, and his wanderings, adding that he had come to make his appeal to Kauhuhu and cared not for his own life. "Well," said they to him, "Kauhuhu is away now fishing, but if he finds you here when he returns, our lives as well as yours will pay the forfeit. However, we will see what we can do to help you. We must hide you hereabouts, somewhere, and when he returns trust to circumstances to accomplish your purpose." But they could find no place to hide him where he would be secure from the search of the god, except the rubbish pile where the offal and scrapings of taro were thrown. They therefore thrust him and his pig into the rubbish heap and covered them over with the taro peelings, enjoining him to keep perfectly still, and watch till he should see eight heavy breakers roll in successively from the sea. He then would know that Kauhuhu was returning from his fishing expedition. Accordingly, after waiting a while, the eight heavy rollers appeared, breaking successively against the rocks; and sure enough, as the eighth dissolved into foam, the great shark god came ashore. Immediately assuming human form, he began snuffing about the place, and addressing Waka and Moo, his kahus, said to them, "There is a man here." They strenuously denied the charge and protested against the possibility of their allowing such a desecration of the premises. But he was not satisfied. He insisted that there was a man somewhere about, saying, "I smell him, and if I find him you are dead men; if not, you escape." He examined the premises over and over again, never suspecting the rubbish heap, and was about giving up the search when, unfortunately, Kamalo's pig sent forth a squeal which revealed the poor fellow's hiding-place. Now came the dread moment. The enraged Kauhuhu seized Kamalo with both hands and, lifting him up with the intention of swallowing him, according to his shark instinct, had already inserted the victim's head and shoulders into his mouth before he could speak. "O Kauhuhu, before you eat me, hear my petition; then do as you like." "Well for you that you spoke as you did," answered Kauhuhu, setting him down again on the ground. "Now, what have you to say? Be quick about it." Kamalo then rehearsed his grievances and his travels in search for revenge, and presented his pig to the god. Compassion arose in the breast of Kauhuhu, and he said, "Had you come for any other purpose I would have eaten you, but as your cause is a sacred one I espouse it, and will revenge it on Kupa the King. You must, however, do all that I tell you. Return to the heiau of Puukahi, at the foot of the pali, and take the priest Kahiwakaapuu on your back, and carry him up the pali over to the other side of the island, all the way to your home at Kaluaaha. Erect a sacred fence all around your dwelling-place, and surround it with the sacred flags of white kapa. Collect black hogs by the _lau_ (four hundred), red fish by the lau, white fowls by the lau, and bide my coming. Wait and watch till you see a small cloud the size of a man's hand arise, white as snow, over the island of Lanai. That cloud will enlarge as it makes its way across the channel against the wind until it rests on the mountain peaks of Molokai back of Mapulehu Valley. Then a rainbow will span the valley from side to side, whereby you will know that I am there, and that your time of revenge has come. Go now, and remember that you are the only man who ever ventured into the sacred precincts of the great Kauhuhu and returned alive." Kamalo returned with a joyful heart and performed all that had been commanded him. He built the sacred fence around his dwelling; surrounded the inclosure with sacred flags of white kapa; gathered together black hogs, red fish, and white fowls, each by the lau, as directed, with other articles sacred to the gods, such as cocoanuts and white kapas, and then sat himself down to watch for the promised signs of his revenge. Day after day passed until they multiplied into weeks, and the weeks began to run into months. Finally, one day, the promised sign appeared. The snow white speck of cloud, no bigger than a man's hand, arose over the mountains of Lanai and made its way across the stormy channel in the face of the opposing gale, increasing as it came, until it settled in a majestic mass on the mountains at the head of Mapulehu Valley. Then appeared a splendid rainbow, proudly overarching the valley, its ends resting on the high lands on either side. The wind began to blow; the rain began to pour, and shortly a furious storm came down the doomed valley, filling its bed from side to side with a mad rushing torrent, which, sweeping everything before it, spread out upon the belt of lowlands at the mouth of the valley, overwhelming Kupa and all his people in one common ruin, and washing them all into the sea, where they were devoured by the sharks. All were destroyed except Kamalo and his family, who were safe within their sacred inclosure, which the flood dared not touch, though it spread terror and ruin on every side of them. Wherefore the harbor of Pukoo, where this terrible event occurred, was long known as _Ai Kanaka_ (man eater), and it has passed into a proverb among the inhabitants of that region that "when the rainbow spans Mapulehu Valley, then look out for the _Waiakoloa_,"--a furious storm of rain and wind which sometimes comes suddenly down that valley. XVIII KALIUWAA SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA _From "The Hawaiian Spectator"_ A few miles east of Laie, on the windward side of the island of Oahu, are situated the valley and falls of Kaliuwaa, noted as one of the most beautiful and romantic spots of the island, and famed in tradition as possessing more than local interest. The valley runs back some two miles, terminating abruptly at the foot of the precipitous chain of mountains which runs nearly the whole length of the windward side of Oahu, except for a narrow gorge which affords a channel for a fine brook that descends with considerable regularity to a level with the sea. Leaving his horse at the termination of the valley and entering this narrow pass of not over fifty or sixty feet in width, the traveller winds his way along, crossing and recrossing the stream several times, till he seems to be entering into the very mountain. The walls on each side are of solid rock, from two hundred to three hundred, and in some places four hundred feet high, directly overhead, leaving but a narrow strip of sky visible. Following up the stream for about a quarter of a mile, one's attention is directed by the guide to a curiosity called by the natives a _waa_ (canoe). Turning to the right, one follows up a dry channel of what once must have been a considerable stream, to the distance of fifty yards from the present stream. Here one is stopped by a wall of solid rock rising perpendicularly before one to the height of some two hundred feet, and down which the whole stream must have descended in a beautiful fall. This perpendicular wall is worn in by the former action of the water in the shape of a gouge, and in the most perfect manner; and as one looks upon it in all its grandeur, but without the presence of the cause by which it was formed, he can scarcely divest his mind of the impression that he is gazing upon some stupendous work of art. Returning to the present brook, we again pursued our way toward the fall, but had not advanced far before we arrived at another, on the left hand side of the brook, similar in many respects, but much larger and higher than the one above mentioned. The forming agent cannot be mistaken, when a careful survey is made of either of these stupendous perpendicular troughs. The span is considerably wider at the bottom than at the top, this result being produced by the spreading of the sheet of water as it was precipitated from the dizzy height above. The breadth of this one is about twenty feet at the bottom, and its depth about fourteen feet. But its depth and span gradually diminish from the bottom to the top, and the rock is worn as smooth as if chiselled by the hand of an artist. Moss and small plants have sprung out from the little soil that has accumulated in the crevices, but not enough to conceal the rock from observation. It would be an object worth the toil to discover what has turned the stream from its original channel. Leaving this singular curiosity, we pursued our way a few yards farther, when we arrived at the fall. This is from eighty to one hundred feet high, and the water is compressed into a very narrow space just where it breaks forth from the rock above. It is quite a pretty sheet of water when the stream is high. We learned from the natives that there are two falls above this, both of which are shut out from the view from below, by a sudden turn in the course of the stream. The perpendicular height of each is said to be much greater than of the one we saw. The upper one is visible from the road on the seashore, which is more than two miles distant, and, judging from information obtained, must be between two and three hundred feet high. The impossibility of climbing the perpendicular banks from below deprived us of the pleasure of farther ascending the stream toward its source. This can be done only by commencing at the plain and following up one of the lateral ridges. This would itself be a laborious and fatiguing task, as the way would be obstructed by a thick growth of trees and tangled underbrush. The path leading to this fall is full of interest to any one who loves to study nature. From where we leave our horses at the head of the valley and commence entering the mountain, every step presents new and peculiar beauties. The most luxuriant verdure clothes the ground, and in some places the beautifully burnished leaves of the ohia, or native apple-tree (_Eugenia malaccensis_), almost exclude the few rays of light that find their way down into this secluded nook. A little farther on, and the graceful bamboo sends up its slender stalk to a great height, mingling its dark, glossy foliage with the silvery leaves of the kukui, or candle-nut (_Aleurites moluccana_); these together form a striking contrast to the black walls which rise in such sullen grandeur on each side. Nor is the beauty of the spot confined to the luxuriant verdure, or the stupendous walls and beetling crags. The stream itself is beautiful. From the basin at the falls to the lowest point at which we observed it, every succeeding step presents a delightful change. Here, its partially confined waters burst forth with considerable force, and struggle on among the opposing rocks for some distance; there, collected in a little basin, its limpid waves, pure as the drops of dew from the womb of the morning, circle round in ceaseless eddies, until they get within the influence of the downward current, when away they whirl, with a gurgling, happy sound, as if joyous at being released from their temporary confinement. Again, an aged kukui, whose trunk is white with the moss of accumulated years, throws his broad boughs far over the stream that nourishes his vigorous roots, casting a meridian shadow upon the surface of the water, which is reflected back with singular distinctness from its mirrored bosom. To every other gratification must be added the incomparable fragrance of the fresh wood, in perpetual life and vigor, which presents a freshness truly grateful to the senses. But it is in vain to think of conveying an adequate idea of a scene where the sublime is mingled with the beautiful, and the bold and striking with the delicate and sensitive; where every sense is gratified, the mind calmed, and the whole soul delighted. Famed as this spot is for its natural scenic attractions, intimated in the foregoing description, its claim of distinction with Hawaiians is indelibly fixed by the traditions of ancient times, the narration of which, at this point, will assist the reader to understand the character of the native mind and throw some light also on the history of the Hawaiians. Tradition in this locality deals largely with Kamapuaa, the famous demigod whose exploits figure prominently in the legends of the entire group. Summarized, the story is about as follows: Kamapuaa, the fabulous being referred to, seems, according to the tradition, to have possessed the power of transforming himself into a hog, in which capacity he committed all manner of depredations upon the possessions of his neighbors. He having stolen some fowls belonging to Olopana, who was the King of Oahu, the latter, who was then living at Kaneohe, sent some of his men to secure the thief. They succeeded in capturing him, and having tied him fast with cords, were bearing him in triumph to the King, when, thinking they had carried the joke far enough, he burst the bands with which he was bound, and killed all the men except one, whom he permitted to convey the tidings to the King. This defeat so enraged the monarch that he determined to go in person with all his force, and either destroy his enemy, or drive him from his dominions. He accordingly, despising ease inglorious, Waked up, with sound of conch and trumpet shell, The well-tried warriors of his native dell, at whose head he sought his waiting enemy. Success attending the King's attack, his foe was driven from the field with great loss, and betook himself to the gorge of Kaliuwaa, which leads to the falls. Here the King thought he had him safe; and one would think so too, to look at the immense precipices that rise on each side, and the falls in front. But the sequel will show that he had a slippery fellow to deal with, at least when he chose to assume the character of a swine; for, being pushed to the upper end of the gorge near the falls, and seeing no other way of escape, he suddenly transformed himself into a hog, and, rearing upon his hind legs and leaning his back against the perpendicular precipice, thus afforded a very comfortable ladder upon which the remnant of the army ascended and made their escape from the vengeance of the King. Possessing such powers, it is easy to see how he could follow the example of his soldiers and make his own escape. The smooth channels before described are said to have been made by him on these occasions; for he was more than once caught in the same predicament. Old natives still believe that they are the prints of his back; and they account for a very natural phenomenon, by bringing to their aid this most natural and foolish superstition. Many objects in the neighborhood are identified with this remarkable personage, such as a large rock to which he was tied, a wide place in the brook where he used to drink, and a number of trees he is said to have planted. Many other things respecting him are current, but as they do not relate to the matter in hand, it will perhaps suffice to say, in conclusion, that tradition further asserts that Kamapuaa conquered the volcano, when Pele its goddess became his wife, and that they afterward lived together in harmony. That is the reason why there are no more islands formed, or very extensive eruptions in these later days, as boiling lava was the most potent weapon she used in fighting her enemies, throwing out such quantities as greatly to increase the size of the islands, and even to form new ones. Visitors to the falls, even to this day, meet with evidences of the superstitious awe in which the locality is held by the natives. A party who recently visited the spot state that when they reached the falls they were instructed to make an offering to the presiding goddess. This was done in true Hawaiian style; they built a tiny pile of stones on one or two large leaves, and so made themselves safe from falling stones, which otherwise would assuredly have struck them. XIX BATTLE OF THE OWLS _Jos. M. Poepoe_ The following is a fair specimen of the animal myths current in ancient Hawaii, and illustrates the place held by the owl in Hawaiian mythology. There lived a man named Kapoi, at Kahehuna, in Honolulu, who went one day to Kewalo to get some thatching for his house. On his way back he found some owl's eggs, which he gathered together and brought home with him. In the evening he wrapped them in ti leaves and was about to roast them in hot ashes, when an owl perched on the fence which surrounded his house and called out to him, "O Kapoi, give me my eggs!" Kapoi asked the owl, "How many eggs had you?" "Seven eggs," replied the owl. Kapoi then said, "Well, I wish to roast these eggs for my supper." The owl asked the second time for its eggs, and was answered by Kapoi in the same manner. Then said the owl, "O heartless Kapoi! why don't you take pity on me? Give me my eggs." Kapoi then told the owl to come and take them. The owl, having got the eggs, told Kapoi to build up a _heiau_, or temple, and instructed him to make an altar and call the temple by the name of Manua. Kapoi built the temple as directed; set kapu days for its dedication, and placed the customary sacrifice on the altar. News spread to the hearing of Kakuihewa, who was then King of Oahu, living at the time at Waikiki, that a certain man had kapued certain days for his heiau, and had already dedicated it. This King had made a law that whoever among his people should erect a heiau and kapu the same before the King had his temple kapued, that man should pay the penalty of death. Kapoi was thereupon seized, by the King's orders, and led to the heiau of Kupalaha, at Waikiki. That same day, the owl that had told Kapoi to erect a temple gathered all the owls from Lanai, Maui, Molokai, and Hawaii to one place at Kalapueo. [9] All those from the Koolau districts were assembled at Kanoniakapueo, [10] and those from Kauai and Niihau at Pueohulunui, near Moanalua. It was decided by the King that Kapoi should be put to death on the day of Kane. [11] When that day came, at daybreak the owls left their places of rendezvous and covered the whole sky over Honolulu; and as the King's servants seized Kapoi to put him to death, the owls flew at them, pecking them with their beaks and scratching them with their claws. Then and there was fought the battle between Kakuihewa's people and the owls. At last the owls conquered, and Kapoi was released, the King acknowledging that his _Akua_ (god) was a powerful one. From that time the owl has been recognized as one of the many deities venerated by the Hawaiian people. XX THIS LAND IS THE SEA'S TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY _Translated from Moke Manu by Thos. G. Thrum_ It is stated in the history of Kaopulupulu that he was famed among the kahunas of the island of Oahu for his power and wisdom in the exercise of his profession, and was known throughout the land as a leader among the priests. His place of residence was at Waimea, between Koolauloa and Waialua, Oahu. There he married, and there was born to him a son whom he named Kahulupue, and whom he instructed during his youth in all priestly vocations. In after years when Kumahana, brother of Kahahana of Maui, became the governing chief (_alii aimoku_) of Oahu, Kahulupue was chosen by him as his priest. This chief did evil unto his subjects, seizing their property and beheading and maiming many with the _leiomano_ (shark's tooth weapon) and _pahoa_ (dagger), without provocation, so that he became a reproach to his people. From such treatment Kahulupue endeavored to dissuade him, assuring him that such a course would fail to win their support and obedience, whereas the supplying of food and fish, with covering for the body, and malos, would insure their affectionate regard. The day of the people was near, for the time of conflict was approaching when he would meet the enemy. But these counsels of Kahulupue were disregarded, so he returned to his father at Waimea. Not long thereafter this chief Kumahana was cast out and rejected by the lesser chiefs and people, and under cover of night he escaped by canoe to Molokai, where he was ignored and became lost to further history in consequence of his wrong-doings. When Kahekili, King of Maui, heard of the stealthy flight of the governing chief of Oahu, he placed the young prince Kahahana, his foster-son, as ruler over Oahu in the place of his deposed relative, Kumahana. This occurred about the year 1773, and Kahahana took with him as his intimate friend and companion one Alapai. Kahahana chose as his place of residence the shade of the kou and cocoanut trees of Ulukou, Waikiki, where also gathered together the chiefs of the island to discuss and consider questions of state. The new ruler being of fine and stalwart form and handsome appearance, the chiefs and common people maintained that his fame in this respect induced a celebrated chieftainess of Kauai, named Kekuapoi, to voyage hither. Her history, it is said, showed that she alone excelled in maiden charm and beauty; she was handsome beyond all other chieftainesses from Hawaii to Kauai, as "the third brightness of the sun" (_he ekolu ula o ka la_). In consequence, Kahahana took her as his wife, she being own sister to Kekuamanoha. At this time the thought occurred to the King to inquire through the chiefs of Oahu of the whereabouts of Kaopulupulu, the celebrated priest, of whom he had heard through Kahekili, King of Maui. In reply to this inquiry of Kahahana, the chiefs told him that his place of residence was at Waimea, whereupon a messenger was sent to bid him come up by order of the King. When the messenger reached Kaopulupulu he delivered the royal order. Upon the priest hearing this word of the King he assented thereto, with this reply to the messenger: "You return first and tell him that on the morning after the fourteenth night of the moon (_po o akua_), I will reach the place of the King." At the end of the conference the messenger returned and stood before Kahahana and revealed the words of Kaopulupulu; and the King waited for the time of his arrival. It is true, Kaopulupulu made careful preparation for his future. Toward the time of his departure he was engaged in considering the good or evil of his approaching journey by the casting of lots, according to the rites of his profession. He foresaw thereby the purpose of the King in summoning him to dwell at court. He therefore admonished his son to attend to all the rites and duties of the priesthood as he had been taught, and to care for his mother and relatives. At early dawn Kaopulupulu arose and partook of food till satisfied, after which he prepared himself for the journey before him. After he had given his farewell greetings to his household he seized his bundle and, taking a cocoanut fan in his hand, set out toward Punanue, where was a temple (_heiau_) for priests only, called Kahokuwelowelo. This was crown land at Waialua in ancient times. Entering the temple he prayed for success in his journey, after which he proceeded along the plains of Lauhulu till reaching the Anahulu stream, thence by Kemoo to Kukaniloko, the shelter of whose prominent rock the chieftainesses of Oahu were wont to choose for their place of confinement. Leaving this place he came to Kalakoa, where Kekiopilo the prophet priest lived and died, and the scene of his vision at high noon when he prophesied of the coming of foreigners with a strange language. Here he stopped and rested with some of the people, and ate food with them, after which he journeyed on by way of Waipio by the ancient path of that time till he passed Ewa and reached Kapukaki. The sun was well up when he reached the water of Lapakea, so he hastened his steps in ascending Kauwalua, at Moanalua, and paused not till he came to the mouth of the Apuakehau stream at Waikiki. Proceeding along the sand at this place he was discerned by the retainers of the King and greeted with the shout, "Here comes the priest Kaopulupulu." When the King heard this he was exceedingly pleased (_pihoihoi loa_) at the time, and on the priest's meeting with King Kahahana he welcomed Kaopulupulu with loud rejoicing. Without delay the King set apart a house wherein to meet and discuss with the priest those things he had in mind, and in the consideration of questions from first to last, Kaopulupulu replied with great wisdom in accordance with his knowledge of his profession. At this time of their conference he sat within the doorway of the house, and the sun was near its setting. As he turned to observe this he gazed out into the sky and noticing the gathering short clouds (_ao poko_) in the heavens, he exclaimed: "O heaven, the road is broad for the King, it is full of chiefs and people; narrow is my path, that of the kahuna; you will not be able to find it, O King. Even now the short clouds reveal to me the manner of your reign; it will not be many days. Should you heed my words, O King, you will live to gray hair. But you will be the king to slay me and my child." At these words of the priest the King meditated seriously for some time, then spoke as follows: "Why should my days be short, and why should your death be by me, the King?" Kaopulupulu replied: "O King, let us look into the future. Should you die, O King, the lands will be desolate; but for me, the kahuna, the name will live on from one generation to another; but my death will be before thine, and when I am up on the heaven-feared altar then my words will gnaw thee, O King, and the rains and the sun will bear witness." These courageous words of Kaopulupulu, spoken in the presence of Kahahana without fear, and regardless of the dignity and majesty of the King, were uttered because of the certainty that the time would come when his words would be carried into effect. The King remained quiet without saying a word, keeping his thoughts to himself. After this conference the King took Kaopulupulu to be his priest, and in course of time he became also an intimate companion, in constant attendance upon the King, and counselled him in the care of his subjects, old and young, in all that pertained to their welfare. The King regarded his words, and in their circuit of the island together they found the people contented and holding their ruler in high esteem. But at the end of three years the King attempted some wrong to certain of his subjects like unto that of his deposed predecessor. The priest remonstrated with him continually, but he would not regard his counsel; therefore, Kaopulupulu left King Kahahana and returned to his land at Waimea and at once tattooed his knees. This was done as a sign that the King had turned a deaf ear to his admonitions. When several days had passed, rumors among certain people of Waialua reached the priest that he was to be summoned to appear before the King in consequence of this act, which had greatly angered his august lord. Kahahana had gone to reside at Waianae, and from there shortly afterward he sent messengers to fetch Kaopulupulu and his son Kahulupue from Waimea. In the early morning of the day of the messenger's arrival, a rainbow stood directly in the doorway of Kaopulupulu's house, and he asked of his god its meaning; but his prayer was broken (_ua haki ka pule_). This boded him ill; therefore he called to his son to stand in prayer; but the result was the same. Then he said, "This augurs of the day of death; see! the rising up of a man in the pass of Hapuu, putting on his kapa with its knot fastening on the left side of the neck, which means that he is bringing a death message." Shortly after the priest had ended these words a man was indeed seen approaching along the mountain pass, with his kapa as indicated; and he came and stood before the door of their house and delivered the order of the King for them to go to Waianae, both him and his son. The priest replied: "Return you first; we will follow later," and the messenger obeyed. When he had departed Kaopulupulu recalled to his son the words he had spoken before the advent of the messenger, and said: "Oh, where are you, my child? Go clothe the body; put on the malo; eat of the food till satisfied, and we will go as commanded by the King; but this journey will result in placing us on the altar (_kau i ka lele_). Fear not death. The name of an idler, if he be beaten to death, is not passed on to distinction." At the end of these words of his father, Kahulupue wept for love of his relatives, though his father bid him to weep not for his family, because he, Kaopulupulu, saw the end that would befall the King, Kahahana, and his court of chiefs and retainers. Even at this time the voices of distress were heard among his family and their tears flowed, but Kaopulupulu looked on unmoved by their cries. He then arose and, with his son, gave farewell greetings to their household, and set forth. In journeying they passed through Waialua, resting in the house of a kamaaina at Kawaihapai. In passing the night at this place Kahulupue slept not, but went out to examine the fishing canoes of that neighborhood. Finding a large one suitable for a voyage, he returned and awoke his father, that they might flee together that night to Kauai and dwell on the knoll of Kalalea. But Kaopulupulu declined the idea of flight. In the morning, ascending a hill, they turned and looked back over the sea-spray of Waialua to the swimming halas of Kahuku beyond. Love for the place of his birth so overcame Kaopulupulu for a time that his tears flowed for that he should see it no more. Then they proceeded on their way till, passing Kaena Point, they reached the temple of Puaakanoe. At this sacred boundary Kaopulupulu said to his son, "Let us swim in the sea and touch along the coast of Makua." At one of their resting-places, journeying thus, he said, with direct truthfulness, as his words proved: "Where are you, my son? For this drenching of the high priests by the sea, seized will be the sacred lands (_moo-kapu_) from Waianae to Kualoa by the chief from the east." As they were talking they beheld the King's men approaching along the sand of Makua, and shortly afterward these men came before them and seized them and tied their hands behind their backs and took them to the place of King Kahahana at Puukea, Waianae, and put them, father and son, in a new grass hut unfinished of its ridge thatch, and tied them, the one to the end post (_pouhana_) and the other to the corner post (_poumanu_) of the house. At the time of the imprisonment of the priest and his son in this new house Kaopulupulu spake aloud, without fear of dire consequences, so that the King and all his men heard him, as follows: "Here I am with my son in this new unfinished house; so will be unfinished the reign of the King that slays us." At this saying Kahahana, the King, was very angry. Throughout that day and the night following, till the sun was high with warmth, the King was directing his soldiers to seize Kahulupue first and put him to death. Obeying the orders of the King, they took Kahulupue just outside of the house and stabbed at his eyes with laumake spears and stoned him with stones before the eyes of his father, with merciless cruelty. These things, though done by the soldiers, were dodged by Kahulupue, and the priest, seeing the King had no thought of regard for his child, spoke up with priestly authority, as follows: "Be strong of breath, my son, till the body touch the water, for the land indeed is the sea's." When Kahulupue heard the voice of his father telling him to flee to the sea, he turned toward the shore in obedience to these last words to him, because of the attack by the soldiers of the King. As he ran, he was struck in the back by a spear, but he persevered and leaped into the sea at Malae and was drowned, his blood discoloring the water. His dead body was taken and placed up in the temple at Puehuehu. After the kapu days therefore the King, with his chiefs and soldiers, moved to Puuloa, Ewa, bringing with them the priest Kaopulupulu, and after some days he was brought before the King by the soldiers, and without groans for his injuries was slain in the King's presence. But he spoke fearlessly of the vengeance that would fall upon the King in consequence of his death, and during their murderous attack upon him proclaimed with his dying breath: "You, O King, that kill me here at Puuloa, the time is near when a direct death will be yours. Above here in this land, and the spot where my lifeless body will be borne and placed high on the altar for my flesh to decay and slip to the earth, shall be the burial place of chiefs and people hereafter, and it shall be called 'the royal sand of the mistaken'; there will you be placed in the temple." At the end of these words of Kaopulupulu his spirit took flight, and his body was left for mockery and abuse, as had been that of his son in the sea of Malae, at Waianae. After a while the body of the priest was placed on a double canoe and brought to Waikiki and placed high in the cocoanut trees at Kukaeunahi, the place of the temple, for several ten-day periods (_he mau anahulu_) without decomposition and falling off of the flesh to the sands of Waikiki. When King Kahekili of Maui heard of the death of the priest Kaopulupulu by Kahahana, he sent some of his men thither by canoe, who landed at Waimanalo, Koolau, where, as spies, they learned from the people respecting Kaopulupulu and his death, with that of his son; therefore they returned and told the King the truth of these reports, at which the affection of Kahekili welled up for the dead priest, and he condemned the King he had established. Coming with an army from Maui, he landed at Waikiki without meeting Kahahana, and took back the government of Oahu under his own kingship. The chiefs and people of Oahu all joined under Kahekili, for Kahahana had been a chief of wrong-doing. This was the first sea of Kaopulupulu in accordance with his prophetic utterance to his son, "This land is the sea's." Upon the arrival here at Oahu of Kahekili, Kahahana fled, with his wife Kekuapoi, and friend Alapai, and hid in the shrubbery of the hills. They went to Aliomanu, Moanalua, to a place called Kinimakalehua; then moved along to Keanapuaa and Kepookala, at the lochs of Puuloa, and from there to upper Waipoi; thence to Wahiawa, Helemano, and on to Lihue; thence they came to Poohilo, at Honouliuli, where they first showed themselves to the people and submitted themselves to their care. While they were living there, report thereof was made to Kahekili, the King, who thereupon sent Kekuamanoha, elder brother of Kekuapoi, the wife of Kahahana, with men in double canoes from Waikiki, landing first at Kupahu, Hanapouli, Waipio, with instructions to capture and put to death Kahahana, as also his friend Alapai, but to save alive Kekuapoi. When the canoes touched at Hanapouli, they proceeded thence to Waikele and Hoaeae, and from there to Poohilo, Honouliuli, where they met in conference with Kahahana and his party. At the close of the day Kekuamanoha sought by enticing words to induce his brother-in-law to go up with him and see the father King and be assured of no death condemnation, and by skilled flattery he induced Kahahana to consent to his proposition; whereupon preparation was made for the return. On the following morning, coming along and reaching the plains of Hoaeae, they fell upon and slew Kahahana and Alapai there, and bore their lifeless bodies to Halaulani, Waipio, where they were placed in the canoes and brought up to Waikiki and placed up in the cocoanut trees by King Kahekili and his priests from Maui, as Kaopulupulu had been. Thus was fulfilled the famous saying of the Oahu priest in all its truthfulness. According to the writings of S. M. Kamakau and David Malo, recognized authorities, the thought of Kaopulupulu as expressed to his son Kahulupue, "This land is the sea's," was in keeping with the famous prophetic vision of Kekiopilo that "the foreigners possess the land," as the people of Hawaii now realize. The weighty thought of this narration and the application of the saying of Kaopulupulu to this time of enlightenment are frequent with certain leaders of thought among the people, as shown in their papers. XXI KU-ULA, THE FISH GOD OF HAWAII _Translated from Moke Manu by M. K. Nakuina_ The story of Ku-ula, considered by ancient Hawaiians as the deity presiding over and controlling the fish of the sea,--a story still believed by many of them to-day,--is translated and somewhat condensed from an account prepared by a recognized legendary bard of these islands. The name of Ku-ula is known from the ancient times on each of the islands of the Hawaiian group, and the writer gives the Maui version as transmitted through the old people of that island. Ku-ula had a human body, and was possessed with wonderful or miraculous power (_mana kupua_) in directing, controlling, and influencing all fish of the sea, at will. Leho-ula, in the land of Aleamai, Hana, Maui, is where Ku-ula and Hina-pu-ku-ia lived. Nothing is known of their parents, but tradition deals with Ku-ula, his wife, their son Ai-ai, and Ku-ula-uka, a younger brother of Ku-ula. These lived together for a time at Leho-ula, and then the brothers divided their work between them, Ku-ula-uka choosing farm work, or work pertaining to the land, from the seashore to the mountain-top, while Ku-ula--known also as Ku-ula-kai--chose to be a fisherman, with such other work as pertained to the sea, from the pebbly shore to ocean depths. After this division Ku-ula-uka went up in the mountains to live, and met a woman known as La-ea--called also Hina-ulu-ohia--a sister of Hina-pu-ku-ia, Ku-ula's wife. These sisters had three brothers, named Moku-ha-lii, Kupa-ai-kee, and Ku-pulu-pulu-i-ka-na-hele. This trio were called by the old people the gods of the canoe-making priests--"_Na akua aumakua o ka poe kahuna kalai waa._" While Ku-ula and his wife were living at Leho-ula he devoted all his time to his chosen vocation, fishing. His first work was to construct a fish-pond handy to his house but near to the shore where the surf breaks, and this pond he stocked with all kinds of fish. Upon a rocky platform he also built a house to be sacred for the fishing kapu which he called by his own name, Ku-ula. It is asserted that when Ku-ula made all these preparations he believed in the existence of a God who had supreme power over all things. That is why he prepared this place wherein to make his offerings of the first fish caught by him to the fish god. From this observance of Ku-ula all the fish were tractable (_laka loa_) unto him; all he had to do was to say the word, and the fish would appear. This was reported all over Hana and when Kamohaolii, the King (who was then living at Wananalua, the land on which Kauiki Hill stands) heard of it, he appointed Ku-ula to be his head fisherman. Through this pond, which was well stocked with all kinds of fish, the King's table was regularly supplied with all rare varieties, whether in or out of season. Ku-ula was his mainstay for fish-food and was consequently held in high esteem by Kamohoalii, and they lived without disagreement of any kind between them for many years. During this period the wife of Ku-ula gave birth to a son, whom they called Aiai-a-Ku-ula (Aiai of Ku-ula), The child was properly brought up according to the usage of those days, and when he was old enough to care for himself an unusual event occurred. A large _puhi_ (eel), called Koona, lived at Wailau, on the windward side of the island of Molokai. This eel was deified and prayed to by the people of that place, and they never tired telling of the mighty things their god did, one of which was that a big shark came to Wailau and gave it battle, and during the fight the puhi caused a part of the rocky cliff to fall upon the shark, which killed it. A cave was thus formed, with a depth of about five fathoms; and that large opening is there to this day, situate a little above the sea and close to the rocky fort where lived the well known Kapeepeekauila. This puhi then left its own place and came and lived in a cave in the sea near Aleamai, called Kapukaulua, some distance out from the Alau rocks. It came to break and rob the pond that Ku-ula had built and stocked with fish of various kinds and colors, as known to-day. Ku-ula was much surprised on discovering his pond stock disappearing, so he watched day and night, and at last, about daybreak, he saw a large eel come in through the _makai_ (seaward) wall of the pond. When he saw this he knew that it was the cause of the loss of his fish, and was devising a way to catch and kill it; but on consulting with his wife they decided to leave the matter to their son Aiai, for him to use his own judgment as to the means by which the thief might be captured and killed. When Aiai was told of it he sent word to all the people of Aleamai and Haneoo to make ili hau ropes several lau fathoms in length; and when all was ready a number of the people went out with it in two canoes, one each from the two places, with Aiai-a-Ku-ula in one of them. He put two large stones in his canoe and held in his hands a fisherman's gourd (_hokeo_), in which was a large fishhook called manaiaakalani. When the canoes had proceeded far out he located his position by landmarks; and looking down into the sea, and finding the right place, he told the paddlers to cease paddling. Standing up in the canoe and taking one of the stones in his hands he dived into the sea. Its weight took him down rapidly to the bottom, where he saw a big cave opening right before him, with a number of fishes scurrying about the entrance, such as uluas and other deep sea varieties. Feeling assured thereby that the puhi was within, he arose to the surface and got into his canoe. Resting for a moment, he then opened the gourd and took out the hook manaiaakalani and tied the hau rope to it. He also picked up a long stick and placed at the end of it the hook, baited with a preparation of cocoanut and other substances attractive to fishes. Before taking his second dive he arranged with those on the canoe as to the signs to them of his success. Saying this, he picked up the other stone and dived down again into the sea; then, proceeding to the cave, he placed the hook in it, at the same time murmuring a few incantations in the name of his parents. When he knew that the puhi was hooked he signalled, as planned, to tell those on the canoe of his success. In a short while he came to the surface, and entering the canoe they all returned to shore, trailing the rope behind. He told those in the canoe from Haneoo to paddle thither and to Hamoa, and to tell all the people to pull the puhi; like instructions were given those on the Aleamai canoe for their people. The two canoes set forth on their courses to the landings, keeping in mind Aiai's instructions, which were duly carried out by the people of the two places; and there were many for the work. Then Aiai ascended Kaiwiopele Hill and motioned to the people of both places to pull the ropes attached to the hook on the mouth of the puhi. It was said that the Aleamai people won the victory over the much greater number from the other places, by landing the puhi on the pahoehoe stones at Lehoula. The people endeavored to kill the prize, but without success till Aiai came and threw three ala stones at it and killed it. The head was cut off and cooked in the _imu_ (oven). The bones of its jaw, with the mouth wide open, are seen to this day at a place near the shore, washed by the waves,--the rock formation at a short distance having such a resemblance. Residents of the place state that all ala stones near where the imu was made in which the puhi was baked do not crack when heated, as they do elsewhere, because of the imu heating of that time. It is so even to this day. The backbone (_iwi kuamoo_) of this puhi is still lying on the pahoehoe where Aiai killed it with the three ala stones,--the rocky formation, about thirty feet in length, exactly resembling the backbone of an eel. The killing of this puhi by Aiai gave him fame among the people of Hana. Its capture was the young lad's first attempt to follow his father's vocation, and his knowledge was a surprise to the people. After this event a man came over from Waiiau, Molokai, who was a _kahu_ (keeper) of the puhi. He dreamed one night that he saw its spirit, which told him that his _aumakua_ (god) had been killed at Hana, so he came to see with his own eyes where this had occurred. Arriving at Wananalua he was befriended by one of the retainers of Kamohoalii, the King of Hana, and lived there a long time serving under him, during which time he learned the story of how the puhi had been caught and killed by Aiai, the son of Ku-ula and Hinapukuia, whereupon he sought to accomplish their death. Considering a plan of action, he went one day to Ku-ula, without orders, and told him that the King had sent him for fish for the King. Ku-ula gave him but one fish, an ulua, with a warning direction, saying, "Go back to the King and tell him to cut off the head of the fish and cook it in the imu, and the flesh of its body cut up and salt and dry in the sun, for 'this is Hana the _aupehu_ land; Hana of the scarce fish; the fish Kama; the fish of Lanakila.' (_Eia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama; ka ia o Lanakila_)." When the man returned to the King and gave him the fish, the King asked: "Who gave it to you?" and the man answered: "Ku-ula." Then it came into his head that this was his chance for revenge, so he told the King what Ku-ula had said but not in the same way, saying: "Your head fisherman told me to come back and tell you that your head should be cut from your body and cooked in the imu, and the flesh of your body should be cut up and salted and dried in the sun." The King on hearing this message was so angered with Ku-ula, his head fisherman, that he told the man to go and tell all his _konohikis_ (head men of lands with others under them) and people, to go up in the mountains and gather immediately plenty of firewood and place it around Ku-ula's house, for he and his wife and child should be burned up. This order of the King was carried out by the konohikis and people of all his lands except those of Aleamai. These latter did not obey this order of the King, for Ku-ula had always lived peaceably among them. There were days when they had no fish, and he had supplied them freely. When Ku-ula and his wife saw the people of Hana bringing firewood and placing it around the house they knew it foreboded trouble; so Ku-ula went to a place where taro, potatoes, bananas, cane, and some gourds were growing. Seeing three dry gourds on the vine, he asked the owner for them and was told to take them. These he took to his house and discussed with his wife the evil day to come, and told Aiai that their house would be burned and their bodies too, but not to fear death nor trouble himself about it when the people came to shut them in. After some thinking Ku-ula remembered his giving the ulua to the King's retainer and felt that he was the party to blame for this action of the King's people. He had suspected it before, but now felt sure; therefore he turned to his son and said: "Our child, Aiai-a-Ku-ula, if our house is burned, and our bodies too, you must look sharp for the smoke when it goes straight up to the hill of Kaiwiopele. That will be your way out of this trouble, and you must follow it till you find a cave where you will live. You must take this hook called manaiaakalani with you; also this fish-pearl (_pa hi aku_), called _Kahuoi_; this shell called _lehoula_, and this small sandstone from which I got the name they call me, _Ku-ula-au-a-Ku-ulakai_. It is the progenitor of all the fish in the sea. You will be the one to make all the ku-ulas from this time forth, and have charge also of making all the fishing stations (_ko'a lawaia_) in the sea throughout the islands. Your name shall be perpetuated and those of your parents also, through all generations to come, and I hereby confer upon you all my power and knowledge. Whenever you desire anything call, or ask, in our names, and we will grant it. We will stand up and go forth from here into the sea and abide there forever; and you, our child, shall live on the land here without worrying about anything that may happen to you. You will have power to punish with death all those who have helped to burn us and our house. Whether it be king or people, they must die; therefore let us calmly await the calamity that is to befall us." All these instructions Aiai consented to carry out from first to last, as a dutiful son. After Ku-ula's instructions to his son, consequent upon the manifestations of coming trouble, the King's people came one day and caught them and tied their hands behind their backs, the evil-doer from Molokai being there to aid in executing the cruel orders of Kamohoalii resulting from his deceitful story. Upon being taken into their house Ku-ula was tied to the end post of the ridge pole (_pouhana)_, the wife was tied to the middle post (_kai waena_) of the house, and the boy, Aiai, was tied to one of the corner posts (_pou o manu_). Upon fastening them in this manner the people went out of the house and barricaded the doorway with wood, which they then set on fire. Before the fire was lit, the ropes with which the victims were tied dropped off from their hands. Men, women, and children looked on at the burning house with deep pity for those within, and tears were streaming down their cheeks as they remembered the kindness of Ku-ula during all the time they had lived together. They knew not why this family and their house should be burned in this manner. When the fire was raging all about the house and the flames were consuming everything, Ku-ula and his wife gave their last message to their son and left him. They went right out of the house as quietly as the last breath leaves the body, and none of the people standing there gazing saw where, or how, Ku-ula and his wife came forth out of the house. Aiai was the only one that retained material form. Their bodies were changed by some miraculous power and entered the sea, taking with them all the fish swimming in and around Hana. They also took all sea-mosses, crabs, crawfish, and the various kinds of shellfish along the seashore, even to the opihi-koele at the rocky beach; every edible thing in the sea was taken away. This was the first stroke of Ku-ula's revenge on the King and the people of Hana who obeyed his mandate; they suffered greatly from the scarcity of fish. When Ku-ula and his wife were out of the house the three gourds exploded from the heat, one by one, and all those who were gazing at the burning house believed the detonations indicated the bursting of the bodies of Ku-ula, his wife, and child. The flames shot up through the top of the house, and the black smoke hovered above it, then turned toward the front of Kaiwiopele Hill. The people saw Aiai ascend through the flames and walk upon the smoke toward the hill till he came to a small cave that opened to receive and rescue him. As Aiai left the house it burned fiercely, and, carrying out the instructions of his father he called upon him to destroy by fire all those who had caught and tied them in their burning house. As he finished his appeal he saw the rippling of the wind on the sea and a misty rain coming with it, increasing as it came till it reached Lehoula, which so increased the blazing of the fire that the flames reached out into the crowd of people for those who had obeyed the King. The man from Molokai, who was the cause of the trouble, was reached also and consumed by the fire, and the charred bodies were left to show to the people the second stroke of Ku-ula's vengeance. Strange to say, all those who had nothing to do with this cruel act, though closer to the burning house, were uninjured; the tongues of fire reached out only for the guilty ones. In a little while but a few smouldering logs and ashes were all that remained of the house of Ku-ula. Owing to this strange action of the fire some of the people doubted the death of Ku-ula and his wife, and much disputation arose among them on the subject. When Aiai walked out through the flames and smoke and reached the cave, he stayed there through that night till the next morning, then, leaving his hook, pearl shell, and stone there, he went forth till he came to the road at Puilio, where he met several children amusing themselves by shooting arrows, one of whom made friends with him and asked him to his house. Aiai accepted the invitation, and the boy and his parents treating him well, he remained with them for some days. While Aiai was living in their house the parents of the boy heard of the King's order for all the people of Hana to go fishing for hinalea. The people obeyed the royal order, but when they went down to the shore with their fishing baskets they looked around for the usual bait (_ueue_), which was to be pounded up and put into the baskets, but they could not find any, nor any other material to be so used, neither could they see any fish swimming around in the sea. "Why?" was the question. Because Ku-ula and his wife had taken with them all the fish and everything pertaining to fishing. Finding no bait they pounded up limestone and placed it in the baskets and swam out and set them in the sea. They watched and waited all day, but in vain, for not a single hinalea was seen, nor did any enter the baskets. When night came they went back empty-handed and came down again the next day only to meet the same luck. The parents of the boy who had befriended Aiai were in this fishing party, in obedience to the King's orders, but they got nothing for their trouble. Aiai, seeing them go down daily to Haneoo, asked concerning it, and was told everything; so he bade his friend come with him to the cave where he had stayed after his father's house was burned. Arriving there he showed the stone fish god, Pohaku-muone, and said: "We can get fish up here from this stone without much work or trouble." Then Aiai picked up the stone and they went down to Lehoula, and setting it down at a point facing the pond which his father had made he repeated these words: "O Ku-ula, my father; O Hina, my mother, I place this stone here in your name, Ku-ula, which action will make your name famous and mine too, your son; the keeping of this ku-ula stone I give to my friend, and he and his offspring hereafter will do and act in all things pertaining to it in our names." After saying these words he told his friend his duties and all things to be observed relative to the stone and the benefits to be derived therefrom as an influencing power over such variety of fish as he desired. This was the first establishment of the _ko'a ku-ula_ on land,--a place where the fisherman was obliged to make his offering of the first of his catch by taking two fishes and placing them on the ku-ula stone as an offering to Ku-ula. Thus Aiai first put in practice the fishing oblations established by his father at the place of his birth, in his youth, but it was accomplished only through the mana kupua of his parents. When Aiai had finished calling on his parents and instructing his friend, there were seen several persons walking along the Haneoo beach with their fishing baskets and setting them in the sea, but catching nothing. At Aiai's suggestion he and his friend went over to witness this fishing effort. When they reached the fishers Aiai asked them, "What are those things placed there for?" They answered, "Those are baskets for catching hinaleas, a fish that our King, Kamohoalii, longs for, but we cannot get bait to catch the fish with." "Why is it so?" asked Aiai. And they answered, "Because Ku-ula and his family are dead, and all the fish along the beach of Hana are taken away." Then Aiai asked them for two baskets. Having received them, he bade his friend take them and follow him. They went to a little pool near the beach, and setting the baskets therein, he called on his parents for hinaleas. As soon as he had finished, the fish were seen coming in such numbers as to fill the pool, and still they came. Aiai now told his friend to go and fetch his parents and relatives to get fish, and to bring baskets with which to take home a supply; they should have the first pick, and the owners of the baskets should have the next chance. The messenger went with haste and brought his relatives as directed. Aiai then took two fishes and gave them to his friend to place on the ko'a they had established at Lehoula for the ku-ula. He also told him that before the setting of the sun of that day they would hear that King Kamohoalii of Hana was dead, choked and strangled to death by the fish. These prophetic words of Aiai came true. After Aiai had made his offering, his friend's parents came to where the fish were gathering and were told to take all they desired, which they did, returning home happy for the liberal supply obtained without trouble. The owners of the baskets were then called and told to take all the fish they wished for themselves and for the King. When these people saw the great supply they were glad and much surprised at the success of these two boys. The news of the reappearing of the fish spread through the district, and the people flocked in great numbers and gathered hinaleas to their satisfaction, and returned to their homes with rejoicing. Some of those who gave Aiai the baskets returned with their bundles of fish to the King. When he saw so many of those he had longed for he became so excited that he reached out and picked one up and put it in his mouth, intending to eat it; but instead the fish slipped right into his throat and stuck there. Many tried to reach and take it out, but were unable, and before the sun set that day Kamohoalii, the King of Hana, died, being choked and strangled to death by the fish. Thus the words of Aiai, the son of Ku-ula, proved true. By the death of the King of Hana the revenge was complete. The evil-doer from Molokai, and those who obeyed the King's orders on the day Ku-ula's house was fired, met retribution, and Aiai thus won a victory over all his father's enemies. After living for a time at Hana Aiai left that place and went among the different islands of the group establishing fishing ko'as (_ko'a aina aumakua_). He was the first to measure the depth of the sea to locate these fishing ko'as for the deep sea fishermen who go out in their canoes, and the names of many of these ko'as located around the different islands are well known. XXII AIAI, SON OF KU-ULA PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII _Translated from Moke Manu by M. K. Nakuina_ After the death of the King of Hana, Aiai left the people of Haneoo catching hinalea and went to Kumaka, a place where fresh water springs out from the sand and rocks near the surf of Puhele, at Hamoa, where lay a large, long stone in the sea. This stone he raised upright and also placed others about the water spring, and said to his friend: "To-day I name this stone Ku-a-lanakila, for I have triumphed over my enemies; and I hereby declare that all fishes, crabs, and sea-moss shall return again in plenty throughout the seas of Hana, as in the days when my parents were living in the flesh at Lehoula." From the time Aiai raised this stone, up to the present generation, the story of Ku-ula and Aiai is well preserved, and people have flocked to the place where the stone stands to see it and verify the tradition. Some kahunas advise their suffering patients to pay a visit to the stone, Ku-lanakila, with some offerings for relief from their sickness and also to bathe in the spring of Kumaka and the surf of Puhele. This was a favorite spot of the kings and chiefs of the olden times for bathing and surf-riding, and is often referred to in the stories and legends of Hawaii-nei. This was the first stone raised by Aiai and established as a ku-ula at Hamoa; and the old people of Hana attributed to its influence the return of the fish to their waters. After Aiai's practice of his father's instructions and the return of the fishes, his fame spread throughout the district, and the people made much of him during his stay with them. A great service wrought by Aiai during his boyhood was the teaching of his friend and his friend's parents how to make the various nets for all kinds of fishing. He also taught them to make the different kinds of fishing lines. When they were skilled in all these branches of knowledge pertaining to fishing, he called the people together, and in their presence declared his friend to be the head fisherman of Hana, with full control of all the stations (_ko'a ia_) he had established. This wonder-working power second to none, possessed by Aiai, he now conferred on his friend, whereby his own name would be perpetuated and his fame established all over the land. The first _ko'a ia_ (fishing ground, or station) where Aiai measured the depth of the sea is near Aleamai, his birthplace, and is called Kapukaulua, where he hooked and killed the eel Koona. It is a few miles from the shore to the southeast of the rocky islet called Alau. The second station he established was at a spot about a mile from Haneoo and Hamoa which was for the kala, palani, nanue, puhi, and ula. These varieties of fish are not caught by nets, or with the hook, but in baskets which are filled with bait and let down in the deep sea. The third station, which he named Koauli, was located out in the deep sea for the deep sea fishes, the depth ranging about two hundred fathoms. This is the ko'a that fishermen have to locate by certain shore bearings, lest a mistake be made as to the exact spot and the bottom be found rocky and the hooks entangle in the coral. In all the stations Aiai located there are no coral ledges where the fisherman's hook would catch, or the line be entangled; and old Hawaiians commended the skill of such locations, believing that the success of Aiai's work was due to his father's influence as an ocean deity. At one time Aiai went over to the bay of Wananalua, the present port of Hana, with its noted hill of Kauiki and the sandy beach of Pueokahi. Here he made and placed a ku-ula, and also placed a fish stone in the cliff of Kauiki whereon is the ko'a known as Makakiloia. And the people of Hana give credit to this stone for the frequent appearance of the akule, oio, moi, and other fishes in their waters. Aiai's good work did not stop at this point; proceeding to Honomaele he picked up three pebbles at the shore and, going into the sea, out beyond the breaking surf, he placed them there. In due time these three pebbles gathered others together and made a regular ridge; and when this was accomplished, the aweoweo gathered from the far ocean to this ridge of pebbles for rest; whereupon the people came with net, hook, and line, and caught them as they desired. The writer witnessed this in 1845 with his own eyes. This ko'a for aweoweo is still there, but difficult to locate, from the fact that all the old residents are gone--either dead or moved away. He next went over to Waiohue, Koolau, where he placed a stone on a sharp rocky islet, called Paka, whereon a few puhala grow. It is claimed that during the season of the kala, they come in from the ocean, attracted to this locality by the power of this stone. They continue on to Mokumana, a cape between Keanae and Wailuanui. They come in gradually for two days, and on the third day of their reaching the coast, at the pali of Ohea, is the time and place to surround them with nets. In olden times while the fishermen were hauling in their nets full of kala into the canoes, the akule and oio also came in numbers at the same time, making it impossible to catch all in one day; and as there were so many gathered in the net it took them a day and a night before they could care for their draught, which yielded so many more than could be made use of that they were fed to the pigs and dogs. The kala of Ohea is noted for its fatness and fine flavor. Few people are now living there, and the people who knew all about this are dead; but the stone that Aiai placed on that little island at Waiohue is still there. Aiai stayed there a few days and then returned to Hana and lived at his birthplace quite a length of time till he was a man grown. During this period he was teaching his art of fishing in all its forms; and when he was satisfied the people were proficient, he prepared to visit other places for like service. But before leaving, Aiai told his friend to go and kill the big _hee kupua_ (wonderful octopus) in the deep sea, right out of Wailuanui, Koolau, and he consented. When the canoes were made ready and drawn to the beach and the people came prepared to start, Aiai brought the _hokeo_ (fishing gourd), where the _leho_ (kauri shell) that Ku-ula his father gave him was kept, and gave it to his friend. This shell is called _lehoula,_ and the locality at Hana of that name was called after it. Then the canoes and people sailed away till they got out along the palis near Kopiliula, where they rested. Aiai was not with the party, but overlooked their operations from the pali of Puhiai. While they rested, preparation for the lowering of the leho was being made, and when ready, Aiai's friend called on Ku-ula and Hina for the assistance of their wonderful powers. When he was through, he took off the covering of the gourd and took out the leho, which had rich beautiful colors like the rainbow, and attaching it to the line, he lowered it into the sea, where it sent out rays of a fiery light. The hee was so attracted by its radiance that it came out of its hole and with its great arms, which were as long and large as a full-grown cocoanut tree, came up to the surface of the water and stood there like a cocoanut grove. The men were frightened, for it approached and went right into the canoes with the intention of destroying them and the men and capturing the leho; but it failed, because Aiai's friend, with his skill and power, had provided himself with a stone, which, at the proper time, he shoved into the head of the squid; and the weight of the stone drew it down to the bottom of the sea and kept it there, and being powerless to remove the stone, it died. The men seized and cut off one of the arms, which was so big that it loaded the canoes down so that they returned to Hana. When the squid died, it turned to stone. It is pointed out to-day just outside of Wailuanui, where a stone formation resembles the body of a squid and the arms, with one missing. When Aiai saw from the pali that his friend was successful in killing the hee, he returned to Hana unseen, and in a short while the canoes arrived with its arm, which was divided among the people according to the directions of Aiai. When Aiai saw that his friend and others of Hana were skilled in all the art of fishing, he decided to leave his birthplace and journey elsewhere. So he called a council of his friends and told them of his intended departure, to establish other fishing stations and instruct the people with all the knowledge thereof in conformity with the injunction of Ku-ula his father. They approved of the course contemplated and expressed their indebtedness to him for all the benefits he had shown them. On leaving Aleamai he took with him the fish-hook, _manaiaakalani_, and the fish pearl, _Kahuoi_, for aku from the little cave where he had lodged on the hill of Kaiwiopele, and then disappeared in the mysterious manner of his parents. He established ku-ulas and ko'a aina, by placing three fish stones at various points as far as Kipahulu. At the streams of Kikoo and Maulili there stands a stone to-day, which was thrown by Aiai and dropped at a bend in the waters, unmoved by the many freshets that have swept the valleys since that time. Out in the sea of Maulili is a famous station known as Koanui. It is about a mile from the shore and marks the boundary of the sea of Maulili, and the fish that appear periodically and are caught within its limits have been subject to a division between the fishermen and the landowner ever since. This is a station where the fisherman's hook shall not return without a fish except the hook be lost, or the line cut. The first time that Aiai tested this station and caught a fish with his noted hook, he saw a fisherman in his canoe drifting idly, without success. When he saw Aiai, this fisherman, called Kanemakua, paddled till he came close to where Aiai was floating on an improvised canoe, a wiliwili log, without an outrigger,--which much surprised him. Before the fisherman reached him, Aiai felt a tug at his line and knew that he had caught a fish and began pulling it in. When Kanemakua came within speaking distance Aiai greeted him and gave him the fish, putting it into his canoe. Kanemakua was made happy and thanked Aiai for his generosity. While putting it in the canoe Aiai said: "This is the first time I have fished in these waters to locate (or found) this station, and as you are the first man I meet I give you the first fish caught. I also give you charge of this ko'a; but take my advice. When you come here to fish and see a man meeting you in a canoe and floating alongside of you, if at that time you have caught a fish, then give it to him as I have done to you, without regret, and thus get a good name and be known as a generous man. If you observe this, great benefits will come to you and those related to you." As Aiai finished speaking he suddenly disappeared, and Kanemakua could hardly realize that he had not been dreaming but for the assurance he had in the great fish lying in his canoe. He returned to the shore with his prize, which was so large and heavy that it required the help of two others to carry it to the house, where it was cut up and the oven made hot for its baking. When it was cooked he took the eyes of the fish and offered them up as a thanksgiving sacrifice. Then the family, friends, and neighbors around came to the feast and ate freely. During all this time Kanemakua was thinking of the words spoken by the young man, which he duly observed. The first ku-ula established in Maulili, Maui, was named after him, and from that time its fish have been given out freely without restriction or division. After establishing the different ku-ula stations along the coast from Hana to Kipahulu, Aiai went to Kaupo and other places. A noted station and ku-ula is at Kahikinui. All the stations of this place are in the deep sea, where they use nets of three kinds; there is also fishing with poles, and ulua fishing, because this part of the island faces the wind; but the ku-ulas are located on the seashore, as is also the one at Honuaula, where it is covered over by the lava flow. Thus was performed the good work of Aiai in establishing ku-ula stations and fish stones continued all around the island of Maui. It is also said that he visited Kahoolawe and established a ku-ula at Hakioawa, though it differs from the others, being built on a high bluff overlooking the sea, somewhat like a temple, by placing stones in the form of a square, in the middle of which was left a space wherein the fishermen of that island laid their first fish caught, as a thank offering. Awa and kapa were also placed there as offerings to the fish deities. An idea prevails with some people that the ko'a of Kamohoalii, the king shark of Kahoolawe, is on this island, but if all the stories told of it be examined there will be found no reference to a ko'a of his on this island. From Kahoolawe, Aiai next went to Lanai, where he started fishing for _aku_ (bonito) at Cape Kaunolu, using his pearl Kahuoi. This is the first case known of fishing for aku with pearl from the land, as it is a well known fact that this fish is caught only in deep sea, far from shore. In the story of Kaneapua it is shown that he is the only one who had fished for aku at the Cape of Kaunolu, where it was started by Aiai. From Kaunolu, Aiai went to Kaena Cape, where at a place close to Paomai, was a little sandy beach now known as Polihua. Here he took a stone and carved a figure on it, then carried and placed it on the sandy beach, and called on his parents. While making his incantations the stone moved toward the sea and disappeared under the water. His incantations finished, the stone reappeared and moved toward him till it reached the place where it had been laid; whereupon it was transformed into a turtle, and gave the name of Polihua to that beach. This work of Aiai on the island of Lanai was the first introduction of the turtle in the seas of Hawaii, and also originated the habit of the turtle of going up the beach to lay its eggs, then returning to the sea. After making the circuit of Lanai he went over to Molokai, landing at Punakou and travelled along the shore till he reached Kaunakakau. At this place he saw spawns of mullet, called Puai-i, right near the shore, which he kicked with his foot, landing them on the sand. This practice of kicking fish with the feet is carried on to this time, but only at that locality. Aiai continued on along the Kona side of Molokai, examining its fishing grounds and establishing ku-ulas till he got to Halawa. At the Koolau side of the island he stopped at Wailau and saw the cave of the eel Koona that went to Hana and stole the fish from his father's pond, and the cause of all the trouble that befell his parents and himself. When Aiai landed at Wailau he saw that both sides of the valley were covered with men, women, and children engaged in closing up the stream and diverting its water to another course, whereby they would be enabled to catch oopu and opae. The water being low, the gourds of some of the people were full from their catch. Aiai noticed their wanton method of fishing, whereby all oopus and opaes were caught without thought of any reservation for their propagation; therefore he called on his parents to take them all away. The prayer was granted, for suddenly they all disappeared; those in the water went up the stream to a place called Koki, while those in the gourds were turned to lizards which scampered out and ran all over the rocks. The people were much surprised at this change and felt sorely disappointed at the loss of their food supply. On account of his regard for a certain lad of that place, named Kahiwa, he showed him the place of the opaes to be up the precipitous cliff, Koki. The youth was attentive to the direction of Aiai and going there he found the oopus and opaes as stated, as they are to this day. That is what established the noted saying of the old people of that land: "Kokio of Wailau is the ladder of the opae." It is also known as the "Pali of Kahiwa." When Aiai left Wailau he showed this lad the ku-ula and the fish station in the sea he had located there, at the same distance as that rocky island known as Mokapu. He went also to Pelekunu, Waikolu and Kalawao, even to Kalaupapa, the present home of the lepers. At the latter place he left a certain fish stone. That is the reason fish constantly gather there even to this day. He also went to Hoolehua and so on as far as _Ka lae o ka ilio_ (the dog's forehead) and _Ka lae o ka laau_. Between these two capes in the sea is a station established by Aiai, where a tree grew out from under a rock, Ekaha by name. It is a hardwood tree, but the trunk and also the branches are without leaves. This place is a great haunt for fishermen with their hooks. Aiai then came to Oahu, first landing at Makapuu, in Koolau, where he founded a _pohaku-ia_ (fish stone) for red fish and for speckled fish, and called it Malei. This was a female rock, and the fish of that place is the uhu. It is referred to in the mele of Hiiaka, thus: "I will not go to the stormy capes of Koolau, The sea-cliffs of Moeaau. The woman watching uhu of Makapuu Dwells on the ledge of Kamakani At Koolau. The living Offers grass-twined sacrifices, O Malie!" From the time Aiai founded that spawning-place until the present, its fish have been the uhu, extending to Hanauma. There were also several gathering-places for fish established outside of Kawaihoa. Aiai next moved to Maunalua, then to Waialae and Kahalaia. At Kaalawai he placed a white and brown rock. There in that place is a hole filled with aholehole, therefore the name of the land is Kaluahole. Right outside of Kahuahui there is a station where Aiai placed a large round sandstone that is surrounded by spawning-places for fish; Ponahakeone is its name. In ancient times the chiefs selected a very secret place wherein to hide the dead bodies of their greatly beloved, lest some one should steal their bones to make fish-hooks, or arrows to shoot mice with. For that reason the ancients referred to Ponahakeone as "_He Lualoa no Na'lii_"--a deep pit for the chiefs. Aiai came to Kalia and so on to Kakaako. Here he was befriended by a man named Apua, with whom he remained several days, observing and listening to the murmurs of the chief named Kou. This chief was a skilful hiaku fisherman, his grounds being outside of Mamala until you came to Moanalua. There was none so skilled as he, and generous withal, giving akus to the people throughout the district. As Aiai was dwelling with his friend Apua at Kakaako, he meandered off one day along the shore of Kulolia, and so on to Pakaka and Kapapoko. But he did not return to the house of his friend, for he met a young woman gathering _limu_ (sea-moss) and fishing for crabs. This young woman, whose name was Puiwa, lived at Hanakaialama and was a virgin, never having had a husband. She herself, as the people would say, was forward to ask Aiai to be her husband; but he listened to her voice, and they went up together to her home and saw the parents and relatives, and forthwith were married. After living with this young woman some time a son was born to them, whom Aiai named Puniaiki. During those days was the distribution of aku which were sent up from Honolulu to the different dwellings; but while others were given a whole fish, they got but a portion from some neighbor. For this reason the woman was angry, and told Aiai to go to the brook and get some oopus fit to eat, as well as opae. Aiai listened to the voice of his wife. He dug a ditch and constructed a dam so as to lead the water of the brook into some pits, and thus be able to catch the oopu and opae. He labored some days at this work, and the fish and shrimps were hung up to dry. On a certain day following, Aiai and his wife went with their child to the brook. She left her son upon the bank of the stream while she engaged herself in catching opae and oopu from the pits. But it was not long before the child began to cry; and as he cried, Aiai told his wife to leave her fishing, but she talked saucily to him. So Aiai called upon the names of his ancestors. Immediately a dark and lowering cloud drew near and poured out a flood of water upon the stream, and in a short time the dam was broken by the freshet and all the oopu and opae, together with the child, were swept toward the sea. But the woman was not taken by the flood. Aiai then rose up and departed, without thought of his wife. He went down from the valley to Kaumakapili, and as he was standing there he saw some women fishing for oopu on the banks of the stream, the daughter of the chief Kikihale being with them. At that time, behold, there was caught by the female guardian of the daughter of Kikihale a very large oopu. This oopu she showed to her _protégée_, who told her to put it into a large calabash with water and feed it with limu, so that it might become a pet fish. This was done and the oopu was tended very carefully night and day. Aiai stood by and saw the fish lifted out of the brook, and recognized it at the same time as his own child, changed from a human being into an oopu. (At this point the story of Aiai gives place to that of his child.) When the oopu was placed in a large calabash with water, it was carefully tended and fed with sea-moss for some time, but one day in seeing to this duty the guardian of the chieftainess, on reaching the calabash, was startled to behold therein a human child, looking with its eyes. And the water in the calabash had disappeared. She was greatly surprised and seized with a dark foreboding, and a trembling fear possessed her as she looked upon this miraculous child. This woman went and told the chieftainess of this child they knew to have had the form of an oopu, and as Kikihale heard the story of her guardian she went quickly, with grave doubts, however, of this her report; but there, on reaching the calabash, as she looked she saw indeed a child therein. She immediately put forth her hands toward the child and lifting it, carefully examined its form and noted its agreeable features. As the thought quickly possessed this girl, she said: "Now, my guardian, you and your husband take and rear this child till he is grown, then I will be his wife." The guardian answered her: "When this child becomes grown you will be old; that is, your days will be in the evening of life, while his place will be in the early morn. Will you not thereby have lasting cause for dissatisfaction and contention between you in the future?" Kikihale answering her guardian said: "You are not to blame; these things are mine to consider, for the reason that the desire is mine, not yours, my guardian." After this talking the child was quickly known of among the chiefs and attendants. He was nourished and brought up to adult age, when Kikihale took him for her husband as she had said; and for a time they dwelt together as man and wife without disagreement between them. But during these days Kikihale saw plainly that her husband was not disposed to do anything for their support; therefore she mourned over it continually and angrily reproved him, finally, saying: "O my husband, can you not go forth also, as others, to assist our father and the attendants in the duties of fishing, instead of eating till you are satisfied, then rolling over with face upward to the ridge-pole of the house and counting the ahos? It may do while my father is alive; but if he should die, whence would come our support?" Thus she spoke reproachingly from day to day, and the words stung Puniaiki's heart with much pain. And this is what he said to his wife one day: "It is unpleasant to hear you constantly talking thus. Not as wild animals is the catching of fish in the sea; they are obedient if called, and you may eat wastefully of my fish when procured. I have authority over fish, men, pigs, and dogs. If you are a favorite of your father then go to him for double canoes, with their fishing appurtenances, and men to paddle them." When Kikihale heard these words of her husband she hastened to Kou, her father, and told him all that Puniaiki had said, and the request was promptly executed. Kikihale returned to her husband and told him all she had done. On Puniaiki's going down to the canoe place he found the men were making ready the canoes with the nets, rods, lines, and the pearl fish-hooks. Here he lit a fire and burned up the pearl fish-hooks, at which his wife was much angered and cried loudly for the hiaku pearl hooks of her father. She went and told Kou of this mischievous action of her husband, but he answered her not a word at this act of his son-in-law, though he had supplied five gourds filled with them, a thousand in number, and the strangest thing was, that all were burned up save two only which Kou had reserved. That night Puniaiki slept apart from his wife, and he told the canoe paddlers to sleep in the canoe sheds, not to go to their homes that night; and they obeyed his voice. It was Kou's habit to rouse his men before break of day to sail in the malaus for aku fishing at the mouth of the harbor, for that was their feeding-time, not after the sun had risen. Thus would the canoes enter the schools of aku and this chief became famous thereby as a most successful fisherman. But on this day was seen the sorcerer's work of this child of Aiai. As Kou with his men set out always before dawn, here was this Puniaiki above at his place at sunrise. At this time on his awaking from sleep he turned his face mountainward, and looking at Kaumakapili he saw a rainbow and its reddish mist spread out at that place, wherein was standing a human form. He felt conscious that it was Aiai his father, therefore he went there and Aiai showed him the place of the _pa_ (fish-hook) called Kahuai, and he said to his son: "Here will I stay till you return; be quick." Upon Puniaiki reaching the landing the canoes were quickly made ready to depart, and as they reached Kapapoko and Pakaka, at the sea of Kuloloia, they went on to Ulukua, now the lighthouse location of Honolulu harbor. At this place Puniaiki asked the paddlers: "What is the name of that surf cresting beneath the prow of our canoes?" "Puuiki," replied the men. He then said to them: "Point straight the prow of the canoes and paddle with strength." At these words of Puniaiki their minds were in doubt, because there were probably no akus at that place in the surf; but that was none of their business. As they neared the breakers of Puuiki, below the mouth of Mamala, Puniaiki said to his men: "Turn the canoes around and go shorewards." And in returning he said quickly, "Paddle strong, for here we are on the top of a school of akus." But strange to say, as the men looked in the water they saw no fish swimming about, but on reaching Ulakua Puniaiki opened up the fish-hook, Kahuai, from its wrapping in the gourd and held it in his hand. At this the akus, unprecedented in number, fairly leaped into the canoes. They became so filled with the fish, without labor, that they sank in the water as they reached Kapuukolo, and the men jumped overboard to float them to the beach. The canoe men wondered greatly at this work of the son-in-law of Kou the chief; and the shore people shouted as the akus which filled the harbor swam toward the fishpond of Kuwili and on to the mouth of Leleo stream. When the canoes touched shore Puniaiki seized two fishes in his hands and went to join his father where he was staying, and Aiai directed him to take them up to where his mother lived. These akus were not gifts for her, but an offering to Ku-ula at a ko'a established just above Kahuailanawai. Puniaiki obeyed the instructions of his father, and on returning to him he was sent back to his mother, Puiwa, with a supply of akus. She was greatly surprised that this handsome young man, with his gift of akus for her to eat, was her own son, and these were the first fruits of his labor. The people marvelled at the quantity of fish throughout the harbor, so that even the stream at Kikihale was also full of akus, and Puniaiki commanded the people to take of them day and night; and the news of this visit of akus went all around Oahu. This unequalled haul of akus was a great humiliation to Kou, affecting his fame as a fisherman; but he was neither jealous of his son-in-law nor angry,--he just sat silent. He thought much on the subject but with kindly feelings, resulting in turning over this employment to him who could prosecute it without worry. Shortly afterwards Aiai arranged with Puniaiki for the establishing of ku-ulas, ko'as, and fish stones around the island of Oahu, which were as follows: The Kou stone was for Honolulu and Kaumakapili; a ku-ula at Kupahu; a fish stone at Hanapouli, Ewa. Ahuena was the ku-ula for Waipio; two were assigned for Honouliuli. Hani-o was the name of the ko'a outside of Kalaeloa; Kua and Maunalahilahi for Waianae; Kamalino for Waimea; and Kaihukuuna for Laiemaloo, Koolau. Aiai and his son also visited Kauai and Niihau on this work, then they turned and went together to Hawaii. The principal or most noted fishing-grounds there are: Poo-a, Kahaka, and Olelomoana at Kona; Kalae at Kau; Kupakea at Puna, and I at Hilo. In former times at most of these fishing-grounds were seen multitudes and varieties of fish, all around the islands, and occasionally deep sea kinds came close in shore, but in this new era there are not so many. Some people say it is on account of the change of the times. XXIII KANEAUKAI A LEGEND OF WAIALUA _Thos. G. Thrum_ Long ago, when the Hawaiians were in the darkness of superstition and kahunaism, with their gods and lords many, there lived at Mokuleia, Waialua, two old men whose business it was to pray to Kaneaukai for a plentiful supply of fish. These men were quite poor in worldly possessions, but given to the habit of drinking a potion of awa after their evening meal of poi and fish. The fish that frequented the waters of Mokuleia were the aweoweo, kala, manini, and many other varieties that find their habitat inside the coral reefs. Crabs of the white variety burrowed in the sand near the seashore and were dug out by the people, young and old. The squid also were speared by the skilful fishermen, and were eaten stewed, or salted and sun-dried and roasted on the coals. The salt likely came from Kaena Point, from salt-water evaporation in the holes of rocks so plentiful on that stormy cape. Or it may have been made on the salt pans of Paukauwila, near the stream of that name, where a few years ago this industry existed on a small scale. But to return to our worshippers of Kaneaukai. One morning on going out upon the seashore they found a log of wood, somewhat resembling the human form, which they took home and set in a corner of their lowly hut, and continued their habit of praying to Kaneaukai. One evening, after having prepared a scanty supper of poi and salt, with perhaps a few roasted kukui-nuts, as a relish, and a couple of cocoanut cups of awa as their usual drink, they saw a handsome young man approaching, who entered their hut and saluted them. He introduced himself by saying, "I am Kaneaukai to whom you have been praying, and that which you have set up is my image; you have done well in caring for it." He sat down, after the Hawaiian custom, as if to share their evening meal, which the two old men invited him to partake of with them, but regretted the scanty supply of awa. He said: "Pour the awa back into the bowl and divide into three." This they did and at once shared their meal with their guest. After supper Kaneaukai said to the two old men, "Go to Keawanui and you will get fish enough for the present." He then disappeared, and the fishermen went as instructed and obtained three fishes; one they gave to an old sorceress who lived near by, and the other two they kept for themselves. Soon after this there was a large school of fish secured by the fishermen of Mokuleia. So abundant were the fish that after salting all they could, there was enough to give away to the neighbors; and even the dogs had more than they desired. Leaving the Mokuleia people to the enjoyment of their unusual supply of fish, we will turn to the abode of two kahunas, who were also fishermen, living on the south side of Waimea Valley, Oahu. One morning, being out of fish, they went out into the harbor to try their luck, and casting their net they caught up a calcareous stone about as large as a man's head, and a pilot fish. They let the pilot fish go, and threw the stone back into the sea. Again they cast their net and again they caught the stone and the pilot fish; and so again at the third haul. At this they concluded that the stone was a representative of some god. The elder of the two said: "Let us take this stone ashore and set it up as an idol, but the pilot fish we will let go." So they did, setting it up on the turn of the bluff on the south side of the harbor of Waimea. They built an inclosure about it and smoothed off the rocky bluff by putting flat stones from the immediate neighborhood about the stone idol thus strangely found. About ten days after the finding of the stone idol the two old kahunas were sitting by their grass hut in the dusk of the evening, bewailing the scarcity of fish, when Kaneaukai himself appeared before them in the guise of a young man. He told them that they had done well in setting up his stone image, and if they would follow his directions they would have a plentiful supply of fish. Said he, "Go to Mokuleia, and you will find my wooden idol; bring it here and set it up alongside of my stone idol." But they demurred, as it was a dark night and there were usually quicksands after a freshet in the Kamananui River. His answer was, "Send your grandsons." And so the two young men were sent to get the wooden idol and were told where they could find it. The young men started for Mokuleia by way of Kaika, near the place where salt was made a few years ago. Being strangers, they were in doubt about the true way, when a meteor (_hoku kaolele_) appeared and went before them, showing them how to escape the quicksands. After crossing the river they went on to Mokuleia as directed by Kaneaukai, and found the wooden idol in the hut of the two old men. They shouldered it, and taking as much dried fish as they could carry, returned by the same way that they had come, arriving at home about midnight. The next day the two old kahunas set up the wooden idol in the same inclosure with the stone representative of Kaneaukai. The wooden image has long since disappeared, having been destroyed, probably, at the time Kaahumanu made a tour of Oahu after her conversion to Christianity, when she issued her edict to burn all the idols. But the stone idol was not destroyed. Even during the past sixty years offerings of roast pigs are known to have been placed before it. This was done secretly for fear of the chiefs, who had published laws against idolatry. Accounts differ, various narrators giving the story some embellishments of their own. So good a man as a deacon of Waialua in telling the above seemed to believe that, instead of being a legend it was true; for an old man, to whom he referred as authority, said that one of the young men who went to Mokuleia and brought the wooden idol to Waimea was his own grandfather. An aged resident of the locality gives this version: Following the placement of their strangely found stone these two men dreamed of Kaneaukai as a god in some far-distant land, to whom they petitioned that he would crown their labors with success by granting them a plentiful supply of fish. Dreaming thus, Kaneaukai revealed himself to them as being already at their shore; that the stone which they had been permitted to find and had honored by setting up at Kehauapuu, was himself, in response to their petitions; and since they had been faithful so far, upon continuance of the same, and offerings thereto, they should ever after be successful in their fishing. As if in confirmation of this covenant, this locality has ever since been noted for the periodical visits of schools of the anae-holo and kala, which are prevalent from April to July, coming, it is said, from Ohea, Honuaula, Maui, by way of Kahuku, and returning the same way. So strong was the superstitious belief of the people in this deified stone that when, some twenty years ago, the road supervisor of the district threw it over and broke off a portion, it was prophesied that Kaneaukai would be avenged for the insult. And when shortly afterward the supervisor lost his position and removed from the district, returning not to the day of his death; and since several of his relatives have met untimely ends, not a few felt it was the recompense of his sacrilegious act. XXIV THE SHARK-MAN, NANAUE _Mrs. E. M. Nakuina_ _Kamohoalii_, the King-shark of Hawaii and Maui, has several deep sea caves that he uses in turn as his habitat. There are several of these at the bottom of the palisades, extending from Waipio toward Kohala, on the island of Hawaii. A favorite one was at Koamano, on the mainland, and another was at Maiaukiu, the small islet just abreast of the valley of Waipio. It was the belief of the ancient Hawaiians that several of these shark gods could assume any shape they chose, the human form even, when occasion demanded. In the reign of Umi, a beautiful girl, called Kalei, living in Waipio, was very fond of shellfish, and frequently went to Kuiopihi for her favorite article of diet. She generally went in the company of other women, but if the sea was a little rough, and her usual companion was afraid to venture out on the wild and dangerous beach, she very often went alone rather than go without her favorite sea-shells. In those days the Waipio River emptied over a low fall into a basin partly open to the sea; this basin is now completely filled up with rocks from some convulsion of nature, which has happened since then. In this was a deep pool, a favorite bathing-place for all Waipio. The King shark god, Kamohoalii, used to visit this pool very often to sport in the fresh waters of the Waipio River. Taking into account the many different tales told of the doings of this shark god, he must have had quite an eye for human physical beauty. Kalei, as was to be expected from a strong, well-formed Hawaiian girl of those days, was an expert swimmer, a good diver, and noted for the neatness and grace with which she would _lelekawa_ (jump from the rocks into deep water) without any splashing of water, which would happen to unskilful divers, from the awkward attitudes they would assume in the act of jumping. It seems Kamohoalii, the King-shark, had noted the charms of the beautiful Kalei, and his heart, or whatever answers in place of it with fishes, had been captured by them. But he could not expect to make much of an impression on the maiden's susceptibilities _in propria persona_, even though he was perfectly able to take her bodily into his capacious maw; so he must needs go courting in a more pleasing way. Assuming the form of a very handsome man, he walked on the beach one rather rough morning, waiting for the girl's appearance. Now the very wildness of the elements afforded him the chance he desired, as, though Kalei was counted among the most agile and quick of rock-fishers, that morning, when she did come, and alone, as her usual companions were deterred by the rough weather, she made several unsuccessful springs to escape a high threatening wave raised by the god himself; and apparently, if it had not been for the prompt and effective assistance rendered by the handsome stranger, she would have been swept out into the sea. Thus an acquaintance was established. Kalei met the stranger from time to time, and finally became his wife. Some little time before she expected to become a mother, her husband, who all this time would only come home at night, told her his true nature, and informing her that he would have to leave her, gave orders in regard to the bringing up of the future child. He particularly cautioned the mother never to let him be fed on animal flesh of any kind, as he would be born with a dual nature, and with a body that he could change at will. In time Kalei was delivered of a fine healthy boy, apparently the same as any other child, but he had, besides the normal mouth of a human being, a shark's mouth on his back between the shoulder blades. Kalei had told her family of the kind of being her husband was, and they all agreed to keep the matter of the shark-mouth on the child's back a secret, as there was no knowing what fears and jealousies might be excited in the minds of the King or high chiefs by such an abnormal being, and the babe might be killed. The old grandfather, far from heeding the warning given by Kamohoalii in the matter of animal diet, as soon as the boy, who was called Nanaue, was old enough to come under the taboo in regard to the eating of males, and had to take his meals at the mua house with the men of the family, took especial pains to feed him on dog meat and pork. He had a hope that his grandson would grow up to be a great, strong man, and become a famous warrior; and there was no knowing what possibilities lay before a strong, skilful warrior in those days. So he fed the boy with meat, whenever it was obtainable. The boy thrived, grew strong, big, and handsome as a young lama (_Maba sandwicensis_) tree. There was another pool with a small fall of the Waipio River very near the house of Kalei, and the boy very often went into it while his mother watched on the banks. Whenever he got into the water he would take the form of a shark and would chase and eat the small fish which abounded in the pool. As he grew old enough to understand, his mother took especial pains to impress on him the necessity of concealing his shark nature from other people. This place was also another favorite bathing-place of the people, but Nanaue, contrary to all the habits of a genuine Hawaiian, would never go in bathing with the others, but always alone; and when his mother was able, she used to go with him and sit on the banks, holding the kapa scarf, which he always wore to hide the shark-mouth on his back. When he became a man, his appetite for animal diet, indulged in childhood, had grown so strong that a human being's ordinary allowance would not suffice for him. The old grandfather had died in the meantime, so that he was dependent on the food supplied by his stepfather and uncles, and they had to expostulate with him on what they called his shark-like voracity. This gave rise to the common native nickname of a _manohae_ (ravenous shark) for a very gluttonous man, especially in the matter of meat. Nanaue used to spend a good deal of his time in the two pools, the one inland and the other opening into the sea. The busy-bodies (they had some in those days as well as now) were set to wondering why he always kept a _kihei_, or mantle, on his shoulders; and for such a handsomely shaped, athletic young man, it was indeed a matter of wonder and speculation, considering the usual attire of the youth of those days. He also kept aloof from all the games and pastimes of the young people, for fear that the wind or some active movement might displace the kapa mantle, and the shark-mouth be exposed to view. About this time children and eventually grown-up people began to disappear mysteriously. Nanaue had one good quality that seemed to redeem his apparent unsociability; he was almost always to be seen working in his mother's taro or potato patch when not fishing or bathing. People going to the sea beach would have to pass these potato or taro patches, and it was Nanaue's habit to accost them with the query of where they were going. If they answered, "To bathe in the sea," or, "Fishing," he would answer, "Take care, or you may disappear head and tail." Whenever he so accosted any one it would not be long before some member of the party so addressed would be bitten by a shark. If it should be a man or woman going to the beach alone, that person would never be seen again, as the shark-man would immediately follow, and watching for a favorable opportunity, jump into the sea. Having previously marked the whereabouts of the person he was after, it was an easy thing for him to approach quite close, and changing into a shark, rush on the unsuspecting person and drag him or her down into the deep, where he would devour his victim at his leisure. This was the danger to humanity which his king-father foresaw when he cautioned the mother of the unborn child about feeding him on animal flesh, as thereby an appetite would be evoked which they had no means of satisfying, and a human being would furnish the most handy meal of the kind that he would desire. Nanaue had been a man grown some time, when an order was promulgated by Umi, King of Hawaii, for every man dwelling in Waipio to go to _koele_ work, tilling a large plantation for the King. There were to be certain days in an _anahulu_ (ten days) to be set aside for this work, when every man, woman, and child had to go and render service, excepting the very old and decrepit, and children in arms. The first day every one went but Nanaue. He kept on working in his mother's vegetable garden to the astonishment of all who saw him. This was reported to the King, and several stalwart men were sent after him. When brought before the King he still wore his _kapa kihei_ or mantle. The King asked him why he was not doing koele work with every one else. Nanaue answered he did not know it was required of him. Umi could not help admiring the bold, free bearing of the handsome man, and noting his splendid physique, thought he would make a good warrior, greatly wanted in those ages, and more especially in the reign of Umi, and simply ordered him to go to work. Nanaue obeyed, and took his place in the field with the others, and proved himself a good worker, but still kept on his kihei, which it would be natural to suppose that he would lay aside as an incumbrance when engaged in hard labor. At last some of the more venturesome of the younger folks managed to tear his kapa off, as if accidentally, when the shark-mouth on his back was seen by all the people near. Nanaue was so enraged at the displacement of his kapa and his consequent exposure, that he turned and bit several of the crowd, while the shark-mouth opened and shut with a snap, and a clicking sound was heard such as a shark is supposed to make when baulked by its prey. The news of the shark-mouth and his characteristic shark-like actions were quickly reported to the King, with the fact of the disappearance of so many people in the vicinity of the pools frequented by Nanaue; and of his pretended warnings to people going to the sea, which were immediately followed by a shark bite or by their being eaten bodily, with every one's surmise and belief that this man was at the bottom of all those disappearances. The King believed it was even so, and ordered a large fire to be lighted, and Nanaue to be thrown in to be burnt alive. When Nanaue saw what was before him, he called on the shark god, his father, to help him; then, seeming to be endowed with superhuman strength in answer to his prayer, he burst the ropes with which he had been bound in preparation for the burning, and breaking through the throng of Umi's warriors, who attempted to detain him, he ran, followed by the whole multitude, toward the pool that emptied into the sea. When he got to the edge of the rocks bordering the pool, he waited till the foremost persons were within arm's length, when he leaped into the water and immediately turned into a large shark on the surface of the water, in plain view of the people who had arrived, and whose numbers were being continually augmented by more and more arrivals. He lay on the surface some little time, as if to recover his breath, and then turned over on his back, and raising his head partly out of the water, snapped his teeth at the crowd who, by this time, completely lined the banks, and then, as if in derision or defiance of them, turned and flirted his tail at them and swam out to sea. The people and chiefs were for killing his mother and relatives for having brought up such a monster. Kalei and her brothers were seized, bound, and dragged before Umi, while the people clamored for their immediate execution, or as some suggested, that they be thrown into the fire lighted for Nanaue. But Umi was a wise king and would not consent to any such summary proceedings, but questioned Kalei in regard to her fearful offspring. The grieved and frightened mother told everything in connection with the paternity and bringing up of the child, and with the warning given by the dread sea-father. Umi considered that the great sea god Kamohoalii was on the whole a beneficent as well as a powerful one. Should the relatives and mother of that shark god's son be killed, there would then be no possible means of checking the ravages of that son, who might linger around the coast and creeks of the island, taking on human shape at will, for the purpose of travelling inland to any place he liked, and then reassume his fish form and lie in wait in the many deep pools formed by the streams and springs. Umi, therefore, ordered Kalei and her relatives to be set at liberty, while the priests and shark kahunas were requested to make offerings and invocations to Kamohoalii that his spirit might take possession of one of his _hakas_ (mediums devoted to his cult), and so express to humanity his desires in regard to his bad son, who had presumed to eat human beings, a practice well known to be contrary to Kamohoalii's design. This was done, whereupon the shark god manifested himself through a haka, and expressed his grief at the action of his wayward son. He told them that the grandfather was to blame for feeding him on animal flesh contrary to his orders, and if it were not for that extenuating circumstance, he would order his son to be killed by his own shark officers; but as it was, he would require of him that he should disappear forever from the shores of Hawaii. Should Nanaue disregard that order and be seen by any of his father's shark soldiers, he was to be instantly killed. Then the shark god, who it seems retained an affection for his human wife, exacted a promise that she and her relatives were to be forever free from any persecutions on account of her unnatural son, on pain of the return and freedom from the taboo of that son. Accordingly Nanaue left the island of Hawaii, crossed over to Maui, and landing at Kipahulu, resumed his human shape and went inland. He was seen by the people, and when questioned, told them he was a traveller from Hawaii, who had landed at Hana and was going around sightseeing. He was so good looking, pleasant, and beguiling in his conversation that people generally liked him. He was taken as _aikane_ by one of the petty chiefs of the place, who gave his own sister for wife to Nanaue. The latter made a stipulation that his sleeping house should be separated from that of his wife, on account of a pretended vow, but really in order that his peculiar second mouth might escape detection. For a while the charms of the pretty girl who had become his wife seem to have been sufficient to prevent him from trying to eat human beings, but after a while, when the novelty of his position as a husband had worn off, and the desire for human flesh had again become very strong, he resumed the old practice for which he had been driven away from Hawaii. He was eventually detected in the very act of pushing a girl into the sea, jumping in after her, then turning into a shark, and commencing to devour her, to the horror of some people who were fishing with hook and rod from some rocks where he had not observed them. These people raised the alarm, and Nanaue seeing that he was discovered, left for Molokai where he was not known. He took up his residence on Molokai at Poniuohua, adjoining the ahupuaa of Kainalu, and it was not very long before he was at his old practice of observing and accosting people, giving them his peculiar warning, following them to the sea in his human shape, then seizing one of them as a shark and pulling the unfortunate one to the bottom, where he would devour his victim. In the excitement of such an occurrence, people would fail to notice his absence until he would reappear at some distant point far away from the throng, as if engaged in shrimping or crabbing. This went on for some time, till the frightened and harassed people in desperation went to consult a shark kahuna, as the ravages of the man-eating shark had put a practical taboo on all kinds of fishing. It was not safe to be anywhere near the sea, even in the shallowest water. The kahuna told them to lie in wait for Nanaue, and the next time he prophesied that a person would be eaten head and tail, to have some strong men seize him and pull off his kapa mantle, when a shark mouth would be found on his back. This was done, and the mouth seen, but the shark-man was so strong when they seized him and attempted to bind him, that he broke away from them several times. He was finally overpowered near the seashore and tightly bound. All the people then turned their attention to gathering brush and firewood to burn him, for it was well known that it is only by being totally consumed by fire that a man-shark can be thoroughly destroyed, and prevented from taking possession of the body of some harmless fish shark, who would then be incited to do all the pernicious acts of a man-shark. While he lay there on the low sandy beach, the tide was coming in, and as most of the people were returning with fagots and brush, Nanaue made a supreme effort and rolled over so that his feet touched the water, when he was enabled at once to change into a monster shark. Those who were near him saw it, but were not disposed to let him off so easily, and they ran several rows of netting makai, the water being very shallow for quite a distance out. The shark's flippers were all bound by the ropes with which the man Nanaue had been bound, and this with the shallowness of the water prevented him from exerting his great strength to advantage. He did succeed in struggling to the breakers, though momentarily growing weaker from loss of blood, as the people were striking at him with clubs, spears, stone adzes and anything that would hurt or wound, so as to prevent his escape. With all that, he would have got clear, if the people had not called to their aid the demigod Unauna, who lived in the mountains of upper Kainalu. It was then a case of Akua _vs_. Akua, but Unauna was only a young demigod, and not supposed to have acquired his full strength and supernatural powers, while Nanaue was a full-grown man and shark. If it had not been for the latter's being hampered by the cords with which he was bound, the nets in his way, as well as the loss of blood, it is fully believed that he would have got the better of the young local presiding deity; but he was finally conquered and hauled up on the hill slopes of Kainalu to be burnt. The shallow ravine left by the passage of his immense body over the light yielding soil of the Kainalu Hill slope can be seen to this day, as also a ring or deep groove completely around the top of a tall insulated rock very near the top of Kainalu Hill, around which Unauna had thrown the rope, to assist him in hauling the big shark uphill. The place was ever afterwards called Puumano (Shark Hill), and is so known to this day. Nanaue was so large, that in the attempt to burn him, the blood and water oozing out of his burning body put out the fire several times. Not to be outwitted in that way by the shark son of Kamohoalii, Unauna ordered the people to cut and bring for the purpose of splitting into knives, bamboos from the sacred grove of Kainalu. The shark flesh was then cut into strips, partly dried, and then burnt, but the whole bamboo grove had to be used before the big shark was all cut. The god Mohoalii (another form of the name of the god Kamohoalii), father of Unauna, was so angered by the desecration of the grove, or more likely on account of the use to which it was put, that he took away all the edge and sharpness from the bamboos of this grove forever, and to this day they are different from the bamboos of any other place or grove on the islands, in this particular, that a piece of them cannot cut any more than any piece of common wood. XXV FISH STORIES AND SUPERSTITIONS _Translated by M. K. Nakuina_ The following narration of the different fishes here given is told and largely believed in by native fishermen. All may not agree as to particulars in this version, but the main features are well known and vary but little. Some of these stories are termed mythical, in others the truth is never questioned, and together they have a deep hold on the Hawaiian mind. Further and confirmatory information may be obtained from fishermen and others, and by visiting the market the varieties here mentioned may be seen almost daily. In the olden time certain varieties of fish were tabooed and could not be caught at all times, being subject to the kapu of Ku-ula, the fish god, who propagated the finny tribes of Hawaiian waters. While deep sea fishing was more general, that in the shallow sea, or along shore, was subject to the restrictions of the konohiki of the land, and aliis, both as to certain kinds and periods. The sign of the shallow sea kapu was the placing of branches of the hau tree all along the shore. The people seeing this token of the kapu respected it, and any violation thereof in ancient times was said to be punishable by death. While this kapu prevailed the people resorted to the deep sea stations for their food supply. With the removal of the hau branches, indicating that the kapu was lifted, the people fished as they desired, subject only to the makahiki taboo days of the priest or alii, when no canoes were allowed to go out upon the water. The first fish caught by a fisherman, or any one else, was marked and dedicated to Ku-ula. After this offering was made, Ku-ula's right therein being thus recognized, they were free from further oblations so far as that particular variety of fish was concerned. All fishermen, from Hawaii to Niihau, observed this custom religiously. When the fishermen caught a large supply, whether by the net, hook, or shell, but one of a kind, as just stated, was reserved as an offering to Ku-ula; the remainder was then free to the people. DEIFIED FISH SUPERSTITION Some of the varieties of fish we now eat were deified and prayed to by the people of the olden time, and even some Hawaiians of to-day labor under like superstition with regard to sharks, eels, oopus, and some others. They are afraid to eat or touch these lest they suffer in consequence; and this belief has been perpetuated, handed down from parents to children, even to the present day. The writer was one of those brought up to this belief, and only lately has eaten the kapu fish of his ancestors without fearing a penalty therefor. STORY OF THE ANAE-HOLO The anae-holo is a species of mullet unlike the shallow water, or pond, variety; and the following story of its habit is well known to any _kupa_ (native born) of Oahu. The home of the anae-holo is at Honouliuli, Pearl Harbor, at a place called Ihuopalaai. They make periodical journeys around to the opposite side of the island, starting from Puuloa and going to windward, passing successively Kumumanu, Kalihi, Kou, Kalia, Waikiki, Kaalawai and so on, around to the Koolau side, ending at Laie, and then returning by the same course to their starting-point. This fish is not caught at Waianae, Kaena, Waialua, Waimea, or Kahuku because it does not run that way, though these places are well supplied with other kinds. The reason given for this is as follows: Ihuopalaai had a Ku-ula, and this fish god supplied anaes. Ihuopalaai's sister took a husband and went and lived with him at Laie, Koolauloa. In course of time a day came when there was no fish to be had. In her distress and desire for some she bethought herself of her brother, so she sent her husband to Honouliuli to ask Ihuopalaai for a supply, saying: "Go to Ihuopalaai, my brother, and ask him for fish. If he offers you dried fish, refuse it by all means;--do not take it, because the distance is so long that you would not be able to carry enough to last us for any length of time." When her husband arrived at Honouliuli he went to Ihuopalaai and asked him for fish. His brother-in-law gave him several large bundles of dried fish, one of which he could not very well lift, let alone carry a distance. This offer was refused and reply given according to instruction. Ihuopalaai sat thinking for some time and then told him to return home, saying: "You take the road on the Kona side of the island; do not sit, stay, nor sleep on the way till you reach your own house." The man started as directed, and Ihuopalaai asked Ku-ula to send fish for his sister, and while the man was journeying homeward as directed a school of fish was following in the sea, within the breakers. He did not obey fully the words of Ihuopalaai, for he became so tired that he sat down on the way; but he noticed that whenever he did so the fish rested too. The people seeing the school of fish went and caught some of them. Of course, not knowing that this was his supply, he did not realize that the people were taking his fish. Reaching home, he met his wife and told her he had brought no fish, but had seen many all the way, and pointed out to her the school of anae-holo which was then resting abreast of their house. She told him it was their supply, sent by Ihuopalaai, his brother-in-law. They fished, and got all they desired, whereupon the remainder returned by the same way till they reached Honouliuli where Ihuopalaai was living. Ever afterward this variety of fish has come and gone the same way every year to this day, commencing some time in October and ending in March or April. Expectant mothers are not allowed to eat of the anae-holo, nor the aholehole, fearing dire consequences to the child, hence they never touch them till after the eventful day. Nor are these fish ever given to children till they are able to pick and eat them of their own accord. MYTH OF THE HILU The hilu is said to have once possessed a human form, but by some strange event its body was changed to that of a fish. No knowledge of its ancestry or place of origin is given, but the story is as follows: Hilu-ula and Hilu-uli were born twins, one a male and the other a female. They had human form, but with power to assume that of the fish now known as hilu. The two children grew up together and in due time when Hilu-uli, the sister, was grown up, she left her brother and parents without saying a word and went into the sea, and, assuming her fish form, set out on a journey, eventually reaching Heeia, Koolaupoko. During the time of her journey she increased the numbers of the hilu so that by the time they came close to Heeia there was so large a school that the sea was red with them. When the people of Heeia and Kaneohe saw this, they paddled out in their canoes to discover that it was a fish they had never seen nor heard of before. Returning to the shore for nets, they surrounded the school and drew in so many that they were not able to care for them in their canoes. The fishes multiplied so rapidly that when the first school was surrounded and dragged ashore, another one appeared, and so on, till the people were surfeited. Yet the fish stayed in the locality, circling around. The people ate of them in all styles known to Hawaiians; raw, lawalued, salted, and broiled over a fire of coals. While the Koolau people were thus fishing and feasting, Hilu-ula, the brother, arrived among them in his human form; and when he saw the hilu-uli broiling over the coal fire he recognized the fish form of his sister. This so angered him that he assumed the form of a whirlwind and entered every house where they had hilu and blew the fish all back into the sea. Since then the hilu-uli has dark scales, and is well known all over the islands. THE HOU, OR SNORING FISH The hou lives in shallow water. When fishing with torches on a quiet, still night, if one gets close to where it is sleeping it will be heard to snore as if it were a human being. This is a small, beautifully colored fish. Certain sharks also, sleeping in shallow water, can be heard at times indulging in the same habit. There are many kinds of fish known to these islands, and other stories connected with them, which, if gathered together, would make an interesting collection of yarns as "fishy" as any country can produce. THE END GLOSSARY OF HAWAIIAN WORDS aaho, p. 142. ahaaina, feast, p. 150. aheahea, p. 135. aholehole, a species of fish. ahos, small sticks used in thatching, p. 245. Ahu o Kakaalaneo, the name given to the original feather cloak, p. 155. ahupuaa, a small division of a country under the care of a head man. ahuula, a feather cloak, p. 155. Ai Kanaka, man eater, p. 191. aikane, an intimate friend of the same sex, p. 264. Aina-i ka-kaupo-o-Kane (the land in the heart of Kane), the primeval home of mankind, p. 17. Aina kumupuaa a Kane, see Kan-aka-maoli. Aina lauena a Kane, p. 24. Aina-wai-akua-a-Kane (the land of the divine water of Kane), the primeval home of mankind, p. 17. aipunpuu, chief cook or steward, p. 141. akaaka laughter, p. 118. aku, a species of fish, the bonito. akua, a deity, p. 184. akule, a species of fish. ala, a smooth, round stone. alae, mud-hens, p. 33. alaea, red earth, of which the body of the first man was made, p. 16. Alehe-ka-la, sun snarer, p. 32. alii, chief. Alii aimoku, sovereign of the land. aloha, a word betokening greeting or farewell. Aloha ino oe, eia ihonei paha oe e make ai, he ai mainei Pele, Compassion great to you! Close here, perhaps, is your death; Pele comes devouring, p. 40. Aloha oe! Alas for you! p. 41. anae-holo, p. 270. anahulu, a period of ten days. Ana puhi, eel's cave, p. 188. ano akua nae, p. 51. Aole! no! p. 40. ao poko, short cloud, p. 207. apapani (or apapane), a scarlet bird, p. 182. a-pe, a plant having broad leaves of an acrid taste, like kalo, but stronger. auki, the ki leaf (Dracæna terminalis), p. 119. Aumakua, ancestral shades, p. 93; god, p. 220. aupehu, p. 220. auwai, watercourse, p. 110. Auwe ka make! alas, he is dead! p. 176. awa, the name of a plant of a bitter, acrid taste, from which an intoxicating drink is made; also the name of the liquor itself, expressed from the root of the plant. aweoweo, a species of reddish fish. Eia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama; ka ia o Lanakila, p. 220. Elepaio, a small green bird (Chasiempis sandwichensis), p. 125. ha, the lower stem of leaves when cut from the root, p. 114. haawe, back-load, p. 126. haka, a medium devoted to the cult of a god, p. 263. hala tree (Pandanus odoratissimus), p. 121. halau, shed, p. 113. hau, a forest tree--a species of hibiscus; also, the bark of this tree from which ropes are made. he ekolu ula o ka la, the third brightness of the sun, p. 204. hee kupua, wonderful octopus, p. 234. heiau, temple. he keehina honua a Kane, p. 15. he 'lii kahuli, p. 19. He Lualoa no Na 'lii, a deep pit for the chiefs, p. 241. he mau anahulu, about thirty days. He po hookahi, a ao ua pau, in one night, and by dawn it is finished, p. 109. He waa halau Alii o ka Moku, the royal vessel, the ark, p. 20. hiaku, name of a place in the sea beyond the kaiuli, and inside the kohola, p. 242. Hi-ka-po-loa, Most Excellent, p. 15 Hilo, the first day (of the new moon), p. 75. hilu, a species of fish, spotted with various colors, p. 273. hinahina, leaves of a gray or withered appearance, p. 98. hinalea, a species of small fish. hokeo, a fisherman's gourd. hoku kaolele, a meteor, p. 253. holua, sled. honu, sea turtle, p. 183. hou, a species of fish, p. 274. hula, drum. ieie, the leaves of the ie, a decorative vine. iiwi, a small red bird. i ka muli o Hea, p. 24. Ikiki, a summer month--July or August, p. 74. i kini akua, spirits, angels. Ikua, a winter month--December or January, p. 74. i kuhaia, the spittle of the gods, p. 18. ilalo loa i ka po, p. 18. ili hau, the bark of the hau tree from which ropes are made, p. 218. ilio, dog. i mea ole, nothing. imu, oven. iwi kuamoo, the backbone. ka aina i ka haupo a Kane, p. 24. ka aina momona a Kane, p. 24. kaao, legend-bearer, p. 108. ka holua ana o Kahawali, Kahawali's sliding-place, p. 39. kahu, keeper, p. 188. kahuna lapaau, medical priest, p. 53. Kaiakahinalii, the Flood, p. 20. Kai a Kahinalii, Sea of Kahinalaa, p. 37. kai-ula-a-Kane, the Red Sea of Kane, p. 24. kaiuli, the deep sea. kai waena, middle post (of a house), p. 223. Kakelekele, hydropathic cure, p. 126. kala, a species of fish. Ka lae o ka ilio, the dog's forehead, p. 240. Ka lae o ka laau, p. 240. Kalana-i hau-ola (Kalana with the life-giving dew), the primeval home of mankind, p. 17. kalo, the well-known vegetable of Hawaii, a species of Arum esculentum; Colocasia antiquorum, p. 131. kamaainas, original inhabitants, p. 140. kamani tree, Calophyllum inophyllum, p. 72. kanaka, a man; the general name of men, women, and children of all classes, in distinction from animals. Kanaka-maoli, the people living on the mainland of Kane (Aina kumupuaa a Kane), p. 22. Kane, sunlight, p. 15. kanekoa, a deity, p. 184. Kane-laa-uli, the fallen chief, he who fell on account of the tree, p. 17. Kanikau, lamentation, p. 181. ka one lauena a Kane, p. 24. kapa, the cloth beaten from the bark of the paper mulberry, also from the bark of several other trees; hence, cloth of any kind; clothing generally. Kapapahanaumoku, the island bearing rock or stratum, p. 49. ka poe keo keo maoli, p. 22. kapu, sacred. kapu-hoano, sacred or holy days, p. 24. kapuku, the restoration to life of the dead, p. 151. Ka Punahou, the new spring, p. 37. Kauakiowao, Mountain Mist, p. 133. Kauawaahila, Waahila Rain, p. 133. kau i ka lele, p. 209. ki-wai-ola-loa-a-Kane, p. 23. kawelewele, guiding-ropes, p. 115. Keakeomilu, the liver of Milu, p. 56. keawemanhili, a deity, p. 184, Keinohoomanawanui, a sloven, one persistently unclean, p. 88. Ke po-lua ahi, the pit of fire, inferno, p. 18. Ke ue nei au ia olua, I grieve for you two, p. 41. ki, a plant having a saccharine root, the leaves of which are used for wrapping up bundles of food; the leaves are also used as food for cattle and for thatching. kihei, a mantle worn over the shoulders. kilu, play, or game, p. 127. koa tree, Acacia koa. ko'a aina aumakua, fishing-station, p. 229. ko'a ia, fishing-station. ko'a ku-ula, p. 227. ko'a lawaia, fishing-station, p. 222. koali, same as kowali. koas, fighting men, p. 157. koele, a small division of land; hence, a field planted by the tenants for a landlord; a garden belonging to the chief, but cultivated by his people, p. 260. kohola, a reef. kolea, plover, p. 71. kona, a severe storm that comes up from the equator, p. 183. konane, a game like checkers. Konohiki, feudal lord, a head man with others under him. konohili, wife of a feudal lord, p. 87. kou, a large shade tree growing mostly near the sea, p. 161. kowali, convolvulus vine, a swing made of these vines, p. 46. Ku, Substance. ku, arose, p. 24. kuaha, a stone-paved platform, p. 156. Ku-Kaua-Kahi, a triad--the Fundamental Supreme Unity, p. 15. kukini, trained runner. kuko, to wish, to lust, p. 89. kukui tree, Aleurites molluccana, p. 88. Kulu-ipo, the fallen chief, he who fell on account of the tree, p. 17. kumukahi, east wind, p. 41. Kumu-uli, the fallen tree, he who fell on account of the tree, p. 17. kupa, native born person, p. 271. Kupapau o Puupehe, Tomb of Puupehe, p. 181. kupua, demigod, p. 43. ku-ula, fishing-station. Lae, cape (of land), p. 148. la-i leaves, dracæna leaves. laka loa, p. 216. lalo puhaka, p. 16. lama, a forest tree (Maba sandwicensis) which has very hard wood, p. 258. lana, floating, p. 20. lanai, arbor, p. 150. lau, four hundred, p. 190. lauele, a species of turnip. lawalu, to cook meat on the coals wrapped in ki leaves, p. 147. leho, kauri shell. lehoula, a species of leho of a red color, a red shell-fish. lehua tree, Metrosideros polymorpha. leiomano, shark's tooth weapon, p. 203. leis, wreaths. lele, p. 150. lelekawa, to jump from the rocks into deep water, p. 256. lele kowali, p. 46. Lelepua, arrow flight, p. 88. lepo ula, red earth, of which the body of the first man was made, p. 16. lilo ai kona ola a make iho la, p. 55. limu, sea-moss, p. 242. Lo Aikanaka, the last of the man-eating chiefs. lomilomi, to rub or chafe the body. Lono, Sound. lua, killing by breaking the bones, p. 142. Lua o Milu, the nether world, p. 46. luau, the kalo leaf; boiled herbs; young kalo leaves gathered and cooked for food. ma, a syllable signifying accompanying, together, etc., p. 54. maika, the name of a popular game; also, the stone used for rolling in that game, p. 157. mai ka po mia, from the time of night, darkness, chaos, p. 15. mai, komo mai, p. 78. maile, Alyxia olivaeformis, p. 120; fine-leaved variety, Maile laulii, p. 95. makaha, floodgates, p. 142. makahelei, drawn eyes, p. 120. makahiki, the name of the first day of the year, p. 270. makai, seaward, p. 217. Makakehau, Misty Eyes, p. 182. malailua, goats without horns, such as were found on Mauna Loa, p. 24. malau, a place in the sea where the water is still and quiet; a place where the bait for the aku or bonito is found, p. 246. malos, girdles worn by the males. mamani, p. 173. manaiaakalani, p. 218. mana kupua, miraculous power, p. 215. manawa ole, in no time, p. 110; in a short time, p. 113. manienie-akiaki, a medicinal grass of the olden time, p. 135. manini, a species of fish caught by diving, p. 250. mano, dam, p. 110. manohae, a ravenous shark, p. 259. maoli, a species of banana; the long, dark-colored plantain, p. 150. mauka, inland. Milu, inferno. Moi, sovereign, p. 186. moi, a species of fish of a white color. moo, a general name for all lizards, a serpent. Moo-kapu, sacred lands, p. 210. mua, p. 258. Na akua aumakua o ka poe kahuna kalai waa, p. 216. nae, the farther side, p. 116. na-u, jessamine, gardenia. noa, pertaining to the lower class of people, p. 135. O haehae ka manu, ke ale nei ka wai, p. 95. ohelo, a species of small reddish berry; the Hawaiian whortleberry, p. 182. ohia, native apple. ohia hemolele, the sacred apple-tree, p. 17. ohiki-makaloa, long-eyed sand-crabs, p. 70. ohua, the name given to the young of the manini fish. Oi-e, Most Excellent, p. 15. Oio, p. 48. oio, a species of fish. oo, digger, p. 52. oopu, a species of small fish living in fresh water rivers and ponds. opae, a small fish; a shrimp; a crab. opihi-koele, a species of shell-fish, p. 224. opihis, shell-fish, p. 70. pa, wall, p. 157. pa, fish-hook, p. 247. pa hi aku, fish-pearl. pahoa, stone hatchet. pahoehoe, smooth, shining lava. pahonua, place of refuge, p. 156. pahoola, a remnant, a piece, p. 56. pahu kaeke, p. 186. paiula, the royal red kapa of old, p 145. pakai, an herb used for food in time of scarcity. pakui, a house joined to a house above--that is, a tower, p. 158. pala, ripe, soft; also, as a noun, a vegetable used as food in time of scarcity. pale, a director, p. 115. pali, precipice. Pali-uli (the blue mountain), the primeval home of mankind, p. 17. palolo, whitish clay, of which the head of the first man was made, p. 16. pani, a stoppage, a closing up, that which stops or closes. papa holua, a flat sled, p. 40. pa-u, skirt. pihoihoi loa, p. 206. pili, the long, coarse grass used in thatching houses, p. 158. pipipi, p. 54. po, night, chaos, pp. 15, 49. poe poi-uhane, spirit catchers, p. 129. pohaku-ia, fish stone, p. 241. poi, the paste or pudding which was formerly the chief food of the Hawaiians, and still is so to a great extent. It is made of kalo, sweet potatoes, or breadfruit, but mostly of kalo, by baking the above articles in an underground oven, and then peeling or pounding them, adding a little water; it is then left in a mass to ferment; after fermentation, it is again worked over with more water until it has the consistency of thick paste. It is eaten cold with the fingers. Po-ia-milu, inferno, p. 18. Po-kini-kini, inferno, p. 18. Po-kua-kini, inferno, p. 18. po o akua, p. 205. Po-papa-ia-owa, inferno, p. 18. Po-pau-ole, inferno, p. 18. popolo, a plant sometimes eaten in times of scarcity, also used as a medicine. pouhana, end post (of a house). poumanu, corner post (of a house), p. 210. pou o manu, corner post (of a house), p. 223. pu, head, p. 115. puaa, a hog, p. 16. puhala, the hala tree, p. 233. puhi, eel, sea snake. puholoholo, to cook (food) by rolling with hot stones in a covered gourd, p. 135. puloulou, sign of kapu, p. 119. puni ka hiamoe, p. 81. puoa, a burial tower, p. 148. Reinga, the leaping place, p. 50. tapa, p. 144. Ua, rain, p. 169. ua haki ka pule, p. 208. ueue, bait, p. 225. uhae ia, p. 134. uhu, a species of fish about the size of the salmon, p. 241. uki, a plant or shrub sometimes used in thatching; a species of grass, p. 98. uku, a species of fish. Ulu kapu a Kane, the breadfruit tabooed for Kane, p. 17. uo, a part of the process of feather cloak making, p. 155. uwau, a species of bird; a kind of waterfowl. waa, canoe, p. 194. waa halau, see He waa halau Alii o ka Moku. Wai a Hiku, water of Hiku, p. 44 Waiakoloa, p. 192. Wai nao, the spittle of the gods, p. 16. waoke, banana, p. 79. Wawa ka Menehune i Puukapele, ma Kauai, puohu ka manu o ka loko o Kawainui ma Koolaupoko, Oahu, the hum of the voices of the Menehunes at Puukapele, Kauai, startled the birds of the pond of Kawainui, at Koolaupoko, Oahu, p. 111. wiliwili tree, Erythrina monosperma, p. 121. NOTES [1] Now the Leper Settlement. [2] The hill visible from the Lahaina anchorage to the north of Lahainaluna School, and near to it. [3] It is not a little remarkable that the progress of Pele, as stated in this tradition, agrees with geological observation in locating the earliest volcanic action in this group, on the island of Kauai, and the latest, on the island of Hawaii.--_Translator._ [4] Ellis's "Polynesian Researches," pp. 365-7. [5] Dibble's History, p. 99. [6] An initiatory act, as in the priesthood. [7] O the four thousand gods, The forty thousand gods, The four hundred thousand gods, The file of gods, The assembly of gods! O gods of these woods, Of the mountain, And the knoll, At the water-dam, Oh, come! [8] A species of drum made out of a hollowed section of the trunk of a cocoanut tree and covered over one end with sharkskin. It was generally used in pairs, one larger than the other, somewhat after the idea of the bass and tenor drums of civilized nations. One of these drums was placed on either side of the performer, and the drumming was performed with both hands by tapping with the fingers. By peculiar variations of the drumming, known only to the initiated, the performer could drum out whatever he wished to express in such a way, it is alleged, as to be intelligible to initiated listeners without uttering a single syllable with the voice. [9] Situated beyond Diamond Head. [10] In Nuuanu Valley. [11] When the moon is twenty-seven days old. Hawaiian Yesterdays _By Dr. Henry M. Lyman_ "Belongs to the small and choice class of books which were written for the mere joy of calling back days that are past, and with little thought that other eyes than those of the most intimate friends of the writer would ever read the pages in which he had set down the memories of his childhood and youth. In this instance the childhood and youth were passed among the most unusual surroundings, and the memories are such as no one born of the present generation can ever hope to have. Dr. Lyman was born in Hilo in 1835, the child of missionary parents. With an artistic touch which has placed the sketches just published among 'the books which are books,' he has given an unequaled picture of a boyhood lived under tropical skies. As I read on and on through his delightful pages memories came back to me of three friends of my own childhood--'Robinson Crusoe,' 'The Swiss Family Robinson,' and 'Masterman Ready'--and I would be glad to know that all, old and young, who have enjoyed those immortal tales would take to their hearts this last idyl of an island."--_Sara Andrew Shafer, in the N.Y. Times Saturday Review._ "It is a delicious addition to the pleasanter, less serious literature about Hawaii... A record of the recollections of the first eighteen years of a boy's life, in Hawaii, where that life was ushered into being. They are told after the mellowing lapse of half a century, which has been very full of satisfying labors in an ennobling profession... Pure boyhood recollections, unadulterated by later visits to the scenes in which they had their birth"--_The Hawaiian Star_. "'Hawaiian Yesterdays' is a book you will like to read. Whatever else it is, every page of it is in its own way literature.... It is because of this characteristic, the perfect blending of memory and imagination, that these personal descriptive reminiscences of the childhood and early youth of the author in the Hawaiian Islands, in the times of those marvelous missionary ventures and achievements near the beginning of the last century, that this book takes its place as literature."--_Chicago Evening Post._ "Keeping the more serious and sometimes tragic elements in the background, the book gives, in a most interesting way, the youthful impressions and occupations and amusements of the writer. Indeed, not a few of his pages, in their graphic account of ingenious adaptation of means to ends, are agreeably reminiscent--unintentionally reminiscent, no doubt--of that classic of our childhood, 'The Swiss Family Robinson.' Could a reviewer bestow higher praise."--_The Dial_. "The author gives some delightful pictures of the islands, the people and the manner of living. There is a good deal of life and color and much interesting statement, particularly as to the life of the kings and queens who ruled like despots over the tiny kingdom."--_Philadelphia Inquirer_. "Evidently the author, even in boyhood, had a boundless love and admiration for the works of nature, for some of his descriptions of that wonderfully creviced and volcano-studded land are truly marvelous in their vivid and beautiful portrayal."--_Oregon Journal_. "If one desires to obtain an impression of the inside of the mission work which transformed the character of the Sandwich Islanders, as they used to be known, from heathenism to Christianity, he will find it in this interesting volume. It is a description of conditions in the Hawaiian Islands at the time when American missionaries were establishing their work."--_The Standard_. "The volume is unique in that it relates to a period about which American readers have known little."--_Boston Transcript_. _With numerous illustrations from photographs_ _$2.00 net_ A. C. McClurg & Co., Publishers 
18931	----	* * * * * +--------------------------------------------------------------+ | Transcriber's Note: | | | | Inconsistent hyphenation matches the original document. | | | | This e-text contains characters with less common diacritics, | | non-ascii diacritical marks represented as follows: | | [vc] = c with a caron above | | [VC] = C with a caron above | | [VS] = S with a caron above | | [)e] = e with an accent breve above | | [=o] = o with a macron above | | | | Obvious typographical errors have been corrected in this | | text. For a complete list, please see the bottom of this | | document. | | | +--------------------------------------------------------------+ * * * * * SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 76 ARCHEOLOGICAL INVESTIGATIONS I. CAVE EXPLORATIONS IN THE OZARK REGION OF CENTRAL MISSOURI II. CAVE EXPLORATIONS IN OTHER STATES III. EXPLORATIONS ALONG THE MISSOURI RIVER BLUFFS IN KANSAS AND NEBRASKA IV. ABORIGINAL HOUSE MOUNDS V. ARCHEOLOGICAL WORK IN HAWAII BY GERARD FOWKE WASHINGTON GOVERNMENT PRINTING OFFICE 1922 LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, BUREAU OF AMERICAN ETHNOLOGY, _Washington, D.C., February 17, 1920._ SIR: I have the honor to transmit the accompanying manuscript, entitled "Archeological Investigations," by Gerard Fowke, and to recommend its publication, subject to your approval, as a bulletin of this bureau. Very respectfully, J. WALTER FEWKES, _Chief._ DR. CHARLES D. WALCOTT, _Secretary of the Smithsonian Institution._ CONTENTS I. Cave Explorations in the Ozark Region of Central Missouri Page Introduction 13 The Upper Current River 18 Shannon County 18 Bat Cave 18 Blue Spring, or Fishing Cave 18 Welch's Cave 18 Big Creek Cave 18 Texas County 19 Smith Caves 19 Saltpeter Cave 19 Dent County 20 Mammoth Cave 20 Guthoerl Cave 20 Short Bend Cave 20 Money Cave 21 Saltpeter Cave 21 Watson, Twin, or Onyx Caves 22 House mounds 22 Phelps County 22 Bates Cave 22 Another "Bates Cave" 23 Renaud Cave 23 Marsh Caves 23 Wild-hog Cave 23 Shelters 24 Phelps Cave 24 "Key Rocks" 24 Jones Cave 24 Yancy Mills Cave 24 Lane Mound 24 Cairns on Lost Hill, at mouth of Gourd Creek 24 Exploration of the Gourd Creek Cave 28 Onyx Cave 34 Goat Bluff Cave 35 Cairns at Sugar Tree Camp 40 Tick Creek Cave 41 Cave in Pool Hollow 41 House mounds near Rolla 41 House mounds near Dillon 42 House mounds near St. James 42 Pulaski County 42 McWilliams Cave 42 Davis Caves 42 Berry Cave 43 Maxey Cave 43 Yoark Cave 43 Graves at Laughlin's 44 Kerr Cave 44 Sell Cave 45 Phillips Cave 51 Bell's Cave 51 Camp-ground Cave 51 Bucher Cave 51 Graves near McKennan's 52 Roubidoux Cave 52 Richland Cave 52 Rollins Caves 52 Mix Cave 53 Double Cave 54 Railroad Cave 55 Bat, or Page, Cave 55 Tunnel Cave 56 Brooks Cave 56 Riddle Cave 56 Lane's Cave 56 Dry Creek Cave 56 House mounds 56 Riden's Cave 57 Saltpeter Cave 57 Miller's Cave 57 Ramsey's Cave 81 Graham Cave 83 Pillman's, or Spring Creek, Cave 83 Woodland Hollow Cave 84 Walled graves at Devil's Elbow 84 Cairns on Helm's farm 87 Ash Cave 89 Clemmens Creek Cave 89 Camden County 89 Along the Niangua River 89 A fossil cave 91 Miller County 91 Wright Cave 92 Wilson Cave 94 Bagnell Cave 94 Bode Cave 94 Luckenhoff Cave 94 Jurggenmeyer Cave 94 Daerhoff Cave 95 Cave near mouth of Tavern Creek 95 Bat Cave 95 Grave at mouth of Saline Creek 95 Stark's Cave 96 House mounds 96 Cairns 96 Maries County 96 Indian Ford Cave 96 Lackaye's Bluff Cave 97 Hurricane Bluff Cave 97 Stratman Cave 98 Osage County 98 River Cave 98 Rock-shelter 98 Steuffer Cave 99 Cairns 99 House mounds 99 "Indian Fort" 99 Cole County 100 Natural Bridge Cave 100 Morgan County 100 Speers Cave 100 House mounds 100 II. CAVE EXPLORATIONS IN OTHER STATES Introduction 101 Indiana 102 Lawrence County 102 Martin County 102 Orange County 106 Crawford County 107 Harrison County 111 Illinois 111 Monroe County 111 Kentucky 112 Hardin County 112 Hart County 112 Edmonson County 115 Warren County 118 Barren County 119 Monroe County 120 Logan County 122 Todd County 122 Tennessee 123 Montgomery County 123 Sullivan County 124 Bledsoe County 128 Sequatchie County 130 Grundy County 131 Franklin County 131 Marion County 132 Hamilton County 133 Alabama 133 Lauderdale County 133 Colbert County 134 Jackson County 135 Dekalb County 137 Marshall County 139 III. EXPLORATIONS ALONG THE MISSOURI RIVER BLUFFS IN KANSAS AND NEBRASKA Vicinity of White Cloud, Kansas 151 Iowa Point 152 Near the mouth of the Nemaha River 152 Vicinity of Troy, Kansas 153 Mouth of Mosquito Creek 153 Rulo, Nebraska 154 Near Howe, Nebraska 155 Peru, Nebraska 156 Papillion, Nebraska 156 Vicinity of Omaha, Nebraska 156 Long's Hill 157 IV. ABORIGINAL HORSE MOUNDS New Madrid County 166 St. François County 166 V. ARCHAEOLOGICAL WORK IN HAWAII Introduction 178 Molokai Island 179 The Rain Heiau 180 The sacrifice stones 181 Hawaii Island 182 Kilauea 183 Waimea 183 Quarry on Mauna Kea 183 Kawaihae 183 East Point district 184 Napoopoo 184 Honaunau 184 Keauhou 185 Mookini 185 Laupahoehoe 187 Maui Island 188 Kaupo, or Mokulau 188 Wailuku 188 Waihee 189 Burial places 190 In the Iao Valley 191 Kauai Island 191 Lihue 192 Wailua 192 Dune burials 193 Waimea 194 Conclusions 194 Index 197 ILLUSTRATIONS PLATES 1. a, Cave on Big Piney River, Pulaski County, Mo. b, Cave on Big Piney River, Texas County, Mo. 12 2. a, Bluff at Mouth of Spring Creek, Pulaski County, Mo. b, Pillman's, or Spring Creek, Cave, Pulaski County, Mo. 12 3. Map of area examined 18 4. Bone and antler implements from Gourd Creek Cave, Phelps County, Mo. 34 5. Shell and flint objects from Gourd Creek Cave 34 6. Skull from Goat Bluff Cave, Phelps County, Mo. 38 7. Skull from Goat Bluff Cave 38 8. Skull from Goat Bluff Cave 38 9. Skull of child from Goat Bluff Cave 38 10. Flints from Goat Bluff Cave 38 11. Bone and antler implements from Goat Bluff Cave 38 12. Bone and antler implements from Goat Bluff Cave 38 13. a, Cairn 6 miles north of Arlington, Mo. b, Walled grave 6 miles north of Arlington, Mo. 38 14. Cairns on Roubidoux Creek, 6 miles from Waynesville, Mo. 46 15. Flints from Sell Cave, near Waynesville, Mo. 46 16. Objects from Sell Cave. a, Pestles or grinding stones; b, celt, pottery disks, paint stones, and skiver 46 17. Three skulls from Pulaski County, Mo. a, b, Skull from Sell Cave; c, d, skull from Bell's Cave, near Waynesville; e, f, skull from Miller's Cave 46 18. Teeth from Sell Cave and other caves, showing manner and amount of wear 48 19. Teeth from Sell Cave and other caves, showing manner and amount of wear 48 20. a, b, Skull from Miller's Cave, Pulaski County, Mo.; c, part of skull of child from Miller's Cave 68 21. Skull of young woman from Miller's Cave 68 22. Skull of child from Miller's Cave 72 23. Diseased tibia of adult and diseased bones of child from Miller's Cave 72 24. Skull of child from Miller's Cave 72 25. Cache of flints from ash bed in Miller's Cave 72 26. Flints from Miller's Cave 76 27. Flints from Miller's Cave 76 28. Flints from Miller's Cave 76 29. Axes and pestles from Miller's Cave 76 30. Bone implements from Miller's Cave 78 31. Bone implements from Miller's Cave 78 32. Bone implements from Miller's Cave 78 33. Bone implements from Miller's Cave 78 34. Bone and antler implements from Miller's Cave 78 35. Antler implements from Miller's Cave 78 36. Skivers, showing stages of manufacture, from Miller's Cave 78 37. Shell spoons, pottery disks, and broken spoon made of a deer's skull, from Miller's Cave 78 38. a, Heiaus A and B, on Molokai Island, looking west; b, Heiau A, on Molokai Island, looking north; c, Heiaus A and B, on Molokai Island, looking south 180 39. a, Heiau A, on Molokai Island, looking south; b, platform in Heiau A, looking southeast; c, paved way in Heiau A, looking southwest 180 40. a, Paved way in Heiau A, looking north; b, fireplace in Heiau A 180 41. a, Heiau B, on Molokai Island, looking northwest; b, Heiau B, showing stone-paved interior, looking northeast 180 42. a, The "Rain Heiau," Molokai Island, looking west; b, The "Rain Heiau," looking south 180 43. a, The "Rain Heiau," looking north; b, The "Rain Heiau," looking southwest 180 44. a, The "Sacrifice Stones," on Molokai Island, looking southwest; b, The "Sacrifice Stones," looking west 180 45. a, The "Sacrifice Stones," looking northwest; b, the "Sacrifice Stones," looking south 180 TEXT FIGURES 1. Outline of Cairn (1), at Lost Hill, Phelps County, Mo. 26 2. Outline of Cairn (2), at Lost Hill, Phelps County, Mo. 26 3. Pipe from Cairn (2) 27 4. Outline of Cairn (3), Lost Hill 28 5. Fragment of glass bottle from Goat Bluff Cave 37 6. Pot from Goat Bluff Cave 39 7. Grooved ax from Goat Bluff Cave 40 8. Perforated object of antler from Sell Cave 48 9. Rubbing or polishing stone from Sell Cave 48 10. Flints from Sell Cave 49 11. Incised figure in sandstone near Miller's Cave 61 12. Incised figures in sandstone near Miller's Cave 61 13. Plan of Miller's Cave 62 14. Clay pipe from Miller's Cave 69 15. Perforated bone object from Miller's Cave 79 16. Adz or gouge of chert from Miller's Cave 79 17. Clay pipe from Miller's Cave 80 18. Columella bead from Cairn (4), Devil's Elbow 87 19. Columella bead from Cairn (5), Devil's Elbow 87 20. Plan of Fossil Cave 92 21. Section of Fossil Cave 92 22. Perforator and knife from Wright Cave 93 23. Cross section of Fort Deposit Cave at 18 feet 144 24. Cross section of Fort Deposit Cave at 20 feet 144 25. Cross section of Fort Deposit Cave at 22 feet 144 26. Cross section of Fort Deposit Cave at 26 feet 145 27. Cross section of Fort Deposit Cave at 28 feet 145 28. Cross section of Fort Deposit Cave at 30 feet 145 29. Cross section of Fort Deposit Cave at 35½ feet 146 30. Cross section of Fort Deposit Cave at 47½ feet 146 31. Cross section of Fort Deposit Cave at 60 feet 146 32. Cross section of Fort Deposit Cave at 70 feet 147 33. Cross section of Fort Deposit Cave at 90 feet 147 34. Cross section of Fort Deposit Cave at 93 feet 148 35. Cross section of Fort Deposit Cave at 175 feet 149 36. Cross section of Fort Deposit Cave at 180 feet 149 37. Plan of House Mound in St. François County, Mo. 168 * * * * * [Illustration: PLATE 1 a, Cave on Big Piney River, three miles east of Big Piney, Pulaski County. Mo. (Courtesy of Dr. P.J. Heuer, St. Louis)] [Illustration: PLATE 1 b, Cave on Big Piney River, in Texas County, Mo. (Courtesy of Dr. P.J. Heuer, St. Louis)] [Illustration: PLATE 2 a, Bluff at mouth of Spring Creek, Pulaski County, Mo. (Courtesy of Dr. P.J. Heuer, St. Louis)] [Illustration: PLATE 2 b, Pillman's, or Spring Creek, Cave, Pulaski County, Mo. (Courtesy of Dr. P.J. Heuer, St. Louis)] ARCHEOLOGICAL INVESTIGATIONS I. EXPLORATIONS IN THE OZARK REGION OF CENTRAL MISSOURI BY GERARD FOWKE INTRODUCTION The geological structure of that portion of southern Missouri which lies to the westward of the Archean rocks near the Mississippi River is peculiarly suitable for the development of caverns. The Ozark uplift produced far-reaching undulations, and there seem to have been no violent disturbances which would result in extensive faults, considerable displacements, or a pronounced inclination of the strata. Jointing and pressure cleavage, however, gave rise to innumerable crevices in the limestone, through which percolating surface water found its way into all parts of the formations. By its solvent power this water gradually enlarged the crevices into passages which, multiplying and uniting, drained constantly increasing areas until they formed subterranean streams with a perpetual flow. Thus began caverns; and these grew in depth, width, and height as the rock was eroded and dissolved. Tributary crevices were subject to the same action; and there was finally created by each of these water systems a network of cavities whose ramifications sometimes extend throughout several townships. In time, sections of the roof, here and there, became so thin from the combined erosion taking place both above and below as to be unable to sustain their own weight; the overlying strata fell into the cave, and the volume of water flowing through it was augmented by drainage which had previously been disposed of on the surface. All this had to seek an outlet somewhere, except in those rare instances where it maintains its downward course until, below the level of any open stream it can reach, it encounters an impervious stratum and must lose itself in the deep rocks. Usually, however, it emerges in the face of a bluff or on the side of a hill; and the opening becomes "the mouth of a cave." Occasionally, in such situations, the water continues to flow out; but usually it finds a way to reach a lower level, and so the cave in time becomes dry except for such water as seeps through from the earth immediately above. Sometimes, too, the point of discharge is at or perhaps somewhat below the level of a stream into which it passes; in the Ozarks are numerous very large springs or fountains which by inverted siphon or artesian action are forced up from subterranean streams lying at a greater depth. Few large caverns have the floor entirely dry, even when they are well above the bottom of the valley. Deposits in the front portion may be dry, perhaps dusty on the surface; but toward the interior moisture usually accumulates until they are muddy or until the water stands in pools or puddles. When this is the case there is sometimes a little stream making its way to the front through a channel which it has cut; or seepage may dampen, possibly saturate, the lowermost portions of the otherwise dry earth. These details are controlled principally by the direction and degree of slopes and by side openings which allow more or less of the water to escape at some part of its journey. When a cavern is fairly lighted and has a dry floor, whether of rock or earth, it forms an excellent abode for a small community unable or not disposed to construct shelters more comfortable or convenient; and there is abundant evidence that many caves in the Ozarks were utilized as habitations by the aborigines. It must be remembered, however, that in the centuries which have elapsed since hunters or permanent occupants first entered this region, many superficial changes have taken place, not only about the entrances but within the caverns as well. Very probably these alterations have converted caves once occupied into places which at present are quite unfit for such purposes. Talus has accumulated in front of the openings or partially filled the front chambers; it may well be the case that this conceals much refuse. Caves which, from similar deposits, are now difficult to enter and dark to the doorway, may have been open and convenient. Furthermore, caves with wet or muddy bottoms may owe such condition to causes which have recently come into operation; or if they always contained more or less water, the primitive dwellers could in many cases have overcome such disadvantages by digging drains which have since become choked and obliterated. Very small cavities, such as deep rock-shelters; or caverns with a great thickness of earth on the floors, now showing no trace of remains; or those with entrances so small that it is necessary to crawl through--any of these, if cleared out to the bottoms, might disclose material dating back to very early times. It might seem that the air in a cave constantly occupied would grow stale and close; while smoke from the fires would in time become annoying. But Indians used for fuel only dry wood and bark, the smoke from which would be a negligible factor. The varying pressure of the atmosphere outside creates a current of air in or out which is usually imperceptible but which penetrates to the deepest recesses and insures ventilation. In view of the very primitive conditions under which cave dwellers lived, as denoted by the artificial objects which they left, and the low mentality indicated by the skulls, Mr. W.H. Holmes suggests that a careful and extended study of these abodes may disclose a culture lower than that prevailing among out-door dwellers in the same localities. As no effort would be required to secure warmth and shelter, and as food was abundant and easily procured, the people may never have advanced from savagery, or may have retrograded. None of these possibilities are taken into account when reporting upon the caves described in the following pages; the information offered is based entirely upon the present appearance of the places mentioned. To attempt more would be merely offering guesses. If "Cave Man"--using this term to designate the predecessor of any race or tribe known to history--ever existed in the Mississippi Valley he would not find in any part of it natural features better adapted for his requirements than in the Ozark hills. But, so far, not the slightest trace of his presence has been revealed. Products of human industry have been reported as occurring at great depths under other conditions, even at the bottom of the loess; though in all such cases there is some uncertainty as to the correctness of the observations. No similar reports have been made in regard to any cave yet explored. On the contrary, whatever may be the depth of the deposit containing them, the artificial objects exhumed are uniform in character from top to bottom; the specimens found on the clay or solid rock floor are of the same class as those barely covered by the surface earth. Moreover, when they cease to appear they cease absolutely; the rock was swept bare, or the clay was deposited, by the stream to which the cave owes its existence, and each is a part of the original formation. In these circumstances habitation would be out of the question. By careful search in the caves and rock-shelters of which the Indian known to history availed himself, extensive and interesting museum collections can be made. To find an earlier man it will be necessary to investigate caverns which he found suitable for occupancy and in which the accumulation of detritus, from whatever source, has been sufficient to cover his remains so deeply that they can not be confused with those of a later period; and it may be necessary, also, to discover with them bones of extinct animals. Should such a place exist, it is extremely probable that there will be no outward indication of the fact. No examination of a cavern is complete or is to be deemed satisfactory unless a depth is reached where the geological deposits are undeniably of such age as to antedate the possible appearance of man upon the scene. This is not assured until the excavation has reached the original floor, which may be either the bed-rock or the clay left by the eroding stream when its volume had become so diminished from any cause that it was no longer able to keep its channel cleared out. Unless a cave is almost perfectly dry--and few of them are--the bottom can not be reached until all standing or soil water has been drained off. Notwithstanding the most explicit directions, a stranger without a guide is frequently unable to find a cave unless its position is plainly visible from some well-defined spot. The winding valleys and the multitude of ravines sometimes bewilder even those living among them. A few definitions of terms, or explanations of statements in the report, may prevent misunderstanding. "Refuse," "signs," "indications," "evidence," referring to habitation or occupancy, mean mussel shells; animal bones; burned or worked stones; broken pottery; wrought objects of bone or shell; flint implements, chips, or spalls; ashes; charcoal; in short, the material ordinarily found on the site of an Indian village, some or all of which are to be seen where the caverns have been used for shelter. "Daylight" or "in daylight" is the greatest distance within the entrance to a cavern at which common print may be easily read or the nature of small objects lying on the floor determined with certainty. "Drip rock," "cave rock," or "cave formation" are general terms including stalactite or stalagmite; also deposits of similar origin coating the walls. Not all of these may be present in the same cavern. "Roof dust" is a substance, literally "lime sand," produced by the superficial disintegration of the roof or walls. This process is greatly accelerated where lichen or rock moss has gained a root hold on the stone. Roof dust in a dry cavern is the equivalent of stalagmite in a wet one. "Cave earth" is the loose, loamy material usually found in the front chambers of large caverns. It is made up of roof dust, sand, and silt washed from the interior, outside dust and vegetable matter blown in by the wind, with minute amounts of clay or soil carried in by animals. "Gravel" in a cavern is seldom noticeably water-worn, but is the angular débris resulting from the continued fragmentation of chert nodules released by erosion of the limestone. A "rock shelter," or "shelter cave," is a room or recess formed by atmospheric erosion in the face, usually at the base, of a cliff. The depth from front to back, under the projecting or overhanging unremoved bedrock above, is generally much less than the length as measured along the face of the bluff. They are nearly always dry, more or less protected from storms, and when of suitable size and in a favorable location were much used as camping places. They are rather rare in limestone formations but frequent in massive sandstone. "House mounds" are small, low piles of earth, similar in all respects to those so numerous in southeastern Missouri and southward. Although they are usually described as "standing in regular rows," they are in fact irregularly placed, though seldom as much as 100 feet apart in the same group. Measurements of caverns explored were made with a tape line; others were estimated by stepping, or in the case of elevations, by sighting, consequently are only approximate, but the figures given will in no case exceed the actual distance. Specimens reported from caves not excavated were found on the floor, sometimes in situations where no addition of cave earth had taken place since the objects were left there; at other times where they were brought from below by burrowing animals; and, again, where they are exposed in the bed or banks of a drainage channel. In no cave so far examined has any evidence been found to show that the aborigines occupied any part of it beyond such point as was adequately illuminated from the entrance. No doubt they may, at times, have retreated beyond the reach of daylight and been compelled to dispel the darkness by means of fires; but such instances were rare and of short duration. Statements are sometimes made that specimens, usually flint implements, have been found far, possibly several hundred yards, within the cavern. Such objects do not predicate habitation at that distance; primitive explorers may have lost them. It has been pointed out, too, by Mr. De Lancey Gill, that a wounded animal, taking refuge in a cave and instinctively seeking its dark recesses, may carry in an arrow or spear whose point remains when the shaft has decayed. In the case of a large mammal, such as a bear or a panther, a number of arrow or spear heads might be carried in and be found close together long after the death of the victim. Cairns or stone-covered graves are of common occurrence; but with a single exception the rocks in all those visited or reported are more or less displaced. This is due to hunters digging out small wild animals making a den in them; to treasure seekers who believe that "money" is concealed in them; and most of all to persons who are curious to know "what there is in there." The record of the investigations will be given by counties, beginning at the south and proceeding northward. Descriptions and notes of the sites mentioned will follow as closely as possible the same arrangement. A number following the name of a cave refers to its position as denoted by a corresponding number on the map (pl. 3). THE UPPER CURRENT RIVER A number of well-known caverns, some of them quite extensive, exist along the head streams forming the Current River. As originally planned, the work included a thorough survey of this region, but owing to various causes it was only partially examined. Several large caves were reported as being along the river and its tributaries farther down than these researches were carried. Notable is one opposite the mouth of Sinkin Creek, which was described as dry and very large within; but it was also stated that it can only be entered through a sink hole with the aid of a ladder or pole 30 feet long. Such a cave is not likely to have been used for shelter. Others, as they were described, seemed equally unfitted for this purpose. The only exception to this general rule is one in Spring Valley south of the Current and east of Sinkin. Such as were visited will be described in their geographical order. * * * SHANNON COUNTY BAT CAVE (1) This cavern is 6 miles above the mouth of Sinkin. It is near the top of a cliff, fully 300 feet above the river. The entrance is 30 feet wide and 10 feet high; within is a level earth-covered floor. Being very difficult of access, it was probably never inhabited. BLUE SPRING, OR FISHING CAVE (1) This is situated on the Terrell land, 4 miles below Akers post office. The entrance, 10 feet high and 20 feet wide, is almost at low-water level; the river at flood height rises fully 20 feet above its top. Fifty feet within is a spring or well, 20 feet across, whose bottom is beyond the reach of a line 60 feet long. It is said that eyeless fish of 3 pounds weight have been caught in this "Blue Spring." WELCH'S CAVE This is 4 miles below Cedar Grove. It can be entered only in a boat, and the entire floor is deeply covered with soft mud. BIG CREEK CAVE There is a cave at the mouth of Big Creek which is often used as a temporary camping place by hunters and fishermen. The water enters it whenever there is a freshet in either the creek or the river; so it could never have served as a place of permanent abode. [Illustration: PLATE 3: MAP OF AREA EXAMINED (Numbers refer to corresponding numbers in text)] * * * TEXAS COUNTY SMITH CAVES (2) On James I. Smith's land, on Big Creek, a mile above Niles, are three caves. One is merely a round opening 5 feet in width and height, soon narrowing to a crevice; it would not be mentioned except that in it was a sandstone slab such as mortars are made of. This bore no marks of use; but it had been carried in for some purpose--possibly by white men. The second cave, 50 feet from the first, has an entrance 20 feet wide and 4 to 5 feet high. Dry earth extends back for 40 feet; then come clay and fallen rocks, sloping downward toward the rear. The roof maintains its level as far as followed. No trace of occupation could be found. The third cave, 150 yards from the second, has an entrance 35 feet wide and 20 feet high. Dry cave earth appears for 20 feet, at which distance it merges with mud containing large rocks. The cavern extends for 50 feet in daylight; water from the interior spreads over the whole floor to the inner margin of dry earth, where it collects in a little stream which passes out along the foot of one wall. The earth deposit seems to be thin. The only objects that could be found in the cave or about the entrance were a small sandstone slab, unmarked; a small piece of deer bone; and one fragment of shell-tempered pottery. Not a flake of flint was seen. These caves are not worth working. * * * * * A fourth of a mile from the cave last mentioned is a rock grave on a ledge which projects at about 40 feet (vertically) below the top of the hill. As near as can be judged, in its present torn-up condition, the cairn was originally about 10 by 20 feet in dimensions; so there were probably two graves covered by the ordinary conical heaps of stone, the depression between them being filled up to form a single cairn. SALTPETER CAVE (3) Five miles west of Montauk, on Ashley Creek, is a cave noted for having two entrances which are separated by a triangular mass of rock, part of the original formation. This partition measures 30 feet across at the face of the bluff and terminates within 20 feet. The principal opening is 90 feet wide and 15 feet high. Dry cave earth extends back 90 feet, at which distance water constantly falls from the roof and flows along the foot of one wall through the minor entrance. The latter is 30 feet wide, 10 feet high, and its bottom is 10 feet lower than that of the main opening. The volume of water passing out varies with the seasons, but is sufficient at times to cover the entire floor of the side chamber and keep it swept free of earth and small gravel. In the front portion of the main cavern the dry earth is 5 feet deep in its thickest part; but as it has all been leached for obtaining the saltpeter or niter diffused through it, none of it is in the original position. Some earth has also been brought from farther back, leached, and added to the pile in front; and much of this has been hauled out for fertilizer. Near the main entrance is a large mass of breccia made up of small angular limestone fragments cemented throughout with stalagmite material; it projects several feet above the present level of the earth floor, so the character of the cavern must have changed greatly since this deposit was formed. The only artificial object found was a fragment, about an inch across, of dark, sand-tempered pottery. Owing to the extensive changes resulting from collecting the saltpeter, the cavern would not repay investigation. * * * DENT COUNTY MAMMOTH CAVE The statement has been made that a large dry cavern, known as the "Mammoth Cave," is in a bluff facing Current River, opposite the mouth of Ashley Creek. It could not be located; and residents in the vicinity assert that not only is there no cave near this site, but there is none known as "Mammoth" anywhere in the region. Some of them, however, had a vague idea that a cavern bearing the same name exists "away down toward Eminence; it may be on Jack's Fork." GUTHOERL CAVE There is a cave on the farm of Peter Guthoerl, 6 miles east of Salem. It is small, with very little level space in front of it, and water from the interior runs or seeps out of it, keeping the floor muddy throughout the year. SHORT BEND CAVE (4) Short Bend post office is 12 miles northeast of Salem. Half a mile east of it, in a bluff on the opposite side of the Meramec River, is a cave with an entrance 25 feet wide and about the same in height; the roof forming a fairly symmetrical Gothic arch. Were it not for the pile of talus in front, water from the river would pour into the cavern in extreme floods; these subside very rapidly, however, and have never percolated through the barrier. It is said that persons digging in a desultory way have unearthed bones which were assumed to be those of Indians because they were "red." No description of them could be obtained, and they may not have been human bones at all. The floor is level and dry for about 80 feet back from the entrance, but no refuse of any kind appeared, except in the pile of talus outside, which showed a small quantity of flint chips such as would be left by hunting parties in repairing their weapons. MONEY CAVE This is a fourth of a mile down the river from Short Bend Cave. It takes its name from the customary tradition that Indians concealed a large treasure here; the legend being authenticated by an "Indian chief" who told a white man that his people had buried much gold in a cave in this bluff, built a fire over the money, then filled the mouth of the cave with earth and rock. Some of the persons who opened many small holes in searching for the hidden wealth claim to have found ashes in this cave, behind the barrier, which is only ordinary talus. The floor is of tough clay, fallen rocks, and stalagmite, all of which, as well as the walls and ledges, were industriously dug and hammered for months by the treasure seekers. A cave with an entrance 15 feet wide, the same in height, and having a depth of 45 feet in daylight, lies between Money Cave and Short Bend Cave. In very wet seasons water runs through it from the interior; and high water backs into it from the Meramec River. SALTPETER CAVE This is three-fourths of a mile north of Short Bend post office, on the opposite side of the river. The arched entrance is 25 feet wide and 20 feet high. Fifteen feet from the front the cave divides into two branches about equal in size; they have never been explored to the end. One branch continues straight back for about 100 feet, then turns abruptly to the right for 50 or 60 feet, at which distance it resumes its original direction. The other branch turns directly to the right and is in daylight for 50 feet. Much of the cave earth has been hauled away for fertilizer, or leached for obtaining saltpeter, so that only a small quantity remains in front. Farther back, in both chambers, the dry earth where not disturbed is 8 to 10 feet thick. The cavern is easily accessible, close to the river, and otherwise well adapted for habitation; but careful search failed to reveal any indication that it had ever been thus used. WATSON, TWIN, OR ONYX CAVES The two caverns thus variously designated are on the Meramec River, 14 miles north of Salem. They are parallel to a depth of about 100 feet, being separated by only 10 or 12 feet of solid wall. The floors of both slope downward from front to rear, but not so rapidly as the roof, so that at this distance the caves apparently come to an end. But that they continue back into the hill is manifest from the appearance of the roofs. In some manner the rear portion of each has become entirely filled with earth. Probably they unite somewhere beyond this point. Either of these caves is of ample size to make an excellent shelter for a large number of people; but they are difficult of access, and no evidence whatever could be discovered indicating occupancy. In fact, this part of the Meramec Valley does not seem to have ever been permanently inhabited. Residents say that relics, even flint implements, are seldom found in the bottom lands; and this fact was commented on by persons who have learned how common such things are in other localities. Small, rough hematite axes, however, occur in considerable quantities throughout the region. The ore outcrops at various places and solid nodules or fragments are plentiful. Chert knives or spearheads are found scattered promiscuously; and, rarely, an object made of other stone may be picked up. Very few specimens of any description are symmetrical or carefully finished. HOUSE MOUNDS (5) On the Dent County infirmary farm, in Spring Creek Valley, a mile and a half south of Salem, is a group of house mounds, about 50 in number. They have not been much disturbed by cultivation; the creek and a drainage ditch have cut through several of them, but, as usual, there is nothing in the construction to show their purpose. Two similar groups are on the Short Bend road, not far from Salem; another group on Peter Guthoerl's farm 6 miles east of Salem; and a fourth group, partly within the corporate limits of Salem, on the road to Rolla. * * * PHELPS COUNTY BATES CAVE On the farm of J.W. Riden, 6 miles southeast of Big Piney post office, is Bates Cave, of which every visitor to the region is speedily informed. It is entered with difficulty by sliding feet first down the inner slope of a pile of débris which fills the entrance almost to the roof. Once beyond this, there is ample space. On the hillside, above the mouth, is a vertical shaft, like a well, due to the widening of a crevice; access to the interior of the cave may also be had through this by means of a long rope. Under present conditions, it would not be used except as a temporary shelter or hiding place; for which purposes bushwhackers availed themselves of its advantages during the Civil War. This cavern is renowned far beyond its merits on account of its famous "ballroom," where dances and picnics are held; artificial lights being placed on the walls. Possibly the manner in which it must be entered has something to do with its popularity. ANOTHER "BATES CAVE" Within a few rods of the cave above described is another, with an entrance 60 feet wide and 10 feet high. Cave earth, which is 5 feet thick above the bottom of a small stream coming from the interior, extends back to large rocks covering the floor; beyond these are rocks, wet clay, and gravel. The cave earth seems to run for some distance under the receding walls. A milk house has been constructed in it, so that excavations are not permitted. RENAUD CAVE Four miles east of Edgar Springs, facing Little Piney, is Renaud (R[)e]n´n[=o]) Cave, on the farm of Charles E. Widener. The entrance is 50 feet wide and 10 feet high. Dry cave earth extends back for 65 feet, then comes fallen rock for 100 feet or more. A little stream runs close to the north wall. Cave earth is 5 feet deep on the bedrock at the entrance and rises toward the interior. There is much refuse within and also on the slope in front of the entrance. MARSH CAVES A shelter cave on Henry Marsh's farm, facing Little Piney, 2 miles south of Yancy Mills, has a front 35 feet wide, 15 feet high, and runs back 60 feet. There is a wet-weather stream bed through the center. Bedrock shows at the entrance, rising toward the rear for a few feet, then becoming covered with cave earth, which probably has a maximum thickness of 2 feet. There is considerable refuse scattered about, but it is doubtful whether the shallow deposit would repay investigation. WILD-HOG CAVE A fourth of a mile from the above cave is one known as "Wild-hog Cave," because in pioneer days these animals gathered here for shelter and protection. It is a small, tunnel-like affair, with a solid rock floor, and extends farther into the hill than anyone has ever dared to venture. SHELTERS Two small rock shelters near the Wild-hog Cave may have been resorted to as temporary camping places. PHELPS CAVE A cave on the farm of James Phelps, 2 miles south of Yancy Mills, is described as small, with a narrow entrance. "KEY ROCKS" Near Yancy Mills there is something known as "the Key Rocks." It can not be found by a stranger and no guide was available at the time the place was sought. It is described as a small, deep, circular hole in solid rock, in which were many stone covers or lids, one above another, gradually diminishing in size and "cut to fit down on each other." It is probably due to stream erosion. JONES CAVE On Little Piney, half a mile south from Yancy Mills, is a large cave on the Jones farm. It is said to have a large entrance and much earth on the floor. As the owner uses it for a warehouse in which to store fruits and vegetables and utilizes the stream flowing through it for preserving milk and butter, no examination could be made. YANCY MILLS CAVE There is a small, shallow cave near the top of the bluff, half a mile north of Yancy Mills. It contains no evidence of occupation, except that walls and ceiling are blackened with smoke, due, probably, to modern refugees or hunters. LANE MOUND (7) It was reported, too late to visit the site, that on George Lane's farm, on Little Piney, a mile north of Yancy Mills, is a mound "8 feet high, built of earth," and surrounded with the usual evidences of a village site, scattered over the level bottom on which it stands. CAIRNS ON LOST HILL, AT MOUTH OF GOURD CREEK (8) Gourd Creek flows into the east side of Little Piney River 12 miles southwest of Rolla. It is less than 4 miles long, and but for three or four large springs near its source, which keep its volume fairly uniform, would be dry most of the year. Parallel with it, a short distance to the southward, is a ravine several miles in length, known as Coal Pit Hollow. This originally discharged its drainage into Little Piney about half a mile above the mouth of Gourd Creek. A ravine tributary to the latter, near its mouth, has worked back until it has captured the flow of Coal Pit. The lower end of the stream bed thus abandoned now forms a gap or depression with a slight incline from the center in both directions. The crest of the deserted portion is about 50 to 60 feet above the present level of Little Piney. The hill inclosed by this quadrilateral drainage is about a fourth of a mile in length along its top, has a direction almost north and south, with a nearly uniform slope along the summit, the southern point being somewhat higher than that at the north, and terminates abruptly at each end. The sides descend at once from the center line of the ridge, like a roof with a slightly rounded comb. On account of its isolated position the eminence is locally known as "Lost Hill." It is not to be confused, however, with several similar formations in this region, to which the same term is applied and which may owe their existence to a like cause, or may be due to cut-offs by streams. On the top of this particular Lost Hill are six cairns, five of them near the northern end, the sixth just where the ridge breaks off to the south. The margins are uncertain owing to the upper stones being scattered by hunters as well as by credulous individuals who are firmly fixed in the belief that all such "rock piles" contain gold hidden by Indians. So far as can now be determined the five at the northern end were 16 to 18 feet across as left by the builders, the southernmost one being somewhat smaller. All are in uncleared land, and crevices between the stones are filled with a tangled mass of roots from the trees and bushes growing on and around them. The relative positions are about thus, measurements being made on the earth between the scattered stones: (1) 10 feet, (2) 10 feet, (3) 50 feet, (4) 10 feet, (5) 1,000 feet, (6). The distance from (5) to (6) is estimated by stepping and may vary considerably either way from the measure given. Cairns (1), (2), and (3) were thoroughly excavated. CAIRN (1) This, the farthest north, was about 16 by 17 feet within the original limits. When the outer loose rocks were removed there was disclosed a wall of flat stones on the natural surface, so laid as to form an inclosure apparently intended to be practically square. It measured, across the center, from outside to outside, about 14 feet from north to south by 12 feet from east to west. The north and south walls were straight, the others outwardly curved. The approximate outline is shown in figure 1. In most parts the wall was only one stone high; in a few places there was another rock laid up. Over and within this wall had been piled loose stones, ranging in size from small pebbles to fragments of 150 pounds in weight, to form a heap whose original height was about 2 feet. [Illustration: FIG. 1.--Outline of Cairn (1), at Lost Hill, Phelps County, Mo.] When all these were cleared away the space within the wall was found to measure 9 feet in each direction. Three feet from the middle of the west wall was a fragment of a child's skull lying on the undisturbed angular gravel which forms the natural surface on this ridge except where a small amount of recently decayed humus may be held by rocks and roots. Halfway between the center and the north wall was the top of an adult skull, with three fragments of long bones. These, which were much gnawed by rodents, were in black earth, evidently the former home of some burrowing animal. A foot north of the infant's skull were small remnants of an adult's skull, probably belonging with the piece first found. There were also some scraps of animal bones, much gnawed. CAIRN (2) This measured from 16 to 18 feet across to the outer edge of the loose stones, and about 30 inches high. Under the top rocks was a rough wall similar to that in Cairn (1), but all the sides were nearly straight. The outline is given in figure 2. The outside measurements, across the center, were 15 feet each way. There were more stones in this wall than in the first; mostly there were two, and in some places three, superposed. [Illustration: FIG. 2.--Outline of Cairn (2), at Lost Hill, Phelps County, Mo.] Extending from north to south across the middle of the vault was a row of large slabs standing on edge with their tops leaning toward the east. Their inclination varied from nearly horizontal to nearly vertical; so it would appear that they were not placed thus intentionally but had settled irregularly. Probably they had formed the covering of a pen or vault, of poles or timbers, in which a body had been placed. Close to these inclined slabs, near the north wall of the vault, was the effigy pipe shown in figure 3. It is made of a fine-grained sandstone and seems intended to represent a buzzard with an exaggerated tail, though the beak is more like that of a crow. This specimen lay between two flat rocks which were separated by a little earth and gravel, but there were no traces of bone with it or near it. [Illustration: FIG. 3.--Pipe from Cairn (2).] At a slightly lower level than the pipe were several flat stones standing at various angles. When these were removed there were found fragmentary remains of at least three adults, lying in confusion, as if only the folded dismembered skeletons had been placed here. They lay on a floor of slabs which, in turn, rested upon undisturbed gravel. The facts observed are difficult to interpret, as the original order was so broken up; but it would seem that as a preliminary to the burial of bodies or skeletons, the superficial earth had been scraped away and a rough stone floor laid, on which the bundled or folded remains were placed and at least partially covered with earth and gravel. Other flat rocks were then laid over them, either directly on the earth or more probably supported by poles placed across, whose decay had allowed them to fall into the confusion in which they were found. A small flint knife was among the remains. The pipe, being at a little distance from these bones, would suggest another interment; but as no trace of such remained it may have been placed as an afterthought or a separate deposit. From these skeletons row after row of the slanting rocks continued to the inner side of the eastern wall. Two feet east of the pipe was a skull on its right side, the back against a small flat rock. It was crushed flat, and only a small part of it remained. Possibly it had turned after burial, as fragments of other bones were found here and there toward the south from it, indicating an extended burial. The teeth were hard, solid, and much worn. The bones found were more or less gnawed, and among them were scraps, probably of food animals, burned into charcoal. No bones found could be saved, as they were very soft. CAIRN (3) This was similar in construction to (1) and (2), as is shown in figure 4. The wall, along the outside, measured 14 feet on the south, 13 feet on the north, 15 feet on the west, and 14 feet on the east. The inclosed space was 10 feet across each way. Some one had dug out much of the south end; the northern end was undisturbed. [Illustration: FIG. 4.--Outline of Cairn (3), Lost Hill.] The prior excavation had barely missed, near the west wall, a few fragments of an adult skull and three teeth. About even with the middle point of the west wall, 2 feet from it, was evidence of the burial of an adult--pieces of bone and skull, and some teeth. North of these, near the northwest corner, were fragments of two adult skulls, with one of which were some beads made of shells of water snails; 18 of these were recovered, all more or less decayed. Between these two skulls were parts of a child's skull, the teeth not yet through the bone. Inclined flat stones in the eastern half of the grave, the tops leaning eastward, denoted other burials; but nothing was found under them, although small flat stones laid on the original surface indicated the bottom of a grave. Evidently several burials, of which all traces have disappeared, were made in this vault. Owing to the practical identity of these three graves, the poor returns, and the difficulty of working in a tangled mass of tough roots without displacing the stones so greatly that their proper position became a perplexing question, the remaining three were not excavated. EXPLORATION OF THE GOURD CREEK CAVE (8) Near the mouth of Gourd Creek, on the north side, is a cave which has acquired much local reputation from its size and also from the evidence it affords of a long-continued occupation by the aborigines. It is easily reached from the road which passes in front; wagons can be driven into it and there is ample space for them to turn and pass out. Formerly it was much resorted to as a pleasant place for social gatherings; but in recent years it has been used as a barn and storehouse. The owner, Mr. Valentine Allen, gave cheerful permission for all the excavation that was desired, subject only to the proviso that the floor be put back in condition suitable for the purposes for which he needed it. And it is only fair to state that he was not at all difficult to satisfy in this respect. A stream coming from the interior had a flow at the close of the long drought in 1918 sufficient to fill a 2-inch pipe with a rapid fall; in wet seasons the water spreads from wall to wall until it comes to within 100 feet of the mouth. Back in the cave, where the slope is greater, it has sufficient volume and force to carry away all pebbles smaller than coarse gravel and the material that finds lodgment among the stones. The cave is easily traversed for almost 600 feet; beyond this are narrow crevices and tortuous passages, where explorers must frequently crawl or clamber. One adventurous party proceeded until they reached an opening on the other side of the hill; but this was so choked by fallen rock and débris from the hillside as to be impassable. In storms a strong breeze passes through the main entrance, in or out in accordance with the direction of the wind. Owing to the irregular outline of the cliffs, the width of the entrance can not be accurately given. From side to side, well under the front of the ceiling the distance is 110 feet. Two hundred feet toward the interior it contracts to 50 feet. At the entrance the walls are vertical to a height of 25 feet; a short curve at the top on either side, due to the breaking away of the ledges, connects them with the roof, which is somewhat higher. Being a single massive stratum, the top is practically horizontal, but the floor constantly rises from the front with a slight and fairly uniform grade. The front chamber is straight and well lighted for 300 feet, where it turns abruptly westward; from this point the floor is solid rock which the water keeps comparatively free from any loose matter except heavy blocks from the walls or top. Beginning at the entrance is a deposit whose farthest extension reaches 100 feet into the cavern. It is composed to a small extent of sand and clay carried by the stream, and of earth blown or washed in from the outside; but, as investigation proved, it is mainly ashes from prehistoric fires. The surface of this deposit, especially toward the inner end, is very uneven, being higher near the walls than through the central portion. This is due to two causes: In very wet seasons water has carried away much of it, and a large amount has been hauled out by the owner to scatter over his fields as a fertilizer. He reports that in the course of this work he found quantities of pottery fragments, broken bones, flints, and "two or three" human skeletons, with fragments of others. This is the basis for the assertion, frequently heard, that "many" or "very many" burials had been made here. The only human remains which he saved are the complete skull of an adult, remarkably preserved and apparently that of a white woman; a rather large lower jaw, of a man; a few long bones; and parts of skulls and jaws of three or four children. From comments made and questions asked by visitors while the investigation was in progress, it seems that bones and teeth of deer and other animals are mistaken for those of people. No human bones were uncovered in this work, except as noted below. There is a firm belief in the community that somewhere in this cave is concealed $100,000 in gold, seven "pony loads" in all, which was put here by an old squaw, sole survivor of a massacre by which her tribe was exterminated. Much of the irregularity of surface noted in the deposits is due to the efforts of persons trying to find this money. Before starting the work it was necessary to deepen the little stream, which had cut its way through the accumulation much nearer to the western than to the eastern wall of the cavern, in order to allow the water to run out of the lower end of the deposit. Thorough drainage of the whole mass was impossible, as water continually seeped in from the gravel bed farther up, a condition which could not be remedied. Bedrock was reached at a depth of 3 feet below the channel. The lower 2 feet of this distance was through a black, mucky substance which was so tough and sticky that removing it was like digging through a bog. Following the bedrock as a floor, the western side of the deposit was first examined. It had a width of 35 feet at the mouth of the cave, gradually narrowing inward for a distance of 75 feet, where it terminated at the level of the water. Its greatest elevation, at the side of the entrance, was about 10 feet; but this does not mean that its thickness was so much at any point, as the rock sloped upward quite as rapidly as the surface. So many stones were scattered through it, fallen from the sides and roof, or rolled in from the outside where they had broken loose from the cliff, that not more than one-fourth of the area could be excavated. These rocks varied in size from cobblestones to blocks weighing 3 or 4 tons. They were at all levels, some lying on the rock floor, others only slightly imbedded in the earth. Yet the superficial accumulation extended under all of them except such as were in direct contact with the bedrock, proving that the cave was occupied throughout the period in which such downfalls occurred. An additional evidence of age is the fact that the usual débris, such as bones, flints, pottery, ashes, etc., lay in immediate contact with the bedrock where this has weathered to a chalky consistency from 2 to 4 inches in depth since these objects were left there. Owing to the uneven surface of both the bedrock and the deposits on it, the thickness of the latter varied from 1 to 3 feet--not including the muck, which last, however, disappeared at the level where the rock rose above the water line. But, whatever the depth, more than half the overlying material was pure ashes; either resting undisturbed on the fire beds, or piled in irregular masses, where they had been thrown to get them out of the way. The largest ash bed was near the wall; it measured from 4 to 7 feet across, with a very uneven outline, as if many fires had been made there at different times. The objects discovered included flint knives, spearheads, arrowheads (mostly broken), with many spalls and chips; potsherds (only very small pieces were found); animal bones; mussel shells; bone perforators; chert nodules, more or less flaked; two stone beads or buttons; a small fragment of a pipe; but no mortars, hammers, pestles, cooking-stones, or hatchets, such as are usually found on the sites of Indian villages. None of the pottery was decorated, but most of it was cord-marked, though some of it was so smoothed and polished as almost to appear glazed. It varied through a wide range of color, thickness, and general appearance, and was noticeably deficient in quantity. In fact, the west side of the cave had less the appearance of a permanently occupied site than of a camping place which was used as a temporary resort by traveling or hunting parties; but at the same time the depth and amount of ashes showed that it had afforded shelter through a long period. The excavation on this side included all the space bounded by the ditch, the wall, the mass of rocks piled at the entrance, and the water-soaked earth toward the interior. The muck, and the large blocks scattered around, prevented a complete clearing out; but the part thoroughly examined had an area of about 600 square feet, perhaps a little more. No human bones were found, in spite of reports of their discovery and reburial by treasure hunters in the past; and there was wide disagreement on the part of visitors, who were also present when the bones were found, as to the number of such interments. All finally conceded that there was only one adult skull, though there was much argument as to the number of children's remains discovered, the person who was blessed with the largest memory insisting there were 13 "all in a pile." There was also some discussion as to whether the remains were actually found near the west wall or had been carried over there and reinterred after being exhumed on the east side. These particulars are given merely to show how little reliance is to be placed upon the statements of perfectly truthful persons who do not observe closely, whose memory plays them tricks, who are not especially interested in the matter under discussion, or whose recollections naturally become jumbled after several years have elapsed. Work was next begun on the east side, at the edge of the drainage trench. Bedrock was reached as before, under 2 feet of muck, and was weathered until quite soft and of a yellowish hue, for 3 or 4 inches below its surface. An effort was made to keep on the rock as a floor, removing all the muck; but this was so water soaked, so tenacious, and so filled with chert and limestone gravel that it could not be managed with either pick or shovel. A little of the gravel had no doubt fallen from the roof; but nearly all of this mingled material had washed down from the interior, as it was entirely similar, except for its dark color, to that forming the floor farther in. Consequently it was necessary to limit the explorations to that part of the deposit which lay above the wet black mass. Numerous attempts were made to ascertain the thickness of the latter; but water, gravel, and slush oozed or slid into the hole as fast as they could be removed, and it was impossible to reach the bottom. The eastward dip of the rock floor, as noted on the western side of the cave, no doubt continues entirely across. If such be the case, then the original drainage line was against the foot of the eastern wall. Later, because the channel was obstructed by talus, the stream was forced more and more to the west, saturating, up to the level of its final outlet, the earth and ashes which had accumulated. It may be, however, that either this line of drainage, or the mass of talus in front of the cave, is of comparatively recent origin. Such accumulations as those described would be impossible under present conditions. At any rate, this deposit of muck, then dry, started from the floor of the cave with the earliest occupation; for artificial objects of the same character that occurred in the dry deposit above were found in it to a depth of 3 or 4 inches. They may continue to the bedrock, but on account of the standing water no satisfactory observations could be made below the level indicated. Lying above the muck and, as intimated, practically continuous with it, was an accumulation of ashes with which here and there some earth was mingled, though the latter made only a small proportion of the entire mass, and was sometimes entirely lacking from top to bottom. They were principally in strata or irregular layers, lying undisturbed where fires had been made; but there were also many scattered piles, usually small, where they had been thrown to get them out of the way. The excavation on the eastern side began with a trench 25 feet wide. When this had been carried about the same distance toward the wall, rocks and earth rolled and washed in from the outside were encountered on the right, the side toward the mouth of the cavern. These reached from the bottom to the surface, and were continuous with the bank of talus. As results had been meager along here, the sides of the trench were turned to the northward and northwestward. The entire trench was 43 feet long and varied in width from 30 feet in the central parts to 18 feet at the extreme northern end. The left face reached, in its entire length, nearly to the drain; on the right side the eastern wall of the cavern was uncovered for 15 feet. It embraced nearly all the area not previously dug by others, except a triangular space at the east side of the entrance, filled with large stones, as just stated. Near the middle of the excavated area was a heap of large fallen rocks, fully a carload in all; some of them imbedded in the muck, others barely penetrating the surface of the latest deposits. Ashes lay under and between all of them, proving this side also had been inhabited before the first of them had become loose, and that occupancy was practically continuous until the last one had fallen. The inmates, recognizing the danger, may have knocked these down. The greatest depth of ashes found in any part of the excavation was 7 feet; but it may have been greater previous to any disturbance; nor does this include such as may be present in the muck. There were unbroken layers as much as 8 inches thick covering spaces 5 to 10 feet across; many smaller, intact patches; and numerous masses, from a peck to a bushel in volume, removed from fire beds elsewhere. Charcoal among them showed that bark and dead wood, principally oak, was the main reliance for fuel. The wrought objects found were flints, mostly broken or of rough finish; very many small fragments of pottery; mortars made of sandstone slabs; hammerstones or pestles; bone perforators; mussel shells, some pierced for suspension or for attachment of a handle, some with outer surfaces and edges dressed for use as spoons; hematite ore, in the rough or rubbed to procure paint. There was a great abundance of bones from animals used for food, mostly deer, though elk, bear, many smaller mammals, turtles, tortoises, turkeys, and other birds were well represented. Singularly enough, when the plentiful supply of fish in all the streams of this region is considered, none of their bones or scales were found, although the ashes would have preserved them perfectly. Nor were there many burned rocks, in view of the amount of pottery and the number of bones which showed that they had been boiled. Perhaps such stones had crumbled or were thrown outside when near disintegration. There is a consensus of belief, or at least of statement, in the neighborhood that many human skeletons have been dug out close to the east wall. In the only part reached during this work--which took in about all that had not been searched by others--rocks lay along the wall, so large and so numerous that no graves could have been dug behind or between them. By careful and persistent questioning it was established that skeletons had been found in two places and a detached jaw in another. A human skull, which was very soft and fell to pieces when uncovered, was found on, and slightly pressed into, the muck at a point 15 feet from the wall; there were no other bones about it, though a rough stone hammer, whose presence was probably accidental, lay close by. A single human molar was lying among some ashes. These were the only human remains found during the work, except two adult femurs of different individuals, and fragments of a skull and some other bones from a child and from an infant, all of which lay close to the wall where they had been thrown and slightly covered by parties previously working here. As the depth of the wet material on the rock floor of the eastern side of this cavern is unknown, interesting results might be obtained by a careful examination of it; but this can not be made until a ditch is dug through it of sufficient depth to drain it thoroughly. Slight investigation outside the entrance showed a large amount of broken bones, pottery, and flint; and this dump may contain even more material than was found in an equal volume in the cavern. But in addition to the rocks of all sizes broken off from the cliff, there were also many which had rolled down from the hillside above; and all these were so interlaced with roots as to make digging very difficult and unsatisfactory. Consequently further exploration at this site was deemed undesirable. Pointed bone and antler implements from Gourd Creek Cave are shown in plate 4. A shell knife, a bead from a fragment of sea shell, and types of flint arrowheads appear in plate 5. * * * * * There is a village site on Gourd Creek bottom, at the foot of Lost Hill, and a little below the cave. Three small earth mounds are plowed nearly level. * * * * * A small village site is located on the east bank of Little Piney, half a mile below Gourd Creek. * * * * * In the bluff facing Little Piney, a mile below Gourd Creek, on the opposite side, is a small, shallow cave with a low roof. Water cracks on the floor show that it is sometimes flooded. No signs of use are apparent. * * * * * On the hill over the cave just mentioned is a cairn, now destroyed. [Illustration: PLATE 4 BONE AND ANTLER IMPLEMENTS FROM GOURD CREEK CAVE, PHELPS COUNTY, MO.] [Illustration: PLATE 5 SHELL AND FLINT OBJECTS FROM GOURD CREEK CAVE] ONYX CAVE (9) Five miles southwest of Arlington, near the Boiling Spring in the Gasconade, is Onyx Cave, so named because much workable stalagmite occurs in it. It has a number of branches, some of which have been explored for several hundred yards without coming to the end. The entrance is 90 feet in width. A pile of talus at the front, lying partly inside the cavern, reaches nearly to the roof; it has a height of 26 to 28 feet above the level of the wet, muddy floor. Drainage is through a small aperture in the north wall, whose outlet is not known. Apparently the bedrock lies at a considerable depth; it is not visible at any point in the steep ravine leading from the mouth of the cave to the river. Formerly a large quantity of ashes covered much of the inner slope of the talus, where it is protected from the weather; but most of them have been hauled away to scatter over the fields. They extend to a greater depth than any digging was ever carried. The cavern has long been a refuge for stock, and this, with the trampling of many visitors, has mingled all the superficial deposits, so that, while ashes may be seen mixed with the débris, no ash beds are now to be found. There must be a very pronounced cavernous condition in this vicinity. At a number of places, even extending to a distance of 2 miles from Onyx Cave, the passage of a wagon produces a rumbling sound, indicative of a cavity at no great depth. There are also many sink holes, some closed, forming ponds, others with free openings. They are so numerous that no one of them drains any considerable area. The largest of these sinks measures from top to top of its slopes about three-fourths of a mile long and half a mile wide. Around much of its margin are vertical cliffs; there are few places where descent is practicable. It is 300 feet deep, perhaps more; for when the Gasconade, more than a mile away, is at flood stage the water from it, backing through an underground passage, breaks in at two different points not at the same elevation, and covers the nearly level floor of the depression, about 15 acres in area, to a depth or 15 to 20 feet. Another sink, near this, is conical in form, a fourth of a mile across and more than 200 feet deep. GOAT BLUFF CAVE (10) Goat Bluff Cave, 4 miles west of Arlington, on the left bank of the Gasconade, is at the foot of a vertical cliff 50 feet high, the slope above rising about as much higher to the crest of the ridge. A few yards to the west is a slight ravine through which, with a little effort, the top of the hill may be reached. In front, the declivity, while steep as earth will lie, furnishes fairly easy passage to and from the river which lies 200 feet below. The entrance to the cave is an arch 30 feet high and 75 feet wide, facing a little east of south. The width holds nearly the same for 90 feet, whence it rapidly contracts to 20 feet; the roof meanwhile descending to 10 feet above the floor. The extreme rear of this chamber is nearly filled with large blocks of stone. At the front part the floor is several feet higher along the west wall than at the east; this condition being due to the combined action of accumulation from the ravine above mentioned and erosion by a little rivulet which emerges from a crevice 30 feet within the entrance and flows at the foot of the east wall. Beyond this the floor is practically level across the inclosed space, with a slight and uniform ascent toward the rear. No evidence of rock bottom appears at any point. A preliminary cut at the outer margin of the cave showed two distinct, sharply separated strata. The lower is a red or yellow clay containing much angular gravel such as usually results from disintegration of limestone in which chert is abundant. Above this is a deposit of very loose fine material. Toward the rear the upper deposit had been disturbed by "curiosity seekers," who reported finding much evidence of prehistoric occupation, such as ashes, charcoal, fragments of pottery, and worked flint, as well as several skeletons, the latter "in a sitting position." The last part of this statement is a mistake. The bodies were closely flexed and placed on the side; the bones settled to the bottom of the grave, while the skull, if intact, is reached first by excavators and the conclusion drawn at once that it is "on top of the other bones." This error of observation is quite common among relic hunters, and is not unknown among student investigators. In order to dispose of material removed in excavating, it was necessary to start a trench from the slope outside the mouth of the cave. As it progressed the substratum of clay became wetter and more difficult to dig. At 40 feet from the beginning, where the trench was 11 feet deep, the seeping water accumulated until it covered the bottom of the trench, so that no greater depth could be reached. A crowbar forced downward for 18 inches, as far as it could be driven, did not reach solid bottom. Not the slightest trace of human agency was found anywhere below the top of the clay, and from this point excavations were confined to the upper stratum, to which alone the following description is applicable. This deposit was composed partly of fine loose earth, probably carried in by the wind and on the feet of persons and animals; partly of roof dust; and partly of ashes. A considerable portion of it was roughly stratified in layers of varying extent and thickness, though much of it was irregular, and it was mingled throughout with campsite débris. Occasional layers of roof dust several feet across in any direction and of varying thickness, from a faint streak to 6 inches, so closely resembled ashes that many persons could not be convinced of its true character. Its occurrence in this manner indicates that during considerable periods the cave was unoccupied, or at most used only as a temporary refuge. The intermittent character of occupancy is also shown by the distinct segregation of numerous successive layers of kitchen refuse. About 10 feet within the point where a vertical line from the front edge of the roof would meet the floor the skeleton of a very young infant was found above and in contact with two thick angular blocks of limestone weighing 300 to 400 pounds. These rested on the red clay and had fallen from the roof. The thickness of earth above the bones was about 3 feet. Ten feet farther in, on the clay floor, under almost exactly 5 feet of undisturbed material, were five flat stones. Three were of sandstone, the largest about 25 pounds in weight, such as can be found in place only on top of the hill. They were carefully arranged for use as a fire bed; on and around them were potsherds, flint chips, animal and bird bones, and a bone awl. This was the greatest depth at which artificial objects were found; and their position shows them to be as ancient as anything discovered. [Illustration: FIG. 5.--Fragment of glass bottle from Goat Bluff Cave.] At 25 feet in an interesting find was made. Eighteen inches below the surface of the floor, in a mass of mingled charcoal, ashes, mussel shells, flint chips, and other aboriginal refuse, was a small piece of glass, apparently part of a bottle, shown in figure 5. Above it and extending for several feet on every side was an unbroken stratum of root dust from 2 to 4 inches thick. Above this, in turn were several thin, undisturbed layers of camp refuse, about 6 inches in all, and then 6 inches of the loose, incoherent surface earth. This discovery is susceptible of two interpretations. One is that between the date when Indians could procure articles from the whites and the date at which they abandoned this fireplace there was time for the accumulation of the given thickness of disintegrated material from the roof, the cave, or at least this part of it, not being used meanwhile for a habitation; then for the accumulation of several distinct layers of camp refuse; and finally for the depositing of the cave earth over it all. This hypothesis is unreasonable. While the rate of formation of either roof dust or stalagmite is extremely variable, so that it is not safe to predicate a definite antiquity for objects found beneath even a considerable thickness of either, at the same time the small area involved precludes the idea that a number of occupants sufficient to account for the volume of débris could have lived here unless we allow a much longer period than would necessarily elapse within the dates indicated. The other, quite plausible, interpretation is that the glass was dragged to the spot by a ground hog or other animal whose runway had become obliterated by settling of the loose material through which it was made. The only purpose of elaborating this subject is to guard investigators against attaching too much importance to an article found under such or similar conditions, whether it be a "palaeolithic type," or an "object undoubtedly of European origin." Thirty-five feet in, under three flat slabs whose upper surface was a little more than 3 feet below the floor, was an adult skeleton, on the back, knees flexed to the chest. The body had been laid in a cavity dug in the clay to a depth of 6 inches. The bones were well preserved and fresh looking, but light and fragile. Forty feet in, 3½ feet down, was a flat stone under which were two skulls. One, shown in plate 6, was perfect, with a full set of sound teeth; from the other, seen in plate 7, the lower jaw was missing. No other bones were found except two cervical vertebræ, belonging to the smaller skull. Undisturbed stratified ashes and roof dust were 30 inches thick above the stone. To this point the trench was not dug to a greater width than 15 feet; it was now gradually extended to a width of 40 feet to include most of the central portion. Sixty feet in, in the upper part of the clay, like all the human bones discovered, was a skull with the scapulæ, a few ribs, and one arm bone. The lower jaw was missing, and two phalanges were inside the skull. With the scapulæ was one of a much smaller person. Eighteen inches from these bones, and 6 inches higher, was part of a lower jaw. At 50 to 60 feet in, on the clay stratum, lay a slab 10 to 12 feet across and of varying thickness up to 18 inches or more. It fell from the roof so long ago that the latter is worn and smoothed above it in much the same way as at other parts. At the east edge of this slab was a skull so soft and crushed that it could be taken out only in small fragments; the teeth were very slightly worn, though of large size. A few traces of other bones were found; not enough to identify. At the north edge of the slab were two skulls, one of which is shown in plate 8; the other, which belonged to a young person, is given in plate 9. The limb bones, scapulæ, and hip bones, with a few others, were in a small pile at one side; but neither lower jaw, no ribs, and only a few vertebræ were found. [Illustration: PLATE 6 SKULL FROM GOAT BLUFF CAVE, PHELPS COUNTY, MO. a, Front; b, profile] [Illustration: PLATE 7 SKULL FROM GOAT BLUFF CAVE a, Front; b, profile] [Illustration: PLATE 8 SKULL FROM GOAT BLUFF CAVE a, Front; b, profile] [Illustration: PLATE 9 SKULL OF CHILD FROM GOAT BLUFF CAVE a, Front; b, profile] [Illustration: PLATE 10 FLINTS FROM GOAT BLUFF CAVE] [Illustration: PLATE 11 BONE AND ANTLER IMPLEMENTS FROM GOAT BLUFF CAVE] [Illustration: PLATE 12 BONE AND ANTLER IMPLEMENTS FROM GOAT BLUFF CAVE] [Illustration: PLATE 13 a, Cairn six miles north of Arlington, Mo. b, Walled grave six miles north of Arlington, Mo.] About 65 feet in, near the west side, an inverted pot which shows no marks of use was found in a mass of ashes filling a cavity the size of a half bushel, which had been dug in the upper deposit. Scattered here and there among the ashes were also some mussel shells and broken deer bones; but the presence of these was probably not intentional, as the whole arrangement seemed to have the nature of a votive offering. This was the only perfect vessel found in the entire course of the explorations. It is of the ordinary "cocoanut form," and is represented in figure 6. Seventy feet in was a skeleton, on the left side; the bones were soft and came out in small fragments. This was fully 6 feet below the present surface, but some of this earth was piled up from earlier excavations. [Illustration: FIG. 6.--Pot from Goat Bluff Cave.] Beyond this point the ground had been dug over to such an extent that further examination seemed useless, and the work was concluded. Throughout the deposit of black earth, ashes, and roof dust were scattered irregularly arrowheads and knives of flint, some types of which are seen in plate 10; mussel shells; fragments of bones from food animals; bone perforators, some of which are shown in plates 11 and 12; potsherds; hammers; pestles; two or three mortars; a grooved stone ax of granitic rock, presented in figure 7; and an abundance of flint chips. There is a small cave near the top of the bluff facing the Gasconade, a short distance above the mouth of Little Piney. Within a few yards of the entrance earth and rock carried in from a sink on top of the hill fill the cavity to the roof. Water runs through after every hard rain. * * * * * Three small cairns, built of small stones, stood on the point of the bluff at the junction of Little Piney and the Gasconade. All are destroyed. * * * * * On the edge of a high cliff over the Gasconade, 2 miles north of Arlington, are three cairns, destroyed. * * * * * In Bryant's Bluff, facing the Gasconade 3 miles below Jerome, are two rock shelters, neither of them more than 20 feet across in any direction. In both are shells, bones, and pottery; a rough stone hammer was found in one. Exposure of bedrock on the outside shows that the earth deposit in either is not over 2 or 3 feet deep. * * * * * On top of Bryant's Bluff are four cairns, all of them torn up. The extreme limit of the scattered stone is about 20 feet; so the cairns were probably 12 to 15 feet in diameter. * * * * * At the mouth of Turkey-pen Slough, 4 miles north of Arlington, is a terrace with steep banks on two sides, next to the river and to the slough. On this stood a village. Three house sites are plainly marked by the refuse around, and there may be others; vegetation is very dense. Mussel shells and burned stones are abundant, and many flint implements have been picked up. [Illustration: FIG. 7.--Grooved ax from Goat Bluff Cave.] CAIRNS AT SUGAR TREE CAMP (11) Six miles north of Arlington is a clubhouse known as Sugar Tree Camp. A short distance from the building is a high vertical cliff rising almost directly from the Gasconade. The top of this cliff, near the front, is of solid rock, almost bare of timber or brush, and in a row along it close to the edge are seven cairns, all now so defaced that any attempt at investigation is useless. The smallest, at one end of the row, is of the common circular form, about 12 feet in diameter. Three others seem to be of the same type; but their appearance may be due to their destruction. One is shown in plate 13, a. The other three are walled vaults. The largest, at the other end of the row, was built up like a foundation wall of sandstone slabs. It is rectangular in form, measuring on the outside 16 by 28 feet. All the walls are more or less destroyed; the small portion of one remaining is shown in plate 13, b. Two "walled-up graves" reported on the first ridge north of Sugar Tree Camp, and one reported on the first ridge south, never existed. There is a small cairn on a high peak half a mile east of the camp. TICK CREEK CAVE In a ravine which joins Tick Creek about 2 miles from where the latter flows into the Gasconade, and about 12 miles north of Arlington, is a large cave known as the Saltpeter Cave. The opening is wide and high, but the mouth and floor are much obstructed by large fallen rocks and the bottom is constantly wet from wall to wall with running and seeping water. There is another entrance to this cavern around a corner of the bluff and much higher up on its face. This opening is small and the sloping passage from it to the cavern is almost closed in places by drip formation. It was never inhabited. CAVE IN POOL HOLLOW (12) A mile east of Newburg a ravine now known as Pool Hollow, but formerly called "Strawhorn's" [Strawhan's] Hollow, opens into the right (north) side of Little Piney. Two miles from the river is a cave at the head of a little cove. The entrance, facing directly south and visible from half a mile down the ravine, is 12 feet high and 75 feet across. The rear wall, where the cave makes a turn at 150 feet from the mouth, is plainly visible from the outside. At 60 feet within water reaches from wall to wall, and a constant stream flows along the left side. The talus at the mouth is of tough clay with many rocks scattered through it, and much of it has settled back into the cave. Water drips from many places in the roof, so that no part of the floor is ever entirely dry. Some broken flints and chips were picked up about the mouth and in front of the cave, but nothing else could be found. In dry weather there might be spots which would afford a resting place for campers, but no continuous occupancy was possible. HOUSE MOUNDS NEAR ROLLA (13) Nearly 2 miles northeast of Rolla is the beginning of a little valley which for a short distance is parallel with the Frisco Railway and close to the right of way; it then turns to the southward. Along this "draw" are numerous mounds, starting well toward its upper end and following its course for nearly a mile. They lie along either side, and reach into the tributary widenings. Most of them are on the flats; but they are also scattered along the hillsides, those farthest from the water having an elevation of about 50 feet above it. They vary from 30 to 60 feet in diameter and from 1 to 3 feet high. In all, they are scattered over an area of at least 100 acres. HOUSE MOUNDS NEAR DILLON Half a mile west of Dillon a ravine heads at the Frisco track, goes south a short distance, then turns southeastward. Near the track begins a group of mounds which reach for fully a mile along both sides of the little stream. There are more than 100, most of them small, though at least one is 60 feet across and 3 feet high. HOUSE MOUNDS NEAR ST. JAMES (14) At the northern border of St. James is a small shallow valley with a northern and eastern trend, practically parallel with the Frisco Railway, and for 3 miles or more not over a fourth of a mile from it at any point. Starting near the Soldiers' Home is a group of mounds which extend for fully 2½ miles down both sides of the valley. Some are partly cut away by the stream, others are on the narrow flat bottoms subject to overflow with every hard rain, still others are built on the slopes to an elevation of 40 feet. They are somewhat larger than the average, a diameter of about 60 feet and a height of 3 feet being not uncommon. * * * PULASKI COUNTY MCWILLIAMS CAVE (15) A cave on the McWilliams farm, near Jack Hinshaw's, at the upper end of the Big Eddy, near the south line of Pulaski County, has an entrance 8 feet high and 15 feet wide. There is a good light for 150 feet, at which distance the cavern turns. It is an excellent location for an Indian home, having a floor of dry earth, and a small amount of refuse was found; but the earth has been thoroughly dug over in the search for missing residents, some human bones rooted out by hogs having given rise to a belief that these may have been murdered and concealed here. DAVIS CAVES (15) Facing Roubidoux Creek, on the farm of J.W. Davis, 3 miles north of Cookville, are three caves. The largest is 40 or 50 feet above the foot of the bluff. It has an entrance 30 feet wide, the roof being 8 feet high. It is well lighted to a depth of 120 feet, where it curves. No refuse was observed, but the situation is favorable for habitation. Another cave, near this, has an entrance 30 feet wide and 10 feet high; it is well lighted for 40 feet back. The third cave of this series is a rock shelter a short distance south of the second, and higher up in the bluff. All these appear to deserve an examination. BERRY CAVE A cave on George Berry's land, in a ravine opening into the east side of Roubidoux Creek, 3 miles from Hanna post office, has a small entrance which is nearly closed by "drip rock," the roof, walls, and floor being thickly incrusted. These deposits, which it is said are even more abundant farther in, seem to be rather rapidly increasing in volume. MAXEY CAVE (16) What is known as Maxey's Cave is 7 miles south of Waynesville, on the west side of Roubidoux Creek. It is by far the largest open cave in this region, the entrance being 40 feet high and 100 feet wide. It extends across the head of a ravine, and if the loose earth at the sides were cleared away it would be found still wider. The entire floor is covered with a mass of rocks of every size up to several tons, except at one side of the entrance where there is a small amount of loose earth. The front chamber is 300 feet long to where the cavern forks; in one of these forks daylight extends for 100 feet farther, or 400 feet from the mouth. Marks on the walls show that the entire floor is sometimes covered 2 or 3 feet deep with running water. A survey made some years ago disclosed a mass of earth and rock "a long ways back in the hill;" definite figures could not be obtained. Beyond this point it was impossible to proceed. By running corresponding angles and lines on the surface outside the surveyors came to a very large sink hole, into which flowed the drainage of several farms. This explains the flood marks. Clearly the roof of the cave had fallen in at this point. YOARK CAVE Yoark Cave, a fourth of a mile east from Maxey's in a bluff facing south on the left bank of Roubidoux Creek, has an entrance 40 feet wide, 30 feet high, and is in daylight for 150 feet. Cave earth extends for 100 feet from the entrance, and apparently continues from this point under the gravel and clay which have washed from the interior. It is on the land of A.L. Foote, having been in his family continuously since it was secured by Government patent. The name is derived from "Grandma Martha Yoark," who was among the earliest white settlers in the region. Her home was on the opposite side of the creek, in a pioneer log cabin, the last vestige of which, except the stones of the chimney, disappeared before the Civil War. In the front portion many large rocks are lying on the surface of the clay floor and others are imbedded in it; probably still others are entirely covered. Farther back the clay is mixed with gravel washed from the interior. This deposit is never entirely dry and in rainy seasons is quite muddy. The difficulty of removing or digging under the rocks, added to the certainty that water would be encountered before the bottom is reached, render useless any effort at complete excavation. The amount of refuse on the surface, however, is a good indication that such researches as would be possible in the upper layers, among the rocks, would disclose a large quantity of aboriginal remains of comparatively modern date. GRAVES AT LAUGHLIN'S (17) On the Laughlin goat ranch, 6 miles southeast of Waynesville, a high narrow ridge level along the top and sloping abruptly on each side extends northward from the hills on the right side of Roubidoux Creek and terminates in a vertical cliff. Bedrock projects on the top and on both sides, and vegetation is so scanty that the crest is almost a "bald." On the summit of this ridge are seven cairns, the first one only a few feet from the edge of the cliff, the last one about 300 feet back, near where the ground begins to ascend toward the plateau. They are small, none more than 3 feet high, and all have a depression in the top where the stones have been thrown out from the center toward the outside by relic seekers and rabbit hunters. In three of them flat stones remaining in place at parts of the margin indicate that an irregular square inclosure was constructed around the bodies, as in those examined at Gourd Creek. Possibly this feature existed in all of them at the time of their construction, but there was no evidence that any of them had been walled up like those at Sugar Tree Camp or the Devil's Elbow. Views of their present conditions are shown in plate 14. KERR CAVE (17) Near the site of Kerr's Mill, on Roubidoux Creek, 5 miles south-east of Waynesville, is a cave at the foot of a bluff, the entrance 60 feet above the bottom of the hill. Viewed from the outside it has the appearance of a rock shelter 40 feet wide and 45 feet deep. Above most of it the stratum forming the roof is 15 feet high; near the front the successive overlying strata project in a hollow curve until at the face of the bluff the drop from the ledge to the talus immediately beneath it is fully 50 feet. At one side, near the rear, is a passage 5 or 6 feet wide, not visible from the front, extending back into the hill. Although the cave is usually dry, clean gravel in this passage shows that sufficient water flows through at times to prevent earth from accumulating; further evidence of which fact is found in the mud cracks of the floor and the ferns growing amid the rocks, large and small, which cover it. The place could never have been occupied except for temporary shelter, and there is no evidence that even this use was made of it. SELL CAVE (18) Half a mile directly south of Waynesville, on the farm of Dr. W.J. Sell, is a cave located in the northern end of a ridge entirely detached from the surrounding hills. The entrance, facing northeast, is halfway up the point of the ridge, overlooking a fertile bottom along Roubidoux Creek. From the top of the ledge over the entrance the hill has an easy upgrade for a fourth of a mile to the summit, which is at an elevation of 250 feet above the creek. On top of the hill is the site of an Indian village where some mortars, grinding stones, and numerous flints have been found. The roof of the cave has partially fallen in at the entrance, forming a re-entrant curve 30 feet across and extending 11 feet inward; the large blocks from this, and from the stratum described later, were lying on and in the talus at the present front but did not extend to the red clay beneath. Some of the blocks could be reduced with a heavy sledge hammer to an extent that made it possible to roll them out of the way; but 24 of them had to be broken up with dynamite. The talus at its thickest part has a depth of 6 feet; it extends down the hill on the outside and has washed back into the cave, gradually decreasing in quantity, to a distance of 50 feet. The roof, at the front, is 5 feet above the talus; the thickness of the ledge forming it is only 8 feet, the slope of the hill starting from this line. Owing to the restricted width of the ridge, on top, the entire area draining over the ledge measures only 70 feet in width above the entrance, and narrows irregularly to a breadth of 30 feet at an outcrop 120 feet up the hill, or with an approximate space of 6,000 square feet. On this small tract more than half the rock is bare, with scanty patches of soil and humus in the crevices and on flat places. At the present time the water which flows over the ledge during hard rains is scarcely turbid; consequently a period of several centuries was required for the débris to accumulate. Fourteen feet back from the farthest-receding part of the curve of the roof at the front is the edge of a stratum 3 feet thick; the bottom of this was 3 feet above the talus immediately beneath it. This stratum is continuous, with a perceptible dip to the interior, as far as it can be seen. The width of the cave at the mouth is 44 feet; 30 feet within it widens to 51 feet. A small amount of water making its way from the interior over the level floor collects in a little basin scooped out to receive it, and sinks into the floor near the inner foot of the talus 55 feet from the entrance. At this point the width of the cave is 36 feet; the height to the roof is 4½ feet. As the floor beyond here is soft mud, the cavern was not followed farther. Owing to the limited space between the floor and the roof it was necessary to remove the excavated earth to the outside. The water which flows from the hill and falls upon the talus during rains also had to be provided against. A trench 4 feet wide at the bottom, with sufficient slant to the sides to prevent them from falling in, was started 25 feet out from the entrance, on a level which gave it a depth of 6½ feet at the highest point of the talus, thus carrying it a few inches into the clay which was the original floor of the cave. This depth also brought it well below the level of the little pool inside. When its greatest depth was reached the excavation was at once widened to 25 feet, thus reaching well toward the cliff on either side. Growing trees and large rocks made a greater width here impracticable. In the talus were flint implements, none small enough for arrowheads, some well finished, others roughly made, a few being shown in plate 15; three sandstone mortars and fragments of four others; probably 100 cobblestones used as hammers and pestles, some of them pitted on the sides, a few showing marks of much use (pl. 16, A); a small, very solid piece of hematite worn round by use as a hammer; a small, imperfect tomahawk made of quartzite (pl. 16, B, a); many mussel shells, some used as knives and scrapers; animal bones, some of them worked into implements, including a perfect skiver (pl. 16, B, b); several pieces of hematite and limonite used as paint stones (pl. 16, B, c); many fragments of pottery, some of them worked into disks and perforated (pl. 16, B, d); occasionally small deposits of charcoal, ashes, and burned earth. The meager amount of artificial material, and its random distribution, as if one piece was lost here, another thrown there, throughout the talus from the present surface to the underlying clay would appear good evidence that the cave was never used as a place of permanent abode, but merely provided temporary refuge at intervals extending over a prolonged period. [Illustration: PLATE 14 CAIRNS ON ROUBIDOUX CREEK, SIX MILES FROM WAYNESVILLE, MO.] [Illustration: PLATE 15 FLINTS FROM SELL CAVE, NEAR WAYNESVILLE, MO.] [Illustration: PLATE 16 A, Pestles or grinding stones B, Celt, pottery disks, paint stones, and skiver OBJECTS FROM SELL CAVE] [Illustration: PLATE 17 Skull from Sell cave. a, Front; b, profile Skull from Bell's cave, near Waynesville. c, Front; d, profile Skull from Miller's cave. e, Front; f, profile THREE SKULLS FROM PULASKI COUNTY, MO.] None of the pottery was decorated in any way, though most of it was cord-marked; no piece was found which had a handle or a foot. Nearly half a bushel of pieces was found, fragments of many different vessels, with a range in thickness from one-eighth to three-fourths of an inch. If all this talus were examined, much material might be found, but the result would not justify the labor. Fifteen feet west from the east corner of the cave, 8 feet within the edge of the roof, 3½ feet under the surface of the débris, which was a foot lower here than at the highest point, was a bundled or bunched skeleton; only small fragments of arm and leg bones, most of the lower jaw, a little of the upper jaw, and traces of skull were remaining. The bones were small but solid. They were packed tightly in the dark, wax-like clay, but there were no indications of a grave; the earth in contact with them could not be distinguished from that lying around them. The body had been crowded into the smallest possible space, with the head against a large stone. All the teeth were well preserved, some of them not at all worn. Small fragments of deer bones were found among the remains; these, also, were very soft and decayed. In fact, all bones found, whether human or other, in this wet, tough, heavy earth were nearly destroyed, and such portions as remained had but little more consistency than the mud in which they were imbedded. Much care was necessary in order to get them out. Sixteen feet from the entrance, 13 feet from the east wall, 4½ feet down, 18 inches above bottom, were part of a large femur and a few fragments of other bones too small and crushed to identify. Seven feet southwest of this femur, 14 inches lower, was a closely folded skeleton, the skull nearly north, the other bones toward the east wall. Some mussel shells, fragments of deer bones, and two flint knives were near the head. The body had been placed in a shallow hole dug in the talus as it existed at that time, some earth thrown over it, and small rocks piled on. The covering rocks were under 3 feet of detritus, washed in since they were placed there. Near the knees was a piece of antler, neatly perforated, with rounded ends, giving it the shape of a reniform bannerstone (fig. 8). This may have been an ornament, an arrow-shaft straightener, or the holder for a drill or a fire-stick. Near it was a polishing stone deeply worn on both sides (fig. 9). Twenty-two feet within the reentrant curve at the front, 20 feet from the west wall, at the bottom of the talus, was a skeleton, the skull in small fragments, which, however, were held in place by the tough clay. The teeth were worn below the enamel in places; two well-worked flint knives and one rough one (fig. 10) were near it. The bones looked as if they had been thrown in, occupying only a small space; but probably a folded body had been laid in on the left side. At 24 feet from the entrance, 17 feet from the west wall, in a hole dug to 20 inches below the present surface of the talus, were broken and spongy bones of an adult. Pelvis, feet, and leg bones were in confusion; the tibiæ were reversed in position, but it may be that the body was laid on the back with the knees flexed and that the bones had fallen as they were found. This is probable, as each patella was where it belonged, and the body lay extended toward the southeast, as shown by the position of the skull. The humerus was about 12 inches long; all the bones were in small pieces. There were many mussel shells among and above the remains, over which earth and small rocks had been piled. [Illustration: FIG. 8.--Perforated object of antler from Sell Cave.] Two feet south of this skeleton and a few inches lower were the crushed and decayed bones of an old person with the head lying toward the east. The one tooth found (a molar) was worn entirely below the enamel except for a small space at the front; the dentine was polished until it resembled a piece of agate. Mr. De Lancey Gill first remarked the fact that wear of this character denotes that the individual did not gnaw bones, crack nuts, or indeed bite hard on any substance. If he had done so this thin shred of enamel would have broken off. Two large rocks which lay on the head and body seem to have been thus placed before the grave was filled with earth. [Illustration: FIG. 9.--Rubbing or polishing stone from Sell Cave.] Near these bones were fragments indicating three other interments; the humerus of the last was perforated. Other arm bones found showed the same olecranal perforation. Twenty-one feet from the entrance, 19 feet from the east wall, was a skeleton, closely folded, on left side, head toward rear of cave. The teeth were worn flat. The bones were crushed by rocks laid on or above the body at the time of burial, as was the case with all the skeletons found in this part of the cave; probably timbers had been interposed. [Illustration: PLATE 18 TEETH FROM SELL CAVE AND OTHER CAVES, SHOWING MANNER AND AMOUNT OF WEAR] [Illustration: PLATE 19 TEETH FROM SELL CAVE AND OTHER CAVES, SHOWING MANNER AND AMOUNT OF WEAR] Near the surface, 18 feet from the entrance, 14 feet from the east wall, were the right half of a skull and of a lower jaw; a few small, scattered pieces of skull were found near them. The teeth were much worn, some of them were decayed, and two had the roots swollen and distorted by ulceration. South of the skull were fragments of feet and leg bones, probably belonging with it. This interment was of much later date than the others. Thirty-two feet from the front, 16 feet from the east wall, 2½ feet below the surface, and a foot above the bottom of the talus, was a folded skeleton, on left side, head toward the interior of the cave, face directly upward. So much of the skull as could be recovered is shown in plate 17, a, b. The teeth were much worn, the bones broken, soft and spongy, falling away with the clay as it was removed from about them. The femur was about 17½ inches long. [Illustration: FIG. 10.--Flints from Sell Cave.] Wear of teeth among aboriginal people does not of necessity denote a great age for the individual. Grit from ashes and fine sand from mortars and pestles will cut away the enamel to a much greater extent than would result from the use of ordinary food. The condition of the teeth mentioned, as well as of some from other localities, is shown in plates 18 and 19. From the inner end of the ditch, or runway, at the entrance the excavation was carried back for 40 feet in a direct line; or making allowance for passing around a massive rock which was in a position where it could not be blasted, for 43 feet; the depth of the talus here was 3 feet. On the east side the talus was removed to the wall, a distance of 28 feet from the edge of the trench, and the wall rock exposed for 22 feet, to the rear bank of the excavation. * * * * * All work, so far, had been carried on at a level a few inches below the bottom of the talus, which rested directly upon the floor of clay washed out from the interior of the cave. Beginning next at the outer end of the trench, the entire space included in the first excavation was deepened by a little more than 6 feet, giving a new floor about 13 feet lower than the highest part of the talus. All the material thus removed showed that it was laid down by flowing water, sometimes so quiet as to deposit clay of impalpable fineness, sometimes with a velocity sufficient to carry stones weighing 3 or 4 pounds. The material varied--red clay, now jointed, was the topmost layer; below it, in patches and layers, were dark earth, resembling soil; clay of different shades of yellow, brown, red, and gray, sometimes almost blue; some of it uniform, some of it mingled, one or any or all of the different sorts in small compass; deposits of one sort filling sharply defined channels or potholes cut in some other sort; occasionally there was a slight admixture of sand. All included limestone pebbles, which were plentiful in some deposits but entirely absent from others, were weathered to a chalky consistency, the larger ones to a depth of perhaps half an inch, the smaller ones throughout. Scarcely any chert was included, although it is abundant on the hill; the few pieces seen were very small. It took five weeks of steady work, with two men, to clear out the second level. In all this clay there was not the slightest trace of bone or other indication that living beings of any kind had existed either in the cave or in any place from which the clay had come. At 24 feet from the eastern side of the trench, projections on the face of the east wall denoted that bed rock was not far away. A hole 8 feet across, at the rear of the excavation, reached sand with a slight admixture of clay a few inches under the level at which the work was being conducted; and 4 feet down, or 17 feet from the top of the talus, the rock was found. It was rough and furrowed, like a solid stratum that has been long exposed to atmospheric weathering. Further exploration was useless. The sand results from disintegration of the Roubidoux sandstone belonging next above the limestone in which the cave was formed. None of this remains on the hill; it has all been carried away by erosion. There is not now any sink hole or crevice above the level of the cavern through which the sand could have made its way. Such an opening must have existed at one time, on the slope at one side or the other, or farther back where the hill is now cut off. In either case, erosion has carried away its walls and filled up the channel leading from it, and thus obliterated its site. To accomplish this would require a long time; enough to produce a considerable alteration in the topography, and so to predicate for the bottom deposits in the cave an antiquity far beyond the possible appearance of man in the region. PHILLIPS CAVE The Phillips Cave faces Roubidoux Creek near the Big Spring, a mile south of Waynesville. Access to the interior is possible only by crawling some distance on wet clay. Other caves in the same line of bluffs are either very small or almost inaccessible. No refuse appears about any of them. BELL'S CAVE (18) In the upper part of the bluff bordering Roubidoux Creek just west of Waynesville, on the farm of Robert A. Bell, are numerous caves, most of them quite small. One, much larger than any of the others, has an entrance 27 feet wide and 12 feet high. The floor is of earth mingled with small rocks, and rises gradually toward the rear until at 70 feet it almost reaches the roof, although the open space enlarges farther in. The width of the cave varies from 19 to 32 feet. Several large rocks have fallen from the roof and walls at a comparatively recent date, as they lie directly upon the earth or are only slightly imbedded in it. Shells and flint flakes occur in small amount, but the cave is so difficult of access that it was probably but little used. Some human bones, rooted out by hogs, were scattered over the floor; only a few remained, the hogs having chewed up most of them. Part of a femur belonged to a person about 18 or 20 years of age. A skull and part of a lower jaw, lying several feet apart but belonging to the same individual, were secured; they are shown in plate 17, c, d. Few of the teeth remained, though all had been in place at the time of interment. CAMP-GROUND CAVE This is three-fourths of a mile west from Waynesville. It is small, with a muddy bottom, and could never have been occupied. BUCHER CAVE Bucher Cave is 2 miles northeast of Waynesville. It has a small, low entrance, nearly closed by a pile of chert gravel mixed with some clay, which has been carried by surface water from the slope above. GRAVES NEAR MCKENNAN'S On a low spur, projecting about halfway up a high hill opposite McKennan's house, 2½ miles northeast of Waynesville, are two of the ordinary stone graves or cairns, both small. One has been torn apart; the other is intact. They are mentioned only because in the one which has not been disturbed the stones are sunken at the center, affording good evidence that timbers were placed over the corpse before the stones were piled up. ROUBIDOUX CAVE (19) In a vertical bluff overlooking the junction of Roubidoux Creek and the Gasconade River is a cavern with a high, wide entrance giving access to a large chamber which has several smaller but well-lighted rooms opening into it. There was formerly a considerable depth of earth on the rock bottom, but most of it has been taken out for fertilizer. What is left is dry near the entrance, but wet farther in. Although it would make an ideal Indian home, being easy of access and within a few rods of the two streams, there could be found no indications of such habitation; and owing to the small amount of earth remaining, the presence of many large rocks, and the close proximity of a large club house on the public highway immediately in front, no excavation is possible. A cairn on the point of the cliff over this cave has been completely demolished. RICHLAND CAVE (20) There is a large cave at the head of a ravine a fourth of a mile below the bridge over the Gasconade River, on the Richland and Hanna road, 7½ miles from Richland. The entrance is 70 feet wide and 40 feet high; daylight extends to a point 200 feet within, where the cave divides into two parts, both of which turn abruptly. Cave earth near the entrance on one side is scanty in quantity, damp and moldy; but beyond this it is dry, unevenly surfaced, and appears to have been somewhat disturbed. There is considerable refuse on and in the dry earth as far back as the inner end of the front chamber, and were it not for the many rocks, too large to be removed, which cover nearly the entire floor and would make excavation very difficult and incomplete, the deposits would probably repay investigation. ROLLINS CAVES (19) On the farm of Sam T. Rollins, 2½ miles northwest of Waynesville, are two large caves. The first, in a bluff facing the Gasconade, half a mile above the mouth of Roubidoux Creek, is 50 feet above the bottom of the hill. The entrance, toward the northeast, is 45 feet wide and 36 feet high. The sides are parallel for 45 feet; at that point the east wall abruptly recedes for 12 feet and then continues in a curving line for 120 feet farther, to an outlet in the side of a shallow ravine trending toward the west. This opening, 13 feet wide, is filled nearly to the top with débris which slopes steeply for 40 feet into the cave. The west wall, at 45 feet, makes an outward curve to a branch which leads northwest for 25 feet and has an opening on the side of the hill 25 feet wide and 20 feet high; the talus at the front is 12 feet high and slopes steeply into the cave. Beyond this branch the west wall extends in a straight line to the small outlet at the ravine. The floor of the cave has a gentle incline from the bottom of the débris in the rear to the main entrance. No refuse could be found in the cave or around any of the three entrances; and the place would not be suitable for a shelter in winter as the wind, no matter from what direction, blows directly through it. The second cave is near the foot of the hill, half a mile up the river from the first. A gentle slope in front leads to the bottom land along the stream. The entrance, toward the northwest, is 60 feet wide and 10 feet high. At 65 feet within is standing water; marks in a channel along the west wall show that at times there is an outflow with a depth of a foot or more. At the front is a great amount of talus partly fallen from the ledge forming the roof, partly washed down from the hillside; the outer slope is 20 feet high, the inner slope has a slight incline to the standing water. The entire deposit within the cave and in front of it is of tough, sticky clay. Many large rocks lie on the surface or slightly imbedded, and large trees grow on the talus. No indications of occupancy could be discovered. MIX CAVE (21) On the Mix farm, half a mile below the Gasconade bridge on the Waynesville and Crocker road, on the left (west) side, at the head of a ravine, is a cave with an entrance 75 feet wide and 20 feet high. Cave earth, apparently not more than 3 feet thick at any point, although it gradually rises to a level 6 feet higher than the floor at the mouth, extends back 80 feet; beyond this is water-soaked clay and gravel reaching 60 feet farther to a turn in the cave, making a distance of about 140 feet in daylight. There is a shallow channel 12 feet wide along the east wall from the gravel to the entrance; evidence that at times a volume of water of that width flows out of the cave. The cave earth is damp for several feet from the line of its contact with the clay, a certain indication that its lower portion is saturated. Much refuse, including several mortars, is distributed over the floor, and it is especially apparent in the bed of the little stream; but fully half the surface is covered with rocks too large to be removed, and these, together with the water, will effectually prevent satisfactory excavation. One of the mortars has a grinding cavity on one face 12 by 20 inches and 3 inches deep at the middle; on the other face, which has been pecked, apparently with a flint tool, to make it level and even, is also a cavity, but it is small and shallow, showing that this side of the stone was but little used. DOUBLE CAVE (21) On Walter Miller's farm, 1½ miles below the Crocker and Waynesville bridge, on the left side of the river, is the "Double Cave," so called for the reason that it has two entrances. The one farthest down the river is more nearly in line with the general trend of the cavern. Its opening is 35 feet wide and 20 feet high. At 40 feet in from the mouth, on the left or up-river side, the two parts of the cavern unite, a triangular partition of the original limestone strata separating them up to the point of junction. Across the apex of the triangle the main cave is 50 feet wide; there is no vertical wall on the right (east) side along this portion, the roof sloping down gradually until it meets the earth floor; it may extend farther, making the cave that much wider at the bedrock bottom. The cave earth at its highest point is fully 10 feet higher than at the entrance; but this may not mean that it is 10 feet deeper, for there are indications that the rock floor also rises from the entrance toward the interior. Digging in the front part of the main cave--that is, in the portion behind the lower entrance--would be impracticable owing to the huge rocks, some of them lying on the floor, others deeply imbedded in the earth; consequently part of them, at least, fell while the cave was inhabited. From the junction of the two branches the cave earth extends back 60 feet to clay and gravel washed down from the interior; there is ample light at this point, and for some distance beyond. In part, this gravel seems to overlie the loose earth; it is still depositing, and the manner in which the various materials intermingle and overlap at their meeting place indicates that the cave earth to some extent underlies the gravel and clay. This feature is worth investigating, as it might have a bearing upon the relative age of the cave deposits. The entrance to the branch cave is 20 feet higher in the face of the bluff than that of the main cave, and consequently much above any water flowing from the interior; it is 20 feet wide by 15 feet high. Measured along the east wall, it is 40 feet from this entrance to the apex of the triangle separating the two parts of the cavern. The greatest width of the united caves, 70 feet, is just beyond this point. The earth floor in the branch, a fine-grained yellow earth apparently deposited by quiet or gently flowing water, is 3 feet higher than it is at the highest point farther back in the cave, and is 4 feet or more higher than the bedrock at the front. No direct communication is possible, in front, from one entrance to the other. The only means of transference is by passing through the caverns around the triangular partition, or by going down to the talus from one opening and then up to the other; though only a few feet of descent is necessary. There is an easy passage to and from the Gasconade, which flows at the foot of the bluff; and a good path in either direction to the top of the hill. Very little refuse occurs, and the site is not worth examining. RAILROAD CAVE On railway property, north of the Gasconade River on the east of the Waynesville and Crocker road, is a noted cave which "runs clear through the hill," and can be entered from either end. From the descriptions given it certainly could never have been utilized as a dwelling place. BAT, OR PAGE, CAVE Bat Cave, so named because it formerly harbored immense numbers of bats, is on Robert Page's land, 4½ miles from Crocker, near the Waynesville road. The entrance is 40 feet wide and 30 feet high. Cave earth extends for more than 200 feet in plain daylight; at this depth the cave separates into two branches, one directly over the other. The lower division continues into the hill on a level; the upper rises at a slight angle; neither is high enough to permit a man to stand erect. The greatest width, a few rods from the front, is 55 feet. A drainage channel near one wall shows a considerable outflow in wet weather. In the low, vertical bank of this drain, gravel and small rocks are mingled with the earth in such quantity as to comprise more than half the mass. But this is probably due to the fact that a large quantity of earth, mostly, of course, from the upper part of the deposits, has been taken away for fertilizer. Neither in the bank of the little channel nor about the pits left by this digging is any refuse to be seen, and there is none about the entrance. So, in spite of its suitability for residential purposes and its favorable situation, it does not seem ever to have been utilized. TUNNEL CAVE (22) A fourth of a mile from the Bat Cave is a natural tunnel or underground passage which has its beginning in a deep sink hole half a mile away on the farther side of the hill. Into this depression pours all the water that comes through a ravine more than 4 miles long, receiving several tributaries on the way; thus draining several hundred acres of steep hillsides from which storm water runs off almost as quickly as from a roof. From the sink hole it passes into the upper end of the tunnel, an opening 10 feet high and 20 feet wide. Trash and drift around this inlet show that the water rises above its top. The lower opening of the tunnel is a beautiful, regular arch, 100 feet wide and 50 feet high. For some distance in, the interior is so choked with huge rocks, which reach almost to the roof near one side at the front, that it resembles a great quarry. Gravel, sand, and driftwood, including a large log 15 feet long, are piled on these rocks to a height of 20 feet. BROOKS CAVE Brooks Cave, 11 miles southeast of Waynesville, has an entrance through a sink hole in a level field. It is small and dark for some distance back, and was never occupied. Openings of this character are never the original mouths of caverns; they are due to the roof falling in at a point where it has become thin by wearing away from below. RIDDLE CAVE Riddle Cave is on John W. Schord's farm, near Wildwood. The entrance is through a sink, similar to that at Brooks Cave, and is due to the same causes. It could never have been occupied. LANE'S CAVE Somewhat more than a mile north of Big Piney post office is a cave known as Lane's Cave. Near it is a smaller cave; also a rock shelter. They are all small, high up in the cliff, hard to reach, and unsuitable for living in. DRY CREEK CAVE A cave on Dry Creek, north of Lane's Cave, is small and almost inaccessible. Never used. HOUSE MOUNDS (23) There is a group of house mounds, about 100 in number, close to the site of the "Ranch House," which formerly stood near "The Falls" 4 miles southwest from Big Piney. Two other groups, north of this one, carry the mounds for about 4 miles along a little valley, which extends north and south about midway between Big Piney and Bloodland. Most of the mounds, in all the groups, are on the slight slopes bordering either side of the little stream--which sometimes ceases to flow--but a few of them are on the narrow strip of level land along the banks. There is another group south of Bloodland. They were not learned of in time to visit them. RIDEN'S CAVE A mile southeast of the steel bridge across Big Piney, on the Edenville road, is Riden's Cave, in a small ravine opening into another ravine. The entrance is 25 feet wide and 8 feet high, and the front chamber extends 30 feet to an abrupt turn. There are large rocks on the floor near the mouth and some cave earth and a small amount of refuse at the front. Apparently it was never occupied except as a temporary camp. SALTPETER CAVE Near Miller's Spring, 2½ miles northeast of Big Piney, in a high bluff, is a large cave whose name is derived from the quantity of saltpeter collected from it in the early settlement of the country. Earth for leaching was removed to such an extent that bedrock is now exposed near the entrance and at several places within. In addition many large rocks cumber the floor, consequently excavations would not yield satisfactory results, although refuse still to be seen in the cave and in front of it shows that it was a place of aboriginal habitation. MILLER'S CAVE (24) Three miles northeast of Big Piney is a cavern which from its position, formation, and surroundings is particularly adapted to the requirements of primitive people in search of a permanent shelter. It is situated in a bluff rising from the left bank of Big Piney River, 200 feet above the level of that stream and half that distance below the summit of the hill of which the bluff forms the front. It lies in three different tracts of land, but the greater portion is on the farm of Daniel S. Miller, who lives a little more than half a mile away. For three generations it has been widely known as "Miller's Cave." It opens toward the southeast, the river at this point flowing north of east, and thus secures protection from the cold winds of winter, receives the greatest amount of light through the day, and has the advantage of sunshine at the season when this is most needed. Big Piney, like all streams in the Ozark region, is extremely crooked and its bed is a continuous succession of riffles and pools, or eddies as they are locally known. In front of the cave is one of these pools nearly a mile long and at lowest stages fully 15 feet deep in places; even now it yields an abundance of fish, turtles, frogs, and mussels, all of which are important items in the aboriginal dietary. A fourth of a mile above the cave Big Piney makes an abrupt turn, coming to this point from the southeast. Here it receives the outflow from a large spring located at the foot of the hill, a fourth of a mile to the southward, which boils up in a pool 40 feet across and at its lowest stage discharges several thousand gallons every hour. Its volume responds quickly to a heavy rainfall and to the succeeding period of fair weather, although its level never passes above or below certain fixed points. A singular feature of this spring, one which has given it a wide reputation, is its rhythmic ebb and flow. With absolute regularity, regardless of atmospheric conditions, it swells for six hours, then subsides for an equal period, stages of high and low water occurring at the same hours every day. The extreme range of level is about a foot. Intermittent springs are not uncommon; but the regularity of this one is remarkable, particularly so as its action is not affected by changes in the volume. A dam was built below this spring by the father of Mr. Miller to furnish power for a mill; when the mill was not running the noise of the falling water, reenforced by the echoes from the hills around, could be heard a long distance and gave it the title of Roaring Spring. The Indians had a name for it which was interpreted by the whites as "Blowing Spring;" but as there are no unusual currents of air in the vicinity it is probable the proper translation would be "Breathing Spring," on account of its recurrent motion. The branch from this spring, following a course along the foot of the hill, is wide and shallow, though swift, and is nearly filled with a dense growth of long, moss-like vegetation which was greedily devoured by deer, herds of them being frequently seen in the water by early settlers. From the mouth of the cave several hundred acres of fertile alluvial land can be seen along both banks of the river. In the bottom land lying nearest to the spring branch--which is itself entitled to be called a creek--and extending southward to Miller's residence, partly on an upper terrace, but mostly on the low land, was a village site on which were formerly many small mounds which from the description were undoubtedly house mounds. Mortars occur in numbers, while fragments of pottery and flint, as well as many unbroken implements, were formerly abundant to a depth of several inches. On the opposite side from the cavern, in the angle formed by the abrupt turn of the river, is another village site. A ditch, with an interior embankment about 6 feet high, formerly extended in a curved line across the point. This fortification was about 600 feet long, coming to the river bank at either end. In the part thus protected were many low, small mounds placed close together but quite irregularly. These were probably house mounds. No trace of any of this artificial work is now apparent except that a difference in color may be seen here and there when the soil is freshly turned, all the earthworks having been plowed and dragged level as interfering with cultivation. A great amount of broken pottery, flint implements, and fragments of animal bones has been uncovered here. In fact, the field is known locally as "the place where the Indians made their pottery." This site seems to have been occupied within historic times; after an unusual freshet some years ago, many "round musket-balls, such as belonged to the old-fashioned muzzle loaders"--"hundreds," or "two gallons," of them is the usual version--were picked up where the loose soil had washed off. There is a local tradition, long antedating the discovery of the bullets, that a "battle" was fought here between the French and the Indians. On the hill over the cave are three cairns, but they have been so searched through that scarcely a stone remains in its proper place. There is also the site of a flint-working industry, a space 40 or 50 feet across being strewn with spalls, flakes, and chips. When, in addition to the sustenance provided by deer and other large game, there is taken into consideration the great numbers of wild fowls which frequented the rugged hills and numerous streams; the multitude of small mammals which found security in the myriad cavities and crevices in the cliffs; the abundant food supply in the river; and the further fact that so many mortars and pestles meant the utilization of nuts and the cultivation of corn and no doubt of other foodstuffs as well; it is apparent that the problem of mere subsistence was one with which the natives had but little need to concern themselves. That full recognition was accorded to these advantages is amply attested by the great quantity of flints found everywhere in the vicinity, the numerous workshops on the hills and in the bottoms where the ground is thickly strewn with débris in every stage from the intact nodule or block to the finished implement, and the amount of refuse not only in this cavern, but in the Saltpeter Cave in the same bluff and in the Freeman or Ramsey Cave 3 miles down the river on the opposite side. Miller's Cave, however, possesses an additional advantage, one probably not to be found elsewhere. This is the absolute security of its inmates from the attack of an enemy. The mouth of the cave is in the face of a perpendicular bluff, the wall on either side so smooth that not even a squirrel can obtain a foothold. The upper stratum of the precipice projects to such an extent that a rope or a ladder let down from above would fall several feet beyond the outer edge of the floor. Below, there is a vertical drop of 30 feet to the top of the rough talus which is as steep as rocks and earth will lie. If an assailant, by approaching from either side, should reach the foot of this bluff he would offer a fair target for stones rolled or hurled down by defenders who are safely out of reach of missiles from any direction. The only means of entrance is a small opening in the west wall, communicating with another cave. This is so restricted in size as to permit the passage of only one person at a time, and he must assume a crawling or crouching posture. This opening, which for distinction will be called the doorway, has its top, sides, and bottom coated with stalagmite formation; so it may once have been somewhat larger than at present. The limited amount of the deposit over the natural rock at either end of the orifice is evidence, however, that it could never have been high enough for a man to walk through without stooping, or wide enough for two persons to pass each other; consequently one man armed with a club or other weapon could easily guard it against any number who might attempt to enter. The cavern from which this opening leads, and which will be called the outer cave, is close to and nearly parallel with the face of the bluff, and its course is therefore approximately east and west, forming nearly a right angle with the main cavern. It has a slight curve, so that the doorway is not visible to one who is approaching from the outside until he is within a few yards of it. The outer cave has its beginning at a point where the bluff bends toward the north; that is, where there is a shallow reentrant curve, formed by the face of the cliff breaking away at this part and rolling down the hill; a considerable portion of this cave itself has been thus destroyed, as shown by another entrance into the bluff beyond. Much talus has accumulated in this cave, over which there is at present a fairly easy though winding and zigzag path to the entrance from the top of the hill, and a rough and difficult way from the bottom. It is a natural presumption that dwellers in the cavern had well-constructed though necessarily devious pathways of easy grade to both the top and the bottom of the hill; but owing to the loose nature of the débris on the outside slopes all trace of these, when abandoned or no longer kept in repair, would soon be obliterated by surface wash, landslides, and the roots of trees. By the side of the upper trail, at the bottom of the sandstone ledge capping the hill, are many large blocks which have split off from this stratum. On the flat surface of two of these are about 25 figures, pecked into the stone apparently with a pointed flint implement. One of them measuring 6½ by 30 inches, shown in figure 11, bears some resemblance to a flying bird. All the others are of uniform design, an oval or elliptical figure with a straight line or bar passing through an opening in one end. These vary from 4 to 18 inches in length; two of them are shown in figure 12. Owing to the rough weathering of the stones accurate tracings were not possible, but the illustrations give a fairly correct idea of the inscriptions as they originally appeared. [Illustration: FIG. 11.--Incised figure in sandstone near Miller's Cave.] [Illustration: FIG. 12.--Incised figures in sandstone near Miller's Cave.] The front part of the outer cave is partially filled with large rocks, gravel, and clay, which have fallen or been washed in. A window-like opening on the right, or south, side admits additional light. Near the inner end the cave divides, one branch going to the southeast and opening in the face of the bluff, the other turning north and terminating abruptly near the doorway, which is worn through its rear wall. A rough diagram (fig. 13) with some measurements is appended to show this cavern's peculiar structure. Feet. Width at mouth (A) 17 From mouth to "window" (B) 21 Width of window (B), which has a very irregular outline 3 From window to where cave divides (C) 39 From corner of divide (c) to opposite corner (H) 13 From corner (H) to rear wall 11 Greatest width, from (B) to (F) 22 Width from (C) to (G) 10 From north wall near (G) to face of bluff (D) 28 Height at mouth from talus to roof 8 Height from floor to roof between (C) and (G) 13 Lowest point in the cave (near C), below entrance (A) 7 Mouth, at (D), lower than floor at (C) 4 A small amount of refuse on the floor suggested use of the outer cave for residence or shelter; but excavations at several points uncovered bedrock, with very irregular surface, at depths of 6 inches to 2 feet, the earth containing very little refuse and no ashes. On the talus at the entrance, and also at the bottom of the bluff in which the caves open, is much refuse which the inmates threw out as rubbish. [Illustration: FIG. 13.--Plan of Miller's Cave.] The front chamber of the main cavern is quite regular in form, going straight back like a vault for 80 feet, then turning abruptly westward with a width of 47 feet, the west wall making almost a right angle at the corner. The east wall abuts squarely against the rear; a narrow crevice leads eastward from their junction, but as this was filled with water and mud no exploration in it was attempted. The floor of the front chamber, from wall to wall, and from near the front to within 27 feet of the rear, was entirely of ashes, no earth being visible until the extremity of these at either end was reached. The floor of the western extension is covered with fine earth, washed in, which gradually increases in volume until it fills the cave to within a foot of the roof. It was not examined beyond this point. Measurements show these dimensions: Width of cave at mouth feet 64 Least width of cave, 24 feet from mouth do 45 Greatest width of cave, from doorway to branch in cave in eastern wall feet 74 Shortest distance from line of least width to line of greatest width, as given above feet 18 From mouth of cave to doorway do 51 Height of doorway inches 42 Width of doorway do 33 Length of floor of doorway do 56 § From mouth of cave to top of slope of ashes at rear feet 84 From top to bottom of slope of ashes at rear do 16 From foot of ash slope to rear wall do 27 Extent of ashes in turn of cave along foot of wall beyond corner of west wall feet 22 Width of these ashes, from foot of wall to the pool of water do 22 Width of cave from corner of west wall to east wall do 56 From corner of west wall to rear of cave do 47 Height of extreme front from floor at edge of bluff to most projecting ledge above feet 35 Height from shelf or ledge near front of east wall to general level of roof feet 14 Height from ashes to roof at middle of cave do 10 § This measure also represents the thinnest portion of the wall separating the main cave from the outer cave. The walls were, as is usual in caverns, somewhat irregular, there being a narrow bench or shelf along each side near the front, while projections and indentations alternated from front to rear. There were numerous small holes and crevices, enlargements of seams and joints by percolating water at an early stage in the cave's history. These furnish homes for various wild animals, and nearly all of them contain bones, sticks, and trash taken in by ground hogs and wood rats which seem to find much pleasure in carrying such things from place to place. The work of excavation began at the extreme front of the cave, where the original bottom, a mixture of sand, clay, and chert gravel, had been exposed through removal of the ashes by winds and driving rain. Almost immediately rocks, large and small, fallen from walls and roof, were encountered and interfered greatly with the digging. In the upper foot of the clay were streaks of sand and ashes, among which a mussel shell and a flint chip were found; and the top of the clay was quite uneven, appearing as if carried and thrown here, as perhaps some of it was early in the occupancy of the cave, with the object of making a more even or level floor farther back. But this admixture was only superficial; below it, the material had all the appearance of a running water deposit. A ledge extended along the east wall for 40 feet, with a width of 12 to 14 feet; at the inner end it was about 4 feet below the general level of the floor. At 8 feet below its top a second ledge projected from it, sloping toward the center, slightly for 8 feet then more rapidly for 10 feet farther, where it merged into the bedrock. Then came level, nearly smooth rock for 18 feet, to the foot of the slope of the west wall, 14 feet out from that side of the cave. This was probably the original drainage channel. By the gradual erosion of new channels through the limestone and the consequent abandonment of old ones, subterranean drainage is continually altering its direction and force. In this way caverns may be left entirely dry, with bare floors; or may, especially if they receive the drainage of sink holes, be partially or even entirely filled with débris thus carried in. Like others, Miller's Cave has undergone such changes. It was begun by clear water; enlarged by erosion and by breaking down of walls and roof; presently clay, sand, and gravel were carried in; finally the water no longer flowed through the front, but found its way out in some other direction. In time the deposits became sufficiently dry to afford a good site for camps and for permanent occupation. There is no way of ascertaining the rate at which these changes took place; it may have required many centuries to make an appreciable difference in appearance; or, on the other hand, the transition from one stage to the next may have been rapid. Along the foot of the ledge from the east wall the clay was only a few inches deep; farther out on the ledge, and on the projection extending from it, were layers of red sand. Occasionally a small patch of it appeared along the western side. Probably it was washed in among the last of the natural deposits. There was considerable chert gravel mixed with the clay, making excavation as difficult and laborious as digging up an old, much-traveled macadamized highway. The surface of the ashes sloped upward rather rapidly for a distance of 29 feet from the front. Kitchen refuse, found in them from the start, contained many mussel shells; bones, including those of bear, deer, panther, turkey, and other large fowls, tortoise, turtle, fish, and various small mammals and birds; potsherds; broken flints, with the débris of chipping work; mortars, pestles, hammers, and mullers. Near the west wall, 14 feet from the mouth, imbedded in the ashes and a foot below their surface, was a well-preserved cranium, shown in plate 17, e, f. There were no other bones, not even the lower jaw; it seems to have been thrown here and covered with the dumped ashes. At 18 feet from the mouth the rocks became larger and so numerous as to be almost in contact, projecting above the ashes and imbedded in the clay down to bedrock; they extended for 22 feet farther in and to within 14 feet of the west wall. The clay attained its highest level at the beginning of this pile of rocks, having an elevation of 9 feet above bedrock; it became lower toward the interior, with its surface everywhere rough and irregular. The rocks were too large to be either moved or broken up, and owing to the condition of the roof an attempt to reduce them by blasting would have been attended with great danger, so they were perforce left in place and as much as possible of the clay between and under them dug away. Beyond those near the front, others, not reaching the top, were found one after another buried in the clay; owing to their constantly increasing number, and to the inward slope of the east wall, the limits of the excavation gradually narrowed, hampering the movements of the workmen, and it was necessary to handle the earth two or even three times to get it out of the way. There was growing risk, too, of the projecting rocks splitting off or breaking out of the clay matrix. As some of them weighed several tons, the danger became too imminent, and efforts to continue along the bedrock had to cease. Two other attempts were made to get to the bottom; one at 40 feet from the mouth just beyond the large rocks on the surface, and one at 15 feet farther in. The last one started on an area 8 by 15 feet, which would have been ample if the sides could have been carried down even approximately straight. Neither of these efforts met with success, for the same reason that led to the abandonment of the first one. From here to the end, examinations were confined to the deposit of ashes. The surface, except as it had been disturbed by relic hunters, was practically level from wall to wall, but the depth varied with the undulating top of the clay beneath. Where it was deepest, in the central portion about 50 to 75 feet from the mouth, the deposit had a thickness of 6 feet. From this it diminished to about 3 feet on the sides, with an occasional thinner patch on a narrow shelf formed by a ledge or a crevice. The average thickness was close to 4½ feet, so the amount was not far from 800 cubic yards. This was composed entirely of ashes from small fires for cooking, heating, and lighting purposes, increased to a very limited extent by kitchen waste, and by discarded or mislaid wrought objects. It represented the combustion of many hundreds, perhaps of thousands, of cords of wood, all of which had to be carried in from the hilltop or slopes and passed through the constricted doorway. This labor would be a sufficient guarantee of economical use; we may be sure that no fuel was wasted. If proof were needed of such a self-evident proposition, it would be found in the almost complete absence of charcoal; here and there, but seldom, a small mass of it showed that a burning chunk, covered up, had smoldered until the inflammable portion was consumed. Bunches or handfuls of coarse grass or small weeds had undergone the same process. Perhaps these had been used as kindling. In all the deeper parts the ashes had been dumped promiscuously, from fires made at other points; no camping fires seem to have been made along the middle of the cave until the depressions in the clay had been at least partially filled. The ashes in the upper 4 feet of the ash beds where these were deepest, and in nearly all the shallower portions, were stratified and usually level, though at the front and rear the strata followed the natural incline of the slopes. The first impression was that the ashes had been carefully spread out, or dragged, to make their surface even; but it was discovered, when shoveling some of them for the second time, that ashes may assume this appearance no matter how carelessly thrown. The ashes at the top, to a depth of 3 or 4 inches, were as fine as flour, and when shoveled back hung in clouds for hours at a time, to the great discomfort of the excavators, whose eyes, throats, and nasal passages were in a state of constant irritation. The stratified or laminated, hard-packed condition below the loose surface means, perhaps, that they were occasionally sprinkled and trampled by the occupants to prevent this trouble. Possibly they were covered with mats, skins, weeds, or leaves, in the parts where the inmates congregated. The loose, incoherent condition of the lower portions, which "shoveled like snow," may denote that only a few persons dwelt here at first, who found ample room on the higher ground near the doorway. However, all such attempts at explanations are not much better than mere guesswork, and we must be content with accepting the facts as we find them. Where the ashes were white and packed hard, whether on the site of a fire or in thin layers where thrown, they contained very little extraneous material; whereas in the darker, more mixed material broken bones, potsherds, shells, and other refuse were abundant, while there was scarcely a cubic foot anywhere in which was not found a piece of flint or bone, sometimes several such objects, which had been intentionally altered from their natural condition. Near the center of the cave was a curving pile, 6 by 2 feet, and several inches thick, of mussel shells of every size from less than an inch to above 5 inches in length; more than half of them were over 3 inches. None of them showed any marks of fire; some had both valves in position, as if they had never been opened, and a few of the larger of these had been filled with small shells and closed again. A few were broken, but most of them were entire. About 1,400 valves were in this pile, meaning that at least one-half of that number of mollusks were consumed. The first interment was found at 46 feet from the front, 14 feet from the east wall. The folded skeleton of a very old person lay on the right side, head east, in loose ashes, on a large flat rock whose top was 30 inches below the surface. This rock had not been placed here, but had fallen from the ceiling; probably its existence was not known until it was uncovered in digging the grave. The skull still retained its shape, in part, being held in place by the ashes, but fell in pieces when this support was removed. A portion of it was gone; two fragments were found, several feet away, not near each other, one of which fits in the skull, and the other probably belongs with it also. The frontal bone is nearly half an inch thick; the sutures partially obliterated; the teeth worn down to the necks, some of them nearly to the bone; the forehead is low and receding. A restoration is seen in plate 20, a, b. In addition to the missing portions of the skull, most of the ribs, half of the lower jaw, and nearly all the dorsal vertebræ were absent, probably having been dragged away by ground hogs. The bones are all light and fragile. Lying above the skull, in contact with it but supported by the ashes on both sides, was half of a large mortar hollowed on both sides. Above the skeleton, and extending for several feet on every side, was an undisturbed stratum of closely packed ashes, 17 inches thick at the middle, which broke off under the pick in large clods; these, of course, had accumulated after the body was interred. The spongy condition of these bones, in spite of the preservative action of the ashes, is evidence of the fact frequently noted, that with advancing age some change takes place which renders them less resistant to destructive influences. Bones of children only a few weeks old near this skeleton held their structure perfectly and were easily secured. Ten feet east from the pile of mussel shells, at a slightly lower level, was nearly half a gallon of snail shells which had been boiled, probably in soup. With them were a few pieces of bones. Scattered irregularly through the ashes were many cavities which somewhat resembled the "postholes" so common beneath the mounds in Ohio. Some were barely an inch in diameter and a foot deep; from this size they varied indefinitely to the largest, which was a little more than 3 feet deep, reaching from about a foot below the undisturbed layers just under the loose surface ashes to within about a foot of the bottom. "About" is used advisedly, because at this point neither the top nor the bottom of undisturbed material could be determined with certainty. The lower 2 feet of this cavity was uniformly 7 inches across; above this it slightly expanded, funnel-like, to a diameter of 8 inches at the top. The sides of this, as of all of them, large or small, were as smooth and hard as if made with a posthole digger or a boring tool. Strata of ashes, not changing their level or appearance in the least, were continuous around the margin. But the holes were not always straight; some of them changed direction as if due to a crooked post or stick. Nearly all of them were rounded, even hemispherical at top or bottom, or both, like the bottom of a pot. They were not molds, for nothing could have been taken out of them without changing or destroying its form. If they had contained any solid substance like a post it must have stood unchanged until the layers of ashes surrounded and covered it, and then must have so completely disappeared as to leave no trace of its existence. They were not formed by driving any object down, because in that case the bottom would not have been so regularly rounded and the ashes around the sides would have been more or less displaced. They were not due to burrowing animals. In fact, if there be imagined a nearly cylindrical mass of ice, straight or slightly crooked, with rounded ends, placed upright and retaining its position unmelted until completely buried, the appearance of these cavities will best be understood. Some of them were filled to the top with fine loose ashes which occasionally contained fragments of bone, shell, and pottery; sometimes they were nearly empty, with traces of decayed wood at the bottom, mingled with a little ashes and charcoal. In one was found a long, perfect bone perforator, shown at a in plate 30; in another near the corner of the west wall was found the pipe shown in figure 14. About 45 feet from the front near the east wall were four of them of different diameters and depths but all in a straight line within a space 2 feet long; these were in front of a crevice under an overhanging ledge where a man could not stand upright. Wigwams may have been erected in the cave, or at least skins stretched to prevent drafts or to confine the heat of fires in winter and perhaps to insure some degree of privacy if this were desired; but there are no present indications of such shelters unless these holes were to secure them; otherwise their purpose or object is still unsolved. They would probably not contain posts for hanging things on when the walls afforded so many small crevices and holes into which poles better adapted for such purposes could be thrust. [Illustration: PLATE 20 a, b, Skull from Miller's Cave, Pulaski County, Mo. (a, front; b, profile). c, Part of skull of child from Miller's cave (front view)] [Illustration: PLATE 21 SKULL OF YOUNG WOMAN FROM MILLER'S CAVE a, Front; b, profile; c, back] Other holes or depressions, shallow, saucer-shaped, or dish-shaped, some dug in the underlying clay, others at any level almost to the top of the ashes, were fire pits or cooking places, containing charcoal and ashes. Two such depressions were lined with a coating of gumbo half an inch thick, which, however, was not mixed with sand or shell. Pots may have been shaped in these. Occasionally a small mass of gumbo, never so much as a peck, sometimes as small as a pint measure, would be found loose in the ashes, seemingly thrown there at random. Two pieces were squeezed into a rough ball; one was patted or rolled into a flattened sphere with a rounded depression on one side. These were no doubt intended as material for making vessels, as was a roughly cylindrical mass of red clay and pounded shell as large as a quart cup--the "biscuit" of modern potters. About the middle of the cave a saucer-shaped depression, 4 feet across and 10 inches deep at the center, had been dug in the red clay; ashes had been deposited to a depth of 2 feet over this space before the excavation of the hole was begun, and streaks of red clay lay at about this level all around the pit. Many rocks, large and small, apparently thrown in, were in this basin and above it. No fire had been made in it; nothing buried; and the upper layers of ashes extended across it unbroken. It forms another of the unsolved problems. [Illustration: FIG. 14.--Clay pipe from Miller's Cave.] In the den of a burrowing animal smaller than a ground hog was the frontal bone and upper portion of the face of a child of 8 or 10 years; 12 teeth are cut and others can be seen. It is shown in plate 20, c. Part of a cervical vertebra lay at the top of the skull, and there were fragments of a few other bones. The ulna of a child, broken off at the wrist, was near the doorway in a mass of refuse in a ground-hog burrow. For several feet in every direction around here the ashes were traversed by the tunnels and dens of these animals, some of them extending down into the clay. Twenty-five feet east of the doorway, a foot below the highest layer of unbroken ashes, was the top and back of a thin skull. Sixty feet from the front, 15 feet from the east wall, at a depth of 14 inches, was a partial skeleton, lying on the back. The right arm, folded, lay by the side; the left forearm across the pelvis. All bones from the atlas to the sacrum, except some bones of the hands and wrists and the left ulna, lay in such position as to show they had been interred with the flesh on, or at least while the cartilages held them together; but no trace of the skull--which had lain toward the west--or of any part of the legs or feet was present. Fragments of coarse cloth were adhering to the pelvis. The bones, which were almost like punk, were those of a young person, the caps of the long bones being separate from the shafts; but they were of good size, the humerus being 13 inches long. The left ulna (at least a left ulna) lay above where the face should have been, but some inches away, with one end near the surface. It is quite probable that ground hogs are responsible for the condition of this skeleton, and that some of the bones found scattered in the ashes belonged to it. About a foot under the bones, but not connected with the burial in any way, were three large pieces of a large pot. Four feet east of this, a foot lower, was the skeleton of a baby, the humerus only 3½ inches long. The bones rolled out with some loose ashes, and not all of them could be recovered. Thirteen feet from the east wall, 16 feet from top of rear slope of the ashes, 4 feet below the surface was part of a skeleton. The bones lay on a damp, close-packed bed of ashes 6 inches thick. They were closely folded, the femurs and lower leg bones being in contact; the skull, scapulæ, right humerus, sacrum, and some of the vertebræ were missing. Such bones as remained were in their proper positions, except that the sternum lay in the pelvis and the elbows at the knees. All of them were in a space only 18 by 22 inches, measuring to the outermost points. The situation of such bones as remained indicated that part of a skeleton had been buried after the flesh had decayed, or had been removed, but while the joints were still united, and covered with loose ashes, whose settling had caused some sagging of the stratified ashes, a foot in thickness, which lay above them, there being no evidence that they had been disturbed since they were placed here. All were as light as cork and, except the left tibia, which was 15½ inches long, fell to pieces when taken up. Eight feet east from the last skeleton was one of a very young infant, on left side, head toward the front of the cave. It was 2½ feet below the surface, partly under a jutting portion of a large rock whose top was above the ashes. It lay on small angular rocks, with similar rocks over it. Two feet west of this was the ulna of a child 10 years old. Sixteen feet from the east wall, 10 feet from top of rear slope, 2 feet under surface was another infant's skeleton, lying on the back, head toward the mouth of the cave. The femur was only 4½ inches long. Fifteen feet from east wall, 8 feet from top of rear slope of ashes, a little more than a foot below the surface, was the closely folded skeleton of a woman between 20 and 25 years of age. It lay on the right side, with the head east. The bones were in perfect condition, even the coccyx being intact. All the teeth were present, solid, and symmetrically set. Unbroken strata of ashes a foot thick above this skeleton sagged somewhat owing to settling of loose ashes thrown around and over the body at time of burial. The skull is shown, front, profile, and back, in plate 21. A few inches below these bones, with ashes intervening, were piled some bones of a child of about 8 years. The caps of the joints were not adherent, and some of the teeth had not come through the bone. The skull, which was intact, lay on left side, vertex north, ribs, arm bones, and feet bones lay on the top, at the back, and at the vertex, in contact with the skull and with one another. As there was no evidence that they had ever been disturbed by animals, it would appear that only the bones mentioned had been deposited; even the lower jaw was absent. They lay in a mass of kitchen refuse, shells, burned bones, charcoal, and ashes, the upper layers of which were curved as if the bones had been laid on a level area of this mixed material and the rest of it piled over them. Their position, and the small number of them, indicates that the flesh had been used as food. The skull is shown in plate 22. Between this partial skeleton and the complete one above it, apparently thrown in with the refuse which covered and surrounded both, were fragments of two large pelvic bones which did not belong to either of them. Directly below these burials, 3 feet under the surface, was part of an infant's skeleton, with five shell disk beads among the bones; the only instance in which ornaments were found with human bones. The skull and some other bones were present, but most of the remains had disappeared into the runway of a burrower. At several places in the central parts of the cavern, at almost any level between the top and the bottom of the ashes, were human bones, singly or a few together, some of them apparently remains of interments, others carried to the points where found. Most of these scattered bones were of children or infants; but now and then larger ones were found, notably two large adult tibiæ which were a foot apart. While a few of them may have been thrown in with the ashes, most of this confusion resulted from the activity of rodents, though some of it was due to desultory former investigations. At one point was the perfect lower jaw of a child 8 or 10 years old; with it were a scapula and some vertebræ which may have belonged to it, also some ribs, vertebræ, and arm bones of an infant. Two or three of them bore marks of fire, especially an ulna of a child which was completely charred. Four feet from east wall, 4 feet below surface, at the beginning of the slope to the rear, was the skeleton of a child less than 2 years old. It lay on left side, head east, legs bent, one arm folded with hand by head, the other along the body; just such a position as would be assumed by a sleeping infant. Some of the teeth were cut. All the bones were in place, though soft and brittle; above them was an unbroken stratum of ashes. Four feet west of this, 2 feet higher, was the skeleton of a still younger child. Sixteen feet from east wall, at the beginning of slope to rear, near the bottom of the ashes, was an adult's skeleton, extended on back, head west. Three rocks, weighing from 75 to 300 pounds, were placed over the body. Most of the bones had disappeared from decay; the middle third of one tibia was much enlarged by disease, as shown in plate 23. Eleven feet east of this, 4 feet below surface, was an adult skeleton, folded, on right side, head toward rear of the cave. The bones were spongy and soft. Portions of the feet and legs, most of the pelvis, the left arm, and some of the vertebræ were present, but there was no trace of right arm, skull, or shoulders. A slab weighing 100 pounds or more was set on edge just where the head should have been. One tibia, the only bone with both ends remaining, measured 14½ inches. Near the wall, just beyond the break of the slope, was the entire skeleton of a dog so old that its teeth were rounded and smooth. It had been killed by a spear thrust entirely through its body, from the right side, both scapulæ being penetrated; the holes are three-fourths of an inch in diameter. The skull of a fox was found near this, higher in the ashes. Fifteen feet from east wall, halfway down the slope, 18 inches under surface, was the skeleton of an infant only a few days old. No trace of pelvis or right leg remained, though all the other bones were well preserved. Twenty-four feet from east wall, at beginning of rear slope, was the complete skeleton of a young child, extended, on back, head toward rear of cave. The bones showed evidence of disease, as may be seen in plate 23. The skull is shown in plate 24. Nineteen feet from east wall, 13 feet from foot of slope, was a hole 4½ inches to 5 inches in diameter, 21 inches deep, extending into the loose dark earth underlying the ashes. The bottom of the hole was muddy, being at about the level of the standing water, and contained charred and decayed remains of oak wood. Ashes, in layers having the same slope as the surface, extended over it, proving the post (?) to have been burned some time before the cave was abandoned. [Illustration: PLATE 22 SKULL OF CHILD FROM MILLER'S CAVE a, Front; b, profile] [Illustration: PLATE 23 DISEASED TIBIA OF ADULT AND DISEASED BONES OF CHILD FROM MILLER'S CAVE] [Illustration: PLATE 24 SKULL OF CHILD FROM MILLER'S CAVE a, Front; b, profile] [Illustration: PLATE 25 CACHE OF FLINTS FROM ASH BED IN MILLER'S CAVE] West of the doorway a ledge, projecting from 4 to 6 feet, extended to the west corner. It was covered 2 feet deep, or less, with ashes containing the usual refuse. Large rocks lay on this, or had fallen over it to the clay lying against its lower part, or into the ashes on the clay. Near the west wall were four holes in an almost straight north-and-south line. The first (1), was 29 feet north of the doorway, 18 inches deep and 7 inches in diameter. In it was the clay pipe shown in figure 14. Number (2), 5 feet from (1), was 24 by 9 inches; No. (3) 2 feet from (2), was 26 by 7 inches; No. (4), 4½ feet from (3), was 30 by 5 inches. Fourteen inches northwest of No. (1) was another hole, 15 by 3 inches. The description on a previous page as to character, appearance, and contents applies to all these holes; the ashes extended above all of them in continuous layers. A little to the west of No. (1) was a small pile of crumbling fragments of sandstone and limestone used in boiling food. Near No. (4), a foot under the surface, on the slope, 15 feet from the water, was a small pile of charcoal on which lay a human scapula, some vertebræ, fragments of ribs, most of a humerus, and most of a femur of a person not fully matured; they were of good size but the cap fell away from the humerus when it was moved. Some of them were without marks of fire, others were charred, while a few pieces were burned to cinder. As the mass was surrounded by clean ashes, it could not be determined whether the charcoal had been burned where found, or had been carried here. Whichever it was, the bones had been thrown on the pile. Thirteen feet just north from the corner of the west wall was a hole 19 by 7 inches which differed from the others in that the bottom instead of being rounded was irregular, and deeper at one side; the top, however, showed the usual hemispherical contour. Two feet from corner of west wall, almost under a point projecting from it, 4 feet below surface, was a cranium from which the upper jaw, one orbit, and part of the right parietal were missing; with it were a lower jaw, a clavicle, a sternum, the bones of the left arm, and some phalanges, all in good condition, except the ulna, which was broken. No other bones were present. The skull lay on right side, face toward the wall; the arm bones were on it, and the other bones by it. With and around them were some deer bones. The entire lot had the appearance of being thrown together here at one time, and it would seem that the flesh of all of them had been eaten. Fourteen feet north from the corner, halfway down to the water, in the wet earth at the bottom, were human bones evidently placed here entire, but so decayed and broken that nothing could be ascertained except that it seemed a closely folded body or skeleton had been deposited. The teeth were worn down to the gums. The refuse behind the corner of the west wall was cleared away as far as the conditions would permit. The amount of water at the rear of the cave varies with the rainfall; sometimes it almost disappears, again it may be fully 2 feet deep; but at all times the earth and ashes near it are saturated above its lowest level. Consequently, on account of the mud, excavations could not be carried fully to the end in either direction. As scarcely anything was found in the last few feet, this omission was not important. The entire distance worked over, from the front margin to the line where no further advance could be made, at 14 feet from the water, was 91 feet. No spot that could be reached throughout this length was left undug. The small openings in the west wall presented no features worthy of special mention; but those in the east wall yielded interesting results. First of these was a small cave 39 feet from the main entrance. At the front its width was 11 feet; 6 feet within it narrowed to 4 feet. A hole on the north side ended at a crevice that led to a chamber higher up, from which, in turn, another crevice extended. All this space, even beyond the point to which a man could worm his way, was filled with fine earth and ashes containing much refuse. Worked objects were found at the greatest distance which could be reached. A few feet within the entrance this minor cave divided into three parts. A crevice trending northward is too small to follow. The two others extend in a general easterly direction. The central branch, the left of the two, also closes within a few feet. Neither of these contained anything but natural earth. In the one to the right, 7 feet from the entrance, was a pocket on the south side, 18 inches wide, 30 inches high, and 4 feet deep; it was filled with ashes containing bone and shell, but no worked object except a flake scraper. At intervals, within the next few feet, were two mortars, a much used pestle, some bone awls, and flints, all of them in places where it was scarcely possible for a man to sit erect, as the tunnel-like cavity, circumscribed by solid rock, was nowhere as much as 4 feet in diameter. At its narrowest part it measured only 3 feet high and 18 inches wide. At 20 feet the cave opens into a well-like enlargement, 5 by 6 feet, and 5 feet high. Bone and shell in small amounts were found here, and among them the skiver shown at d in plate 36. From this well-like cavity three branches start; one continuing in a direct line east, one to the north, and one to the south. The east (middle) branch is only 24 inches high and 17 inches wide, with solid rock all around. It contained ashes, with a little refuse, as far as a man could reach. The branch to the north is entered through an opening 3 feet high and 31 inches wide in a thin wall of the original rock, just within which it widens to nearly 7 feet, holding the same height of 3 feet. Within this doorway, on the red earth bottom, were a small mortar and a grinding stone worn by much use; both were stained with red paint. A foot farther in was part of a skiver; and 2 feet beyond this was a large knife of white chert almost as clear and compact as chalcedony, shown at a in plate 27. Ashes continued in the north tunnel for 26 feet from the entrance, beyond which no further progress was possible. Before this point was reached, the refuse which had been continually decreasing in amount no longer appeared. The tunnel leading from the well toward the south is 19 inches high, 3 feet 9 inches wide. At 3 feet it branches; one fork, 2 feet high and 17 inches wide, turns eastward and curves to join the east branch from the well. The other branch continues south, but soon closes; in it were found a small piece of an adult's skull and the hip bone of a young child. The floors in all the branches of the small cave were covered from 3 to 12 inches deep with a reddish mixture of sand and clay, on which were ashes filling the space above almost to the roof. In a few places refuse was found in this silt, of the same general character as that in the ashes, but in very small amount. This is not significant; such remains were dragged down by animals, which range everywhere. The two deposits are quite separated and distinct. The clay and sand on the rock bottom came from disintegrated rock on top of the ground outside, or at any rate from some level higher than that where they are found now; but how ashes, shells, broken bone, and especially how worked objects came to be in places too contracted for a man to creep, and where they could be neither carried nor pushed, is not to be explained except on the hypothesis of a chamber above, whence they may have worked or may have been thrown down; but at no place, either in the cave or in the outside surface, could there be found any evidence of such communication. Fifty-five feet from the mouth of the cave, in the east wall, is a crevice into whose lower portion extended the red clay of the cavern floor. It branched into various tortuous divisions, all of which were filled with ashes containing a large proportion of refuse. It appeared at first that all this had settled in, or been thrown in, from the main cavern; but one branch, having a very irregular outline, was in such situation and trended upward at such an angle that it could not have been filled from below. As in similar cases previously noted, however, no other opening to it was to be found. The smallest workman cleared it out to as great a distance as he could crawl and use a trowel, but did not succeed in reaching the end of the deposits. At the bottom of the crevice were ground-hog burrows extending between loose rocks, under ledges, and into the red clay. All these were followed as far as they could be, and found to contain quantities of refuse. There was also a considerable amount of fine dark earth in the burrows, showing they have another outlet somewhere. Occasionally a mass thrown out by a shovel or a trowel contained more refuse than ashes. There was nearly everything which was found elsewhere in the cave, and almost every shovelful contained something worth preserving. Near the rear of the cave erosion of the lower part of the eastern wall formed a rudely triangular recess or cavity 30 feet long by 7 feet deep at the widest part. The upper margin of this was below the surface of the ashes, so that its existence was not suspected until these had been removed from in front of it. The roof was 5 feet above the rock bottom, the entire space being filled with loose material. The upper 2 feet of this was clean ashes in which were great quantities of refuse, so much that it had all the appearance of a general dumping ground. Below this depth, patches of fine dark earth were mingled with the ashes and refuse. The latter continually decreased in quantity, until at a foot above the bottom they ceased altogether, the lower portion of the deposit consisting of nothing but earth. The pure ashes were slightly damp; and the moisture increased with the depth until at a foot above the bottom the earth was saturated and could no longer be removed with tools. The refuse in the ashes consisted of animal bones, entire or in fragments; broken flints and pottery; mussel and snail shells; and numerous wrought objects. These continued, though in smaller amount, where the ashes were mingled with earth, though bones and shells were soft owing to the moisture, and could be removed only in fragments. Among them were the flint shown at a in plate 28, and the hematite ax, at a, plate 29. The latter was at the lowest level to which the ashes extended; perhaps its weight caused it to settle below the place at which it originally lay. Near the middle of this chamber, 2 feet from the rear wall, lying at the bottom of the mixed ashes and earth, were 12 entire and 3 broken leaf-shaped blades; they were not closely piled, or arranged in any order, but seem to have been hastily or carelessly laid or thrown on a small space. Another was found a foot away. They are shown in plate 25. [Illustration: PLATE 26 FLINTS FROM MILLER'S CAVE] [Illustration: PLATE 27 FLINTS FROM MILLER'S CAVE] [Illustration: PLATE 28 FLINTS FROM MILLER'S CAVE] [Illustration: PLATE 29 AXES AND PESTLES FROM MILLER'S CAVE] Here and there among the refuse were found the upper jaw, with left orbit, of a young person; a fragment of an occiput, perhaps belonging with the above though not lying near it; fragments of the skull of a young child; half of an ulna of a child probably 12 years old; a small fragment of the lower jaw of an adult with one molar remaining in it, which has been burned until black. These fragments were all in such position and condition as to show they were not carried in by animals; were not disinterred from graves and placed here; were not in any way accidentally present; but had been gathered up with the refuse and thrown in as a part of it. The broken or burned condition of these, as well as of other human bones found at random among the ashes of the main cave, are presumptive evidence that dwellers here sometimes devoured the flesh of human beings; and the fact that a majority of such bones are those of children indicates that it was not eaten through a belief that the valor and skill of an enemy could be thus absorbed by the victor, but that it was used as food, like the flesh of any other animal. Such conclusion may not be justified; but the facts are not readily accounted for otherwise, except on the equally repulsive hypothesis that the inmates of the cave were brutally indifferent to the bodies or skeletal remains of their fellows. Omitting this question from consideration, however, there is still ample evidence that the inhabitants of Miller's Cave were in a low state of savagery, or, if the phrase be preferred, in a very primitive stage of culture. There was a remarkable paucity of articles used as ornaments or for personal decoration, and the few that were found were simple and crude, being only rubbed stones or rough pieces of bones which were possibly intended for beads or pendants. The pottery, while strong and serviceable, was plain in form and devoid of any ornamentation or design except that a few pieces showed impressions such as would be made by scratching or pressing with the end of a small stick or bone. Nearly all of it was cord-marked, though some was smooth, one red piece appearing almost glazed. It varied much in thickness, hardness, and color. Most of it was dark gray, some red, occasionally a piece yellowish or nearly white; due to the different clays of which it was made. So far as observed it was tempered with shell. The shards were small, as if when a pot was broken the fragments were still further demolished. The curvature showed there was a wide range in size, from about a pint to 2 gallons or more. Their mortars were natural blocks or slabs of sandstone, such as may be picked up by thousands in the immediate neighborhood, and showed no alteration of form beyond ordinary wear except that the rough faces of a few were pecked, apparently with a pointed flint tool, to make them less irregular. Some were flat and smooth from use with a muller or grinding stone; most of them were worked or hollowed on only one face; a few showed depressions on both sides; one had a few hemispherical indentations near the margin, like those observed in cup-stones. Only one pestle was dressed into any of the forms which we are accustomed to associate with the name, and this was a truncated cone with rounded top, shown at b in plate 29. All the others were cobblestones from ravines or the river shore. A few had undergone no change in form; most of them were battered on the perimeter; a few had pitted sides; some had been used as pestles, mullers, or grinding stones until the surface was more or less smooth. All such stones are classed as "pestles," for convenience; they could have also been used as hammers, bone crushers, and in various other ways. In all, 73 mortars were found; counting only those stones which bore marks of use as such. The largest one was at the bottom of the ashes, near the doorway. There were more than 100 pestles which bore evidence of much use; and probably as many more on which there was little or no sign of wear. As the cavern was not of sufficient size to provide living quarters for many families at any one time--10 or 12 at the most--the large number of these utensils may imply that the inmates would not use an object which had previously belonged to some one else. Among the flint implements there was a wide range in the character of stone, the shape, and the degree of finish, although the variation in size was quite limited. Very few of them may be classed as either large or small. The longest, shown at a in plate 28, measured 5½ inches; few were more than 4 or less than 2 inches. Tapering stems predominated. The principal forms are shown in plates 26-28. Only three arrowheads were found; but this was to be expected, as arrows would be used only out of doors. One of these of clear, fine-grained pink and white chert, shown at b in plate 28, so far surpasses in delicate finish any other specimen secured that it is probably exotic. The large number of cores, blocks, spalls, and flakes shows that many implements were made and repaired here. But, while a few specimens showed that their fabricators were masters of the chipping art, most of them were roughly finished. Some which are so little altered from the original form of the rough flake or spall that they would be classed as "rejects" if found about a flint workshop have a smoothness or "hand polish" which denotes much service. There is the possibility, of course, that hunting or traveling parties from some other part of the country may have availed themselves of the shelter, either when it was temporarily unoccupied, or as guests of those living in it; and that these, also, may have left some small articles when they departed. However this may have been, all the objects from the top to the bottom of the deposits, in dry ashes or in sticky mud, in crevices or branch caverns, on the red clay, the barren muck, or the bedrock--all, if we may except the few flints of superior workmanship--are identical in general character: That is to say, any object from any part of the deposited material had its practical duplicate at various other points on different levels. Only three grooved axes and three pestles were found. They are shown in plate 29, along with a cobblestone used as a pestle. [Illustration: PLATE 30 BONE IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 31 BONE IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 32 BONE IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 33 BONE IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 34 BONE AND ANTLER IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 35 ANTLER IMPLEMENTS FROM MILLER'S CAVE] [Illustration: PLATE 36 SKIVERS, SHOWING STAGES OF MANUFACTURE, FROM MILLER'S CAVE] [Illustration: PLATE 37 SHELL SPOONS, POTTERY DISKS, AND BROKEN SPOON MADE OF A DEER'S SKULL, FROM MILLER'S CAVE] The cave was especially rich in objects wrought from bone and antler. A few of these are shown in plates 30-36 and figure 15. [Illustration: FIG. 15.--Perforated bone object from Miller's Cave.] Plate 36 illustrates four stages in the manufacture of skivers. It shows that instead of being always rubbed down from its natural form the bone was sometimes split by blows of a stone hammer until complete, subsequent smoothing probably resulting from use, as shown by the implement at c. When skivers were broken, the ends were dressed down for other uses; as observed in the upper row of plate 32. Shell spoons, knives, and scrapers were abundant. Some are shown in plate 37, along with perforated pottery disks and the bowl of a spoon made from the frontal bone of a deer. Figure 16 represents the only adz or gouge form implement found. It is made of gray chert, the edge highly polished. In figure 17 is shown a broken clay pipe, identical in form and material with that in figure 14. [Illustration: FIG. 16.--Adz or gouge of chert from Miller's Cave.] The red clay which had formed the floor of the excavated area from the mouth of the cavern to well past the central portion suddenly dipped to the north and to the east shortly before reaching the corner of the west wall. Attempts to follow it downward were frustrated by black earth, which when dug with pick or shovel assumed the consistency of "hog-wallow mud." For a space of 4 or 5 feet inside the doorway, whose floor was about 3 feet higher than the average surface level in the cave, the ashes were not more than a foot thick, the clay rising to this extent. It spread out fan shape, with a continuous slope for several yards in every direction, thus making an easy grade for entrance and exit. There are three ways in which this condition could have been brought about. First, the aborigines may have constructed a graded way; though it is not at all likely they would have piled the clay so far to each side. Secondly, it may have washed through the doorway from the outer cave when the main outlet of the latter in the face of the bluff toward D (fig. 13) was obstructed in some way. This is improbable. Thirdly, it may be due to material deposited in the eddy or swirl created by the corner of the west wall whenever a large volume of drainage water flowed from the westward in the main cave and was sharply deflected toward the south when it struck the east wall. This is no doubt the correct explanation. Whether or not these floods had any part in piling up the clay at the doorway, beyond doubt it was to them that the clay, gravel, and sand resting upon the floor of the main cave owe their origin. To them is likewise due the dark earth overlying the clay at the rear and covering the floor of the recess in the east wall. Clearly, there was at one time in the cave's history a current at intervals, which carried mud and small rocks from the interior of the cave, or from the outside surface through sink holes, and left at least a part of it where the velocity of the stream was checked. Later, much of this water found other drainage channels, and the coarser matter could no longer be carried into the cave; but at times of unusually heavy precipitation enough of the torrent followed the old course to bring in the dark earth. The last is due to top soil containing a large amount of humus from decaying vegetation. Finally, no more water came this way except as seepage, which is the condition at present. [Illustration: FIG. 17.--Clay pipe from Miller's Cave.] The pool at the rear may be entirely empty in dry seasons; and after heavy rains may contain a depth of 2 feet. This water now has a greasy looking scum and a sour, unpleasant odor. The cave was inhabited before the water had entirely ceased to flow through it; this is proven by the alternation of refuse and silt in the recess under the east wall. Kitchen waste would be thrown here, and when the water rose sediment would cover it. There was then dry ground near the doorway; and the water in the pool, having an outlet toward the east, through the crevice, was fit for use, except, perhaps, when turbid. On the rear slope, 18 feet from the water, the excavation was carried to the level of the bottom of the pool. The lower 2 feet was mud, and at the bottom water oozed in. Scattered through this muddy earth was much charcoal in small fragments; and for a short distance it also occurred for a few inches below the surface of the red clay. This charcoal was carried in by the water at the same time as the earth with which it was associated, and must be due to fires on the hill outside. At any rate, it did not come from any fires made within the cavern. No refuse or worked objects of any kind were found in this black earth, except in the recess in the east wall, as described, and in the upper portion immediately under the ashes. Such as existed outside the recess may have become mixed in the same way; that is, by being thrown on the top as it existed at the moment and being later covered by the water; or it may have worked in from the ashes above. Nor was there much refuse in the ashes on the rear slope, although these were quite regularly stratified. To entirely remove the rocks and clay and expose in a satisfactory manner the bedrock floor would require months of labor, the use of mechanical appliances, and complete drainage to the rear wall through the mouth of the cave. Without attempting to make a detailed list, there may be given a summary of the objects shipped to the National Museum: 12 skulls, most of them more or less broken. 10 partial skeletons, including those of children. 8 fragments of skulls from different individuals not included in the above. 74 objects of shell. 711 worked flint objects; knives, scrapers, cores, etc. 10 grooved axes, tomahawks, and flint hammers. 10 mortars. 40 pestles, stone hammers, rubbing stones, etc. 413 wrought objects of bone and stag horn. 2 clay pipes. 1 box of pottery fragments. A number of small objects, not classified. There were left in the cavern several hundred broken flints; more than 60 mortars; probably 200 stones used as pestles, hammers, etc., and several large wagonloads of shell, bone, and broken pottery. There is no way in which the age of the deposits in either the Miller or the Sells Cave can be determined. The accumulation of ashes in the one and of talus at the front of the other would certainly imply the lapse of several centuries, perhaps a thousand years of continuous occupation. Intermittent habitation would lengthen this period. RAMSEY'S CAVE Ramsey's Cave, better known as Freeman's Cave, is in a bluff on the right bank of Big Piney River, 3 miles below Miller's Cave. It is about 150 feet above the level of the stream and the same below the summit of the hill behind it. Within a hundred yards to east and west are shallow ravines by which access is fairly easy to a ledge nearly on the same level as the cave; this is wide enough for one person to traverse, but in most places too narrow for two abreast. The talus in front is rough and steep but a crooked path with no difficult grades can be made to the water. Chambers on each side near the entrance, which are accessible only by means of a ladder, provide excellent living quarters and command approach from any direction, even along the foot of the cliff on either side. The entrance, which faces southwest, is a symmetrical arch 75 feet wide and 20 feet high. Bedrock shows just in front, covered with loose material washed over the cliff. The floor ascends and the roof descends toward the rear, until at 70 feet they approach within 6 feet of each other; beyond this the cave is choked with fallen rocks and with earth and gravel probably from a sink hole some distance back on top of the hill. Refuse shows about the entrance and for 40 feet toward the rear, where earth from the interior has worked down over it. The surface is strewn with rocks, large and small, so that excavations are possible only in small areas. Several holes were dug at intervals between the front and the rear; a considerable amount of ashes was found over the middle portion, thrown from still farther back. Very little was found in them. The rock bottom slopes upward slightly and was covered in some places with clay and gravel, on which lay the ashes and other refuse; these were nowhere more than 3 feet deep, and usually much thinner. The place was so difficult to work in and the returns were so scanty that systematic investigation did not seem warranted, and the work was not extended. The only objects secured were a bone perforator, part of another one, a snail shell, apparently a bead, a very small piece of sandstone used as a grinder or polisher for bones, a fragment of worked mussel shell, and nine rough flints. There were also a few small fragments of pottery. A man living near the cave reported that a few years ago he was digging in a narrow space between the east wall and a large fallen rock. He came upon the feet of two skeletons and took out the lower leg bones. Being assured by a friend that these were not bones of Indians because they were not "red," and so must be remains of white people, he replaced them and threw the earth back on them. He was certain the spot had never since been disturbed; but in this he was mistaken, for investigation revealed a pile of human bones lying in confusion, in which the frames of two individuals, as he had said, were mingled; but no trace of the skull or jaw of either. Evidently some one had come afterwards in search of the skulls. The femur of the larger individual was just 19 inches long; the other frame was much smaller; but all other bones were in such fragmentary condition they could not be measured. There is a rock shelter a short distance down the river from the Ramsey Cave and in the same ledge. It is 45 feet long, 15 feet deep, and 8 feet high in front, the roof coming down to the floor at the rear. There is nothing to show that it was ever used, even as a camping place. * * * * * A fourth of a mile above this cave is another from which flows a never-failing spring. There is a pile of ashes near the front, containing some refuse, but these mark only the site of an occasional camp, as the place could not be occupied in wet weather. GRAHAM CAVE On Graham's land, high up in a bluff facing Big Piney, opposite the mouth of Spring Creek, is a small cave difficult to reach and not suitable for occupancy. PILLMAN'S OR SPRING CREEK, CAVE (25) At the mouth of Spring Creek, on land of John Pillman, near the top of the bluff, is a cave with an entrance 30 feet wide and 30 feet high. A steep rock ledge at the front offers an impassable obstacle to any stock except goats. The front chamber is well lighted for a distance of 80 feet, where it makes a turn. Bedrock is exposed near the entrance and rises toward the rear, showing here and there through the covering of earth, which is not more than 2 feet deep anywhere. Water cracks appear even in the highest spots, proving the floor to be saturated at times. There is considerable refuse inside the cave, but none in front, and it is reported that human skeletons have been found in it. If so they must have been on a ledge or in a crevice. Plate 2, a, shows the hill, from the west; plate 2, b, the entrance to the cave. Two large cairns stood on top of the bluff above the cave. So far as can be determined in their dilapidated condition, there seems to have been a row of stones inclosing a definite area, but it is impossible to ascertain with certainty whether this was the case. On a lower ridge, to the north, are three similar but smaller cairns. These are constructed entirely of sandstone slabs, and there was plainly some sort of system used in placing them; but, as in the case of the first, it can not now be determined whether there was a continuous wall, and, if so, whether it was more than one stone high. * * * * * A village site is reported in the river bottom on David Thomas's farm on the Big Piney, near Moab. There were cairns, now totally destroyed, at two places on the ridge over which passes the road from Devil's Elbow to Spring Creek. WOODLAND HOLLOW CAVE A minor ravine, known as Woodland Hollow, opens into a small unnamed creek a mile above its junction with Big Piney River at the Devil's Elbow. In the west slope of this ravine is a large cave, named from its location. Through the middle part the floor is muddy; along the wall on the left, dry cave earth, with a width of 20 to 30 feet, extends for 70 feet from the entrance, its surface 4 feet above the level of the wet floor. A smaller amount of dry earth lies along the opposite wall. The sides of the cavern recede at the bottom, the dry earth passing under them. No estimate can be made as to the total depth of the deposits. At the mouth of a ground-hog burrow were two bone perforators, potsherds, fragments of bones, and pieces of worked flint, including two knives, which had been thrown out by the animal. Two mortar stones were found on the margin of the dry earth. The cave belongs to Philip Becker, of St. Louis, who peremptorily refused to allow any examination whatever to be made; the only case in the whole region where cheerful permission was not given for any amount of excavation desired. Three cairns, all demolished, stood on the Stuart property, half a mile from Woodland Cave. * * * * * There is a cairn on top of Lost Hill, half a mile south of Blue, or Shanghai, Spring on Big Piney. WALLED GRAVES AT DEVIL'S ELBOW (26) Three miles above the point at which it passes out of the hills into the bottom lands on its way to the Gasconade, the Big Piney River doubles on itself with an abrupt curve, which raftsmen have named "The Devil's Elbow." For more than a mile above and below this bend the stream flows in opposite directions in nearly parallel east and west channels around the foot of a spur from the high land to the west. Into the Elbow, on its outer curve, three ravines from the east and southeast open within a fourth of a mile. They form the boundaries of two very narrow ridges or "hog-backs," which terminate in precipitous slopes near the river. For some distance back from the points the limestone bedrock crops out, a slight accumulation of earth in the crevices supporting a scanty covering of weeds but being insufficient to permit the growth of trees or bushes; hence the term "balds" by which they are locally known. The ridges have a gradual and nearly uniform slope toward the summit of the hill, which lies half a mile to the eastward. The sandstone capping the hill appears within a few hundred feet and is covered with an abundant growth. On the upland are many large trees. The ridge farthest south, on the farm of Joseph Ross, has five stone graves along the crest, numbered here in their order from the bluff. Number (1) is a few rods below the sandstone outcrop, and is constructed partly of weathered limestone blocks such as are now lying around it and partly of sandstone slabs carried from farther up the hill. All the other cairns, although (2) and (3) stand on the limestone bedrock, are built entirely of sandstone fragments ranging from the size of a brick or smaller to pieces weighing over 200 pounds. At first sight the cairns appeared to be only piles of stones thrown together; but more careful inspection showed that each burial place was outlined by a wall, laid up with as much regularity as was practicable with the material at hand, and inclosing a space approximately square. Measuring from face to face of their walls, the spaces between these cairns were as follows: (1) to (2), 21 feet; (2) to (3), 19 feet; (3) to (4), 36 feet; (4) to (5), 34 feet. Not one of these walls was intact at the time of examination; hunters had torn away portions of all of them in pursuit of small animals which had sought refuge among the stones; and such parts as were not thus injured were more or less displaced by roots of trees penetrating in every direction the soil which had accumulated in the open spaces. So far as could be judged in their chaotic condition, the first step in their construction was to lay a row of slabs around the area required; then another row upon this; and the work was continued in this manner until the desired height was reached. As a rule, the stones were so laid as to break joints and to interlock at the corners, for greater stability; but in a few places this was not done. If a stone, once laid up, did not fit as it should, the builders apparently did not take the trouble to replace it with another better suited to the requirements. Seemingly, care was taken to build in such a manner that each outer face should be vertical, and in a straight line from corner to corner; but the inner side was left rough and irregular according to the shape and size of the blocks, no attempt being made to even it up. If timbers of any kind had been laid across the top, resting on the walls, there remained no indication of the fact. However, the bodies may have been protected at the time of interment by small vaults or pens constructed of poles, whose decay would allow the stones to settle, and of which no traces would now be left. The space inclosed by the walls was filled with loose stones lying in such disorder as to suggest that they had been carelessly or hastily thrown in to fill the interior and round up the top; but some of this confusion may have resulted from the same causes by which the walls were defaced. It does not appear that any stones had been piled against the outside of the walls to assist in retaining them in place; such as were found in this position were either thrown there by the present inhabitants or had fallen from the top. Two of the cairns, the second and the third in order, were so torn up and overgrown that no investigation of them was attempted; the three others were fully examined. CAIRN (1) In the first, that nearest the terminus of the ridge, all stones lying against the outside of the structure were thrown aside, bringing the outer face into plain view. The inclosure thus revealed resembled the rude foundation of a small building. Measuring from corner to corner the north wall was 14 feet long, the south wall 16 feet, the east wall 14 feet, the west wall 13 feet. The walls were as straight and the corners as square as they could well be made with surface rocks not trimmed or dressed from their natural rough condition. The space within was next freed of stones; the topmost were 3 feet above the outside level, though no doubt higher when first piled. The inside measurements were: North wall 10 feet, south wall 10 feet, east wall 9 feet, west wall 9 feet; all measurements being approximate, as no definite boundaries could be determined. The south wall was practically destroyed; the others were not much injured, but no longer plumb, as they undoubtedly were when constructed. The east wall was in best condition; the outer face was nearly vertical; the top of the highest stone remaining in it was 28 inches above the bottom of the lowest. The general appearance of the wall indicates that it was somewhat higher. After the stones were thrown out there remained a deposit of loose material, composed to some extent of very scanty soil and of humus from decayed weeds and leaves, but principally of disintegrated sandstone which had settled or washed in. Its thickness above bedrock was about 16 inches. All this was carefully examined. Near the center, a few inches above the natural bedrock, were some fragments of human bones which seemed to belong to two adults. Another adult body, or skeleton, bundled or closely folded, had been placed against the south wall, which had partially fallen in on it. Pieces of long bones, including heads of two femurs, the ends of the bones at an elbow, phalanges, and a fragment of rib were found in a space less than a foot across. Nothing more of them remained and nothing else was found. CAIRN (4) The fourth grave in order was worked out in the same manner as the first. On the outer face the north wall measured 14 feet, the south wall 15½ feet, the east wall 16 feet, the west wall 14 feet. The interior lengths were: North wall 12 feet, south wall 11½ feet, east wall 12 feet, west wall 11 feet. Near the center were a few fragments of bone, with a columella bead 4 inches long, perforated lengthwise. It is shown in figure 18. To the east of these, also to the south, were other fragments, indicating, in all, at least three interments. [Illustration: FIG. 18.--Columella bead from Cairn (4), Devil's Elbow.] CAIRN (5) In grave No. 5 the walls on the north and the south were entirely torn out except some stones in the bottom row of each; the upper portions of the east and the west walls were also gone. For this reason the rocks lying outside the structure were not removed. The north wall, outside, was 15 feet long; the south wall, 14 feet; the east wall, 16 feet; the west wall, 14½ feet. The corresponding inner measurements were, north wall, 10 feet; south wall, 10 feet; east wall, 12 feet; west wall, 12 feet. But as the position of the corners was uncertain these figures are no doubt somewhat in error in either direction. The central portion had never been disturbed, the stones lying as they were put originally, except for a possible settling due to their weight; the top of the rounded heap was about 4 feet high. This justified the hope that something might be discovered beneath them. But although the entire space within, up to the fairly defined inner faces of the walls, was thoroughly cleaned out down into the untouched gravelly subsoil, no trace of a bone or other indication of a burial was found. The only artificial object was a section 3¼ inches long of a columella perforated lengthwise, apparently lost by the wearer, as it lay on the natural surface. This is shown in figure 19. [Illustration: FIG. 19.--Columella bead from Cairn (5), Devil's Elbow.] CAIRNS ON HELM'S FARM To the north of the Ross farm, on the ridge which is owned by Daniel Helm, are three stone graves made of shapeless limestone blocks such as cover the surface around them. One of these is about 300 yards from the bluff, on a knoll capped with the sandstone; the others are at the break of the ridge. All have been opened, two of them practically demolished. Those on the end of the ridge are only 14 feet apart, measuring from their adjacent margins, and were about 16 and 20 feet in diameter as built, both being somewhat widened now owing to the stones having been thrown outward from the central parts by hunters. Each was probably 3 feet high. The smaller, being least defaced and nearly free from timber, was entirely removed, except a small portion along one margin, and the earth beneath it examined down to the bedrock. There was no sign of a wall; but one that would stand could not be made with stones rounded by weathering. Remains of at least three bodies were found. One was laid in a crevice; only a few fragments of the long bones were left. With scraps of bone from another body were four teeth worn almost to the roots. They were not close together, but this was due to small burrowing animals which had scattered them. Of the third body, a few pieces of arm and leg bones remained. By itself, loose in the earth, was a single molar, not in the least worn, and with a very small root. So far as appearances go, it seems the bodies were laid on outcropping rock, or in crevices, and stones piled on them without any attempt at order or arrangement. The graves on the Helm farm are merely piles of stone, such as are found in various States. Those on the Ross place are of the same type as the cairns on Lost Hill at the mouth of Gourd Creek in Phelps County, but of a more advanced form. In both places flat stones were laid to inclose the burials. At Lost Hill, however, there was seldom more than a single layer, while at the Devil's Elbow a regular wall was built, seven superposed slabs being observed at one point with a certainty that others had been placed above these. They are not of the same class as the walled graves found in earth mounds along the Missouri River. In the latter, the inner face of the wall was as smooth and regular as it could be made, the outside being rough and upheld by stones and earth piled against them; while in those on Big Piney care was taken with the outer face which, it seems, was intended to be left exposed to view, while the inside was rough and hidden by stones thrown in. But no inference must be drawn from the different methods of filling or covering the vaults after they were completed. Along the Missouri, earth was abundant right at hand, but stones had, as a rule, to be carried some distance; while on the bluffs of the Gasconade and its tributaries the reverse was the case. Petroglyphs, 75 feet above the level of the river bottom, are reported to be cut in a bluff facing the Gasconade River on the east side, 2 miles below the mouth of Big Piney. * * * * * A rock shelter not more than 15 feet wide and 10 feet deep is near the top of the bluff overlooking the Gasconade, almost opposite the mouth of Big Piney. It contains a quantity of ashes, but as it was frequently resorted to by bushwhackers during the Civil War, and is still much used by trappers and hunters who camp in it, these are probably not due to Indians. ASH CAVE So near to the county line that there is some uncertainty as to whether it lies in Pulaski or Phelps County is Ash Cave in a bluff over Baker's Lake, an artificial pond, 4 miles west of Arlington. The cave is small, and notwithstanding its name it contains no ashes or other remains of occupancy. The great number of large rocks on the floor makes examination impossible. CLEMMENS CREEK CAVE (27) At the head of a ravine opening into Clemmens Creek, about 4 miles south of Dixon, near the Piquet orchards, is a cavern with an entrance 55 feet wide and 40 feet high. The depth is 110 feet to loose rocks and clay, partly from the sides and roof, partly washed in through side caves and crevices. There is a small amount of cave earth along one wall, but it is damp, moldy, and covered with a growth of minute green fungus. Most of the floor, however, is of clay strewn with loose rocks and swept over by water at times. There is no refuse, and the cave was never fit for habitation. CAMDEN COUNTY ALONG THE NIANGUA RIVER (28) It is widely known that many caverns exist along the Niangua River and its tributaries, in Camden County, especially in the vicinity of Hahatonka, or, as it is locally termed, "Tonky." This is one of the show places of Missouri. The name includes a post office; a store; a school; an immense spring coming out at the foot of a cliff; the creek formed by this spring; a lake of several hundred acres, made by damming the creek; a picturesque ruined mill with the usual accessories of such a building; numerous caves; and a magnificent, but unfinished, residence crowning one of the hills. This has already called for an expenditure of half a million dollars; and at least double that sum, additional, will be required to complete it in accordance with the original plans. Whether it be due to the national appreciation of architectural beauty or the national appreciation of ability to do things in a large way, the palace seems to impress most visitors more than the remarkable combination of natural features. The principal caves in the vicinity have distinctive names, as "Onyx" (there being two thus called), "Robbers'," "River" (this because there is a stream in it which can be crossed only in a boat), "Bridal," etc. Others are named for the owners of the land, or from some peculiarity, as "Dry," "Bunch," "Morgan," "Arnholdt." Many are not deemed of sufficient importance to have specific titles. All those named were visited, as well as a number of the others. A detailed description is not necessary. Not one of these caverns has ever been occupied unless as a temporary shelter. Some are flooded at intervals, either from the outside or by interior drainage; some have very restricted entrances and are dark at the front; some have rock floors or muddy bottoms; some can be entered only by clambering over talus to an opening at the bottom, or near the bottom, of a sink hole. Some shallow cavities, which under different conditions would be available as rock shelters, are in places difficult of access, remote from water, or otherwise unsuitable. Some of these caverns have wonderful deposits on ceilings, walls, and floors, rivaling in beauty and ornate patterns those of the most famous caves of the country; and if they were easily accessible or could be conveniently explored, would attract hosts of visitors. One in particular, the "Bridal Cave," so called from a mass of stalactite material fully 10 feet from side to side at the top, which hangs in delicate translucent loops and folds and convolutions, equals Luray or Wyandotte for beauty, though not for extent. * * * * * It was reported that two walled graves stand on a "bald" on the farm of Will Robert Eidson, on the divide between the Niangua and the Little Niangua Rivers, about 4 miles north of Roach post office. They were described as "rocks laid up in a regular wall about 4 feet high, and about 30 steps square, and filled up inside with rocks." A visit to the site disclosed two ordinary cairns, made by throwing weathered limestone boulders into a rounded heap. Both piles have been scattered, and as they now exist one is about 25 feet, the other about 30 feet across. Such exaggerated, misleading descriptions are common, and result in much fruitless investigation. Several caves are reported in the vicinity of Toronto, in Camden and Miller Counties; especially the Cokely Cave, 4 miles from Brumley on the Linn Creek road. From the descriptions given by informants, none of them appear to be suitable for habitation. Many cairns exist on the ridges in this region, especially on high points overlooking valleys. All of them were built up with chert or limestone blocks, and all are more or less torn up. So far as could be learned there is no sign of a wall in any of them. In the present state of knowledge, Camden County offers no inducement for archeological research. A FOSSIL CAVE (29) The geological deposits in this region comprise three principal formations which are named in the State report as the Jefferson City limestone, the Roubidoux sandstone, and the Gasconade limestone. It is in the last (which is the lowest) that caverns are found. In various places erosion, either internal or superficial, or both, has formed crevices or sink holes through which the disintegrated sandstone finds its way into caverns below, where it accumulates and hardens until more resistant than when in its original condition. Further erosion has in several places carried away the limestone from around these intrusive masses, allowing them to project above the present surface. Sometimes, where the sand piled up, they resemble haystacks; but usually they are of indefinite form, having spread out on the floor of the cavern, as such material will do in a shallow stream. An interesting example of this action is the "Standing Rock," 4 miles west of Linn Creek, the county seat. Here was formerly a large cave with an eastward trend until near the mouth, when it turned sharply southward, the opening being in the direction of a little stream. The lower end of this cave became solidly filled with sand, and the water found an outlet farther back. All the limestone which formed the roof and walls of the middle portion of the cave is gone, a narrow ravine marking its course. The sandstone obstruction held its place, and now extends directly across the ridge between the two ravines. Its surface is an exact cast of the interior of the cave which it filled, and nodules of chert, remaining when the limestone dissolved, are still imbedded in its surface. The line of demarkation between the limestone matrix, where this still exists in part, and the siliceous filling is as distinct as that between the stone and brick in a building. The loose cave earth shows plainly under the sandstone near the former mouth of the cavern. Plan and section are shown in figures 20 and 21. * * * MILLER COUNTY WRIGHT CAVE (30) A mile and a half west of Brumley, near Glaize Creek, is Wright, or Brumley, Cave. The entrance is 15 feet high and 40 feet wide. At 20 feet from the mouth the width contracts to 20 feet. The depth is 120 feet in daylight to a stalagmite floor. Dry cave earth extends for 35 feet from the entrance, at which distance it reaches tough, sticky clay; this continues to the stalagmite. Above the clay are growing stalactites. [Illustration: FIG. 20.--Plan of Fossil Cave.] In front of the entrance were a few flint chips, but no indications of pottery or shell. A small implement, shown in figure 22, was found which is of interest because it was worked to a sharp point at one end of a narrow drill, while the other end widened into a squared form with a straight base which was dulled and polished from use as a cutting tool; the entire surface was polished from long service. An object of this kind would be highly suitable for mending moccasins and leggins. Finding this and nothing else strengthens the probability that this cave was used as a temporary camping place, but was never permanently occupied. [Illustration: FIG. 21.--Section of Fossil Cave.] WILSON CAVE (31) Facing Barren Fork of Tavern Creek, on the farm of John R. Bond, 8 miles northwest of Iberia and 12 miles southeast of Tuscumbia, is a cave celebrated by reason of a provision in the will of a former eccentric owner. There is a small cave which has an opening in the bluff, a few feet to one side of the larger cave. This can be reached only by means of ladders 60 feet long. Jack Wilson came from Ireland and settled on Tavern (or Cavern) Creek in 1822. For a number of years he lived in this cave, with his family. He died in 1855, leaving instructions that his body was to be packed in salt and placed in the small cave, "with a ten-gallon cask of good whisky," the entrance then to be sealed up. In order to carry out his last wishes, and at the same time to give him a "Christian burial," his wife had all his internal organs removed and interred in a cemetery; his body was filled with salt, and placed in a coffin, which, according to his wishes, was deposited in the cave, with the whisky. On the seventh anniversary of his death the whole community was to assemble to "eat, drink, and be merry." For many years residents in the vicinity had used the cave as a place for festive gatherings; but this occasion was to be on a scale beyond anything previously attempted. If necessary, Scriptural methods were to be employed; that is, messengers were to be sent out in all directions, urging every one to come. The floor was to be enlarged, and a platform erected on it. When all were assembled, the whisky and the coffin were to be brought from their resting place and set on the platform. Then certain famous fiddlers were to ascend the platform and play, while the guests danced. When the whisky was exhausted, and the fiddlers in the same condition, the picnic was over and the assembly would disperse. The coffin was then to be replaced in the little cave, which was to be again sealed up, not to be reopened until the Day of Judgment. [Illustration: FIG. 22.--Perforator and knife from Wright Cave.] The preliminaries were carried out according to program, but when the time for the celebration came round the people were more concerned with the Civil War, and especially in the activities of the bushwhackers who infested that part of the country, than they were in picnics; and Wilson's resurrection was brought about by persons whose identity was never discovered. They got into his tomb in some manner, drank all the whisky, broke open the coffin, and threw Wilson's bones to the outside, where they were scattered down the slope. Horrified relatives gathered them up, replaced them in the cave, sealed it again, and Wilson is still there awaiting his final summons. The entrance is 20 feet high and 45 feet wide. Dry cave earth extends for 135 feet; from this point it continues, partially filled with fallen rock and stalagmite, 40 feet farther, or 175 feet in all, in plain daylight, at which distance the cave makes a turn; and the cave earth was followed in this to complete darkness without coming to its termination. Beginning 100 feet from the entrance and extending for 35 feet, a narrow row of loose rocks fallen from the outcrop of stratum along the center of the roof lies on the surface. The cavern here measures 35 feet in width. There is a wet weather stream along one wall, but the amount of water passing out is never large. Solid bedrock, with patches of cave earth on it, is exposed, in slightly rising strata, for 10 feet from the little bluff at the mouth; within this it is hidden by the earth which gradually rises to a height of 6 feet; but some of this rise may be due to increased elevation of the rock floor. The entire cave can be easily cleared out to the stalagmite; and it would be advisable to remove at least portions of this in order to ascertain what may lie beneath it. Refuse appears in considerable quantity in the bottom of the little stream bed and under the receding walls; and likewise a small amount outside the entrance. But the bedrock crops out frequently in narrow ledges between the mouth of the cavern and the foot of the hill, so very little débris of any kind lies on the slope outside. Some alteration of the surface of the earth floor has taken place in consequence of the construction of platforms; but aside from this it has remained practically undisturbed. BAGNELL CAVE (32) A large cavern is near the top of the "Bagnell Hill" on the Bagnell and Linn Creek road, on the right (south) side of the Osage River, and about 3 miles from the town of Bagnell. On account of the "millions" of bats which shelter in it, the name of Bat Cave is applied to this as it is to many other caves in the region. The entrance is so small that the cavern can be entered only by crawling in; and as no traces of Indian remains have ever been observed in it, or around the front, no examination was deemed necessary. BODE CAVE (33) Half a mile south of St. Elizabeth is the Ben Bode Cave. The roof has fallen in near the front, leaving the original exterior standing as a natural bridge a few feet wide. The present entrance to the cavern is 40 feet behind the bridge. It has a wet, rocky floor, and much water flows through it after a rain. LUCKENHOFF CAVE On John Luckenhoff's farm, three-fourths of a mile south of St. Elizabeth, facing Tavern Creek, is a small cave with a rocky floor. The entrance is nearly blocked with a mass of stalagmite, behind which the cave is dark. JURGGENMEYER CAVE It was reported that in a "cave" on the farm of Conrad Jurggenmeyer, 2½ miles east of St. Elizabeth, a human skull was discovered. The statement may be true; but instead of a cave there is only a tunnel a few rods in length. Beyond the upper arch is an open ravine. DAERHOFF CAVE On Ben Daerhoff's farm, 4 miles north of St. Elizabeth, is a cavern facing a narrow valley through which a small stream flows to Tavern Creek a mile and a half away. The entrance is 8 feet high and 55 feet wide. It is well lighted to a depth of 120 feet, where it makes a turn. Dry earth extends back for 55 feet; from there on it is muddy. A small stream flows along one wall, from the wet portion of the floor to the entrance; with a little ditching this could be made to drain off all the water, forming a dry bottom to the rear wall. No refuse of any kind could be found, and the owner says he has never observed any either in the cave or in front of it. CAVE NEAR MOUTH OF TAVERN CREEK In the bluff facing Tavern Creek, half a mile above its junction with the Osage, is a cave with an entrance 10 feet high and the same in width. It has a depth of 45 feet in daylight. The floor is of clay and angular gravel, and so wet that puddles are found near the entrance. BAT CAVE (34) This is in a bluff facing the Osage, a mile south of the Rock Island Railway bridge. It is not accessible except by means of a ladder or stairway fully 60 feet long. The roof overhangs the entrance, and the floor projects over a shallow rock shelter which reaches for a few rods along the foot of the bluff. A small amount of water seeps from the entrance. Persons who explored the cavern years ago--there is no way to reach it at present--say it divides into three large chambers, mostly dry, and with floors of solid rock or of earth containing much rock. GRAVE AT MOUTH OF SALINE CREEK (35) Four miles below Tuscumbia, on the left bank of the Osage, is the mouth of Saline Creek which comes in from the north. On the lower (east) side of their junction, on the farm of Charles Tillman, is a low spur projecting toward the creek. On this is a pile of stones, all that remains of a vault or box grave which formerly existed there. Mr. Tillman says it was originally 35 or 40 feet across, a mound or rounded heap of stones, those about the top being larger than those nearer the base. Needing rock for various purposes, he procured them from this pile, beginning at the top to remove them and proceeding outward. In the course of this work he found that a wall had been built up to a height of about 4 feet, forming a practically square inclosure. The space within was filled and the structure entirely covered with rocks of various sizes. He removed the stones as he reached them, and consequently did not notice whether the outer face of the wall was straighter or smoother than the inner face, or whether there was any particular difference. In all, he took away not less than 40 wagon loads of stones. On the level top of the hill from which the spur extends is a village site, where mortars, pestles, quantities of flints, and much broken pottery have been found; but no shell. STARK'S CAVE (36) Six miles south of Eldon, on a farm now owned by George Irvin, is a cave which is continuous with a small ravine leading up to it. The entrance is 45 feet wide and 16 feet high; a small stream flows from it, along the foot of the left (northern) wall. This skirts a thin deposit of damp earth, which lies along the southern wall, gradually narrowing as it extends inward, until at 50 feet it runs out at the edge of a shallow pool reaching nearly across the cave. The bottom, except for the earth mentioned, is rocky. The cave was never fit for occupancy. HOUSE MOUNDS In an old "History of Miller County" mention is made of a large group of small mounds on a certain man's farm, without giving the locality. It is believed by old residents that this man "lived at one time 2 or 3 miles west of Ullman." If they existed, they were no doubt house mounds. CAIRNS Several graves, in a group, were formerly on John Tillman's land, 6 miles south of Eugene. The stones have been entirely removed. When the ground was plowed bullets were found under the sites of the cairns. * * * MARIES COUNTY INDIAN FORD CAVE (37) This is a fourth of a mile up the river from the bridge crossing the Gasconade, 2½ miles east of Vienna. It is near the top of the hill at the head of a shallow ravine. The entrance, 35 feet wide, can be reached conveniently only near one wall, as a pile of talus immediately in front completely closes the opening; behind it the roof is 7 feet above the floor. If this accumulated material, which has increased somewhat in height within the memory of men now living, were removed to the level of the floor, the main chamber would be amply lighted to its end, a distance of 150 feet. There is a gradual downward incline from front to rear, the floor sloping more rapidly than the roof. After hard rains some water runs into the cavern from the inner slope of the talus; otherwise the floor is perfectly dry for 65 feet, then becomes wet, and near the rear wall there is standing water. It is apparent that a former drainage outlet in this direction is now choked with sediment, brought down perhaps through a branch opening. At 25 feet within the entrance the cavern is 25 feet wide; at 65 feet the distance across is 35 feet, with both walls sloping away like a low-pitched roof and loose earth filling the space under them. At the rear wall the width between the two branches into which the cave divides is 40 to 50 feet. The floor here is clay, with numerous little puddles. Some pottery, bone, and much shell, but no flint chips, are scattered on the floor and for 50 or 60 feet down the slope outside. The cavern would make an excellent habitation and is well worth excavating. LACKAYE'S BLUFF CAVE (38) This is on the farm of Harrison Hutchinson, who lives 10 miles southeast of Freeburg, on the road to Paydown. It is near the top of a bluff facing the Gasconade. Talus has accumulated in the front part of the cavern until it rises within 2 feet of the roof; farther back the cavity is of sufficient height for a man to stand erect, although nowhere more than 10 feet wide. Owing to the talus the interior is in almost total darkness. Were this accumulation removed the roof at the entrance would be 8 or 9 feet above the floor. The cavern may have been occupied, but there are no indications of such fact, although the recent natural deposits may conceal some remains. HURRICANE BLUFF CAVE Half a mile below Lackaye Bluff, opposite the lower end of an island in the Gasconade, is a rock shelter 85 feet in length, 15 feet high in front, 6 feet high at the rear, and 15 feet deep along the middle portion, wedging out at either end. A large pile of talus in front forms a natural windbreak, and the depression is a favorite camping place with present-day hunters and fishermen. A small quantity of flint chips and many shells can be seen around the wall and for some distance down the slope in front. The site may repay investigation, though there is no great depth of earth. * * * * * It is reported that paintings of a deer or elk and other objects are to be seen on the face of a bluff near Paydown. STRATMAN CAVE (39) On the farm of Henry L. Stratman, 2½ miles above the Rock Island Railway bridge across the Gasconade River, is a cave near the top of a bluff facing the Gasconade. The entrance is 33 feet wide and 35 feet high. Forty feet back the walls approach each other, forming a doorway or short passage 5 feet wide. Beyond this is a room 18 feet deep and 9 feet across, with a rock ledge or shelf on each side several feet wide and elevated from a foot to 2 feet above the earth floor. This room is well lighted. The earth at the rear is 10 feet higher than at the main entrance. Behind this, in turn, nearly shut off by a large column of stalagmite, is a third room, 8 feet wide, whose earth floor rises rapidly. Were the stalagmite removed, there would be ample light for 20 or 30 feet farther, or about 90 feet in all. Refuse, mostly shell, shows for 100 feet down the hill. There is some shell in the cave, along the walls; but most of the floor is a comparatively recent accumulation of roof dust and small fragments of rock, and is quite dry as far as light penetrates. The entrance is much more easily reached from the top of the hill than from the foot of the bluff. The trend and appearance of the reentrant side walls connecting the present entrance with the straight face of the cliff indicates that the earth in the cavern has a depth of 30 feet or more. Should this prove to be the case, here would be a most excellent place to search for evidence of occupation which, whether continuous or not, might bridge the time from the modern Indian to the earliest inhabitant. Certainly no other cave in Missouri offers such facilities or inducements for careful and thorough investigation with a view to determining the existence of an early "cave man" in this country. * * * OSAGE COUNTY RIVER CAVE (40) This is at the foot of a bluff facing the Gasconade, 2½ miles below Gascondy. It has a solid rock bottom, rising steeply for a few feet within the entrance, and a constantly flowing stream covers half the space between the walls. ROCK SHELTER There is an excellent rock shelter, 50 feet long, over which the cliff projects for 15 feet, in front and to one side of the entrance of River Cave. On this is a slight depth of earth in which were found some broken bones and shells. The site is an excellent one for camping parties, but has no evidence of other than temporary use. STEUFFER CAVE Four miles east of Freeburg, in a ravine, is a cavern popularly known as Beer Cave, being formerly used as a storage room for beer made in a brewery built just in front of it. The entrance is 8 feet wide and 12 feet high. The front chamber, having practically the same dimensions, extends directly back for 50 feet, then makes a turn. The floor is a mixture of clay and angular gravel, with a continuous downward slope from front to rear. Water cracks show that it is sometimes flooded. The place was never fit for living in. CAIRNS At the Gasconade River bridge, on the Rich Fountain road, two creeks on the west side, Brush and Swan, separated only by a narrow ridge which terminates abruptly at either end, come in a fourth of a mile apart. Both rise in the same lake, 6 miles from the river, and flow through parallel valleys, thus draining an abandoned ox-bow curve of the stream. On the extreme eastern point of this ridge are two cairns. A fourth of a mile from these are two others; and farther back still more of them. All are now destroyed. They were the usual conical heaps of stone, 18 to 20 feet across. HOUSE MOUNDS (41) A group of house mounds extends for half a mile eastward from Rich Fountain, along the valley of Brush Creek. They are fully 100 in number, and it is said there were formerly many more which are now leveled by cultivation. The ground is low, in some places swampy, so that water or mud surrounds many of them after a heavy rain. "INDIAN FORT" (42) This structure, also called the "Indian Lookout," is located on a bluff facing the Osage, half a mile below the "Painted Rock," and near the buildings of the Painted Rock Country Club, of Jefferson City. Except for a slight projection or offset at one side, which contains an opening or doorway, it was practically identical in appearance with the vault graves along the Missouri River bluffs, described in Bureau of American Ethnology Bulletin 37; or else with those on Big Piney River in Pulaski County. It is formed of sandstone slabs, once laid up in a wall but now scattered in confusion as if fallen or thrown down. Apparently it measured about 32 to 35 feet outside and 12 or 13 feet inside. * * * COLE COUNTY NATURAL BRIDGE CAVE This is at the top of a bluff facing the Osage, one-half mile below the Rock Island bridge. It is only 10 feet wide and the same in height, and extends back 20 feet to a narrow passage which is almost closed by stalagmite. The site is difficult to reach, but disclosed a few fragments of pottery and some shell. The earth of the floor ascends rather steeply to the rear and contains many large rocks. It was only a camping place. * * * MORGAN COUNTY SPEERS CAVE On the Brown property, 7 miles southeast of Stover, is a reported cave, which proved to be a natural tunnel 400 feet long. The drainage from several farms passes through it from ravines above. The lower entrance is 40 feet wide and 50 feet high, the upper entrance 20 feet wide and 10 feet high. Natural bridges and tunnels of varying lengths and widths are rather common in this part of the Osage Valley. HOUSE MOUNDS (43) Southeast of Stover, beginning at the edge of the town, is a group of house mounds extending over an area having a very irregular outline, but fully half a mile across in any direction. They vary from 20 to 35 feet in diameter and are scattered promiscuously at intervals of 25 to 150 feet. The surface on which they are built reaches over a succession of small knolls and ridges with slopes of 4 or 5 degrees. Most of them are along the sides of a wide, shallow valley draining northward, and of two or three small tributary depressions coming into it from either side, though a number are also to be found beyond the slight watershed which separates this drainage area from that to the southward. They exist in woods, meadows, and cultivated ground, so that some of them retain their original form, others are flattened and widened, while still others are barely traceable. Probably some have been entirely effaced by plow and harrow. II. CAVE EXPLORATIONS IN OTHER STATES INTRODUCTION Certain conditions are to be taken into account in deciding whether a cave afforded a desirable permanent shelter to primitive man. It should be accessible; the floor should be dry, at least fairly level, and sufficiently free from large rocks to allow the inmates to move about freely; the entrance should be large enough to permit free passage and to light the interior to a distance that would insure protection from the elements. Temporary shelters or camping places might be deficient in some of these particulars and still be resorted to frequently; but if there were opportunity for choice, a man with intelligence to select a cave in which to live continually would, it is fair to assume, look for one possessing such features. If such conditions, once established, were free from the mutations of time, the explorer would have but little difficulty in deciding upon a suitable site for his labors. But limestone, more than any other solid rock, is subject to constant erosion, crumbling, and falling; while the soil and loose fragments resulting from such action move downward year by year over the slopes and into any cavities where they can find their way. In the course of centuries the entire aspect of a cave may be so altered as to bear no resemblance whatever to its original appearance. Consequently a careful study must be made of the immediate surroundings, in order to determine what topographical changes may have occurred since the earliest time within which it is probable that man may have existed in that locality. Should the floor, at present, be of solid rock; or covered with only a slight layer of earth; or have a stream flowing over it; or show by marks upon the walls that it is subject to inundation either from adjacent streams or by surface water which finds its way in through sink holes; or be in such situation as to make it apparent that the original bottom was thus flooded in comparatively modern times, even though such may not now be the case--in any such event excavation would be labor wasted. On the other hand, all the necessary requirements for a convenient residence may now be present, and yet result from causes which have begun to operate within the historic period. In other words, there are very few cases in which the present appearance of a cave is to be deemed a certain or even an approximate indication of its actual state a few thousand years ago. There is only one way to determine whether extended excavations may possibly result in satisfactory returns, and that is to sink shafts or run trenches in the superficial deposits. * * * INDIANA The cave region of this State extends from Owen and Morgan Counties to the Ohio River. The caverns and sink holes gradually increase in number and size toward the south, until they culminate in Wyandotte Cave, second only to Mammoth Cave of Kentucky in extent, and in the so-called "valleys" of Harrison County which are in reality nothing but sink holes several square miles in extent. Some of the caverns are described in detail by W.S. Blatchley, the State geologist, in the Twenty-first Annual Report of the Survey (1896). Very few of those mentioned by him are at all suitable for permanent occupancy, though several would afford excellent shelter except in the rainy season, at which time most of them have the floors muddy or perhaps covered with water for weeks in succession. Such as were visited in these explorations will now be taken up in their order. LAWRENCE COUNTY ROCK LEDGE QUARRY.--Early in 1903 periodicals mentioned an interesting discovery made at this place. According to the report, workmen in excavating a cut for a railway found an old cave entirely filled with stalagmite matter. In this, 10 feet below the former top of the cave--the cut did not extend to the bottom of the stalagmite--were discovered some bones which were pronounced by "several physicians" to be those of a human being. Among them was a "jaw tooth" (molar) and part of a skull. Correspondence failing to elicit any satisfactory information, a visit was made to the site. The cave could not be traced in either direction from the railway cut; but it had plainly served as an outlet for several large sink holes on the hill above it. Nothing could be learned here regarding the matter except that the objects had been found and were then in the museum of the State University at Bloomington. This place was next visited and the specimens inspected. There were many fragments still imbedded in the matrix, which was travertine rather than stalagmite. No exact determination of them had been made, but only casual inspection was needed to see that none of them could be human. The "jaw tooth" was from a peccary, the "human skull" was the carapace of a tortoise. SHILOAH CAVE.--It was reported that, although the entrance to this cavern, 7 miles northwest of Bedford, was in a sink hole, the floor was level and accessible. The opening is almost at the bottom of the sink, whose slope is quite steep. After every rain the water runs in; and while the floor is level, as stated, it has a constant stream of water flowing over it and is in absolute darkness. DONNEHUE'S CAVE.--Although water flows continuously from the entrance, the amount of discharge was said to be small and the cave floor level and covered with earth, while the cave itself was large and well lighted. The approach, however, is quite difficult; the earth is nowhere more than 2 or 3 feet thick, and after a heavy rain the stream extends from wall to wall. Between Bedford and Donnehue's cave is one, unnamed, at the head of a ravine which was once an extension of the cavern. The opening is of fair size but the floor is of rock and the outflow of water is steady. Just outside the corporate limits of Bedford, to the south, is an opening in the cliff at the head of a deep ravine, more in the nature of a rock house than of a cave. It would make an excellent shelter for a few persons, being accessible, protected from winds, and close to water. While it may have been so used formerly, the deposit of earth and stone on the floor is very scanty and anything beneath could well be quite modern. Two caves were reported 2 miles south of Bedford. One is a small opening from which a stream issues, flows across a meadow, and enters the other cave, which is much larger. They are parts of one passage, the roof between these openings having broken down, and the stream is the same which finds its outlet at Donnehue's cave. Several other caves in the vicinity of Bedford were visited. They are all small and of no importance from an archeological standpoint. DONNELSON'S CAVE.--"The mouth of the cave is found at the head of a deep gorge worn through the limestone by a good-sized stream which flows from the cave and down the gorge to the broader valley beyond. Many centuries ago the cave extended the full length of the gorge, and the waters of the stream flowed directly from its mouth into the valley. The roof of the underground channel finally became so thin that it collapsed, the gorge was then started, and as the centuries went by grew in length, the cave becoming ever shorter by the continued falling of the roof. "Three passages open directly into the mouth of the cave. The right hand passage has the level of its floor about 5 feet above that of the entrance, while the opening on the left is 12 feet above the level of the stream and very difficult to enter without a ladder. The middle passage extends straight back from the common vestibule or main entry. The latter is 25 feet long, 21 feet high, and 18 feet wide, but at its farther end is reduced to the narrow middle passage between great masses of limestone. The water in this passage is waist deep and explorations must be made by wading or in a light canoe. One hundred feet within is a magnificent cascade, where the stream rushes and leaps down a narrow passage with such violence that the noise is plainly heard at the entrance. "The right-hand passage for the first 100 feet is about 10 feet high by 15 wide, with a clay bottom and a roof on a level with that of the vestibule. It then expands into a large room, 230 feet long and 40 feet wide, which lies east and west at right angles to the entering passage. This narrows at the west end to 20 feet, and at one point the outer air flows in through a small opening in the roof. From near the small end of the room a narrow passage starts off to the southward and can be traveled for 200 feet, when it becomes too small for further advance. Along this passage a small stream flows, disappearing through a hole in the floor near the entrance to the larger room. Other than this, both right and left passages leaving the main entry are dry. "The passage at the left of the main entrance to the cave is about 150 feet long by 20 broad, and contains no points of especial interest." [W.S. Blatchley.] It may be added to the above description that a heavy rain causes a rapid rise of several feet in the stream through the middle passage. The cavern is situated 3½ miles east of Mitchell. It has been fitted up by the State University as an experiment station for the study of underground fauna and flora. The branch to the right is never entirely dry. Throughout the year water trickles or seeps over the stones and keeps the mud soft and sloppy, while after extremely heavy rains the water may be 2 or 3 inches deep for a short time--enough to keep all the earth washed from the floor for 50 or 60 feet from the entrance. The northern or left branch presented a smooth, solid floor of rock at the beginning. The roof is about 13 feet above the floor, being a flat stratum broken by a joint-seam along which there is a slight fault. A ledge of friable sandstone 3½ feet thick lies next below the roof. The disintegration of this gave a dry covering to the clayey earth which covered the floor almost to the extreme edge of the rock overhanging the stream and gradually rose toward the rear, where it entirely filled the space from floor to roof. The distance between the side walls is 8 feet at the mouth. They diverge slightly, and at 65 feet are about 12 feet apart. Here they separate more sharply, forming a chamber 30 feet in diameter, measuring on every side to the contact of the earth and the roof. At the extreme rear a slight wash or depression in the earth revealed the top of a vertical solid wall, thus marking the limit of the cave in that direction. It seems, however, to extend farther to the east and the west than it can now be followed; in fact, the indications are that at one time a considerable cross-cavern extended along this line. The work of clearing out this branch began at the entrance. The superincumbent earth was removed by a trench whose boundary was the solid rock on each side until the cave widened to more than 8 feet between the walls; then a width of 7 to 9 feet was excavated midway between the sides, the entire trench having a length of 92 feet, or reaching nearly to the vertical wall at the rear. For about 60 feet the earth was removed to the rock floor. At this distance the floor dipped. The bottom of the trench continued to follow the same level it had held to this point, in the belief that the dip in the floor was due to a crevice or slight erosion channel and would soon disappear, bringing the rock to its normal position. This was not the case; several holes were dug, the deepest one 3 feet, into the mingled clay and rock, without finding any evidence of a solid bottom. The conclusion seemed certain that the passage leading from the entrance of the cave to the large room at its farther end was only a tributary or branch of a cross-cave extending in an east and west direction, as intimated above. Prof. Eigenmann, of the State university, reached the same conclusion through surveys not connected with this work. Under the circumstances further digging seemed useless; for if this should be a cross-cave the bottom would probably, almost certainly, be on a level with the stream now flowing through the central passage, while if it should prove to be only a cellar-like deepening, it would not be utilized for a habitation. At 30 feet from the entrance the accumulated earth had a thickness of 6 feet; from there it rose gradually to the roof at the end. At 37 feet, in a pocket of coarse sand on the rock floor, such as settles in a gentle current, were four fragments of bone. There is not enough of them to identify with certainty, but they seem to belong to a deer, a turkey, and some bird about the size of a quail. At 66 feet in, a foot lower than the surface of the bedrock (being 5 or 6 feet beyond the above-mentioned dip), were small fragments or particles of charcoal, or what had every appearance of such. They were in earth that showed the lamination or stratification due to successive water deposits, and had been introduced in the same manner. The entire earth deposit below the sand capping showed this lamination, sometimes horizontal, sometimes curved, proving a long period of deposition. Further evidence of age is found in the travertine, 7 inches thick, that occurs on top of the earth at the back of the cave. In the absence of all other evidence the specks of charcoal can not be accepted as proof of human life in the vicinity at the time these deposits were forming. While the work was in progress three students from the university came through the central cave in a small boat, having entered through a sink hole 3 miles away in an air line. At some point of their course they lost their lanterns and made the remainder of the journey in absolute darkness, feeling their way along the walls, dragging or carrying the craft over shallows, and at one place lying flat in the bottom and propelling the boat by applying hands and feet to the roof, which was less than a foot above the water. MARTIN COUNTY Various caves are reported in the vicinity of Shoals. Those whose location was clearly given are merely "rock houses" or recesses in the Carboniferous conglomerate bluffs bordering the east fork of White River. Some of them would make fairly good shelters, but all which can now be examined are at so low a level that the river gets into them or very close to them in flood periods. Consequently there is no probability that ancient remains are to be found in them. Some of the shelters higher up on the cliffs may have been utilized, but the bottom of these is now covered with huge blocks, some weighing a hundred tons. It is true that such rock houses, in all parts of the country, were regular resorts for modern Indians, and they probably furnished shelter to the earliest inhabitants of this region, no matter how remote the period of occupation. But owing to their open front and the exposed situation of most of them, it is quite possible that the wind may remove the fine material falling from roof and sides almost as fast as it is deposited. At any rate the débris on the floors is seldom more than 3 or 4 feet deep, and articles very plainly of no great age are frequently found at all levels in it. In a few places along the river bluffs limestone crops out beneath the sandstone, and springs occasionally appear along the line of junction, eroding small cavities, but these are subject to overflow, and none of them has an opening large enough to enter without crawling. ORANGE COUNTY VICINITY OF PAOLI.--From this town six caves were visited, all that could be located by diligent inquiry. None of them has any particular designation except "Mill Cave," which is so named because the stream issuing from it furnishes power for a flour mill. The water covers the floor at all seasons. One, though quite small, could have been occupied at a former period, but the roof and front fell in some years ago, entirely closing it. A third has a small entrance on a hillside. A steep and rough descent was followed beyond reach of daylight without coming to a level bottom. The other three are very small with rock bottoms. FRENCH LICK SPRINGS.--Two or three miles from this place is "Star Cavern," which is advertised as being of great size and beauty. The immediate surroundings are quite romantic and deserve the praise accorded the spot by visitors. The cave itself, however, more resembles an artificial tunnel than a natural result of erosion. The floor is clean rock with a little brook flowing over it. Two other caves not far from Star Cave are dry, but with solid rock floors, so they were not visited. ORANGEVILLE.--Near this place are the so-called Gulfs of Lost River. The stream sinks a few miles east of Orleans, emerges at the "Gulfs" from one side of a very large sink hole with precipitous margin, and immediately goes out of sight again in a deep pool or chasm. It reappears a mile or so away at the foot of a cliff where, after heavy rains, it boils up like a gigantic fountain. Numerous small caves or sink holes exist in the neighborhood, three of which were reported as being dry, lighted, having good entrances, and well suited for habitancy. One of them is at the bottom of a sink hole on a hill. The descent is steep and rocky for 20 feet (it was not followed farther) and no doubt so continues to the level of the river which flows almost directly under it. The two others are in the principal "Gulf." They are open and of good size, but mud high on the walls shows they are filled with water in wet seasons. CRAWFORD COUNTY MARENGO CAVE.--This is growing famous as it becomes better known. Blatchley says that in it "are probably crowded more beautiful formations of crystalline limestone than in any other known cave of similar size in the United States." Visitors who have been in both say it surpasses Luray Cavern in the magnificence of its sheets and columns of deposited material. As it was not opened until 1883, and the bottom can be reached only by a stairway 60 feet high, it was of course unknown to the aborigines. A small cave near Marengo has an opening on a hillside, and can be directly entered from the outside; but it is at times a passageway for a strong current of water 3 feet deep and extending the full width of the cavity. MILLTOWN.--A mile north of the town is a large cave which would furnish an abode for scores of people. The entrance is in a slight depression on the level upland west of Blue River. The descent is down an easy slope of fallen rock and earth about 30 feet deep to a rock floor. Beyond the foot of the slope there is a slight thickness of earth, so that explorations could reveal nothing that had a certainty of antiquity. There is presented here a fine example of the manner in which caves of this character become exposed to the upper world. At first, there was an underground channel draining the adjacent country over a territory of varying extent, sometimes many square miles. At some point the roof fell in more rapidly than in other parts, until at last it became so thin as to give way entirely. If the débris was not sufficient in amount to extend above that part of the roof which remained intact on either side, so that it would be gradually carried away, the cave would remain open in both directions, as is the case at the "Gulfs" just described and at other caves statements of which appear in subsequent pages. Usually the débris quite chokes up one side and all the superficial drainage is turned into the other, which is thus kept open. In time, the slope around the depression becomes tolerably uniform except close to the entrance, and there is no outward indication that the cave ever extended farther than the spot where the new entrance is located. So the cave, as it is now open to examination, is only a portion of the original passage, and as the explorer pursues his way, he may be going toward either the former mouth or the source. In the former case, he comes out of a large opening, or what was formerly such, on some slope in the neighborhood, or descends until his way is obstructed by water. In the latter, he may find his way shut off by diminishing passages, or he may descend to lower levels through newer drainage channels cut by the streams which have been reversed and forced to carve other outlets for themselves. This change occurred in the Milltown Cave a very long time ago. Standing on the débris, several feet within the entrance and beneath a part of the roof now perfectly dry and showing no marks of percolating water, is a stalagmite 31 inches in diameter, which has weathered to a depth of 3 to 4 inches from atmospheric influences alone. WYANDOTTE CAVE.--So much has been printed concerning this celebrated cavern that no mention need be made of its interior features. The place seems excellently adapted as a habitation for primitive people. It is situated on a hill at whose foot is the bank of Blue River. Five miles away, as the road runs, is the Ohio. The backwater sometimes reaches up the tributary for more than 10 miles. The flint-bearing stratum of the Harrison County aboriginal quarries outcrops a short distance away and appears at several points within the cave. The country is extremely rugged, and good springs occur frequently. Game was formerly abundant in the hills, and Blue River still rewards the angler with various species of fish, many of them of large size. A former race, presumably the modern Indian, did much work within the cave. Tons of travertine or stalagmite, the so-called alabaster, have been quarried from some of the deposits, while a large number of flint nodules has been dug out of the cave-earth where they fell from the disintegrating limestone. Some of this labor was carried on more than a mile from daylight. The mouth of the cave was formerly almost closed by a mass of talus. About 10 feet has been removed from the top of this, so that one may now walk in without difficulty. On the inner side of the portion remaining there is a slope for 96 feet, to a vertical depth of a little more than 27 feet. The next 100 feet gives a descent of about 3 feet; then another steep slope begins. The first point at which bedrock floor is found within the cave is 120 feet lower than the point of entry. It is supposed that the drainage to which the cave owes its origin was outward; if this was the case the floor must be more than 120 feet below the roof at the doorway. While this may be true, it is not indicated by the condition of the visible strata. For about 50 feet outward the side walls are nearly parallel and nowhere more than 30 feet apart. Then they terminate at an angle in the outcrop of the ledge along the hillside. The appearance and condition of the upper strata, together with this narrow separation of the side walls outside the cave, produce the impression that at a period not very remote the roof of the cavern reached to the outcropping ledge in which the walls end. Even though the rock floor should be at the great depth supposed there is a possibility that an earth floor could be found below the detritus which has accumulated since the roof fell in or has worn away. To test the matter a shaft was begun at a point 16 feet in front of the doorway. This was as near as such work could be done without interfering with the advent of visitors, and allowed a margin of 30 feet toward the outer slope. The shaft, 6 feet in diameter, soon passed into a compact mass of red clay filled with rocks of various sizes. At 14 feet down this was broken by an irregular stratum averaging a foot in thickness, of coarse sand or fine gravel with a slight admixture of clay, such as would form in a running stream. Its slope was inward or toward the cave. As there are sandstone ledges on the hillside above, this sand may have come from them, but, if so, it is singular that none appeared elsewhere. At 18 feet down was a mass of travertine measuring nearly 3 feet across and from 6 to 12 inches thick. It had formed around the lower part of a stalagmite 18 inches long, and the bottom of the whole formation rested horizontally on clay. This gave the excavators hope that an earth floor had been reached, as the stalagmite was vertical and resembled in all respects stalagmites in the cave. But it was soon found to be a foreign inclusion, and the same confused mixture of clay and stone continued below as above. Various fragments of stalactites and stalagmites were found as part of the detritus. These, especially the vertical one, seem to confirm the supposition that the roof reached out this far at a period which is quite recent as compared with the age of the cave. To a depth of 25 or 26 feet the task of excavating was as tedious and difficult as digging up a much-traveled, rocky road, the earth being dry enough to scour the shovels. Then the earth grew moist and within 2 feet was muddy. Cavities appeared, into some of which a switch could be thrust 3 or 4 feet. Where such a cavity extended under a large stone, stalactites were in process of formation. Soon the earth began to work into a soft mud under the feet of the workmen, and at 32 feet particles and small clods were noticed falling from the sides of the shaft. A foot lower this breaking away became more decided. It may have been due merely to the loose condition of the wet earth allowing unsupported portions to fall from the freshly exposed surface, but there was also the risk that the softer earth was sliding under the weight of that above. The workmen, two of whom were experienced well and cistern diggers, declared the risk too great and demanded to be brought to the surface. The depth reached by this shaft was at least 5 feet lower than at any point inside, within 200 feet of the mouth of the cave. The material, with the exception of the sand layer, was almost identical from top to bottom, there being no apparent difference other than increase of moisture in the lower part. The only explanation suggesting itself at present is that the chasm is filled with large loose rocks up to a point near the bottom of the shaft; that débris from the hillside above has covered these more rapidly than it could settle in the crevices and cavities among them; and that water which makes its way downward finds some obstruction to its free passage out at the bottom of the chasm. The only safe plan of excavation seems to require the removal of all the earth between the side walls to a depth below the mud. If the rock bottom, or any solid bottom, is at a depth of 120 feet, there is small chance that man lived in this region at a time when it was easily accessible. SALTPETER CAVE.--This is about 600 yards northwest of Wyandotte Cave. "The entrance, in a side of a ravine, is 5 feet high and 19 feet wide. Once within, a gigantic room expands, 220 feet long, 75 feet wide, and 10 to 30 feet in height, with smooth flat ceiling and earthen floor, the latter descending and with its edges much encumbered with fallen rock." [W.S. Blatchley.] From the description given, this would seem an ideal site for research. Unfortunately, the bottom of the ravine is not more than 5 feet lower than the top of the talus at the entrance. This slight elevation is the only barrier which keeps the surface water from flowing in, and while the ravine seldom has any water in it, there would be enough after a moderate rain to drown out the diggers who were working below its level if the bank were removed. LITTLE WYANDOTTE.--This, like three caves on Blue River above Wyandotte, four in the vicinity of Leavenworth, and one on the opposite side of the river in Meade County, Ky., has a small entrance in solid rock, with a steep and narrow passage to the foot of a slope which does not expand into a room of any size until at some distance beyond daylight. HARRISON COUNTY The only cave of any note in Harrison County is at the King quarries, 5 miles east of Corydon. It has two outlets, one at the foot of a little cliff, through which a fine spring has an exit; the other in the face of the cliff, about 10 feet higher and a little to one side. The latter discharges more or less water after every rain. The drainage of several large sink holes is through the two openings. The owner says mud has accumulated to a depth of 3 feet on the floor within his remembrance, due to cultivation around the sink holes, which causes the soil to waste. * * * ILLINOIS MONROE COUNTY MAMMOTH CAVE.--The so-called "Mammoth Cave of Illinois" is near Burksville, in Monroe County. An opportunity was afforded to visit it while engaged in the cave work. It is very extensive, according to the owner's description, being "7 or 8 miles long." The mouth is at the bottom of a sink hole, and the cave is now reached by a narrow stairway 40 feet high. Formerly it was necessary to clamber down the walls, stepping from ledge to ledge with a foot and a hand on either side. Then a ladder was made, said to have been 50 feet long; and, with more frequent visitors, the stairway followed. The crevice is very short, a mere crack, apparently made by water working its way down from the bottom of the sink. All the drainage within the rim goes into the cave, and it accumulates in the rainy season until the floor is covered. A farmer living near says he has seen the water from the cave rise until it covered the bottom of the sink hole. As similar depressions are numerous in the vicinity, probably the combined inflow is greater than the cave can carry away. The floor has been leveled and a close pavement of large slabs laid over the muddy portions. No one has ever heard of human remains being found anywhere in the cave. * * * KENTUCKY Crossing the Ohio River from the southern Indiana cave region, the counties of Kentucky lying in the belt of lower Carboniferous limestone were next visited. No cave that seemed worth examining could be heard of above the extreme southern portion of Hardin County. The sections examined will be taken in their geographical order from north to south. HARDIN COUNTY HUTCHINS OR BRADLEY CAVE.--This is in the bluff bordering on the left bank of Nolin River, 2 miles west of Upton. It was reported that human remains had been found in it. The present owners, who have known the cave for a long time, never heard of any such finds. The entrance is low and narrow, so that access to the cave is to be had only by creeping several yards. The cavern then expands into a very large chamber, separated into three by curtains or partitions of stalactites and stalagmites. Very little of floor, roof, or walls is to be seen, being almost entirely covered by secondary deposits. Some of these are remarkable for size and beauty. There is no probability that the cave was ever inhabited. SALTPETER CAVE.--This is 3 miles southwest of Upton. It has a large entrance and an earth floor, but the dirt has all been worked over for making saltpeter, so there is nothing to search for. HART COUNTY LAIRD'S CAVE.--About 2 miles north of Northtown is a large, roomy cave, with a good entrance, but water drips from all parts of the ceiling, and the floor is muddy and rocky. The drainage from 3 or 4 acres of hillside flows over the arch of the entrance and logs 6 inches in diameter are carried into it by the surface floods. LOCK'S CAVE.--This is a mile east of Rowlett's Station, near the top of a ridge, and lying nearly parallel with its crest. It affords another instance of a cave which has come to light only after a portion of its roof has fallen in. The detritus entirely conceals the opening at one end. The other end is entered by going down the fallen rocks over a slope of 15 or 20 feet, which leads to a bottom strewn with rocks. In such cases there can be nothing under the loose material, because the cave had no entrance until this had fallen in. GARVIN CAVE.--This cavern, which is 3 miles southeast of Munfordville, has an opening at the bottom of a sink hole, requiring a rope or ladder for descent. HARLOW CAVE.--This is 3½ miles southeast of Munfordville. It is a very large cave, apparently, as the slope down the débris is more than 40 feet high, to a rocky shelf, beyond which the descent was followed some yards without finding any indications that a level bottom was near. It is another illustration of the fallen roof. WYNNE'S CAVE.--Three miles south of Rowlett's Station is a large sink hole. Stones thrown into the vertical shaft at the bottom can be heard striking the sides for three or four seconds before coming to rest. WASH. ROWLETT CAVE.--On "the old Lewis Martin place," 1½ miles west of Rowlett's Station, a section of roof, 20 or 25 feet across, has dropped into a deep cavity. The sides are still insecure. The descent to a spring under what appears to be the original roof is somewhat more than 40 feet. The ceiling is not more than 6 feet high. STEFFY'S CAVE.--Four miles southwest of Munfordville between 200 and 300 feet in length of the roof of a high and wide cave has fallen in. Ice remains in this cave until May or later every year. JOEL BUCKNER'S CAVE.--About 10 miles northeast of Munfordville is a large cave with the entrance on a hillside. The roof has evidently extended several rods farther out than at present. The front part of the cavern is wide and high, but is now nearly filled with débris. The roof slopes at about the same angle as loose material within, there being not more than 3 feet of space between the two at any place nearer than 30 feet from the present mouth. Rocks thrown back showed the same uniformity of slope to continue at least several yards and the depth there to be about 20 feet below the top of the detritus at the mouth. This cave was suitable as a habitation before the material now choking the mouth had accumulated, provided water was obtainable. The nearest spring now is more than a mile away. An exploration would require, as a preliminary, the removal of several hundred cubic yards of compacted rocks and clay. HARRY BUCKNER CAVE.--Half a mile north of the cavern last named is another with a very narrow entrance. The floor, which slopes downward, is solid rock in part, and the place is not adapted for occupancy. CUB RUN CAVE.--Cub Run is a little settlement 12 miles west of Munfordville, near the Edmonson County line and about equidistant from Green River and Nolin River. Two miles in a direct line south of the village is a cave or rock shelter which has much local notoriety from the fact that three skeletons were found in it. They were imbedded in mixed ashes and earth and accompanied with several pestles, bone perforators, three flint knives, a small celt, and part of a clay pipe stem. One of the skeletons was that of a child not more than 8 or 10 years old. It has been pronounced the frame of a white child on account of the shape of the skull, but is more probably Indian, as the three were found together. Two of the bodies had been laid side by side; the other was near their feet at a right angle to them. In the back of the child's head is an incision somewhat over an inch long. The skull is slightly fractured downward from one end of this cut, and the corner or angle thus formed in the bone is pressed outward. A flint implement found almost in contact with the skull fits closely into the aperture and may have produced it, as the form of the wound could have been thus caused. The cavity or chamber of this cavern is about 100 feet across in each direction. There is a small opening near the back which has been examined to a distance of 75 or 80 feet, being there obstructed by large blocks of sandstone similar to those which fill the space from floor to ceiling along the back end of the shelter. There is another very large block just at the entrance, in which are one shallow and two deep circular depressions which were probably mortars. Bones of deer, bear, and other animals have been found within a foot or two of the surface both outside and inside of the cave. Contrary to what is usual in sandstone cavities of this sort, the outside earth slopes upward from the entrance and after heavy rains considerable water flows into the cave. This makes the earth on the floor quite sticky at times, although it is mainly sand, containing very little clay. The skeletons were found at a depth of about 16 inches, close to the side wall. A small trench dug where they were unearthed showed, in succession, a layer of ashes 4 or 5 inches thick and not more than 3 feet across, a foot below the surface of the floor; a few inches of earth; a layer of ashes an inch thick, at two feet; below this, yellowish undisturbed sand, apparently fallen from the sandstone roof, and continuing to the rock floor, which was about 32 inches below the top. Another trench was dug about midway across the cave and the same distance from the front as the skeletons were found. This was on or close to the line of heaviest drainage into the cave and the earth was so wet as to be very sticky. A few little patches of what appeared to be ashes but which had not resulted from fires made on the spot, three or four broken mussel shells, and a chip of flint were found in the first 18 or 20 inches. More than this amount of earth could easily have washed in since they were left here by modern Indians. Below this level the earth contained not the slightest object of human origin, to the rock floor which was found at a depth of 6 feet. On the rock was nearly pure sand, probably the result of disintegration; some clay lay on this; then the mixed loam, sand, and clay composing the outside soil. It would appear that this cave was utilized as a place of shelter at irregular intervals by Indians in tolerably recent times; that at least one of those found, perhaps all three, had died or been killed during a somewhat protracted sojourn; and that only a slight covering of earth, if any at all, had been placed over them. Two similar caves are within 8 or 10 miles, but were not visited. EDMONSON COUNTY MAMMOTH CAVE.--For miles from the entrance saltpeter workers have dug down to a level where the amount of loose rock rendered further excavation too expensive. In many places walls of stone are piled against the sides of the cavern. They were among the earth that was removed and have been so piled to get them out of the way. As far back as "Chief City," 3 miles from the mouth of the cave, the floor is littered with fragments of canes (reeds) and saplings, which, from the appearance of the ends, were broken, twisted, or bruised off with blunt tools like stone hatchets. Most of those remaining are lying on massive loose rocks now forming the floor, though the ends of some are seen projecting from beneath stones much larger than two men can lift. It is possible the latter have recently slid or slipped from higher up the slopes, but the indications are that they have dropped from the roof since the time of these early explorers. If this be the case, it points to a considerable antiquity for the remains, because no such downfalls are known to have occurred since the cave was first explored by white men. So much work has been done about the entrance of late years for improving the approaches that excavation would be useless, even if allowed, unless carried to a depth of more than 20 feet. Such work would greatly interfere with the plans of the management. WHITE'S CAVE.--This is about three-fourths of a mile from Mammoth Cave. The entrance, quite small, is near the crest of a ridge, and the floor descends abruptly. Only a narrow chamber exists within reach of daylight, and the cave is wet all the time a short distance back. COLOSSAL CAVE.--It is said to be 4 miles from Mammoth Cave, but is really only a little more than 2 miles. The present entrance is entirely artificial, the descent to the floor being about 120 feet. The original entrance was in a crevice which explorers descended by means of ropes. It is said that another entrance is known to one man who, however, has to crawl a long distance. SALT CAVE.--This is 4 miles from Mammoth Cave, though belonging to the same company. The entrance is at the bottom of a conical sink hole draining about an acre. Not much water runs into the cave from this cause, as the surface slopes outward from the margin except on one side, where a ridge leads to the hills. A spring which comes out near the top of the sink falls over a ledge at the bottom into the entrance to the cave. It is said that this water soaks into the ground within a few rods and that just beyond are large, dry rooms, well adapted for habitation, which formerly contained many evidences of aboriginal occupation. Exploration is impossible now, as the entrance was effectually closed some years ago by throwing in logs, brush, rocks, and earth, in order to protect the formations from relic hunters. The water from the spring falls directly on and flows into this, and can not now be turned aside. Even if it could, all excavated material would have to be carried up a steep slope and deposited in the field surrounding the sink hole. DIXON'S CAVE.--It is supposed, with good reason, that this was at one time connected with Mammoth Cave. It can be easily entered, through a large crevice, where the surface rock has fallen in. Approach to the bottom is down a steep and rugged slope of about 60 feet vertically. Within, no earth is visible, it having been entirely removed by saltpeter miners, who left the rocks piled in great rows from side to side across the cavern. MAMMAL CAVE.--This is so named because a tusk was formerly exhibited at the hotel which was reported to have come from here. It was afterwards learned that the specimen was imported from another State. The cave is small and damp, not suitable for living or even for stopping in. PROCTOR'S CAVE.--This is 6 miles from Mammoth Cave. The present entrance is artificial and so far as could be learned the cave is a recent discovery. HAUNTED CAVE.--The name is given to commemorate the fact that human bones were found in it. Physicians, it is said, pronounced them bones of a white person. The cave, which is on Green River, some miles below Mammoth Cave, was not visited, as the entrance is described as a crevice through which a man has difficulty in squeezing his way, while the interior is nowhere more than 8 feet wide. The cave soon connects with another narrow vertical crevice which reaches the surface at the top of a ridge. BRIGGS'S CAVE.--About 6 miles west of Cave City, and 4 miles west of north from Glasgow Junction, is a cave on land of Ike Briggs, which was described as fit for habitation. Its entrance is in a small sink hole, on a hillside. The approach is easy, and entry not difficult; but the cave receives the drainage of several acres and the floor is always muddy. POYNER'S CAVE.--This is a mile east of Briggs's. While a large cave, the entrance is at the foot of a sink hole an acre in area. It is necessary to stoop for some distance on entering, and the bottom here is rough and wet. Farther in it is dry and roomy--so much so, that people in the neighborhood use one chamber as a "ballroom." This part is some distance beyond daylight. As in all caves which are entered from a sink, it would be very difficult to dispose of any excavated earth, as it would have to be carried up the steep slope to the outside. SHORT CAVE.--Chaumont is a station on the road to Mammoth Cave, 3 miles from the Glasgow Junction. The cavern, which is so named from its limited extent as compared with Mammoth, is a mile from the station. The entrance, reached by a winding way along the ridges, is on one side of an irregular depression comprising 3 or 4 acres. At present there is a heavy bank of earth, several feet high, across the entrance, nearly closing it to the top, except at the middle where a wagon road has been cut through to allow fertilizers for mushroom beds to be hauled in. This earth, so it is stated, was not there when the cave was discovered, but has been carried from the interior partly by saltpeter workers, and partly by the present owner in order to cover up some rocks and to make the floor smooth and level. In front of the cave and of the earth piled at the entrance is a level space of 25 or 30 feet to a deep sink hole. Some water and mud, in time of wet weather, runs into the front part of the cave but its effect is not noticeable for more than 30 or 40 feet. Beyond this is a reach of more than 200 feet of perfectly dry level floor. It was not so smooth before some grading was done for the mushroom beds, but was at no time rugged or difficult to travel over. At 300 feet from the entrance is a slope about 20 feet high, at the foot of which begins another floor so dry as to be dusty in places. Whether this apparent thickness of 20 feet is of earth, or earth and stone mixed, or is indicative of a dip in the rock floor, is not known, as no excavation has ever been made except for the plant beds. There is a slight descent, not more than 3 or 4 feet, from the entrance to the point where the flood water seems to reach. This is seemingly due altogether to the wash. The width of the cave is about 50 feet, and notwithstanding the partial closure of the entrance there is sufficient light as far back as 200 feet to enable one to read ordinary print. So there is ample room within reach of daylight for several hundred people to gather without inconvenience. The owner, Capt. J.B. Briggs, who lives in Russellville, has granted permission to make any excavations desired, provided the floor be left in good shape when done. It is evident that any satisfactory examination will demand a large expenditure. If only a preliminary trench were made, the necessary slope would require a considerable width at top, while if anything should be disclosed that called for extensive research, the earth must be wheeled or otherwise removed to the sink hole in front, and the whole floor brought to a nearly uniform level. So far as appearances go, this cavern is better adapted for occupancy than any other which has been examined. The depth of earth shows it to have been open for a long period. If nothing can be found here, denoting extreme antiquity of man, it would seem useless to make further search in central or western Kentucky. BEAR CREEK.--A very large rock house is on the right bank of Bear Creek, 3 miles above its mouth. It would afford good shelter to a large number of people, except in rainy seasons when they were most in need of it. After heavy storms the creek covers the entire floor. Other rock-shelters exist along Green River above and below Bear Creek. They are not worth investigating. Some are flooded; others difficult of access; still others become muddy after rains; while in none of them is there any great depth of earth. WARREN COUNTY CRUMP'S CAVE.--A mile north of Smith's Grove is a large sink hole, from one side of which extends a cave nearly a mile long. There is abundant room and a good light near the front, and it is reported that quantities of ashes were formerly to be seen on the earth a short distance in. A considerable outside area drains into the cave, and the floor at the present time is everywhere so wet as to be quite muddy. Much water also falls from the roof. A hydraulic ram, not far from the entrance, formerly forced water from one of these falls to the farm residence. A descent of 6 feet, over large rocks and wet earth, brings one to the nearly level floor, 40 feet from the mouth. The amount of flood water running into the cave is indicated by a gully 4 feet deep and the same in width, while trash and driftwood litter the floor from wall to wall for more than a hundred yards. THOMAS CAVE.--This is a mile north of Bowling Green. The roof of a cavern has fallen in and forms a high mound of rocky débris, down which a path winds on each side, giving access toward either end of the cavern. There is scarcely a possibility that it was ever occupied. MILL CAVE.--Three miles south of Bowling Green a stream emerges from the foot of a slope, flows a hundred yards through a canyon-like open channel, and disappears under a cliff. This is another instance of an open cave due to a falling roof. The open end is large and forms an excellent shelter for cattle. On either side of the stream, under the cliff, is a shelf or projecting ledge, covered with loose stones. Neither is 2 feet higher than the water level in a wet season. BARREN COUNTY PAYNE CAVE.--This, also known as Saltpeter Cave, is near Temple Hill, 9 miles southeast of Glasgow. The bluff in which it is situated is a conglomerate limestone, rising from the waters of Skagg's Creek. The cave has three different entrances, 100 feet or more apart, and each entrance is broken into three or four by columns or masses of stone that have resisted erosion. None of the entrances is large, or opens into spacious chambers within daylight. Flood marks are visible in all, and it is said that after prolonged or heavy spring rains the water covers the floors. BEN SMITH'S CAVE.--This was discovered while digging out a fox den. It is a tunnel-like cavity, not more than 6 feet high or wide, and not suitable for habitation. It lies a mile and a half south of Temple Hill. FORD'S CAVE.--This is between Freedom and Mount Hermon, about 14 miles southeast of Glasgow. Originally the entrance was about 8 feet high and 20 feet wide, and opened into a well-lighted chamber probably 40 feet wide and 60 feet long. The floor was of earth and level, with ample space between it and the roof, as shown by marks on the walls, for people to move about readily in any part of the room. The entrance is now artificially closed by earth and stone, except for a space 4 feet square in which a door is hung. Old men in the neighborhood claim they can remember when the floor was 20 feet lower than at present; a manifest impossibility, for that measure would bring it several feet lower than the bed of Mill Creek just in front of the cave. They also claim that blocks of conglomerate and travertine 5 to 10 feet in each dimension have formed from "drip" within their recollection; which, if true, would prove these persons to be almost contemporaneous with the cave men. The more probable statement is also made by them that in early days saltpeter workers dug up and leached all the earth in the cave, filling the entrance and the narrow space before it with the leached earth from the front part of the cave and throwing that from farther back into the cavities and pits left by the prior workings. Inside the cave, near the entrance, is a never-failing spring whose waters flow through a short, narrow crevice at one side. While easily accessible, the water does not reach any of the earth floor. This would have been an excellent site for aboriginal residence, but there is now no undisturbed earth within daylight nor for some distance beyond, and no one can remember that anything of an artificial nature was ever exhumed. THE ESMITH CAVES.--Two caves situated on Peters Creek near Dry Fork post office, 14 miles southeast of Glasgow, were reported to be admirably suited for shelter purposes. The smaller is not more than a foot high, from floor to roof, and is filled with flood water after every heavy rain. The larger is above flood line, but the entrance is not over 2 feet high, and the "cave" is scarcely sufficient for a sheep shelter. If the floor were cleared off to a depth of 4 feet from its present level, it would be covered whenever the creek reached high-water mark. BONE CAVE.--Five miles east of Glasgow human bones were found in a cavern. Particulars could not be obtained. The cave is on a hillside and is entered through a narrow crevice by straddling the walls or going down a ladder. Rocks and trash form a mound in this, the top being 15 feet below the outside surface. On either side of this mound one can make his way continuously downward to darkness, and a rock thrown ahead can be heard going on down some distance over loose stones. If human bones were ever found in here, either they were thrown in or some person fell in and was unable to escape. SLICK ROCK CAVE.--This is near the post office of Slick Rock, 7 miles east of Glasgow. The entrance is in a narrow crevice at the brow of a low hill. The descent is steep and rugged to beyond daylight. LOVE'S CAVE.--This is located on Dr. Love's farm, 3 miles north of Slick Rock. It is now used for storing apples and potatoes. The entrance is through a large sink hole, formed by the falling in of the roof of a cave which was at least 50 feet wide at this point. As is usual, the débris has blocked the cave in one direction. Descent is regular, though steep, along the slope into the other end of the cave. The floor is wet and muddy the entire year on account of the drip from roof and overhanging rock at the mouth. The vertical distance from top of the débris to the level floor is about 30 feet, and from the top to the outer surface about 20 feet more. Any attempt at excavation would be difficult and costly, and conditions are such as to make it probably fruitless. MONROE COUNTY Four caves in this county were represented as being worth investigation. All are north of Tompkinsville, the county seat. (1) A rock house in the conglomerate sandstone on the land of Dr. E.E. Palmer, 7 miles north of Tompkinsville, shows smoke stains on the ceiling, and some flint chips among the gravel and earth in front where they have been exposed by water dripping over the face of the cliff. There is, however, only 2 to 4 feet of space between the earth floor and the roof, across the cave from side to side, a distance of 20 feet, and from the front to a point 10 feet back. From this rear portion the earth slopes downward, parallel with the roof of the cave, to the wall behind. The amount of descent could not be accurately ascertained owing to the cramped space, but seems to be 5 or 6 feet. At about that level on the outside a ledge was found on both sides of the entrance and appears to continue across. If so, the earth covers the part immediately in front of the cave. Neither tools nor men could be found to do any trenching, but it is not probable the shelter was ever high enough for a man to stand erect in, because most, or all, of the floor earth must have come from the ceiling. (2) A mile north of Dr. Palmer's is the McCreary Cave. The entrance is from 60 to 70 feet across and the cavern reaches back fully a hundred feet without any diminution of breadth. Two branches then start under the hill. Each has been explored more than a mile. From each branch flows a considerable brook. They unite near the entrance, sink into the floor, and reappear as a strong spring 30 feet lower in the ravine leading from the cave. The earth is not more than 3 feet deep near the front. It becomes greater in amount farther back, but is wet everywhere below the level of the running water, consequently no excavation was practicable. Flood marks show that the whole floor, except in places a strip along the side walls, is completely submerged at times. On one side a rock ledge or shelf above reach of the water is covered with dry loose earth from 1 to 3 feet deep. This has been dug up in nearly every part by treasure seekers, but nothing of human workmanship has ever been found. (3) The Belcher Cave is 7 miles northwest of Tompkinsville. It is also called Mill Cave, because a gristmill near the foot of the hill below it is run by the outflowing stream. The entrance is wide and high; the front chamber or vault is fully a hundred feet across each way. But the bedrock is exposed in places and the earth is not more than 2 feet thick anywhere. Water from the brook percolating through this keeps the lower portion saturated. (4) On John Black Tuley's land, on Meshach Creek, 6 miles northeast of Tompkinsville, two human skeletons were found in a small opening, which has since been known as the Bone Cave. It is a room not over 10 feet across at any part, in a limestone conglomerate, and may be of quite recent origin. Being inconvenient of access, it is not in a position for residence purposes. The skeletons, which were less than 2 feet below the surface, were probably those of Indian hunters. The material in which the little cave is formed will crumble easily in cold weather, being rather wet from the soil water soaking through the hill above it. There are other caves in this county, but from the descriptions they do not seem at all suited even for temporary camping needs. LOGAN COUNTY Very little limestone appears in Logan County, the surface rock being mostly conglomerate. A reconnoissance was made here, however, from Russellville to Diamond Springs, to investigate "a broad valley" which was reported to extend in a general north and south direction from the Ohio, near Brandenburg, toward the Cumberland. It was also claimed that beds of drift gravel exist at a considerable elevation above the little creek now flowing through the valley and that rock shelters are numerous at various levels. As there is an abandoned drainage system, different from the present, somewhere in this part of Kentucky, which has never been traced, the place seemed worth a visit. The result was disappointing. The valley is due entirely to causes now at work. The gravel beds result from weathering of lower Coal Measure conglomerates. The rock shelters are shallow, or with a thin covering of earth on the floor, or subject to overflow. None was found that offered any incentive for examination. TODD COUNTY On the farm of Mr. Robert Glover, 3½ miles southwest of Trenton, is a cave known generally as "Bell's Cave," from a former owner. This forms the outlet of a large sink hole, all the rainfall of 6 or 8 acres draining out through it. The entrance is wide and deep, with an easy descent to the level floor. It was for a long time a shelter for Indians, for there is a layer of ashes more than 6 feet in depth, 50 or 60 feet long, and about 15 or 20 feet wide. These represent the probable original dimensions, but the top has been leveled for a dancing floor, and the drainage water has cut away a large part of it, depositing the material farther back in the cave. Six feet of vertical face is exposed at one place by the water, but the ashes extend still deeper. It is said that bone needles, animal bones, antlers, mussel shells ("different from any in the creek now"), burnt rock, and much broken pottery were found in leveling the top. A very fine polished flint celt 12 inches or more in length is also reported. One human skeleton has been found, either at the edge of the ash bed or a few feet away from the edge. The floor is covered, where the earth is washed off, with flint nodules and fragments, and the slopes outside have considerable on the surface. The gullies washed along the slope are paved with nodules like a macadamized road, and in a few places the streams have cut into them so as to show a foot or more at the lower part of the bank so filled and packed with nodules that a knife blade could not be thrust in more than 2 or 3 inches. But there is no evidence of aboriginal quarrying. Probably the Indians dug nodules out of the gullies, for chips are found above and on each side of the mouth of the cave. To the west, on top of the hill in which the sink hole occurs, and beginning at its edge, is an aboriginal cemetery. There are two small mounds and numerous graves. Scores of the latter have been opened. They are all alike; flat stones form bottom, ends, sides, and top. Many have only one skeleton; others more. The greatest number yet found in one was six. Few are more than a foot deep or much over 5 feet long. About one in ten contains relics of some sort--in two or three entire pots, beads, arrowheads, and gorgets occurred. I opened three; two contained one body each. The face of one was down, but all the other bones of this and all the bones in the second grave were so decayed that no statement of their position can be made. In the third grave, which was 2½ feet deep--the deepest yet found--were three bodies. Two lay with faces north; the other, behind these, with face south. The grave was 24 inches wide and less than 6 feet long. Most skeletons (it is reported) were doubled up; often the graves were not over 3 feet long and 10 to 16 inches wide. In some the bones denoted skeleton burial. One skull had been perforated by a ball; at least there was a round hole on each side exactly such as would have been produced by a bullet. Another large cemetery is on the farm of Mr. G.S. Wood, next north of Glover's. Mr. Wood has opened 50 or more graves and found some relics. Flint arrows, spears, knives, drills, hoes, spades, and celts, not to mention unfinished pieces, have been found by the thousand on the surface within a mile radius of these cemeteries. It would seem useless to make any further examination of the level limestone region of central or southern Kentucky. Nearly all the minor drainage is underground, and most of the caves have inlets through sink holes or in small crevices. The water supply is scanty except along streams, and in such situations the caves are usually, for various reasons, of such character as to preclude a continuous occupation, or one extending to a very ancient date. Search is more likely to be rewarded in the mountains where an ample water supply is always at hand. * * * TENNESSEE MONTGOMERY COUNTY DUNBAR'S CAVE.--Three miles east of Clarksville a large cave has been fitted up as a summer resort. The earth has been leveled around the entrance, both inside and outside, floors laid for picnics and other gatherings, booths, refreshment stands, and places of amusement erected and the surrounding grounds somewhat improved. On account of all this, the place has become quite noted. At present there is from 15 to 20 feet of loose stones and earth on the solid rock floor, and a strong stream makes its way beneath them. It could never have been occupied in prehistoric times until the débris had practically reached the stage at which it was found by the whites. INDIAN MOUND CAVE.--A report was received to the effect that the mouth of a cave on the Stewart County line, about 18 miles west of Clarksville, had been closed by a rock wall, and earth piled against the outside of the wall; also, that tool marks are quite distinct in a chamber which is plainly of artificial origin. The rock wall is the stratified rock, in place; the earth in front has washed down from the hillside; the tool marks are water channelings; and other remarkable things mentioned in the report are equally natural. The entrance is a narrow crevice. SULLIVAN COUNTY LINVILLE CAVE.--This is 4 miles almost directly west of Bluff City. Apparently it is of great extent, for large sink holes connected with it are scattered over an area of several hundred acres. There are three principal openings. The largest is near the top of a knoll or low hill, and is due to the falling in of the roof. The sunken part has an area of about 30 by 60 feet. Usually, in such cases, the débris entirely fills one end of the cavity thus made, obscuring that part of the cavern, the other end being kept open by surface drainage. In this case, owing to the dip of the strata--some 8 or 10 degrees--and to a change in direction of the cavern at this point, both ends may be entered from the fallen rocks and earth. At one side the descent is precipitous and winding, over and among large fallen rocks. No level place is reached in daylight. At the other side the descent follows the natural dip of the strata and no level space can be found from which the entrance is visible. This part, also, is filled with rocks, large and small, from the roof and sides, and was never habitable. Fifty yards from the main entrance is another much smaller cave, on the slope of the knoll. It is at the bottom of a crevice 10 feet deep. The floor is level, but only a few square yards in extent, the sloping roof reaching it within 10 feet. As there is considerable drainage into the cavity from the hillside, it is probable that this floor, at least the upper portion, is of recent origin, and that the earth extends downward indefinitely toward the subterranean stream. West of the knoll on which these openings are found is a valley 2 or 3 miles long. Timber shuts off the view toward its head. This is drained by a constant stream which after winding from side to side of the little vale flows under the knoll. The hole where it disappears is small, but as no rock floor is visible it may lead into a large cavern, and there is no doubt that all the sink holes in the vicinity as well as the two openings above described eventually have the same outlet. Excavations would be difficult and useless. THOMAS CAVE.--In the face of a steep hillside, near the south (left) bank of the Holston, 3 miles east of Bluff City, is a room with a nearly level floor 10 by 18 feet in the longest measurements. A narrow passage, high enough for a man to walk in, branches off to the right but soon begins to diminish in size and at 100 feet becomes too small to crawl through. The débris in front of the cave is piled to a height of 16 feet above the present floor, and the highest floods of the river reach to about the same level on the outside. The rapid disappearance of the surface water which finds its way in indicates an underground passage to the river, so that a solid floor would not probably be reached above the ordinary water level. ARKLOW CAVE.--This is a mile and a half southeast of Bluff City. It was reported to have a level earth floor, not more than 4 feet below the accumulation outside. While this was formerly the case, cultivation of the hills around now causes a great amount of surface water to flow over the little bluff into which the cave opens, and this has carried nearly all of the loose earth away through some underground channel. The descent for upward of 30 feet is steep and rugged; it was not traced farther. MORRELL CAVE.--On the south side of the Holston River, 2½ miles east of Bluff City, lies the farm of E.S. Worley. Except for a narrow strip of river bottom land, the surface is broken and rocky, the highest point being some 400 feet above the stream. Beginning near the brow of the river hill the central portion of the farm is in a depression whose very irregular rim or watershed surrounds an area of more than 100 acres. All the water that falls within this space drains into a sink hole the bottom of which is but little above flood stage of the Holston. On the south side of this sink is a vertical bluff 120 feet high, from whose foot emerges a stream that after a winding course of 50 or 60 yards disappears in a small opening on the east side of the sink hole, and finally comes to the surface at the foot of the hill, near the river. Its volume is sufficient, even in time of severest drought, to turn the undershot wheel of a large mill. The course of the stream above the point where it is first visible is through a cave which has been traced to the foot of the Holston Mountains, 3 miles away, and there are many unexplored branches. Chambers are known with a cross measure of 100 feet or more, and some of them have a height nearly as great. Stalactites and stalagmites, some of them possessing unusual size and beauty, are abundant. The sink hole is due to the falling in of the roof of the cave, which could no doubt be followed to the river if it were free from obstructions in this direction. North of west from the mouth of the cave is another opening, partly in the same strata but 40 feet higher, the dip of the rock being 10 or 12 degrees to the southeast. This was so blocked with talus which had fallen from the cliff and washed down the side of the sink hole that it was necessary to creep nearly 40 feet from the entrance, down a moderate slope, before coming to a point where it was possible to stand upright. From here progress to the junction of the two caves, about half a mile from the entrance, is easy except where fallen rocks interfere somewhat. Early in the Civil War a large amount of saltpeter was manufactured here. A dam was constructed just within the mouth of the main cave, and in the pool thus formed boats were used to transport the material from the interior. The workmen not required for handling the craft usually preferred to walk through the upper cave to the place where the earth was procured. The combination of natural features at this place is unusually favorable to aboriginal habitation. The main cave is excluded from consideration by reason of the stream filling it from wall to wall after very heavy rains. The upper cave, however, showed, beyond the débris choking the entrance, a level floor, cumbered, it is true, by fallen rocks, but apparently quite suitable for a dwelling place were these removed. Although opening toward the north, its position so far below the summits of the surrounding hills protects it from winter winds. The creek assures an ample supply of clear cold water. Mountains, refuge for game, are in sight in various directions, while the Holston River is less than a quarter of a mile away. In order to remove the débris a point 3 feet below the lowest spot on the floor was selected on the slope outside. From here a trench was carried in on a level, the additional depth being taken to facilitate clearing away all material that had accumulated inside the cavern in comparatively recent time, and thus lighten the task of deeper excavations should these be required. The trench needed to be only wide enough at the bottom to allow room for running a wheelbarrow, but owing to the great amount of broken rock, loosely held together by a small quantity of earth, the sides continually gave way, so that by the time it was safe to pass through the trench was 25 feet wide at the top and 24 feet deep at the mouth of the cave. The rocks were of every size from small pebbles to blocks weighing more than a ton each. Nothing whatever of artificial character, not even a flint chip or fragment of charcoal, was unearthed until at a point 4 feet inside the farthest projecting stratum of the roof. Here was found a prehistoric stone wall whose outer side and top had been entirely concealed by débris. On the inner side the upper portion was visible, owing to the fact that the owner had gathered a quantity of loose stones to construct a wall farther down the slope. Previous to this the ancient wall was entirely covered by the detritus, and even after this partial exposure its true nature was not suspected. It was about 6 feet high, built up of rocks of various sizes and shapes loosely fitted together, earth from the outside surface being used to level up in places where the stones would not bind properly. The largest rock in the top layer weighed about 800 pounds. The horizontal distance between the top of the wall as it was when cleared off and the corresponding portion of the cave roof was 4 feet; to the roof directly above it, about 2 feet. Apparently it had at one time entirely closed the entrance; at the western end where it abutted against the solid rock the upper portion was firmly consolidated by travertine. Directly above it, nearly 2 feet higher, a slab and some small irregular fragments were securely attached to the side and roof by the same agency. A crevice in the bedrock just at the end of the artificial wall contained several wagonloads of small rocks which had been thrown into it. These also were united into a solid mass by the travertine, all of which had been deposited by water flowing through the crevice. It does not follow that the wall was ever higher toward the opposite end than at this time. In the centuries that have elapsed since it was put up, the roof at the front of the cave, being rather thin-bedded, may have disintegrated. It was not possible to uncover the wall in shape for illustrating; portions of it continually crumbled as the looser material piled against it was removed. From the wall inward the foreign material piled against the west side of the cave was composed almost entirely of small rocks, with scarcely any earth, and so compactly bound with travertine and stalagmite as to resist all attempts to remove it by ordinary means. On the east side--the left as the cave is entered--there was a great variation in the size of the stones; they were intermixed with much loose dry earth, and there was scarcely any "drip-formation" in the mass. The removal of all this disclosed a projection of solid rock forming a shelf from 8 to 12 feet wide, whose top was about 2 feet higher than the bottom of our trench. About 20 feet from the ancient wall the trench reached the original bottom of the cave as the latter was left by the stream to which its origin was due. This was the tough red or yellow clay, filled with water-worn stones such as appear in all gullies or ravines in this region. It contained a small quantity of stalagmitic material here and there and gradually rose until at 20 feet farther, or 40 feet from the old wall, it terminated against solid bedrock, reaching across the cave, the entire width of which at this point was 26 feet. The shelf on the left belonged to the same stratum. This brought the work to the terminus that had been the aim from the first, namely, the lowest level of the floor, which was thus shown to be only a foot above the solid rock instead of at least 10 or 12 feet as the general appearance of the entrance and its surroundings had indicated. It was completely cleaned off as far as this was possible, but within 3 feet of the end of the trench began a mass several feet in thickness of fragmentary rocks of every size up to 20 tons or more which had fallen from the roof and were bound together by stalagmite. Altogether, more than 300 cubic yards of material were removed. The workmen had been carefully instructed as to what the search was for, and kept a close lookout, as evidenced by the very small objects they were continually offering for inspection. It is safe to say that not a spadeful of earth missed scrutiny; but, aside from the artificial wall, the only traces of human presence were three valves of mussels, a turkey bone rudely pointed for use as a perforator, and three or four bones which seem to have been subjected to fire. Not a chip of flint or other stone showing work, no ashes or charcoal, not a piece of pottery, were discovered. If aboriginal burials were made in the cave--and the wall is almost definite proof of such fact--they are either on the floor under stalagmite or in crevices now concealed by fallen rocks. Numerous small fragments of animal bones were found scattered singly at all depths in the material removed. Nearly every one showed marks of the teeth of rodents. According to Prof. F.A. Lucas, of the National Museum, they all belong to modern species except one tooth, which is that of the cave tapir, and (possibly) the jaw of an otter. BLEDSOE COUNTY COLLEGE CAVE.--About three-fourths of a mile west from the old Sequatchie College is a cave which was described as the largest in the county, and as the only one in which people might ever have lived. The opening is about 5 feet wide and 4 feet high; and from it comes a stream sufficient to run a mill. No other caves could be located in this county or in the Sequatchie Valley north of it. SEQUATCHIE COUNTY LAKEY'S CAVE.--In the foothills of the Cumberland Plateau, about 5 miles southeast of Dunlap, the county seat, is the largest cave in the county. A great quantity of earth and rock has accumulated in front of the entrance, washed from the mountain side over an area of several acres. Formerly most of the surface drainage carrying this down flowed into the cave, thus keeping a passageway open through which a man could crawl. Ditches have recently been cut to turn away the water, the entrance walled up, a solid door hung, and the cave is now used for a storeroom. It was never habitable. A mile north of the above-mentioned cave, toward Dunlap, is a cave with a very large entrance: a sort of rock-house or half dome. The floor is covered with huge rocks and a constant stream flows out. It is said that a party once entered Lakey's Cave and emerged at this one. There is no dry place in it. PICKETT'S CAVE.--Seven miles southwest of Dunlap is a cave, described as having an ample entrance, with much room inside, perfectly dry, and opening in a cliff 20 or 30 feet above a large, never-failing spring. The description is correct as to location, but not as to size. The opening is about 4 feet across each way, with a slight covering of earth on the floor. The cave winds like a flattened corkscrew. At no place near enough to the mouth for a glimmer of light to penetrate is the roof more than 5 feet above the floor or the side walls more than 5 feet apart. There are two recesses in the cliff on the opposite side of the little creek formed by the spring. They are 40 to 50 feet above the water, each with an irregular floor of 20 by 30 feet under shelter of the rock. No solid rock is visible in front of them, but a projecting ledge, which seems continuous, appears on either side about 6 feet below the present average level of the floor; and this is probably the depth of accumulation at the front. It may be less toward the rear. The cavities are in a stratum which is somewhat shelly and crumbles easily. HIXSON'S CAVE.--Six miles northeast of Dunlap is a cave said to be large, accessible, dry, and well suited for occupancy. It is on the side of Walden's ridge, 400 feet or more above the base, a mile from water, and with an opening in the solid rock that can not be entered except on hands and knees. By the time one can straighten up he is in absolute darkness. LAND COMPANY'S CAVE.--This is 7 miles northeast of Dunlap. To enter, one must crawl between the rock front and the detritus, descending 10 or 12 feet. The floor is fairly level, where it can be found, but is nearly hidden from sight by rocks of all sizes, over and between which it is necessary to scramble almost from the starting point. HENSON'S CAVE.--This cave, 9 or 10 miles northeast from Dunlap, and perhaps in Bledsoe County, is somewhere on Raccoon Mountains, near the head of a valley up which a mountain road winds along in the bed of a stream. It is said to have a dry dirt floor, with an entrance through which one must crawl. After driving until the horses were tired out and being assured at several scattered cabins that it was "jest a leetle mite furder up thar," search for it was abandoned. GRUNDY COUNTY HUBLIN'S OR BAT CAVE.--Numerous caves and rock-shelters are reported in the region about Beersheba Springs. The shelters seem to be shallow with comparatively little earth on the floor. Of the caves, the description given of all but the one named was such as to show them not worth visiting. It is about 10 miles northwest of the springs. Its course is approximately parallel with the mountain ridge, passing under two low foothills or spurs separated by a ravine. When the stream flowing through the latter had cut its channel down to the top of the cave it poured into the hole it had worn. Frost and the natural erosion have made an opening more than 60 feet long. Both parts of the cave remain open, being too large at this point to become choked by the small amount of material which the brook had left as a roof. In some places, so far as it was examined, the ceiling is 50 feet or more above the rocks covering the floor; and one end, that into which the ravine drains, has a continuous and rather steep descent, along the natural dip, as far as it could be followed. Where the exploration ended logs, drift, brush, etc., piled 10 or 12 feet high against huge rocks that had tumbled down, proved a current strong enough to wash away any deposits that may ever have existed; consequently the only earth in this end was that brought by floods. The other end of the cave is large, with an entrance of such size that small print could easily be read 100 feet from the front if the broad fence across it were removed. This fence was made to close the cave against changes of temperature and also against marauders, it having been used until lately as a storage room for fruit, potatoes, etc. During the Civil War it was worked for saltpeter. All the earth, down to the rock floor, was removed, even in crevices only wide enough for a man to squeeze through. An incline was built so that horses could be brought into the cave, and no earth now remains within reach of daylight. The rock floor is almost as clean as if swept. Their exhaustive digging extended for about 200 yards from the entrance. The "face" of the earth is here about 15 feet high; for some reason, which could not be learned, the miners continued their work from here by means of a tunnel 4 or 5 feet high and wide, leaving a floor of earth, and a covering of the same nearly 6 feet thick. This tunnel was not followed. Near the entrance a crevice barely wide enough for a man to walk in and in some places only 4 feet high turns off toward the left and holds practically the same size for about 100 yards. Here it becomes larger and higher. Earth has been carried out of this and its narrow branches wherever there is room to use a shovel. In a large chamber 200 yards from the front, at the end of the crevice, much digging was done; the "face" left is 13 or 14 feet high. As far as the diggers went, there is nothing left to explore. Beyond that it is not probable any remains can be found, as it is totally dark long before any remaining earth is reached. FRANKLIN COUNTY Several caves were reported in the vicinity of Sewanee and Monteagle. They are objects of curiosity to students and summer residents who frequently visit and make tours through them. They have thus acquired a fame much beyond what is justified by their real interest. They seem to be wet, or with contracted entrances and front chambers, or difficult of access, and, so far as could be judged by the descriptions given, none of them is worth examining. MARION COUNTY ACCOUNT'S CAVES.--There are two of these, both with high and large openings, on the right bank of the Tennessee, 2 miles above Shellmound or Nickajack. One is in the face of the bluff, the entrance 50 feet above the river bottom land. Huge rocks lie in front and over nearly all the floor. Surface water flows in at the entrance and after winding its crooked way among the rocks sinks at a point 25 or 30 feet below the top of the débris in front of the entrance. This indicates an open way to the river, so the bottom of the cave is probably down nearly or quite to the water level. The second cave is 100 yards above the first. A little stream, whose head is in a valley, nearly a mile away, flows around the foot of the bluff and into the mouth of the cave. When the Tennessee rises to flood height the backwater comes into the bed of this stream through the cave before submerging the low ridge between it and the river. CALDWELL'S CAVE.--This is on the right bank of the Sequatchie River, a mile above its junction with the Tennessee. It is said that formerly a man could walk into it easily for 20 or 30 feet and then crawl 50 or 60 feet farther. This is probably an error of memory. By stooping one can now go in about 10 feet from the edge of the roof, and with a pole feel where the floor and roof come together, nowhere more than 10 or 12 feet beyond. It is said, also, that this accumulation results from throwing in earth to prevent foxes from having a den in the cave. A small hole might thus be closed, but it is too much to believe that the people now living around here would carry in many hundred cubic yards of earth for any such purpose. Human bones are reported unearthed near the surface; at least bones of some sort were found which the discoverers supposed were human. The entrance to the cave is more than 25 feet in width, and about 25 feet above the flood plain of the Sequatchie, or only 15 feet above extreme high water. It is in the only exposure of rock for nearly half a mile along the bluff. On either side of the opening the walls are solid, down to the alluvial earth, but in front of the cavity only detritus can be seen from top to bottom. For this reason it is improbable that any solid bottom could be found above the level of the river. Much of the stone weathers out in small fragments, and the process of disintegration is going on continually, as shown by the fresh appearance of the sheltered fragments. How rapid or how regular it may have been in former time is impossible to guess, so that excavation, to be of any value, would have to begin at the bottom of the slope, with the knowledge that the original floor of the cave may be still lower. NICKAJACK CAVE.--This is the largest and most widely known cave in Tennessee. It is half a mile from and within plain sight of the railway station of Shellmound, 20 miles west of Chattanooga. The entrance is fully 100 feet wide and 40 feet high; a short distance within the cave enlarges, a little farther it contracts somewhat. Daylight penetrates, in spite of curves and immense piles of débris, for more than 500 feet. It has been a resort from time out of mind; first, for Indians and pioneers, then for refugees, now for various social gatherings. All the earth in sight has been worked for saltpeter, leached, and thrown aside. A vastly greater quantity than now remains has been washed out of the cave by Nickajack Creek, which always has some flowing water and in wet weather rises 5 or 6 feet. Long bridges are required where the highway and railroad cross it. It takes its name from the Nickajack Indians, who once dwelt here. The field in front is strewn with flint chips and other indications of aboriginal settlement. There is nothing in the cave to dig for. The saltpeter miners moved all the earth they could reach, while the immense rocks and the creek make any further excavations impossible. HAMILTON COUNTY There are many caves in the vicinity of Chattanooga, but all that were visited possess some feature which makes examination appear useless. Most of them have small, inconvenient entrances; others are subject to overflow or have running water in them. None could be heard of in which conditions were better. * * * ALABAMA LAUDERDALE COUNTY SMITHSONIA.--There is a noted cave at Smithsonia, near Cheatham's Ferry, 15 miles west of Florence. It was reported as suitable for a dwelling, but at the entrance the roof is not more than 4 feet high, and a stream a foot deep reaches to the wall on either side. KEY'S CAVE.--On the Buck Key farm, 6 miles west of Florence, is a cave which may have afforded shelter to the earliest man in the region. There are two entrances or antechambers, separated by a solid rock partition a few yards thick. One is partially filled with huge solid blocks, some of them several hundred cubic feet in size; the other has in it and in front of it a mass of earth and loose rock whose crest is fully 20 feet above the highest part of the inside floor a few feet back from the front margin of the roof. From here an additional descent of 10 feet leads to the floor behind the first-mentioned entrance, and there is about the same descent to a nearly level floor in the cave a short distance beyond. The way is partially blocked by large rocks which, it is said, have fallen within a few years. For this reason persons in the neighborhood are afraid to venture in. There is a rumor that the corpse of a woman, coated with stalagmite, can be seen in this cave; also several bodies (sex apparently indeterminate) lying like spokes in a wheel, with heads at the center. No one could be persuaded to go in and point out the place where they lie. From its position, high in a bluff but easy to reach, not more than one-fourth of a mile from the Tennessee River and the same distance from a clear creek, with a strip of bottom land between it and the streams, this cave seems worthy of exploration. At least a month of work by several laborers would be required to clean away the fallen material so that excavations would be practicable. COLYER'S CAVE.--This is about 5 miles west of Florence. It faces a ravine that leads into the creek discharging near Key's Cave. Human bones were found in it many years ago. The entrance is a round hole, through which one must creep a few yards, then by means of a pole or ladder descend 6 feet. From here the cave is nearly level, with several branches. In some places the floor is solid rock; in other parts it is covered with a thin layer of earth. The "human bones" consisted of one skeleton, lying on a rock floor, fully a fourth of a mile from the mouth of the cave. COFFEE CAVE.--This cave, 4 miles west of Florence, is said to be "like the Colyer cave, but smaller in every way." It was not visited. SHOAL CREEK.--A cave is reported on Shoal Creek "3 or 4 miles above its mouth." No one could be found who knew its location more definitely or was able to give a clear description of it. BLUEWATER CAVE.--Bluewater Creek comes in several miles above Lock No. 6 of the Mussel Shoals Canal. A cave is reported to be near its mouth, but the only caves anywhere in that vicinity, so far as anyone living or working there knows, are a small hole a mile below on the canal, into which a man can crawl, and one some 3 miles up the creek, reached by climbing down a sink hole in a field. The opening to the latter results from fallen rock. COLBERT COUNTY NEWSOM SPRINGS.--Numerous caves, most of them small, are reported in the county. The best known is at Newsom Springs, 8 miles south of Barton, on the Southern Railway. It is locally known as the "three-story cave." The lower "story" is a cave from which water always flows. The second "story" is directly above the first. The two have no connection, unless far back in the hill. The floor of the upper cave is mostly rock. It is now fitted up by some people in the neighborhood as a camping place, where they spend a part of each summer. The third "story" is an excavation for a cellar under a house recently erected. MURRELL'S CAVE.--Tradition has it that this cave was one of the hiding places of a famous desperado and horse thief whose gang operated over all this country in early days. The only entry is by means of a ladder in a narrow crevice 20 feet deep. The place may have been a refuge, but never a residence. It is one-fourth of a mile from Bear Creek, not far above the mouth. Two other holes or crevices within a few hundred yards, difficult to crawl through, reach small caves. Possibly all these are connected. BAT CAVE.--One-fourth of a mile from Murrell's Cave is a small cavern, the roof not more than 4 feet above the floor. It has been inhabited from time immemorial by myriads of bats. Several tons of guano have been taken out for fertilizing purposes, but no evidence has been discovered that it was ever a habitation for humans. PRIDE'S CAVE.--In the river bluff a mile from Pride Station is a cave in which a fisherman has made his home for several years. There is a rather thin deposit of earth on the floor which may have recently accumulated. CHEATHAM'S FERRY.--Near the landing some boys, while hunting a few years ago, discovered a stone wall across the mouth of a small cave. Tearing it away, they found within some human bones, flints, pipes, including one "with a lot of stem holes," and fragments of pottery. All these were on top of the earth or only a few inches below it. Various excavators or relic hunters have failed to find anything more. The cavity is quite small and difficult to reach, and is undoubtedly a burial place for modern Indians. On both sides of the river here are immense shell heaps. The shell is mingled with earth near the top, but below 2 or 3 feet the mass is of clean shell to a depth, as exposed by the river, of at least 10 feet. The bottom of the deposit is not visible, being concealed by mud piled against it in high water. The old ferryman says it is 20 feet deep. Although the shell piles are built up higher than the bottom lands to the rear or on either side, they are submerged several feet in great freshets. It is impossible to explain this fact otherwise than by the assumption that the bed of the river has been elevated in recent times, although there are no other indications apparent that such is the case. SHEFFIELDS.--In the river bluff 2 miles above the Sheffield end of the railway bridge is a crevice or joint which has been widened to 10 feet at the outlet by water percolating from the top of the bluff. When discovered, a rock wall was piled across it near the entrance. Behind this human bones were found with "pieces of pottery and other things." They were close to the surface. Subsequent explorations have revealed nothing below them. It is plainly a burial cave for Indians. The river now reaches at flood tide to within 10 feet of the floor. The earth covering the bones may have washed over them, as there is some evidence farther back in the crevice that surface material is still carried in from the rear, in very small amounts, during rainy seasons. ROCK SHELTERS.--Several very large rock houses exist on the southern slope of the hill or "mountain" lying a mile to 2 miles south of Pride, 7 miles west of Tuscumbia. Water drips from the roofs, keeping the floors wet all the year and collecting in pools to which stock resorts when the little creeks or brooks in the ravines become dry. It is useless to search in this part of Alabama for caves presenting indications that they may have been habitable, or the reverse, in ages past. The native rock is a cherty or flinty limestone, crumbling easily, and readily susceptible to changes from atmospheric influences, and especially so to the action of water. New subterranean channels are continually developing, with consequent changes in the interior of any cavern near them. JACKSON COUNTY ISBOLL CAVES.--It was reported that habitable caves with spacious rooms occur on the Isboll farms, near Limrock. They have entrances and front chambers of ample size to move about in, though not more than 15 feet wide. There are broader expansions back some distance beyond daylight. In both caves rocks up to 15 or 20 tons in weight strew the floor, until only narrow passageways exist between them. In addition, water flows from them in rainy seasons, being frequently 2 feet or more in depth. BLOWING CAVE.--This takes its name from an outward current of cold air which is so strong as to distinctly modify the temperature of the atmosphere at least 100 yards from the entrance. The opening and the front chamber are nearly 40 feet across, but the distance from the roof to the muddy floor strewn with large rocks is not more than 5 feet at any point. A creek flows across the cave 200 or 300 yards from the mouth, and there is evidence in the way of drift and mud to prove the statement by the owner that after very heavy rains the overflow comes out the front of the cave in such amount as to fill it to the ceiling, and with a velocity that will roll stones larger than a man can lift. CULVER'S CAVE.--This is somewhere on the side of a mountain about 4 miles from the station of Limrock. Owing to destruction of forests and subsequent growth of brush, the guide was unable to locate it. He described it as a room in which a man could walk about and reached by going in through an opening like a sink hole, which, however, is only about 5 feet deep. The locality, a rugged, barren hillside, near the head of a cove, is not one in which it is probable a cave would be used for any purpose. HARRISON'S CAVE.--This is 2½ miles west of Limrock. It has a large, high opening, an easy approach, and is quite accessible, being at the foot of a mountain with level bottom land in front. A stream flows directly across it some 30 feet from the entrance, emerging at the foot of one wall and disappearing under the other. The earth bank on each side of the stream is about 5 feet high, indicating at least that depth of deposit on the rock floor; as the latter is not visible the amount may be much greater. This earth is soft and wet. In rainy weather water from the interior flows along the floor into the little stream. Sometimes this can not dispose of the surplus, and the overflow rises until it makes its exit through the mouth of the cave. When this happens all the earth within is covered from 2 to 5 feet deep. SALTPETER CAVE.--This lies 4 miles south of the railway, between Limrock and Larkinsville. It is described as being dry, with a large, high entrance, and "plenty of room inside right at the front." But it was thoroughly worked during the war by saltpeter miners who took out all the dirt they could easily reach, going back "200 or 300 yards." For this reason it was not visited. DEKALB COUNTY FORT PAYNE CAVE.--A mile south of Fort Payne is a cave in Lookout Mountain, which, a "boom" company some years ago converted into a summer resort. The detritus in front of the entrance was leveled off, steps constructed to the top, and a heavy stone wall built across the mouth, leaving an entrance a little less than 7 feet in width which was closed by gates. Inside the barrier the floor, now made tolerably level, extends about 30 feet toward the rear, to the natural rock wall, and is 50 feet from side to side, with a roof from 6 to 15 feet high. In the wall at the rear are two small openings through which explorers can pass to large chambers farther within. To the right of the front chamber is a branch cave which is high and wide at the beginning but soon becomes impassable from the accumulated rocks and earth rising to the roof. The left side of the front chamber is continued in another branch going directly back into the mountain. The roof and floor have an equal slope downward to a point some rods from the beginning, the clear space between them being not more than 4 feet. Beyond here the roof is high and there are some large expansions. A creek flows from the rear of the cave to a point estimated as 200 yards from the doorway, where it sinks into the earth. The noise of its fall is distinct throughout the front part of the cavern. There is considerable drip, and though dry stalactites and stalagmites occur in some places, over most of the front chamber their formation is still in progress. Outside of the doorway the solid rock walls show on each side, nowhere less than 25 feet apart. At a depth of 30 feet water flows from the rock and earth between these side walls, but there is no sign of solid bottom, so the depth of the cave is probably more than 30 feet below the present floor. Under existing conditions the cave would form an excellent shelter, being accessible, roomy, and with an abundant supply of fresh water. The drip from the ceiling could be avoided. But it does not follow that such was the case in the remote past. It is apparent that at one time the creek had its outlet through the mouth and down the gorge in front, the right branch of the cave being then open. From some cause, probably the formation of a sink hole above, water from the surface or near the surface found a way through this branch, carrying mud and rocks sufficient to fill the front chamber to its present floor, diverting the flow of the stream, and finally filling the cave through which it came. While the creek was flowing, occupation would be impossible, or at least inconvenient. When the mud began to settle in, the front portion would be shut off. This condition would hold until the stream found its new outlet and the branch cave had become entirely filled; and when these processes were completed the floor of the cave would be practically at its present level. Under the circumstances exploration would probably, almost certainly, be fruitless. The company which owns the cave would also wish it restored to something like its present state. ELLIS CAVE.--On the estate of Dr. Ellis, 19 miles north of Fort Payne and 3 miles from Sulphur Springs, are two caves known locally as Big-mouth and Little-mouth. The smaller is closed by a locked gate. The larger has a rather imposing appearance from the outside. From a ledge of rock, in place, in front of it, one looks down a steep slope in which rocks up to 40 or 50 tons weight are imbedded. At a vertical depth of 30 feet is a level space not more than 8 or 10 square yards in area. From this a narrow crevice goes to the right. Within a few yards it reaches a hole which can be descended only by means of a rope or ladder. Persons have, however, gone several hundred yards in it. On the left of the level space and bounded on each side by solid rock walls is a pit 10 feet deep, caused by inflowing storm waters which have created this depression in seeking a small outlet, also toward the left. The height from the bottom of this sink to the roof of the cave is nearly 50 feet. Crossing this pit on a foot log, which rests on loose rock and earth at its farther end, a crevice varying from 6 to 10 feet wide goes inward for 50 feet. Earth covers the loose rock at the level of the foot log almost at once, and this earth has a steep ascent toward the rear. The crevice widens beyond the distance mentioned, though irregularly, being in some places 25 feet from side to side. So far as progress is concerned, the cave terminates 150 feet from the doorway in a blank wall. It may be that if the earth were out of the way further progress would be possible. Considerable digging has been done for saltpeter, but except near the front it has been only superficial. The top of the earth at the extreme rear of the cave is almost or quite as high as the roof at the front, which means that, if the bottom should be level, the thickness of this accumulated deposit is not less than 35 feet. As the dip is toward the rear and quite sharp, about 10 or 12 degrees, the earth here may well be much thicker than indicated. Excavation would be tedious and costly, as it would be impossible to dispose of the dirt except by blasting a deep trench through the rock in front to make room for wheeling it out. KILLIAN CAVES.--There are two of these, both on the west slope of Lookout Mountain. One is near Brandon, 6 miles south of Fort Payne. The entrance is a large sink hole on the side of the mountain, descent into which is difficult owing to the steepness and large rocks. At the bottom the water which flows in over the muddy floor from the slope above--several acres in extent--rushes into a hole choked with loose stones and disappears. The second cave is about 3 miles northeast of Collinsville. Débris from the mountain has formed a wall across the entrance, which is naturally wide and high and opening out on a little flat in front. Some digging has been done for saltpeter at the front part of the cave, reaching about 30 feet back from the inner foot of the accumulation. In the pit thus formed water stands after every rain until it soaks away. Where it ends the "face" is about 5 feet high. On top, farther in, there is much travertine or stalagmite; in some places it extends entirely across the floor. In other places the floor is bare. There is constant drip, and in one room there is a little gully, where surface water in wet weather, entering from a small branch cave on one side, has cut an exit through the earth at the foot of the wall on the other side. The hole in which it disappears extends beyond the rays of a lamp, and a stone thrown in goes down a slope several feet in length. Very little working is needed to reduce any of the earth to soft, slippery mud, hence no excavation was possible. MARSHALL COUNTY FEARIN CAVE.--This is in a bluff on the right bank of the Tennessee River, 10 miles below Guntersville. It has three divisions. Shortly after passing the spacious entrance a branch turns to the right. In a few feet a wall is reached which can be scaled only with a ladder. Climbing this, a large chamber is reached, totally dark, and the home of innumerable bats whose "guano" covers the floor and fills the air with a stifling odor. This branch comes to light again more than a mile away on the side of the mountain. Returning to the lower chamber and going back about 100 feet from the main entrance, a wall similar to the first is reached, above which is another large cave. Bats never inhabit this, and the floor is of loose dry earth. But no ray of daylight penetrates it, and as a great amount of saltpeter was made here during the War of 1812 scarcely any of the earth retains its original position. During the Civil War the floor of the lower or main cave was also dug up for making saltpeter and much of the leached earth piled in front of the cave. This acts as a dam against encroachment of the river except in the highest floods. There seems, however, to be a passage between the cavern and a spring under the river bank, for water appears on the floor as soon as it reaches the same height outside and the two surfaces maintain a constant level until the freshet subsides. On account of these facts no excavations were made. HARDIN'S CAVE.--Nine miles below Guntersville, on the right bank of the Tennessee, is a ferry known as Honey Landing. It is at the lower end of a steep bluff which forms the river front of a high hill or mountain, as such elevations are called here. A few feet above high-water mark a narrow ledge or shelf projects, which can be reached only from a point on the side of the hill just above the ferry. About 100 yards from here the ledge reaches a cave, which has a high and wide entrance, with ample space for several families to live on a fairly level, well lighted floor. If the cave were dry, it would be an ideal primitive home. But water continually seeps down the hill above and falls over the roof at the entrance, while a gully through the cave and several minor washes, as well as the mud spread over the floor, show that a large amount of water flows through the cave in wet seasons and covers all the floor except an area some 15 feet in diameter. This is dry on top, but would be muddy at a depth of 3 or 4 feet, the level of the bottom of the gully, so no exploration was attempted. WELBURN'S CAVE.--Six miles northeast of Guntersville is a cave in which many human bones have been found. It is only a burial place and could never have been used as a dwelling. The entrance, barely large enough to crawl into, is at one side of the bottom of a large sink hole due to the falling in of a cave roof. It receives all the rainfall of more than an acre and is nearly choked with mud and driftwood. It may have been somewhat larger at one time, as there is a tradition that a deer was chased through the cave, coming out at Bailey's Cave, a mile away. Within a few rods the water sinks into the earth, and the floor of the cave, rising beyond this point, is dry. It was on this dry earth, not in it, that the skeletons were found. The floor is uneven, at some places permitting a man to stand, and at others rising to within 3 feet of the roof. Explorations can not be made, as there is no method of disposing of the removed earth. BAILEY'S CAVE.--This cave is 7 miles northeast of Guntersville. The entrance is high and wide and there is a large, well-lighted area within; but the cave is flooded every time Town Creek gets out of its banks. Bailey's Cave is the other end of Welburn's Cave, as persons have gone through the hill from one to the other. BARNARD CAVE.--This cave, which is also called Alford's and is still more commonly known as Saltpeter Cave, is on the left bank of the Tennessee 10 miles below Guntersville and opposite the Fearin property. The entrance is at the foot of a bluff overlooking a strip of bottom land a fourth of a mile wide, but the opening is above any flood that has occurred since the country was settled. At the foot of the slope is a bayou filled with Tupelo gums. Between this and the river the ground can be cultivated. The cave is so straight and the walls so smooth as to look like an artificial tunnel. The entrance is in plain view from a point 380 feet back, and the change of direction, even at that distance, is very slight. The saltpeter miners started at the entrance and removed all the earth lying from 3 to 6 feet higher than the present floor, which is nearly level. They carried their work along the surface of a stratum of gravel, sand, and clay, which is so compact as to be difficult to remove with a pick, and seems to belong to the stream which carved out the cavern. The "face" where they quit work is 5 feet high, and the earth is quite dry, breaking down in angular fragments and separating from the walls so freely as to leave no residue on them. Its original depth at any point, however, may be very easily ascertained by noting the different tints or shading of the wall rock, the lower part, which was protected by earth, being distinctly lighter in color than that above, which was exposed to atmospheric weathering and, for a time, to the smoky torches and candles of the workmen. The distinct lamination of the saltpeter earth, as shown in the "face," proves it to have been laid down slowly and intermittently in still water. It could not be determined whether this was due to the river in flood periods, or to a gentle stream from the interior whose volume varied in accordance with weather conditions. There is also a small channel along the top of the earth, filled with gravel and sand, as if the overflow of a stream far back in the mountain had been diverted in this direction after the laminated deposits had become dry and settled. The walls are 10 feet apart near the entrance, but are not more than 8 feet elsewhere and in some places the width narrows to less than 3 feet. They also have an inward slope at the bottom, so the cave is either shallow or else so narrow at no great depth as to be uninhabitable. This fact, and the character of the material deposited by the ancient drainage stream, make it hopeless to expect result from exploration. MCDERMENT'S CAVES.--There are two caves 100 yards apart, in Brown's Valley, 11 miles southwest from Guntersville. The larger has a descent of 21 feet from the front to the general level of the first floor. All this part is well lighted. The drainage from several acres of the mountain side above pours over the roof at the entrance and runs down the inner slope. It has worn a gully, and the first level it reaches is quite muddy. Leaves and trash 3 or 4 inches deep are piled on and against the loose stones toward the side where the water seeks an outlet. It has worn a crooked channel along this side of the chamber, and falls into a hole which at a depth of 10 or 11 feet below the floor makes a turn and passes from sight. So it is certain that soft wet clay extends more than 30 feet below the level of the entrance. The drier deposits of this room have been extensively worked for saltpeter, and a much greater quantity of earth would have been removed but for the fact that masses of stalagmite, too thick to break off with a sledge hammer, and scores of columns, some of them 6 or 8 feet in diameter and many tons in weight, cover a considerable part of it. The first room is succeeded by several others, all of which are dry and of large size, but in total darkness, and the floors in all have been more or less disturbed in the search for niter. The general direction of the bottom is downward. The last floor is probably 50 or 60 feet lower than the entrance, and is reached by a slope on which it is difficult to retain a footing. In nearly every part the earth is covered by stalagmite, much of it so heavy that the miners could not remove it, but were compelled to dig under it as far as they could reach; and in no place is a rock floor to be seen. The thickness of stalagmite on the floor, and the great size of the columns, is proof of their antiquity, while the depth of earth beneath must have been thousands of years in accumulating before the deposits began to cover them. Excavations here, while quite desirable, would be very expensive. Much stalagmite would have to be blasted; upward of a thousand yards of earth moved, and all of it taken out of the cave, because there is no room for it inside. As a man can not push a wheelbarrow up such an incline, a trench must be cut through to the exterior slope; and as solid rock lies not more than 5 feet below the surface at any point, blasting would be necessary the rest of the way. The task is equal to opening a stone quarry. The second cave on McDerment's place has a good opening. A trench 4 feet wide and 6 feet deep where the rock is thickest has been blasted out to make a level approach to the entrance. Masses of stalagmite on each side, sloping like solid rock from the walls, leave barely room for a man to walk for the first 30 feet. Here the walls recede somewhat, and a pit nearly 15 feet deep yawns before the explorer. After continuing for some distance with this depth, there is another drop of 10 feet which holds until the end of the cave is reached. This entire depression is due to the removal of earth for making saltpeter. It is evident that a vast amount of material has been carried out. As in the first cave, excavation would be very difficult and expensive. All rock and earth would have to be carried up a steep grade, or a deep cut made to wheel it out. As the light is very dim at the first widening of the walls, it is not probable the space farther back would be occupied unless as a refuge. Both caves were eroded by water running _into_ the hill, and the end of each is abrupt, the roof being higher and the walls farther apart than at any point nearer the entrance. The original outlets are now filled with earth, and apparently have been so for ages. FORT DEPOSIT CAVE.--Six miles below Guntersville the highway to Huntsville crosses the Tennessee River at Fort Deposit Ferry and passes out through a narrow valley between two bluffs. Less than 100 yards above the landing, on the north, or right, bank, is a large cave from which the spot takes its name; there being a tradition that it was used by General Jackson as a storage room for supplies during the Creek Indian war. On either side the bluff is vertical to the water's edge, making the cave now inaccessible except by boat. In front of the entrance the rock is worn in ledges which can be easily ascended. The opening or mouth of the cave is oval in form, about 18 feet high and 15 feet wide. The sides are uneven, there being a projecting shelf on each side near the floor. At 40 feet from the opening these disappear, owing to the narrowing of the cavern. There is a gradual ascent of the floor toward the rear, the rise being about 2 feet in the first 60 and more rapid from that point onward. A thin deposit of dried mud on each side, where it escapes the feet of visitors, shows that the river enters the cave at times, but not to a depth that carries it back more than 25 feet. The present ferryman says the flood of 1867 is the only one which has reached so far within that period. After clearing away the earth, roots, and rocks at the front, a straight vertical face at a distance of 18 feet from the entrance measured 9½ feet at top and 5 feet at the bottom between the solid rock wall on each side, and was 4 feet 4 inches high. The floor was not of solid rock entirely across, there being a crevice less than 4 feet wide which was not cleaned out, because no one could have lived in it. About the middle of this bank (vertically) streaks of red earth, burned elsewhere, extended 3½ feet out from the right wall; there was very little ashes and no charcoal mixed with it. Above this red the earth was dark like garden soil and contained a few shells and fragments of pottery, with a little charcoal and ashes; it had all been disturbed and apparently resulted from scraping the débris away from camp fires. Below this, the line of demarcation being very distinct, the earth was yellow and sandy, like river bottom land, and contained no foreign matter except roots of trees growing outside. Figure 23 shows a section on this line; the crevice is omitted from this and the subsequent illustrations. At 20 feet in, a foot below the top of the dark earth, was some charred corn. The yellow earth became irregular, thinner, and higher against the side walls than at the center. (See fig. 24.) At 22 feet the yellow earth had nearly run out, there being only a small amount against either wall, while the darker earth reached down into the crevice that opened in the narrow strip of rock floor. In the lower portion were mingled a few shells, pebbles, and specks of charcoal, as if it had been thrown there. Across the upper portion of the deposit extended fire beds, burned earth, ashes, shells, broken pottery, and occasionally a fragment of bone. (See fig. 25.) [Illustration: FIG. 23.--Cross section of Fort Deposit Cave at 18 feet.] At 24 feet it was found that what had been taken for a solid floor in the last section represented was only a large flat rock which had fallen into the crevice and wedged tightly. When this was passed the yellow earth reappeared, at a slightly lower level. [Illustration: FIG. 24.--Cross section of Fort Deposit Cave at 20 feet.] [Illustration: FIG. 25.--Cross section of Fort Deposit Cave at 22 feet.] At 26 feet the yellow earth became mixed with red. It was excavated to a depth of 5 feet in the endeavor to discover the reason for this. As there was not the slightest trace of ashes or charcoal, the red admixture must be a natural result of staining by iron in some form and not due to heat. Above the yellow was the usual stratum of dark earth, containing culinary débris. In the central portion of this was a mass, sufficient to fill a wheelbarrow, of angular, unburnt fragments of limestone from 3 to 15 pounds in weight. On the surface of the dark earth were some ten or twelve fire beds, reaching from wall to wall, the edges overlapping and interlacing in so confusing a manner that the exact number could not be made out. (See fig. 26.) At this stage it appeared that the crevice, or at least its upper part, had been filled by river floods and a slight ridge of sand thrown across the mouth of the cave. The Indians, it seems, occupied both this ridge and the lower area behind it, throwing débris to the rear to fill up the depression instead of carrying it all to the outside. It is equally possible, however, that this waste was brought from points farther back and thrown here to fill and level the floor. These heavy fire beds came to an end at about 28 feet on the right and 29 feet on the left. A section at 28 feet is given in figure 27. At their inner margin, among the ordinary refuse characteristic of such deposits, were many fragments of human bones, including ulnas of two individuals, one much larger than the other. They plainly indicated cannibalism, as they were broken when thrown here. Besides the ulnas, there are pieces of ribs, scapula, tibia, and feet. [Illustration: FIG. 26.--Cross section of Fort Deposit Cave at 26 feet.] At 29 feet the underlying yellow earth became comparatively level across its upper surface, again closely resembling a river deposit. The darker earth above it contained a greater amount than heretofore of ashes, bones in small pieces, potsherds, mussel, snail, and periwinkle shells, and the like. More charred corn was found along here. [Illustration: FIG. 27.--Cross section of Fort Deposit Cave at 28 feet.] At 30 feet the yellow earth began to rise, and at 32 feet it was very little more than 3 feet lower than the top of the highest ashes. A section at this point is shown in figure 28. At 35 feet the strata became quite regular and uniform from wall to wall. The dark earth, next above the yellow, measured 3 feet in thickness at the center, and while showing by its admixture of ashes, etc., that it had been thrown here, had evidently formed the floor for a considerable time. The upper foot was burned red or dark from long-continued fires, the ashes above it being from 6 to 8 inches thick, and forming the present floor of the cave at this place. The dark earth contained much less of refuse than nearer the entrance; such shells and ashes as appeared were promiscuously distributed and not in little piles or masses as before. A section at 35½ feet appears in figure 29. It may be remarked here that this is the only sketch in which the upper line coincides with the surface of the deposits. In the others a thin covering, less than 6 inches at any point, of disintegrated material from walls and roof covers the ashes left by aboriginal fires. This is omitted from the drawings. [Illustration: FIG. 28.--Cross section of Fort Deposit Cave at 30 feet.] At 38 feet the yellow earth had risen until it was within 3 feet of the top of the entire overlying deposit. The latter contained little of the dark earth, being mostly composed of ashes and burned earth, some of which resulted from fires made on the spot, but the greater part being thrown from other points. The rise of the yellow earth, consequently, is more rapid than the rise of the material covering it. [Illustration: FIG. 29.--Cross section of Fort Deposit Cave at 35½ feet.] At 40 feet there was a dip in the yellow earth, extending for 4 or 5 feet and descending 2 feet at the deepest point. This may be due to drainage at a lower level. At 47½ feet a pocket of the dark earth extended a few inches into the underlying yellow earth. A hole seems to have been dug into the latter. There was no more of foreign material in this hole than elsewhere in the dark earth above and around it. It is shown in figure 30. [Illustration: FIG. 30.--Cross section of Fort Deposit Cave at 47½ feet.] The amount of shells, pottery, etc., had been decreasing for several feet before this point was reached; indeed, from 40 feet onward there was very little of it--enough, however, to show that all the dark earth had been disturbed and thoroughly mixed. The fire beds, too, while holding their depth of about a foot, contained more earth between the successive layers of ashes, showing as great age, probably, as those nearer the entrance, but less continuous occupation. This condition prevailed to about 60 feet from the entrance, at which point the yellow earth, now mixed with sand and gravel, was only 3 feet below the surface of the floor. The appearance of this line is sketched in figure 31. [Illustration: FIG. 31.--Cross section of Fort Deposit Cave at 60 feet.] At 62 feet there was a dip in the yellow earth, extending to 67 feet and 2 feet deep at its lowest point; it then rose to the usual level. At 70 feet ashes appeared in greater quantities; at 73 feet the dark earth was only a foot thick, the ashes and burned earth being 2 feet thick and apparently all dumped, as there was no definite arrangement of the various parts. (See fig. 32.) A small perforated disk and a double-pointed bone needle were found here. The fire beds now began to thin out rapidly, the dark earth also diminishing in quantity, until at 80 feet, from which point the entrance was no longer visible owing to curvature of the walls, there was only 5 or 6 inches of them in all, resting directly on the yellow earth, which contained much more clay than farther toward the front. The walls began to diverge here, forming a room whose greatest width was 11 feet 6 inches at 95 feet. At 100 feet a reverse curve brought the cavern on a course parallel to that which it had held up to 60 feet. [Illustration: FIG. 32.--Cross section of Fort Deposit Cave at 70 feet.] At 90 feet there was evidence of fire at one side, the ashes and burned earth being 5 inches thick at the wall, and thinning out to a feather edge within 4 feet. This was the last fireplace discovered which may not with certainty be attributed to white men. The yellow earth, presenting no evidence of having been disturbed since originally deposited, reached from the superficial layer of loose dry earth to the bottom of the trench, a depth of 4 feet 8 inches. Below this point the walls were less than 4 feet apart, and the space filled with gravel, as shown in figure 33. This gravel had exactly the appearance of that in gullies on the hills outside, and plainly dates back to the period at which the cave was formed. The stream which aided in the erosion, or which flowed through from some sink hole or other outside opening, carried this gravel into the crevice. Consequently, even if the space between the walls had been ample for dwelling purposes, an attempt to live here when the gravel was being carried in would result in the intending settler having his effects washed out into the river. [Illustration: FIG. 33.--Cross section of Fort Deposit Cave at 90 feet.] At 93 feet the side walls confining the yellow clay narrowed to a little less than 5 feet apart. The upper portion of the one to the left has been eroded into a recess or cavity, forming the chamber above mentioned. The earth on the rock floor in this recess is nowhere more than a foot deep. A section is presented in figure 34. At 100 feet the room came to an end. The space between the walls was 7½ feet at the floor level and 4 feet at a depth of 4 feet. At 105 feet the nearly vertical walls were only 5 feet apart on the floor; at 112 feet the space increased to 7 feet. A section showed about a foot of loose earth mixed with ashes; 3 feet of yellow clayey earth, rather compact; then gravel and sand. The latter was dug into for a foot, at which level the walls were converging and it was useless to go any deeper. Enough was done, however, to verify the supposition that this stratum was due to the action of running water seeking its outlet at the mouth of the cave. At 103 feet, at the bottom of the yellow clay and on top of the gravel, was a chalcedony pebble about 2½ inches in diameter. The material is foreign to this locality. It had plainly been used as a hammer stone, and is the only object of human origin found anywhere below the dark earth. There was not the slightest evidence of any disturbance of the clay in which it rested. [Illustration: FIG. 34.--Cross section of Fort Deposit Cave at 93 feet.] At 120 feet the side walls were only 5 feet apart. At 125 feet they again diverged slightly, and a recess on the left forms a chamber 12 feet across. At 150 feet they had drawn in to 8 feet at the widest interval. A section showed loose dry earth, some of it cemented by drip from the roof until about as hard as lump chalk; then compact clayey earth, also with travertine in small lumps; below this the gravel and sand. The latter, at this point, seems to have been deposited in the last stages of the formation of the cave. Occasionally, along here, a small patch appeared that seemed to be ashes; but none of it was more than 6 inches below the top of the ground, and the substance may not have been ashes at all, but the fine white limestone dust that wears off from the stone. There was nothing in the trench, at any depth, after the chalcedony pebble, that could possibly be due to human intervention, except these small patches of ashes, if ashes they are. At 165 feet from the entrance the cave made its fourth turn and expanded into a chamber about 15 feet wide. Along the sides of this and in the various crevices opening from it were great quantities of clean ashes, plainly enough thrown there from fires made in the central part. The gravel came to within 3 to 5 feet of the top, being quite irregular. On the gravel was dry clay, seamed and fissured in all directions so that it fell out under the pick in clods like angular pebbles from an inch to 3 or 4 inches across. This was clearly the result of muddy water settling in a hole and thoroughly evaporating. There was also some travertine in small lumps here and there through the clay, and above it was a mass fully 2 feet thick at one side of the trench but running out before it reached the other side. It was porous, almost spongy, and seemed to be the lime dust from the roof and sides cemented by dripping water. Above all this, so far as the trench extended toward the sides of the cave, was an inch to 4 inches of loose, dry, dark earth, which on the left dipped down to the clay, thus replacing the travertine. [Illustration: FIG. 35.--Cross section of Fort Deposit Cave at 175 feet.] [Illustration: FIG. 36.--Cross section of Fort Deposit Cave at 180 feet.] At 175 feet the gravel had leveled down and was more or less mixed with clay and sand. Above this was another "mudhole deposit" of clay which had thoroughly dried out and become checked and cracked in all directions. On the right this was covered with travertine slightly mixed with earth and clay; on the left, above it and also at one place within it, was a coarse gritty earth fallen from the roof but not converted into a compact travertine. The section appears in figure 35. At 180 feet the trench was carried to a depth of 6 feet. This exposed a fine clay and sand, or silt, like that deposited in the eddies of streams. Above this was another deposit of "mudhole" material which had thoroughly dried out, checked and cracked in all directions so that it formed angular masses of various sizes, and had then become wet again so that it was now soft and sticky. To the left of this, on the silt also, was a small amount of the gravel. It had the appearance common to a bank of such material on the side of a little stream which has undermined and carried away part of it. Clearly, these three formations were of an age that witnessed the erosion of the cave. Next above them was a stratum of loose dark earth similar to that noticed in the front part of the cavern; but here were found no traces whatever of man's presence. Into the right side of this stratum projected the wedge-like edge of a mass of travertine, which was not traced to a termination. Over all lay a deposit 3 or 4 inches thick of dark, nearly black earth, mixed with ashes. This is quite modern. The section appears in figure 36. During the Civil War the cave was continuously resorted to by deserters, refugees, moonshiners, fugitives, and "food for powder, dodging the conscript." All these sought shelter in this chamber and behind it, in order that their fires might not be visible from the river. The piles of ashes in the crevices and corners were thrown there by these hiders-out, to get them out of the way. Similar but smaller piles of ashes are to be seen all along as far as the spring, 200 yards from the entrance. The presence of pottery of a type common to this region in fields and shell heaps, and of maize, denotes that all the fire beds, etc., are the results of habitation by the modern Indian. Where these ceased nothing else was found. In or below the yellow earth, clay, or gravel, nothing can be found; for until these were laid down and the stream of the cave had sought another outlet, there was no dry place in which to live. It may be worth recording that a dead mulberry tree stood about 20 feet in front of the entrance to the cave. Under it was a narrow crevice filled with earth, but all around it was bare rock. A root, larger than the tree, grew into the cave and followed along one side wall as if fastened there for a distance of some 60 feet. Here the earth floor of the cave came high enough to cover it. This root was exposed for 160 feet in the trench, or 180 feet from the tree; at this point it was 3 inches in diameter and turned aside into a crevice. As the root could not have grown in the open air, it furnished proof that much deposited material has been carried out of the front portion of the cavern and away from the ledge since this tree was a sprout. III. EXPLORATIONS ALONG THE MISSOURI RIVER BLUFFS IN KANSAS AND NEBRASKA VICINITY OF WHITE CLOUD, KANSAS About 4 miles southeast of White Cloud, Kansas, is the "Taylor Mound," from which Mark E. Zimmerman and William Park took 56 skeletons, or portions of skeletons, in a space not more than 6 by 20 feet. This was clearly an intrusive communal burial of skeletons carried from some other point and interred in the mound which owed its origin to persons who had piled it up at some previous time. The bones, which were not arranged in any order, were 30 inches beneath the present surface of the mound, but this does not mean they were no deeper originally, as the mound has been plowed for many years and is in a situation where it will easily wear down when cultivated. A few feet away, at a depth of 7 feet, other bones, or fragments of bones, were found in a mass of burned clay. A cremation had taken place at some point away from the mound, and the resultant burned earth, with so much of the bone matter as was not destroyed by the fire, was carried here and buried. The depth in this instance is not significant; the earth is loose and very easily dug; besides, the grave pit was near the margin of the mound and earth had washed down over it from above. Some stones, carried from neighboring ravines, have been exposed by the wear due to erosion from natural causes and from cultivation. The main portion of the structure is still intact, and it is probable that no deposits belonging to it at the time of its construction have been unearthed. A systematic exploration, showing the original construction as well as the alterations resulting from later burials, is much to be desired. While this is the largest mound in the vicinity, and is claimed to be the largest mound in Kansas, it is not different except in size from many others within a few miles. All of them are made of the same earth as that which lies around them--a light, sandy loess which is easily removed with a shovel, requiring no picking or other loosening. In fact, it is almost as easy to dig as loose sand would be. Sometimes there are flat limestones in or around the graves; similar slabs are found not far away in the ravines. Not far from this mound is a large lodge site, one of the so-called "buffalo wallows" as they are commonly known. These are the ruins of aboriginal houses. The general construction is the same, the only practical difference being that some are square in outline, others round. This difference is not always apparent prior to the excavation. In the making, a pit was dug, square or round as desired, and the earth thrown out on every side. Posts were then set around the margin of the excavation, and the house built in the same manner as those with which we are familiar from accounts of early travelers. Many of them have been examined by Zimmerman and Park, who found masses of hard-burned earth in which are cavities and depressions due to the burning of straw, grass, twigs, and poles, used in the construction of the houses. This results from the destruction of the houses by fire. Sometimes the floor has a layer of this burned material which is evidently due to the falling in of the roof. Most of these are on the hilltops, but some of them are on narrow ridges leading from the high land to the creek or river bottoms. In the latter event there is always a village site on the low ground bordering the stream. The relics gathered up on these village sites are in no wise different from those found when the lodge sites are excavated; and also are of the same character as those picked up on what are no doubt modern village sites in the vicinity. This fact militates against the idea that the lodge sites are extremely ancient. IOWA POINT On a low hill, cut off on every side by steep ravines, is a small mound containing a cist grave. The bottom of this, which was dug slightly below the natural surface, was covered with a pavement of limestone slabs. The grave was roughly oval or triangular in outline, measuring about 7 by 9 feet. Around it was a wall of similar stones, set in contact and sloping outward at an angle of about 40 degrees from the vertical. There was nothing whatever in this grave. At the edge of the mound was a box grave 5½ by 2½ by 2½ feet, the longer axis on a radial line. It was made of small flat stones built up like a wall, the only grave of which I could learn that had any resemblance to the vault graves farther down the Missouri. In the grave were two skulls and some other bones, all bunched in the northern end. NEAR THE MOUTH OF THE NEMAHA RIVER Lewis and Clark, in their journal, mention that when camped near the mouth of the Nemaha, one or both of them went to an Indian village about 2 miles up the stream. He, or they, climbed a low ridge near the river and stood on a mound which commanded a fine view of the surrounding country. There is a dispute as to the site of this mound; but the journal plainly says it was on the lower (east) side of a little creek which comes in here. Two miles farther up is a larger mound on higher ground which is generally supposed to be the one meant by the explorer; but this is on the other side of the creek and at some distance from the Pawnee village which was located near the mouth of the creek, on the lower side. The ground where this village stood is covered over a space of several acres with the ordinary débris of an Indian settlement; and it is significant that all the relics found are so similar to those which are called "ancient" when found in the lodge sites, that no one could determine from inspection which kind came from which place. Unless it may exist in the markings in the pottery, no distinction can be made between these specimens and similar ones from other localities. The Pawnees lived here until 1837, when the Iowas and Otoes made a sortie upon the unsuspecting inhabitants and killed all of them they could overcome. Two women of the Iowa tribe who were living on the reservation in 1914 remember seeing dead bodies lying around wherever the invaders could find and kill a resident. A short distance below the explorers carved their names on a rock which projected into the stream. Accounts as to this spot differ; it is generally stated that in making a road around here, the rock containing the names was blasted away; but a man in the neighborhood who claims to know the exact spot says the blasting did not extend quite so far and that the names are covered by a mass of earth and rock which slid from the bluff many years ago. If this be true, a thrill awaits the man who finds the names some centuries from now, when the river has washed away all this accumulated material. * * * VICINITY OF TROY, KANSAS Near the mouth of Wolf River is a village site on which Dr. R.S. Dinsmore, of Troy, has counted 125 tipi sites. Relics are very abundant here, especially the small chert "thumb-scrapers," which outnumber all other specimens. MOUTH OF MOSQUITO CREEK Four miles east of Troy, on a ridge so steep that its top is inaccessible from either side, and so narrow that a wagon would make a track on each slope, is a little mound worn down until its true nature would not be suspected. Dr. Dinsmore was on this ridge one day and noticed a flat limestone rock. Knowing that it had no place in the loess, he began digging to ascertain the reason for it being there. At a depth of a few inches he found bones, and soon unearthed a number of skulls, with only his hands or a stick. Coming back later with tools, he found, in all, 56 skulls. Afterwards he found others, and persons in the neighborhood have exhumed many more. The deposit represents a communal burial, from a village which probably stood on the level creek bottom not far away. A few skeletons showed an attempt at orderly arrangement. These were probably of individuals who had not been dead long at the time of the general burial. Most of the bones, however, skulls and others, were piled in the smallest possible area, as if gathered up in sacks or baskets from previous burials and carried here for reinterment. The soil is so loose as to be easily dug with the hands, like sand; but at the same time so fine and close packed as to shed water almost like a roof. Owing to the steep slope at every point, except toward the summit of the ridge, there must be some erosion, and consequently the age of the burials can not be great. Yet, the same conditions prevail in other places where a great antiquity is claimed for the remains. Frost necessarily disintegrates the soil to some extent; the wind or rain carries away the loosened portions; and this process is continuous. The shape of the mound shows that when the burials were made the ridge was essentially identical in form with its present aspect. The bones also are comparatively fresh in appearance, and it may be considered certain that they can not date back many generations. On the top of a hill rising from the opposite side of Mosquito Creek Dr. Dinsmore found a low mound, which, like that just described, would not have been suspected as such but for a stone projecting from the surface. Under this stone, with 8 inches of earth intervening, was a skull so completely mineralized that it appears to be carved from a block of limestone. No other portions of the body to which it belonged remained, though traces in the surrounding earth showed that at least the larger bones and perhaps the entire skeleton had been deposited. Bones in other parts of the mound were in their natural condition; that is, they were not altered from their ordinary appearance, although only in fragments. It is remarkable that this entire cranium should thus change while all the other bones, even the jaw, had disappeared. The description of this find is from Dr. Dinsmore, who has the skull in his office. Possibly he may be in error in stating that traces were found of other bones belonging with it. These may have belonged to another individual. The soil is ordinary sandy loess, containing lime but not in such quantity as to account for this alteration. Perhaps the skull may be from an older burial somewhere, the petrifaction having taken place before it was buried here. * * * RULO, NEBRASKA Particular attention was paid to conditions a mile north of Rulo, where it is reported that human skeletons were found in the Kansan drift. It was not the intention of the discoverer to have it understood that these remains were in undisturbed drift, but such is the impression that has gained credence. At the settlement of the country by whites the road constructed across a ravine here, on the section line nearest the river about three-eighths of a mile away, followed the natural contour and the crossing was made without difficulty. Since then a deep washout has worked its way to some distance above this point, making a long bridge necessary. From the head of the washout to the Missouri River the banks are vertical, or nearly so, on each side of the little stream. It was in the bank on the south side that the bones were found. It is stated they were 7 feet under the surface; if so there must have been a mound above them, for the lowest excavation does not reach over 5 feet below the present level of the ground, and at that extends slightly below the bottom of the grave. Within 40 years the Missouri River, which is now more than a mile away toward the Missouri shore, flowed at the foot of a slight bluff terminating the slope from the high land toward the west; there was formerly a steamboat landing on the upper side of the ravine. On the lower side is a triangular area of about an acre, bounded by the bluff, the river bank, and the ravine. This was an excellent location for an Indian village or camp. A narrow level strip extends from the mouth of the ravine to a point near the bridge, some distance above where the remains were found. It is quite clear that the skeletons were the remains of individuals who had died at the camp on the river's bank and had been carried here for burial. This may have occurred within the last hundred years or in fact at any time while the Indians were still living in this vicinity. The flood level of the Missouri is not more than 15 feet lower than the level space along the sides of the ravine. The little intermittent stream has cut down this depth through a deposit which is composed of river sediment, wash from the hills on each side, and material carried from higher levels by the brook itself in rainy seasons. At only one point is there a real glacial deposit, and this does not extend for more than 50 feet horizontally, and does not reach to the top of the bank. It is at some distance from the graves, and may be due to a lobe of the ice or to an iceberg. However formed or deposited here it has no relation whatever to the skeletons. In a sense, the material in which they were buried is "Kansan drift"; but it is drift which has been redistributed and has come into its present position within a few centuries at the most. * * * NEAR HOWE, NEBRASKA Mr. Sam P. Hughes, who lives near Howe, has done considerable excavating in that vicinity. He is an intelligent man and an ardent student, but his ideas in regard to the age of his discoveries need much revision downward. His chief work has been done north of Howe at a place 9 miles from the nearest point on the Missouri River. Here is a small level area at the end of a ridge sloping away in every direction except at the narrow isthmus connecting it with the fields beyond, which are at a level only slightly higher. Thus there is no chance for any accumulation from the adjacent surface. On this ridge are a few lodge sites which Hughes has excavated. In every respect they are similar to lodge sites reported from other localities in this region. The walls, the depression, the floor, the fireplace, are all the same. The depressions are filled with earth to a depth of 18 to 22 inches above the level of the old floor; and Hughes reports that wherever he has dug on this ridge he has found flint chips, charcoal, fragments of pottery, and scraps of bone to about the same depth. Next below the soil is the Kansan glacial drift; but the assertion that objects found at this depth are of the same age as the drift is not necessarily or even presumably correct. * * * PERU, NEBRASKA On various hills in the vicinity of Peru are lodge sites, some of them circular, some rectangular, some with straight sides and rounded corners. Most of them have been dug in at random; in every case after a certain depth of accumulated earth and trash is passed through, there is a layer of clay which formed the roof, and beneath this the hard earth floor with fireplace usually in the center but sometimes a little toward one side. * * * PAPILLION, NEBRASKA At the time of my visit, Dr. Frederick H. Sterns, of the Peabody Museum, was working near here. He described himself as "the man who is extremely anxious to find a glacial or other very ancient man, but so far has not succeeded in getting track of him." Dr. Sterns did not claim a period antedating the Indian for anything he had then unearthed--meaning the known Indian tribes. * * * VICINITY OF OMAHA, NEBRASKA To the southward of Omaha are many lodge sites of varying depths and diameters. The deepest one reported had a depth of 9 feet below the surrounding surface, and at the bottom of this was a pit (or "cache," as they are locally known) with an additional depth of 4 feet, or 13 feet of excavation in all. This was near the so-called "cannibal house," where 14 human frontal bones were found under conditions which indicate they had belonged to individuals who were eaten by other inmates of the lodge. A short distance from these sites, across a ravine, is a bare, narrow ridge, very steep on each side, so that erosion would readily act. On the sloping summit of this are three small mounds which cover communal burials. From one of these, the one farthest from the summit of the hill, more than 80 skulls were taken and boys in the neighborhood have since taken many more. They are all of the ordinary Indian type, and can not have been buried more than a few generations ago; but this fact has not prevented an age of "twenty thousand years" being assigned to them. There is absolutely no reason for fixing this or any other date. There is nothing whatever to indicate the age, but 200 years would probably not be far from the mark, because erosion has been slight since the mounds were piled up. LONG'S HILL This ridge has attained some notoriety as the site of Gilder's discovery of the "Nebraska Man." The claim is made that human bones were found at a depth of 14 feet in absolutely undisturbed loess. The hill is a narrow ridge, facing the river on one side and a deep ravine on the other. It is somewhat winding in its course and is connected with the more level land in the rear at about half a mile from its end. A wagon road up the point, from the river bottom to the hilltop, shows undisturbed loess the entire distance. There is no possibility of accumulation by wash or in any other manner except decaying vegetation on any part of this ridge. Along the crest are several small mounds. Some of these, as shown by excavation, cover graves, and the presumption is that all of them mark burial places. It is needless to make any résumé of Gilder's report, as it is so well known, further than to say that he found burials and fragmentary human bones at various levels from 2½ to 14 feet. At 4½ feet were burned bones lying upon burned earth and mingled with it. This layer, burned hard as a brick, served to prevent water from penetrating the earth immediately below; and it is in this earth that the deepest remains were found. There are three ways, and only three, in which they could get there: 1. They were washed in when the loess was deposited, as claimed by the discoverers and by some of the Nebraska geologists. In support of this view is the assertion that the bones were water-worn. On this point I can not venture any opinion, as I have not seen them. But I have found bones in mounds and in other situations where such wear was impossible and yet having the smoothed and rounded appearance characteristic of such action by water or the elements. In support of this theory, too, is the positive statement of Nebraska geologists who have had ample opportunity to become familiar with loess in all its phases; and they claim the deposit is the original and has not been disturbed. It is necessary for these advocates, however, to tell where such fragments of bones could have come from and how they could have been washed to the place where found, when all these bluffs were covered with water, as they had to be at that time. 2. The bones could have been carried by rodents into their burrows or runways, as Hrdlicka suggests. In this case the material in contact with the bones would have to be somewhat different in appearance and consistency from that which lay a few inches, or perhaps only an inch, away. The Nebraska men say this was not the case. 3. There may have been an excavation or pit similar to that in which the Hurons buried their dead. But as no such burial pits have been discovered in this part of the country, this supposition must be excluded. A corollary to the last is that a deep but small pit similar to the so-called "caches" in the lodge sites may have been dug here and the bones thrown in. There is no indication whatever of a lodge site or any other form of habitation at this point, but I have found such pits in the vicinity of Indian houses, though not just on their site. The deepest one I have ever found was 10½ feet and less than 6 feet in diameter. There would be no difficulty in digging into this loose material as far as an excavator cared to go, until he had reached a depth at which he could no longer get the loosened earth to the surface of the ground. As mentioned above, a pit south of Omaha had a depth of 13 feet, or only 1 foot less than is claimed for this--or rather for the greatest depth at which it is claimed fragments of bone were found. The objection made to this theory is that the earth thrown out of the hole was unmixed, presenting throughout the appearance and consistency of loess as it occurs where exposed in ravines or on slopes in the vicinity. It is contended that if any previous excavation had been made here and filled up afterwards the mixed earth would be easily distinguished from that which was not removed, and that the line of demarcation would be easily discernible. As a rule, this is true; but when dry loose earth of homogeneous consistency is thrown out of a pit and then thrown in again without becoming mixed with any other it is sometimes impossible to distinguish it at a later excavation. This is especially true of earth free from vegetable matter, as ordinary sand; or composed largely of vegetable mold, as the soil in overflow lands which have built up mainly from floods carrying uniform soil sediment. The line of demarcation between the dug and the undug earth in such conditions may become indistinguishable except when a vertical face is made which shall show a clear section of both in contact. It is now too late to learn anything about the matter from the site itself. So many persons have been digging that it would be impossible to know when the limit is reached between the original excavation--assuming it to have been made--when the bodies were interred, and that resulting from the modern researches. The question of age hinges upon the appearance of the earth in which the bones were found; and the only way in which we can now learn anything about it is to trench across the hill at some of the other burial places, in the hope of finding bones at a similar level, and determining from the conditions in which these are found how they came there. It is beyond question that any soil, humus, or other discolored matter thrown into an excavation with ordinary soil or subsoil will be apparent for an indefinite time afterwards. But on some of these high points and ridges there is even now not a trace of soil. Frost and wind have worn bare spots where nothing grows or has grown for a long time. As this region was a prairie devoid of even brush when the whites settled here, it is evident that such slight protection as grass or weeds afford would not be sufficient to hold the earth in place in winter, and when the ground is once swept bare such humble forms of growth may not get a foothold in future. Anyone who has studied surface geology knows these facts. So at present the whole question of the age of these bones resolves itself into a statement of one party that they were found in undisturbed loess, as reported; and of the inability of another party to show that there may have been an error of observation or a mistaken interpretation. There need be no such doubt in regard to the age of the mounds or the lodge sites. It would not take many centuries for mounds upon these sharp, exposed ridges to be entirely washed away, in spite of the fact that the fine loess is almost impermeable. Rain may not reduce them to an appreciable extent, but frost and wind will gradually wear them down. As to the lodge sites, their similarity to modern Indian houses is so pronounced that we are fully justified in attributing them to the same degree of culture as that of the Indians of a century ago. The only point of difference is that the latter dwellings have not such deep excavations, but the incursion of war-like tribes, or the restlessness that impels a primitive community to be frequently on the move, seems a simpler explanation of the difference than to suppose that identical types are separated by a great period of time. Three points must be taken into consideration in fixing a definite age for these remains: 1. The relics found in and around the lodge sites, except for the markings on some of the pottery, are in no wise different from those picked up on the sites of villages which were occupied when Lewis and Clark came through here. 2. Fairly solid bones of animals, and occasionally of humans, are found in the bottoms of the lodge sites, even where these are damp most of the year. In the pits, where such remains are preserved by ashes, this would not mean much; but where they are found in clayey earth it is evident that "thousands of years" is a meaningless term to apply to them. 3. Persons who claim these "thousands of years" for pretty much everything they find in the ground must explain why it is that while the bones and implements of these assumed "ancients" are found in such quantities and in such good preservation, those of later Indians should have entirely disappeared. The only tenable theory of age is the amount of accumulation in the depressions of the lodge sites. Above the clay which formed the roof, and is next to the floor now, is a depth of material sometimes (it is said) as much as 20 or even 22 inches of mingled silt, decayed vegetation, and soil from the surrounding wall. It is used as an argument of age that as these sites are on hilltops where there can be no inwash, this depth must indicate a very remote period for their construction. But a large amount of the earth thrown out into the surrounding ring or wall will find its way back into the depression. The water will stand in them a good part of the year, and the soil remain damp even in prolonged drought; vegetation is thus more luxuriant than on the outside, and its decay will fill up rather rapidly. In addition, much sand blows from the prairies as well as from the bottom lands, and whatever finds its way into the pit will stay there; it will not blow away again as it would in open ground. The weeds, also, will catch and retain much of this dust which would pass over a dry surface. Consequently the allowance of an inch in a century, which is the most that advocates of great age will allow for accumulation, is much too small. The topography of the region was essentially the same when these remains were constructed as it is now. The hills and valleys were as they now exist; the erosion has been very slight as compared with what has taken place since the loess was brought above the water, to which it owes its origin. This statement is fully proven by the position of the mounds and lodge sites. Any estimate of age must be only a guess at the best, but it is a safe guess that no earthwork, mound, lodge site, or human bone along this part of the Missouri River has been here as long as 10 centuries. IV. ABORIGINAL HOUSE MOUNDS The small, low, flattened mounds of the lower Mississippi Valley are a problem to archeologists. They have been studied principally near the Mississippi River, in Arkansas and Missouri, and for many years it was thought that in the latter State they are confined entirely to the southeastern portion. Recently they have been found much farther to the north and the west than they were supposed to exist. A group, rather limited as to number and to the area covered, is at the head of a narrow valley trending northward from Granite Mountain in Iron County. "Near Iron Mountain, in St. François County, more than 500 of these small mounds, arranged in parallel rows following the direction of the watercourses, were counted within a radius of 3 miles."[1] The next group known north of this is on the right bank of Plattin Creek in Jefferson County, about 12 miles from the Mississippi. "A group of some 50 similar mounds is situated on the right bank of the Meramec, about 6 miles above its mouth, in Jefferson County."[2] The most northern group so far observed is near Ferguson in St. Louis County, Missouri, where 46 are located on a narrow ridge which has the same general elevation as the table-land. The ridge extends around the head of a ravine, and the mounds are placed along its crest or on the gentle slopes near the top. There are 10 or 12 at the southern edge of Ferguson, on an overflow bottom bordering a small creek. Toward the west from the swamp region a small group is in a broad valley near Alton in Oregon County, which borders on Arkansas. They are scattered along a gentle slope which has a little stream at the foot. In Dent County four groups are known. One is on the infirmary farm south of the town of Salem. Most of these are but slightly changed from their natural condition. Another group is 6 miles east of Salem. These also are largely intact. A third is on the road from Salem to Short Bend. The fourth is at the edge of Salem, on the Rolla road. "On the high plateau of Dallas County, north of the Niangua ... within an area smaller than 10 square miles, 860 were counted."[3] Three groups are well marked in Phelps County. A mile east of Rolla they begin at the line of the Frisco Railway and extend southward in a shallow valley or "draw." Some are on the overflow flat bordering the little stream, but most of them are on the slopes to either side. South of Dillon they extend for a mile in a slight depression. Beginning at the Soldier's Home in St. James, the largest number yet found out of the swamp region lie for 2½ miles on both sides of a small creek running eastward north of the Frisco Railway. These reach from low land subject to overflow to an elevation of fully 50 feet up the hillsides. Several groups occur in Pulaski County. Four miles southwest of Big Piney post office, near the site of what is known as "The Ranch House," is a little wet-weather stream along both banks of which are probably a hundred of these structures. Farther up this stream are two other groups, the three including a distance of about 4 miles in length between their outer limits. West of these and south of Bloodland is a fourth group belonging with these. In the level bottom between Big Piney River and the branch flowing from the Miller Spring 2 miles from Big Piney post office a number of these mounds formerly existed; and on the opposite side of the Big Piney, in an extensive bottom, were many of them. All these have now disappeared under cultivation. On the outer bend of the Devil's Elbow, on Big Piney 3 miles above its mouth, some of these mounds stood. They are described as being from 2 to 3 feet high; the number was not stated, but there is not room for many in the narrow strip where they were located. In the extreme western part of Morgan County, at Stover, is a group scattered over an area at least half a mile across in any direction. The distance between the mounds varies from 25 to 150 feet. They are mostly on gentle slopes, though some are on the crest of the ridges. Many of these are well preserved, some of them having never been under cultivation. In Osage County there are more than a hundred at the eastern edge of Rich Fountain. They are in low flat ground which is muddy or even boggy in wet weather. It will be noticed that all those from Alton westward and north-westward are in line with the route from southeastern Missouri to the plains of Kansas and Nebraska. Practically, however, the northern limit of this type, in great numbers, is in St. François County, near Farmington. From here they extend almost continuously into Louisiana and Texas. In nearly every part of southern Missouri east of the Iron Mountain Railway they occur in closely connected groups, reaching sometimes for miles except where the continuity is broken by a slough or other unfavorable condition. They are found everywhere--on high, well-drained levels; on sloping ground, sometimes so steep that it may well be called a hillside; in low "crawfish land"; in swamps where, in the driest weather, even after a prolonged drought, they can be reached only by wading through water or muck. The last, however, may have been more easily accessible when built, their present condition being due to the general subsidence of this region during the earthquake period of 1811. The existing sloughs and sluggish bayous are the widenings and extensions of streams which at the time these mounds were constructed were no doubt bordered by banks above ordinary overflow and readily reached by canoes. Manifestly the country was well populated, and therefore presumably practically timberless; consequently the flood water would rapidly pass away and the streams not be choked by drift and other débris as is the case at present. Various theories, most of them advanced by persons who are but slightly, if at all, familiar with the country, have been propounded to account for mounds of this character. Their vast number has led some writers to believe that they can not be artificial but must be due to natural phenomena; as, for instance, that these, as indeed all mounds, were piled up by floods, Noachic, glacial, or local; or that they result from the industry and energy of burrowing animals, such as foxes, badgers, ground hogs, rabbits, prairie dogs, gophers, chipmunks, or even ants; the character of the assumed flood or the species of the supposed burrower depending to some extent upon locality, but principally upon the theorizer's insufficient knowledge of animal industry or of the action of torrential waters. Others are convinced they are formed by the piling up of earth around a bush, clump of grass, stone, or other object acting as a nucleus about which wind-borne material may accumulate--overlooking the fact that clay, gravel, or gumbo soil can not be carried by wind, and that lighter soil or sand will form elongated instead of circular masses. Another supposition is that they are due to stream erosion; flood waters washing away the soil between them and thus leaving the earth composing the mound in its original position. The same objection applies to this as to the wind-blown theory, namely, that we can not imagine water acting with such mathematical regularity and intelligent discrimination, especially upon slopes which lie at all sorts of angles with the trend of the current. Persons who recognize their human origin have suggested that they were erected as stands for hunters, from which they could detect game at a greater distance, or could take better aim as the animal passed; or perhaps as camping places while waiting; but in many places more than half the area of the ground over several acres is occupied by such piles of earth, promiscuously distributed. This implies more hunters than animals. For a long time it was supposed that they were burial mounds, like so many such structures found over the country; but this idea has been dispelled by the failure to discover in them any evidences of such purpose; no human bones nor any of the artificial objects commonly placed with the dead have ever been found in them unless under such conditions as to show their presence was accidental. Two very plausible theories have found general acceptance: That they were the sites of dwellings, placed on them to be out of the mud in wet weather; and that they were in the nature of garden beds, thus elevated for growing any food products which needed a comparatively dry soil, or might be injured by temporary accumulation of water from excessive rainfall. But they were not "residence mounds" or "house sites" in the sense that they furnished a base or foundation for structures which were used as dwellings; for there has never been found on their surface or in the earth immediately around them any of the débris invariably accompanying Indian huts or houses, such as fireplaces, ash beds, burned rocks, broken implements, or fragments of bones and pottery. These considerations also interfere with a full acceptance of the hypothesis that they are remains of houses built of wood and covered with earth. It is true that such evidence is very frequently found in other localities; but to establish the fact that they were residence sites, refuse of this kind should be found wherever the mounds occur. J.B. Thoburn arrived at this conclusion from the resemblance of some of them in their outlines to the grass-covered houses of the Pawnees; and it is believed that this tribe in its migration from the south followed approximately the route along which these small elevations are found. When the Pawnees--assuming they were the builders--passed on westward they could not procure timbers of sufficient strength to hold up the earth, so they used light frames and covered them with grass. Bushnell arrived earlier at the same conclusion. He says, concerning a few mounds of this character in Forest Park, St. Louis: "In the case of the seven mounds on the elevated grounds, the finding of potsherds, pieces of chipped chert, and the indication of fire, all on what appeared to have been the original surface, would point strongly to their having been the remains or ruins of earth-covered lodges." He gives citations from early explorers in support of this theory, and adds, "But in other mounds these indications did not occur."[4] Such an explanation finds support in the vast number of these structures. In building, the aborigines naturally chose the sort of timber which was soft and light, consequently easy to cut and to handle, such as willow or cottonwood. This soon decays. But no matter what variety of wood was utilized, not many years would be required, under the conditions supposed, to weaken its fiber until it could no longer uphold the weight of earth on the roof, and a new house must be erected. Several such renewals would be needed in the course of a century; so that the ruins of an ordinary village might create the impression that a large settlement had existed on its site. The explanation of "agricultural use" is probably correct in some instances, for frequently the mounds are made of earth gathered up around their base, and so not only would be of value in a wet season, but would afford a much greater depth of fertile soil for sustenance of plants. In some localities modern farmers find that on such mounds crops are much better than on the low spaces between them. On the other hand, a majority of the small mounds in the lower counties of southeastern Missouri are composed either of the hard, reddish, sandy clay which forms the subsoil of the land above overflow; or of the tough, waxy, black "gumbo" of the swampy or flat lowlands. In either case they are almost invariably sterile, so that in a cultivated field the position of a mound is easily determined even from a considerable distance by the feebler growth on its surface. Moreover, in many places, hundreds of them occurring within an area of a few square miles are built on clay lowlands where crawfish abound, within a few rods of sandy, well-drained ridges whose soil is never muddy more than a few hours after the hardest rain, and produces as fine corn and wheat as can be raised in any part of the State. In short, no matter what suggestion has been offered as to their purpose or uses, objections to it can be brought and sustained. It is not improbable that, in the end, it will be found the difficulty lies in trying to place in a hard and fast category a variety of structures which are similar in appearance but which were intended for various uses. With more comprehensive study, it may be that a classification is possible which will interpret what is now obscure. Instead of uniformity, there was probably great diversity of motives, ideas, and beliefs which led to the building of these as well as of other mounds; and when the key is once obtained the explanation which will account for one may be very different from that which as clearly accounts for another. A few of these mounds have been explored by the writer, but no discoveries were made upon which can be based a definite statement as to their probable purpose. * * * NEW MADRID COUNTY On the farm of A.B. Hunter, 7 miles north of New Madrid, more than 60 of these mounds, irregularly placed, extend for half a mile along the west bank of St. John's Bayou, the extreme width of the group being about 200 yards. The largest mound, standing on the edge of the terrace, was 6 feet high and 75 feet across. On the original surface, over a small area at the central part, were decayed fragments of human bones; so this was probably erected as a tumulus. The others were much smaller; from a foot to 3 feet high, and 30 to 50 feet in diameter. Six of these, varying in size from the largest to the smallest, were thoroughly excavated within the original margin and down to the undisturbed earth beneath them. No artificial object was found in any of them except here and there a fragment of pottery or a small amount of ashes or a piece of charcoal, not intentionally deposited but gathered up and carried in with the earth in the course of construction. There were no distinct fire-beds or ash piles at the bottom, or in any part of the mound; nor were there any holes in which posts may have stood. * * * ST. FRANÇOIS COUNTY Nearly 2 miles south of Farmington, on Quesnel's land, are about 30 very small, low mounds, none more than 18 inches high or 25 feet across. They are on the general level, some of them on a gentle slope, of the first upland above the St. François River and a mile from that stream at its nearest point. Half a mile to the south of these is a group of similar mounds on the farm of Isaac Hopkins, on a gently sloping hillside, and from 30 to 40 feet above the level of the overflow bottom land. One of these has been gradually worn away by the encroachment of a gully until more than half of it has disappeared. While the curvature of its surface is very apparent, and the remnant of its margin sufficiently distinct to show its regularity of outline, careful inspection of the face formed by the erosion fails to reveal any trace of stratification, or line of demarcation between the bottom of the mound and the original surface. There is precisely the same uniformity of change from the grass roots to the underlying gravelly soil that exists in the exposed bank at any point to either side of the mound. Mr. Hopkins, desirous of knowing what might be in the mound, or why it was built, has noted the appearance of the earth from the time the gully reached its margin. At no time has its appearance differed in the least from what it presents now. On the river bottom portion of Mr. Hopkins's farm, and on the adjoining Goings and Townshend farms to the southward, are many mounds lying along both sides of the Belmont division of the Iron Mountain Railway. Fully 100 were observed within a distance of a mile; and they are said to continue both up and down the river. They are all above flood stage, except in time of extreme high water. They range from a foot to 3 feet high, and from 20 to 40 feet across; but some of them have been lowered and broadened by cultivation. They are of the same earth as the ground around them. Mr. Hopkins says crops are much better on the mounds than on the area between them. This is no doubt due to the greater amount of productive soil in the one case, and to the excess of moisture in the other; the railway embankment impeding drainage in the lower part. Oak trees 4 feet in diameter grew on the mounds before they were cleared off. Two of these mounds were completely removed, down into the subsoil. The first was 18 inches high and 35 by 40 feet across; the variation in breadth resulting from continual cultivation in one direction. It contained nothing whatever of artificial character, not even a scrap of pottery. There were no post holes, no indications of a fire bed, no trace of a distinction between the mound and the soil below it. In fact, except for the greater thickness of the superficial dark earth there was no difference between the appearance of the face of the excavation and that of a hole dug at random in the field. The second mound was somewhat larger than the first, being 2 feet high and 40 feet across, and at a little higher level toward the edge of the field. It was the largest which could be excavated of this group. As in the first mound opened, there was no worked object, if a small flint flake be excepted; no ashes; no fire bed; no trace of demarcation between the mound and the original surface of the ground, though in each mound the excavation over the entire area was carried down into the gravelly, hard-packed subsoil. Its artificial origin is clearly proven, however, by four holes dug into the earth beneath it before its construction. Nine feet a little north of the center, which was assumed to be the highest point of the mound, was a hole (A) 12 by 14 inches and 14 inches deep, with a flat bottom, the sides as regular as could be expected in hard soil dug out in primitive manner. Nine feet west of the center was a hole (B) a foot across, 10 inches deep, with a solid though somewhat irregular bottom. Near the center was a conical hole (C) a foot deep and the same across the top. Four feet from it, west of north, was another (D) of about the same size and shape. The measures given are of course only approximate, as the sides of all the holes were somewhat uneven, but they are practically correct. The depth was measured from the top of the gravelly subsoil. Fourteen feet east of south from the center was an irregular hole (E) about 2 feet deep to the bottom of the loose dirt in it. This had not been dug, but was due to the decay of a tree which grew here before the mound was made. At the top of the dirt filling this hole was a piece of decayed bark, apparently oak, which had grown in the air; and farther down fragments of root bark. Eight feet east of the center was a hole (F), similar to the last, 10 inches deep and averaging 2 feet across. This, also, resulted from the decay of a stump. A plan of the holes is given in figure 37. The dotted lines are merely to show direction and distance. [Illustration: FIG. 37.--Plan of House Mound in St. François County, Mo.] This mound offers confirmation of the belief that such structures, or some of them at least, mark the sites of dwellings. With the two trees, E and F, the posts, A and B, would form the corners of an irregular quadrangle; the two posts, C and D, would support the inner ends of roof timbers. While no trace of posts or roof timbers remained, it is difficult to imagine for what other purpose these holes would be dug; and in this heavy, wet earth all traces of wood must in time disappear. Conversely, the total absence of a fireplace, potsherds or other remains, and of any sign of a floor, would serve to dispel the assumption that this spot was ever inhabited even for a short time. The evidence is as strong one way as it is the other. In short, the limited observations above recorded leave the question of origin and purpose just where it was. * * * * * Some years ago one of the mounds at Ferguson, St. Louis County, was opened. No remains of any sort were discovered, according to the report of the excavators; but on the original surface, at the center of the mound, was a fire bed in and about which were ashes, charcoal, and fragments of rude pottery. No excavations have ever been made in the mounds near Granite Mountain; but a tortuous little stream has undercut several of them, thus making vertical sections as in the case of the mound at Hunter's, near Farmington. In some mounds only a small portion near the margin has been removed; in others the erosion has progressed to such an extent that observations were possible at varying distances, to and beyond the center. In every instance a monotonous uniformity of appearance prevails from the top of the mound into the underlying gravel. At no level is there a sign of a floor, fire bed, or other evidence of human work; and no difference can be detected between the earth upon which the mound rests and that on either side. Yet the mounds are indubitably artificial. Exactly the same remarks apply to several mounds on the County Farm, near Salem. A little creek and a drainage ditch have cut away varying portions of them, and they merge insensibly into the soil and gravel on either side. * * * * * In further support of the theory that these mounds are the remains of earth-covered houses, a few extracts relating to the area under discussion will be given from Dr. Cyrus Thomas in the Twelfth Annual Report of the Bureau of Ethnology: Near "Beckwith's Fort," in Mississippi County, Missouri, are (p. 189)-- Low, flattish, circular mounds * * * [which] appear to belong to two classes, those used for dwelling sites and those used for burial purposes, the former being the higher and the color of the surface layer darker than that of the other class. This darker color of the surface layer is probably due to the fact that immediately below it are found fire-beds with burnt earth, charcoal, ashes, and the bones of animals, (mostly split). There are seldom any human skeletons or entire vessels of pottery in the mounds of this class though the earth is filled with fragments of broken vessels. In describing mound excavations in Crittenden County, Arkansas, the explorer states (p. 227): As an almost universal rule, after removing a foot or two of top soil, a layer of burnt clay in a broken or fragmentary condition would be found, sometimes with impressions of grass or twigs, which easily crumbled but was often hard and stamped apparently with an implement made of split reeds of comparatively large size. This layer was in places a foot thick and frequently burned to a brick red or even to clinkers. Below this, at a depth of 3 to 5 feet from the surface, were more or less ashes, and often 6 inches of charred grass, immediately covering skeletons. The latter were found lying in all directions, some with the face up, others with it down, and others on the side. With these were vessels of clay, in some cases one, sometimes more. The positions of the skeletons in this mound would indicate that while the inmates of the house were asleep the roof fell and killed them. It was customary among some southern Indians to bury the dead under the floors of the houses; but the text clearly shows that these skeletons were lying on the floor. It would be supposed from most reports, not only in the volume quoted, but from various other sources as well, that only the walls of these houses were plastered with mud, the roof being of thatch alone. It seems to be overlooked that the tops of the houses would have even more need of such protection than the sides. The marks indicating that the clay was "stamped apparently with an implement made of split reeds" are only the impressions of the reeds or saplings by which the clay was supported; the "brick like" or "clinker like" condition of the clay being due, of course, to the destruction of the house by fire. Adair, in his History of the Southern Indians, says they daub their houses with tough mortar mixed with dry grass; that they build winter or hot houses after the manner of Dutch ovens, covered with clay. Again: They are lathed with cane and plastered with mud from bottom to top, within and without, with a good covering of straw. This seems to mean that the entire building was plastered with mud, and then covered with grass to shed the rainfall. In a mound in Arkansas County, Arkansas (Twelfth Ann. Rept. Bur. Ethn., p. 231)-- About 2 feet under the surface was a thick layer of burnt clay, which probably formed the roof. In tracing out the circumference a hard clay floor was found beneath, and between the two several inches of ashes, but no skeletons. There were a great many pieces of broken dishes so situated as to lead one to believe they were on top of the house at the time it was burned. The fact that no skeletons or utensils were discovered on the floor finds its most reasonable explanation in the supposition that the inmates, finding their abode to be unsafe, moved out and took their possessions with them. This would account, also, for the absence of such remains in similar mounds farther north. The abundance of pottery fragments found in this case, and in many others, may mean only that these were worked in as a part of the clay roofing. They would be of some service in holding the clay in place in wet weather. It is quite probable that the continuous, though fragmentary, layer of burned clay on the floor so often noted is due in part at least to the material forming the roof. The walls would be more apt to fall outward than inward, and would be more liable to crumble than to fall as an intact mass. In fact, this is clearly shown by the statement (p. 229) that in certain house sites in St. Francis County, Arkansas, The edges are all higher and have a thicker layer of this [burned] material than the inner areas. Further, in describing explorations of certain "hut rings" at "Beckwith's Fort" in Mississippi County, Missouri (p. 187), the report states that they are from 30 to 50 feet in diameter, measuring to the tops of their rims, which are raised slightly above the natural level. The depth of the depression at the center is from 2 to 3 feet. Near the center, somewhat covered with earth, are usually found the baked earth, charcoal, and ashes of ancient fires, and around these and beneath the rims [that is, the surrounding ring or embankment] split bones and fresh-water shells. Often mingled with this refuse material are rude stone implements and fragments of pottery. Note is made of the similarity in the size, form, and general appearance of these depressions and earthen rings to those of the earth lodges of the abandoned Mandan towns along the Missouri River. It appears, too, that certain sites were occupied for long periods, new houses being constructed when necessary. In describing mounds in Poinsett County, Arkansas, the same writer says (p. 205) that The positions and relations of these beds * * * make it evident that upon the site of one burned dwelling another was usually constructed, not infrequently a third, and sometimes even a fourth, the remains of each being underlaid and usually overlaid in part by very dark, adhesive clay or muck. * * * The peculiar black color of these beds is chiefly in consequence of the large proportion of charcoal with which they are mixed, some of it doubtless the fine particles of burned grass and reed matting with which the cabins appear to have been thatched. These layers of "very dark" material undoubtedly are remains of mud from the adjacent swamps, which was mixed with or plastered over the grass roofs. It is difficult to understand how they could have become mixed after the burning. As showing the extent to which this prolonged occupancy was carried, we are informed (p. 254) that in Coahoma County, Mississippi, a mound was-- oval and rounded on top, 210 feet long, 150 broad at the base, and 16 feet high. This mound and several smaller ones near it are so nearly masses of fire beds, burnt clay, fragments of stone and pottery, together with more or less charcoal and ashes, as to indicate clearly that they are the sites of ancient dwellings thus elevated by accumulation of material during long continued occupancy. In still other portions of the country besides those already mentioned are evidences of similar houses whose sites are now marked by mounds. In southern Ohio, especially, records of excavations contain numerous references to post holes under mounds both large and small. In the case of the former, so far as we may judge from the reports, the houses were destroyed before the mounds were built, and it does not appear that they were ever covered with earth. In the small, low, flat mounds, under which such holes existed, no thought was taken that these may mark the position of posts used to support a roof; all mounds were explored with the idea that they were for burial purposes, consequently no attention was paid to these features. The Mandan houses, as described by Lewis and Clark, Catlin, and others, when fallen into ruins would leave exactly such mounds or hut rings as those found in Missouri and Arkansas. It is now generally conceded that the wall or embankment at Aztalan, Wisconsin, concerning which so many wild theories have been promulgated, was simply a series of such house sites connected by a low ridge. The evidences of mysterious sacrificial altars seem to be due only to the destruction of such houses by fire. In Wisconsin, also, and in Minnesota, are many small mounds apparently of this character which are due to an extinct tribe known to the Sioux and Chippewas as "The Ground House Indians." In 1887 I became acquainted, at Munising, Michigan, with Mr. William Cameron. He was of the Scotch clan of Camerons, a nephew of a former Governor of Canada. Educated for a profession, he made a visit to relatives in Canada in early manhood, and the attractions of the wilderness proved so great that he never returned to his home. At the time I met him he was 84 years of age, in full possession of his mental faculties. For more than 60 years he had traversed the Lake region, his fur trading and trapping expeditions having carried him over all the country from Montreal to the mouth of the Mackenzie River. Much of his life had been spent among the Indians, especially the Sioux and Chippewas. He learned from them all they could tell him of their tribal history and former methods of living. The Chippewas told him that when they first came into the country they found the Sioux in possession, but finally, obtaining arms from the French, they drove the Sioux westward. The "old men" of the Sioux corroborated this tradition and told Cameron that as they went westward they came to a race of people who lived in mounds which they piled up. These people were large and strong, but cowardly. "If they had been as brave as they were big," said the Sioux, "between them and the Chippewas we would have been destroyed; but they were great cowards and we easily drove them away." Mr. B.G. Armstrong, of Ashland, Wisconsin, told me that he had taken great pains to investigate this tradition. From all that he could gather by much inquiry among the Indians and from his own observations, he was satisfied of its correctness. These people, whom the Sioux called Ground House Indians, built houses of logs and posts, over and around which they piled earth until it formed a conical mass several feet thick above the roof. Their territory extended from Lake Eau Claire, about 30 miles south of Lake Superior, to the Wisconsin River near Wausau or Stevens Point; down the Wisconsin a short distance; thence west into Minnesota, but how far he could not say; then around north of Yellow Lake back to the Eau Claire region. The Sioux exterminated the tribe, the last survivors being an old man and a woman who had married a Sioux. They were taken to the present site of Superior, near Duluth, and "died about 200 years ago"--that is, in the last quarter of the seventeenth century. Gordon, an intelligent Indian living at the town of the same name, a short distance south of Superior, was familiar with this tradition, as were other Indians with whom I talked, and who accepted it as a well-known fact. Gordon related that he had heard "the old men" say these Indians erected their houses of wood and piled several feet of dirt over them; and they buried their dead in little mounds out in front of their houses and a few hundred feet away. He told of a mound that was opened near Yellow Lake in which the position and condition of the skeletons, two or three of children being among them, showed "as plainly as anything could" that they had been sitting or lounging around the fire, when the roof fell in and crushed them. There is a "Ground House River" in eastern Minnesota, which probably derives its name from this people. FOOTNOTES: [Footnote 1: Bushnell, D.I., jr., Archeology of the Ozark region of Missouri. Amer. Anthrop., n.s. vol. 6, no. 2, p. 298.] [Footnote 2: Bushnell, D.I., jr., Archeology of the Ozark region of Missouri. Amer. Anthrop., n.s. vol. 6, no. 2, p. 298.] [Footnote 3: Ibid., p. 297.] [Footnote 4: Papers Peabody Museum, vol. III, no. 1, p. 16.] V. ARCHEOLOGICAL WORK IN HAWAII INTRODUCTION The ethnologist or archeologist desiring to conduct explorations on the Hawaiian Islands will find it necessary to begin his labors at the Bishop Museum in Honolulu. This museum contains an extensive collection of articles, classified, arranged, and labeled, illustrating every phase of native life as it has existed since the islands have been known to white men, as well as many of the implements and objects pertaining to agriculture, fisheries, and domestic occupations of earlier times. Models or casts of houses, and of individuals engaged in various lines of industry, give the visitor a clear idea as to the routine of ordinary daily life. A careful study of all these things enlightens him in regard to what he may expect to find and to the meaning of such discoveries as he may make. The extensive library which belongs to the museum contains every publication relating not alone to the islands but to all the archipelagoes of the southern Pacific that it is possible to procure; and among the most valuable of the volumes are the reports and memoirs of the museum itself, in which are set forth the observations and deductions of numerous investigators who, either in behalf of the museum or under its auspices, have endeavored to find a solution for the many problems involved. Equally valuable to the student are the information, interpretations, and instruction freely placed at his disposal by those connected with the museum, especially by Dr. Brigham, the former director, whose long and busy life has been devoted almost entirely to a study of the Polynesian groups; by Professor Gregory, the present director, who with tireless energy is the impelling force behind various lines of scientific research; by Mr. Stokes, curator of the ethnological department, who for more than a score of years has been surveying, photographing, and collecting in every part of the islands; by Mr. Thomas G. Thrum, of Honolulu, who has completed, in manuscript, a volume containing a list and description of more than 500 heiaus on the islands; and by various other men who, in private life, have devoted much time and close attention to whatever may pertain to native life and customs. * * * MOLOKAI ISLAND Following the advice of those whose knowledge gave them authority to speak decisively, the initial base of research was the island of Molokai, which presents the best conditions for study. It lies off the usual lines of travel, offers no inducement to tourists who wish to have the benefit of good roads and comfortable hotels, and consequently is seldom visited except by those who are called on business or who go as the guests of the few residents there. Mr. George Cooke, one of the owners of a large cattle and sheep ranch on the island, and greatly interested in its aboriginal history, gave most generous aid in a reconnoissance of such parts as he had time to visit. He placed his beautiful summer residence at the disposal of Prof. Gregory and the writer, and conducted the explorers to nearly all the places of interest which could be approached by automobile. Mr. James Munro, manager of the ranch, also rendered valuable assistance. Owing to his long residence here he has become thoroughly familiar with every noteworthy feature, and pointed out many remains which, without his guidance, would have been missed altogether. Fully acquainted with the life of the Hawaiian people, he made clear the origin and purpose of many things that, lacking his intelligent explanation, would have been without significance. Although there are now comparatively few Hawaiians on Molokai, it is evident that the island at one time supported a dense population. Along the southern, or leeward, coast are numerous fish ponds formed by building a stone wall across an inlet or, more frequently, by constructing it with the ends on shore and carrying it around a section of the open sea. The walls are strong enough to resist the waves, well above the level of high tide, and surround spaces of various areas up to 70 acres. These ponds were stocked with numerous kinds of fish which, thus protected from their natural enemies, increased rapidly and formed an unfailing food supply. The antiquity of these ponds is denoted by the amount of silt partially filling them, brought down from the mountains by erosion of the soil. They are still used to some extent by Hawaiians as well as by other residents. Inland, low walls of stone or earth, or both, surround hundreds of old taro patches, one variety of these plants requiring an abundant supply of water during its growth. The poi made from taro was the principal vegetable food of the inhabitants. Sweet potatoes were also a leading article of diet. The fields in which they were grown may still be identified here and there by the little ridges heaped up. All these, with the addition of migratory birds and fowls which at certain seasons swarmed on the different islands, supplemented by various nuts and fruits growing spontaneously, provided a varied and ample food supply. Mammals, except the pig, dog, and rat (really a large mouse), which came in with the early natives, were unknown prior to the advent of the whites. There were no land reptiles and few indigenous noxious insects; although mosquitoes, not to mention certain domestic pests, abound in a few places, and there are some scorpions and centipedes; but these, like measles, smallpox, tuberculosis, and worse diseases, are adjuncts of an enforced civilization. The mongoose, brought in to destroy rats, and the myna bird, to devour insects, are themselves now beginning to be detrimental. Along the coasts, on the headlands and lower hills, and to a less extent farther inland, are village sites, foundations of temples and houses, garden patches inclosed by stone walls, and long rows of stones, some of which are borders of roads or trails, others being for purposes which are undetermined. Among these, taro beds and sweet potato patches may still be traced. The most remarkable among the remains are the great temple site on Senator Cooke's ranch, toward the east end of the island, and the "paved trail" 10 miles down the coast from Kaunakakai, the principal village and harbor. The former is rectangular in outline, built on irregular ground, of stones large and small, to form a level platform on which a thousand persons could assemble without being hampered for lack of room. The outer faces of the walls vary from 3 to 20 feet in height; and except at the lowest parts there are terraces or steps all around, about 5 feet in height and of differing width. Surrounding this platform, extending for half a mile up the little valley of which it marks the entrance, on the slopes to either side, and on the nearly level area reaching down to the sea in front, are all the indications of a populous settlement. It is said that the ruins were formerly much more numerous and extensive, the larger part of them being swept out of existence by a great rush of water from the mountains "a long time ago." The "paved trail" is a causeway of large stones. Some parts of it are obliterated by slides and encroaching ravines; other parts preserve the original condition and appearance. The width is not quite uniform, as the stones are of different sizes, but it departs very little either way from 6 feet. So far as can be judged in its present overgrown state, it extends in a straight line for about 2 miles, from the beach to a point on the hill at an altitude of fully 1,000 feet. To what it led, or why it was built, are questions awaiting an answer. All of these places are now abandoned except a few villages along the coast. The people are not here to occupy them, and even if they were the conditions have become so changed that residence about them is no longer feasible. At the temple site, for example, the extent of the old taro beds predicates an abundance of water; at present, the one family living near by must carry it in a dry season from the well or spring of a neighbor. There is no steady water supply within miles of the "paved trail." Clearly, extensive changes have taken place in recent times in climate and perhaps in topography. Fifty years ago forests of large trees grew over hundreds of square miles on the southern slopes of Molokai where at the present time there is only grass, or where algaroba trees, similar to the mesquite of the southwestern United States, are now spreading. This deforestation is still going on; dead or dying trees fringe the timber still standing. The cause of this progressive barrenness has not, so far, been, fully ascertained; there is undoubtedly a connection between it and the diminished water supply, though which is cause and which is effect, or whether both are due in common to some atmospheric phenomenon, is unknown. One result, however, is apparent. The roots of the forest trees do not extend deep into the earth, but spread out over the surface like those of pine trees. Thus much of the rainfall was prevented from escaping rapidly and such as was not absorbed by the roots made its way into the ground beneath the upper soil, whence it percolated downward to feed the springs. Now the greater part of the water runs off and is lost. For this reason large areas once well populated are no longer habitable. Molokai, like other islands of the group, contains no stone except of volcanic or coral formation. There is no chert or similar material from which chipped implements can be made; nor, as would naturally be expected, is there any obsidian suitable for such manufacture. It may occasionally be seen on the sites of villages, but always in small angular fragments seldom more than half an inch in any dimension, always coarse-grained, even porous, and never of a quality which can be flaked into definite forms. No doubt its only use was as an abrasive, after being pounded fine. Rarely, quartz or chalcedony is found; it resembles the deposit around hot springs or in fissures, and, like the obsidian, is in fragments too small to be utilized except as a grinding or polishing material for smoothing wrought objects. Manufactured stone specimens are confined principally to three general classes: Adzes, for working in wood; pestles, for pounding the taro root; and discoids, for games. The last are exactly similar to the chunkey stones so abundant in the States, except that none of them have concave or hollowed faces, and they are used in the same way. There were three forms of the game: To hurl or roll a disk farther than an opponent; to strike a pole or other mark set up; and to test the inherent magical powers of the stones by rolling them in such a way that they would collide, the object in this case being to see which one might prove victorious by breaking the other or forcing it out of its course. A suitable arena for the contest was prepared by carefully leveling and smoothing a straight, narrow strip of ground to any length desired, a slight wall being thrown up along each margin. Pottery was unknown, there being no clay suitable for making it. Calabashes or gourds and wooden trays served as receptacles, though stone dishes or bowls are sometimes found. Along the coast occur sinkers, either plummet-shaped or half-ovoid like an egg divided lengthwise. This form has a groove around the longer diameter, crossing the flat face, and was tied to a white shell as a sinker in catching squids or cuttlefish, a hook being attached to the line. Coral was much used as files or rasps. There are a few objects whose purpose is problematical; and some highly polished black disks which, laid flat and covered with a film of water, make excellent mirrors; but aside from what is here mentioned, not much worked stone is found. Wood, bone, and shell served as the raw material for nearly all other needs. Graves, or what are supposed to be graves, marked by cairns 3 or 4 feet high, or perhaps by only one or two layers of stones, are found, though rare. Many so-called caves--which are merely "tunnels," "bubbles," or "blow-holes" in the lava--were utilized as burial vaults. The natives vigorously protested against an attempt to excavate any of these, claiming that their ancestors or members of their families are buried in them and must not be disturbed. In the dunes human skeletons are frequently exposed by the shifting of the sands by the high wind. The natives seem to have little regard for these. Perhaps they are of the "common people," while cairns cover the chiefs or priests. There is a tradition that in "the old times" most of the dead were cast into the ocean as an offering to the Shark God. There are no mounds or other structures of earth; everything was built of stone. All structures began at the surface of the ground. No evidence has been found of an occupation earlier than that of the present Hawaiian people. At no point examined in ravines or cliffs was there the slightest hint of human life at a period antedating that beginning with the race discovered by Captain Cook. Consequently no extended excavations were attempted. The results of some examinations made in three different places will be presented. About 10 miles in an air line from Kaunakakai and the same distance from Mr. Cooke's home, on a mountain known as Mauna Loa, is a narrow, sharp ridge extending nearly south and terminating abruptly at the junction of two deep ravines. On the end of this are two house sites, or heiaus, which had never been disturbed. They are as nearly rectangular as the irregular stones of which they are built will permit. The larger (A) has its south wall at the edge of the low cliff, with its sides nearly on the cardinal lines. Omitting inches from the measurements, its outer dimensions are: North wall 38 feet, south wall 32 feet, east wall 33 feet, west wall 32 feet. The corresponding inside measurements are 21 feet, 19 feet, 21 feet, and 22 feet. Thirteen feet north from the north wall is a stone pile 13 feet north and south by 10 feet east and west, 18 inches high. Ten feet west of this is a single layer of stones covering an area 7 feet east and west by 4 feet north and south. At 9 feet out from the middle of the west wall is a platform 7 by 7 feet, its west edge on large stones in place. At the west end of the north wall are three large flat stones, one of them forming the corner, the two others west of this, the three being up-edged and in a continuous line. Within the inclosure, at the southern end, is a closely laid pavement formed of a single stratum of loose stones, laid on the earth, and covering a space 20 feet east and west by 10 feet north and south. Along the inside of the wall, at the northeast corner, is a similar pavement 12 feet north and south by 4 feet 6 inches east and west, and a foot high. Both of these pavements were probably intended for seats and beds. On the larger pavement, 5 feet from the south wall, 9 feet from the east corner, was a boulder, its diameters 11, 12, and 15 inches, whose largest surface lay uppermost and was hollowed out to form, a deep saucer-shaped depression like a mortar; but as there was nothing to grind, it was probably to crack or pound nuts in. At the middle of the southeast quarter of the inclosure was a pile of stones 3½ feet across and 1 foot high; there was nothing under them. Seven feet from the north wall, 10 feet from the east wall, was a fireplace formed of two slabs on the east and west sides and a flattened boulder on the south side, all upedged, the north side being left open. Its bottom was undisturbed earth, a foot lower than the level of the platforms. It would seem, though this is uncertain, that the platforms or pavements were on the original surface level, the unpaved space being cleared out to the level of the bottom of the fireplace, and that this space had been filled with earth blown in by the winds after the spot was abandoned. From outside to outside the upedged stones measured 26 by 28 inches; the space inside 18 by 20 inches. On the west edge was a large grinding stone, the amount of wear on its surface indicating much use. A pavement 4 feet wide reached from the open side of the fireplace to the north wall. In the cavity was about half a bushel of small stones, most of them burned. When meat was to be baked, a fire was made in the pit and as many of the stones as required were heated; they were placed in the body cavity, in the mouth, and in slits cut in the skin of the animal, which was then deposited in the pit, closely covered, and left until thoroughly cooked. Similar ovens or barbecue holes, and the same method of cooking, are still in use among the natives in their villages. Views of this house site and of the fireplace, taken from various directions, are shown in plates 38-40. Nearly north of the house site (A), at a distance of 91 feet, is the similar structure (B). The ground on which this is built is 6 feet lower than at (A). Its measurements are 23 by 24 feet outside, 13 by 18 feet inside, longest north and south. The entire interior is paved. For a space of 8 feet from the north end the pavement is a foot higher than in the south end. Beginning at the foot of the south wall, on the outer side, and extending for 29 feet toward (A), there is a closely laid stone pavement 10 feet wide at the wall and gradually diminishing to a width of 5 feet; its termination is nearly square, the slight curve being apparently not intentional. The west edge of this pavement is in a straight line, the east edge being curved. Partial views are given in plate 41. Neither (A) nor (B) has any opening for a doorway, nor is there any apparent method of easy entrance, though a slight platform on the north side of (A) may have supported steps of wood. These walls, as in all other heavy structures observed, were made by carefully laying up two rows of large stones at a little distance apart and filling the space between them with stones of any convenient size, thrown in at random. Timbers set in them formed the skeleton structure of a house which was completed of poles and smaller growth, the sides and roof being thatched. The weight of the stones held the main timbers against the force of the wind even in severe storms. The surface over hundreds of acres around these ruins is covered with house sites, long straight rows of stones, and garden lots surrounded by stone walls. Shop refuse, mostly chips and spalls from adz making, sea shells broken to extract the mollusks, coral for abrading, adzes in all stages of finish, and many "olimaikis" (chunkey stones) are found. A mile away is a chunkey yard or bowling alley about 600 feet long on the crest of a ridge which overlooks the ocean on both sides of the island. THE RAIN HEIAU A mile from the Cooke residence is a peculiar structure, said to be the only one of its kind in the entire Hawaiian group. Native tradition has it that "a long time ago" a rain wizard who was angered by the people of this district sent such rains that everything was on the point of being washed out to sea. Another wizard told the people to make a heiau (temple, or sacred building) with many small compartments which were to be left uncovered in order that the raindrops, each of which was as large as a man's head, could be caught and held in them, and burned. The rain would cease when the first wizard learned that he was being circumvented. [Illustration: PLATE 38 a, Heiaus A and B, on Molokai Island, looking west b, Heiau A, on Molokai Island, looking north c, Heiaus A and B, on Molokai Island, looking south] [Illustration: PLATE 39 a, Heiau A, on Molokai Island, looking south b, Platform in Heiau A, looking southeast c, Paved way in Heiau A, looking southwest] [Illustration: PLATE 40 a, Paved way in Heiau A, looking north b, Fireplace in Heiau A] [Illustration: PLATE 41 a, Heiau B, on Molokai Island, looking northwest b, Heiau B, showing stone-paved interior, looking northeast] [Illustration: PLATE 42 a, The "Rain Heiau," Molokai Island, looking west b, The "Rain Heiau," looking south] [Illustration: PLATE 43 a, The "Rain Heiau," looking north b, The "Rain Heiau," looking southwest] [Illustration: PLATE 44 a, The "Sacrifice Stones" on Molokai Island; looking southwest b, The "Sacrifice Stones," looking west] [Illustration: PLATE 45 a, The "Sacrifice Stones," looking northwest b, The "Sacrifice Stones," looking south] As it now remains, this heiau consists of flat stones placed on edge to make an inclosure 30½ by 20½ feet across the center, the length of the walls being 27½ feet on the north, 31½ feet on the south, 19 feet on the east, and 23½ feet on the west. At the middle is a minor inclosure, similarly formed, 5 feet 8 inches by 3 feet 8 inches, longest north and south. This is a kind of "altar" or "praying place." From it a narrow passage, 12 to 18 inches wide, extends to the middle of each side. In each of the four divisions thus formed other stones were placed to form box-like spaces of diverse shapes and dimensions from 9 by 15 to 20 by 28 and 15 by 45 inches. All the stones were set on the surface, braced against one another; no excavation was made to hold them. They have been somewhat displaced so that the exact number of the boxes can not now be ascertained, but there are somewhere between 110 and 120 of them. Partial views are shown in plates 42 and 43. THE SACRIFICE STONES On the south side of a ravine with steep slopes and bowlder-strewn bottom, half a mile from the "Rain Heiau," is a pile of stones, most of them the natural outcrop, but some of them intentionally placed. The entire mass measures about 27 feet across each way. The highest stone is a weather-worn slab, with the upper surface somewhat convex, 6 feet 9 inches long, 2 feet 3 inches wide on the bottom, 1 foot 3 inches wide on top, 1 foot 4 inches thick. It lies nearly east and west, the upper end on the ground, the lower end on a large bowlder, beyond which it projects for 28 inches. Beneath this, with a space of 8 inches between them, is another stone, 5 feet long, 2 feet 4 inches wide, and 10 inches thick. Its upper surface is concave, the entire margin being higher than the central portion. It lies north and south, the southern end being supported by three small superposed slabs. These two are supposed to be sacrificial stones, on which victims were extended at full length, face downward. In this position they were easily slain by being decapitated or the neck or head being broken with a club or a stone. That they were utilized for some definite purpose is evident from the fact that the projecting ends of both have been broken off square, the spalls splitting back along the under-surface. Views are given in plates 44 and 45. On the opposite slope of the ravine from the sacrifice stones are two old dancing platforms, made by digging the earth down on the hillside to form a level area, the lower margin of which is supported by a high wall of heavy stones. Near the platforms, on the steep slope, is a space of a fourth of an acre surrounded by a stone wall; and a row of stones marks and preserves a trail or path from them to the bottom of the ravine, terminating at what seems to be a small reservoir surrounded by stones and earth, with a dam above and to one side of it to shut out storm water. One hundred and fifty yards up the ravine from the dance platforms are two large artificial depressions in weathered bowlders. They have the appearance of mortars or nut-crushing holes, but are supposed to be for catching water during rains, as it is known that the natives made these miniature reservoirs or catch basins, the water being dipped out into vessels as it accumulated. * * * HAWAII ISLAND There are reports of former heiaus, house sites, etc., in and around Hilo, and there are numerous so-called "caves," many of which were used by the earlier natives as receptacles for their dead. The term "cave" is not to be taken in its usual meaning of a cavity due to erosion by water, or the small recesses due to wind scouring. In the Hawaiian Islands it means a tube or tunnel; a hollow space due to gas expansion; or a hole formed by gas or steam expansion or explosion in the lava while it is still soft or flowing; and which is now accessible where the top has fallen in or where it has reached the face of a cliff. These still exist practically as they were at the time of their formation. Of remains upon the surface, the clearing-up processes necessary for cultivation, and the improvements in and around the towns and villages, have either entirely destroyed them or so defaced them that they are now only shapeless ruins. Most or all of the near-by caves are in lava flows of comparatively recent origin and no reports of interments in them could be definitely verified. Human bones were found in three caves near Olaa, 10 miles from Hilo, but no objects of any sort were with them. The condition of the bones showed they had not been long deposited; in fact, with one skeleton were hobnailed leather shoes, with the bones of the feet still in them. Three skeletons were discovered in a small cave near the dock in making an excavation for a railway cut. An old man living in the vicinity protested vigorously against any disturbance of them, saying they had been his friends and he had helped bury them. In deference to his sentiment the line of the track was deflected so as not to disturb the spot. Nearly all of the bones mentioned above were soft and decayed, owing to the water which had percolated through the roof and dripped on them. KILAUEA It seemed probable that burials, or places where religious rites had been performed, might be found in the vicinity of the volcano. A number of caves were visited, but no evidence could be found to indicate that bodies were ever deposited in them, and persons living in that region had never heard of anything of the sort being found. A few of the caves were dry, but most of them were wet or have become obstructed by falling in of the sides or roof. Ledges and terraces within the ancient crater may contain graves, but lava flows and ash deposits have obliterated all traces of such if they ever existed. WAIMEA From 2 to 4 miles west of Waimea, on both sides of the road to Kawaihae, are numerous stone walls, house sites, garden inclosures, taro terraces, and other forms, of uncertain use and purpose. The remains extend over many hundreds of acres. It is said that up to about 1840 this was an important town, containing at one period about 17,000 inhabitants. QUARRY ON MAUNA KEA Waimea is the point from which to start for the quarries where the ancients obtained the hard black stone for making adzes. A great amount of work was done there, and refuse is abundant. It is 48 miles from Waimea to the quarries, part of the way by cattle trail through rough country, and they are at an elevation of more than 10,000 feet, considerably above the winter snow line. An examination was not attempted, as a visit to them involved securing a camping outfit and hiring guides and helpers at exorbitant wages. KAWAIHAE The "Great Temple" built by King Kamehameha I is on a bluff 100 feet high, separated from the beach by a low level space 100 yards wide. This flat contains many stone structures, but their number, design, and character can not be ascertained on account of the almost impenetrable growth of algaroba. One of them is a rectangle about 50 by 150 feet, the walls high and thick; probably it is an older temple. There is some modern work here, because in one place a wall is cemented, perhaps by ranchmen. The "Great Temple" measures 80 by 200 feet on the outside, 50 by 150 feet inside, longest north and south. The two ends and the side toward the land are nearly intact and from 10 to 20 feet high according to the surface of the ground. At the north end, inside, is a platform 80 feet north and south by 45 feet east and west, the four walls carefully and regularly laid up, the space within them filled with large stones, and the surface leveled with beach pebbles. It ends 4 feet within the wall next the sea, the top of this wall being on a level with the bottom of the platform. At the south end is another platform 40 feet east and west by 20 feet north and south, abutting against the east and south walls. A step or terrace 6 feet wide extends the full length of its north side. It has a less finished appearance than the platform at the north end. The central space, between the two, is paved with large stones which apparently pass under both platforms and extend from the foot of the east wall nearly to the west wall, a slight ditch separating it from the latter. The west wall stands below the top of the slope, and its outer face is from 10 to 20 feet high, in three platforms each 8 feet wide. On the slope below are several structures a few feet square formed by two parallel rows of stones with a cross wall at the lower ends, the cellar-like space thus inclosed being filled with pebbles to a level with the top of the walls. From the northeast and northwest corners long walls extend northwest and southwest toward the beach. Their outer ends are lost in the thicket. EAST POINT DISTRICT From Kapoho southward to Kalapana and beyond many remains are reported, but residents say they are of rather modern date, some of them having been occupied since white people came into the country to live. Lava flows of recent date have covered a few. NAPOOPOO The large heiau at which Captain Cook made his landing, and where he allowed himself to be worshipped as a god, is about in its original condition, having been repaired in recent years. When Captain Cook attempted to seize the King as a prisoner, the natives naturally rallied to the King's defense. A stone or other missile struck Cook on the head. Early in the last century an old Hawaiian who as a small boy witnessed the affray told Rev. Mr. Paris (as related by his daughter) that if Cook had been the god he pretended to be, the blow would not have hurt him; but when he fell with a loud groan the people knew he was only a man like themselves and, enraged at the deception practiced on them, quickly made an end of him. HONAUNAU The wall of the City of Refuge is nearly intact, as is that of the large heiau. Another heiau was destroyed by a tidal wave. The place is now a public park. Stokes, of the Bishop Museum, has done much work here and at Napoopoo. The result of his labors will be published. KEAUHOU The "Slide," made here in the time of King Kamehameha I, consists of two stone walls from 50 to 75 feet apart, the space between them being filled with stones to provide a level surface from side to side and to equalize the slope from top to bottom. It begins a mile from the foot of the hill, and its terminus was on a level area near the coast. The lower end is now so displaced and overgrown for a fourth of a mile that it can no longer be traced; the remainder of it is practically intact. The slope is not uniform, being somewhat determined by the natural surface, so that it is steeper in some parts than in others. Near the upper end some short stretches are quite steep, presenting from below the appearance of terraces. In places, flat stones are laid pavement fashion from side to side, or rows of stones which seem to be the tops of walls extend across. These were probably to prevent crawling of the smaller material used as a leveler. The slide, according to an old Hawaiian, was covered with one variety of grass, on which was laid another variety; but he could not say whether the two layers had their stems parallel or crosswise. Kukui-nut oil was used plentifully to act as a binder and to give a slick surface. The "sliders," as well as he could remember the description of them, were like sleds with runners; not flat boards like a toboggan. Small depressions here and there, either basin-shaped or well-shaped, have led to excavations in the hope of finding something; but they are due only to falling-in of tubes, tunnels, or bubbles in the lava. A somewhat similar but very much smaller slide is said to be on the coast 40 miles south of this one. At present it can be reached only from the shore, making a canoe voyage necessary. Two ruined and overgrown heiaus are near the water line a mile from the slide. Both are built on bare lava, and at very high tides waves dash over them. Possibly the shore has sunk since they were built. Near by, on the flat lava, covered by every tide, are rock carvings rudely resembling the outlines of human figures. They must be of rather recent origin, as the stone is constantly subject to wear by the shingle. Stokes has copied them. MOOKINI At the extreme northwest corner of the island of Hawaii is a heiau in excellent preservation, there being but few fallen stones. The ground around is entirely free of growth except for grass and a few weeds, which may explain its appearance of newness; it has a very modern aspect, though it seems to antedate the discovery. It measures 120 by 275 feet, longest east and west. The east wall is 11 feet high with a narrow terrace from end to end about midway the height. The north wall is 18 feet high. The south wall, which is in a somewhat irregular line, is 5 to 6 feet high. On the outside of the south wall, which forms one side of each, are two inclosures. One, near the east corner, measures 65 feet east and west and 15 feet wide, with its west wall at the edge of an opening which gives access to the interior of the heiau. The wall of this inclosure is 4 feet high. The other inclosure measures 21 feet east and west by 28 feet north and south, the west end flush with the west end of the temple. Its wall is 3 feet high. The main west wall is 12 feet high. A platform 2 to 4 feet wide, probably a seat or bench, extends along the inside of the south wall. An interior wall 4 feet high, not straight but approximately parallel with the north wall, with a space 10 to 15 feet wide separating them, has one end against the east wall, the other end coming near enough to the west wall to leave only a narrow passageway. The entire space inside is paved with large stones; on these, as a floor, are several walls whose purpose is not clear; they run in various directions. Near the west end are some small inclosures, also a raised platform in which are 13 "wells," said to be intended to "hold the blood of those offered up as a sacrifice." Possibly the bodies or bones of victims were placed in them, though it is more probable that they held posts or idols. On the outside, 20 feet from the west wall, is a "sacrifice stone," 6 by 8 feet, averaging 15 inches thick. It is somewhat dished, with a natural depression 12 inches deep. The heiau is about 200 yards from the ocean. Walls, like fallen fences, extend diagonally from the corners at the west end; the northern one terminates 200 yards away on an outcrop of lava; the southern one has about the same length and ends 50 feet from a similar wall that reaches in a rude semicircle, convex uphill, for 300 yards to the top of a cliff over the ocean. On the opposite side of a small cove within the farther end of this wall is a stone which is known to the natives as the "Shark" or the "Shark God." It is 8½ feet long, 32 inches across at the widest part, averages 14 inches thick, and has somewhat the shape of a coffin with narrowed ends. Lying just on the break of the slope, it inclines slightly down the bank. The end toward the water is carved in a fairly good representation of a turtle's head; on the opposite end are nine artificial cup-like depressions from 1½ to 3 inches in diameter with a depth rather less than half the width; three are on top, three on the end, three on the lower side. Like any long stone supported at the center with the ends free, it gives a metallic note when struck with a knife or other small piece of metal. It is already defaced by curious experimenters, and will probably be broken up some day in search of the "treasure" inside, or to "see where the music comes from." For nearly a mile south of the heiau, covering the space between the ocean cliff and a line approximately parallel to it a fourth of a mile up the hill, are many inclosures and long walls. Low walls surround spaces 10 to 15 feet across, filled level with earth, which are either house sites or burial places. Some inclosures, still smaller, with no break in the wall, are supposed to be graves; and graves may also be marked by the many small piles of stones. Other stone heaps, some straight, some crescent-shaped, from 10 to 20 feet long, all the curved ones convex to the windward, were wind shelters. Some of them are known to be made by modern hunters as blinds in plover shooting. In at least two places are long parallel rows of large stones placed singly, 1 foot to 3 feet apart, the rows separated by a space of from 4 to 6 feet. One set has a dozen or more rows. Inside of one of the inclosures, directly up the hill from the old landing, is a large stone with an artificial depression of 2 gallons capacity. It was intended as a mortar for pounding nuts. LAUPAHOEHOE An old lava flow has pushed out into the ocean in a shape somewhat resembling "a leaf floating on the water," which is the meaning of the word. It forms a nearly level area of 12 or 13 acres, only a few feet above tide. Toward the outer end are numerous walls and inclosures, mostly in ruins and overgrown with trees and bushes. Some of them are clearly modern; others are ancient. Near the lighthouse are the remnants of a heiau; only a part of its walls can be traced. A wall 3 feet high, beginning at a large stone at one corner, incloses a space 26 by 27 feet, outside measurement; the interior is filled with earth and small stones to a level with the top of the walls. At the end toward the ocean, is a platform 20 feet wide, terminating 50 feet from the sea. On this platform is a space 7 by 12 feet, outlined by large rocks. Halfway between the platform and the water is a wall which may be recent. Near this inclosure is one hexagonal in outline, the walls 2 feet high, and the space inside, 11 by 17 feet, filled with earth to a foot above the top of the wall. On top of the bluff, 350 feet above tide level, is a heiau the west wall of which was removed in making a deep cut for the railway. The inside dimensions are 70 feet east and west, 115 feet north and south. The interior area, originally irregular, was somewhat leveled, and covered with a pavement of cobblestones which were carried up from the beach, as were many of the large stones in the wall. The pavement has been torn up in cultivating the ground. The wall is from 4 to 6 feet high inside. This is a little more than the original height, as it was repaired and raised for use as a corral. Along the outside of the north wall, at the west end, is a heavy wall which, with the main wall, forms a "well," nearly filled with rocks. There are no supporting platforms outside, but along the north and east walls are revetments reaching halfway up the face. The southeast corner is rounded and braced or buttressed. These forms of support have been noticed in only one other place. There is a house site within, at the northeast corner. On the wall, placed there in adding to its height, were a broken taro pestle and a very dense siliceous rock, of high specific gravity, and filled with olivines. It weighs about 75 pounds. The ends have been chipped off to give it an ellipsoidal form, otherwise the wave-worn surface is unworked, except that one of its larger faces is rubbed smooth, almost polished, by use as a grinding stone, for which purpose it is excellently adapted by reason of its unusual abrasive quality. * * * MAUI ISLAND There are not many aboriginal structures on Maui, but among those which can be found are some of extreme interest on account of their size and complicated arrangement. KAUPO, OR MOKULAU A mile and a half from the coast at Kaupo, or Mokulau landing, at the eastern end of the island, are two large heiaus. As it would have required a week's time and a considerable outlay of money to reach them, by reason of the distance and lack of roads, they were not visited. WAILUKU At the mouth of the Iao Valley, a mile north of Wailuku, is a sand dune having a nearly level area of about an acre at each end, connected by a curved ridge whose sharp crest is lowered about 20 feet by erosion. On each extremity is a stone inclosure, with several walls on the slopes below them except on the eastern side, toward the ocean. Here a stream has encroached upon the bottom of the dune to such an extent that only a portion of the inclosure nearer town is still remaining, one side and part of each end having fallen into the ravine. The wall along the opposite, or western, side is buried in the sand, only the highest stones still projecting. From the north wall a facing of large stones extending down the surface of the dune for a vertical distance of 15 feet has prevented erosion by the winds. No protection was necessary below this point as the action of rain water on the lime from disintegrated coral rock contained in the deposit has caused the sand to "set" or harden. The other heiau, at the north end of the dune, is apparently unfinished. None of it has disappeared, but the plan is difficult to make out. At its northern end is a protecting layer of stones reaching 25 to 30 feet down the slope, in three separate terraces. Similar terraces are on the slope below the southern end of the east wall. Here and there within the structure are well-like spaces filled with stones. The purpose of these is unknown. Stones of varying sizes, mostly small, within the walls indicate a pavement or floor, but the dense growth of lantana brush and the accumulated sand preclude any careful examination or accurate description of these remains. WAIHEE Southward from the mouth of the Waihee Valley, 5 miles north of Wailuku, is a range of sand dunes from 200 to 300 feet high, extending for half a mile or more in a wide curve, with the concave side facing the ocean. The level space thus bounded is about a fourth of a mile in its greatest width and contains 50 or 60 acres. Approximately parallel with the windings of the shore line, at an average distance of 200 feet from it, is a strong stone wall, built at an unknown date but prior to the advent of the whites. The plain purpose of this wall was to protect from high tides the low land lying behind it and reaching nearly to the foot of the dunes. This area is now cultivated in a variety of crops, mainly rice. Formerly it was a great taro patch of a Hawaiian settlement. A modern flume, which follows closely the line of an ancient ditch, brings down the necessary water from Waihee Creek. In front of the wall a space of 5 or 6 acres is covered with a stone pavement on which are the walls of old houses and inclosures. They are protected on the seaward side by thousands of cubic yards of water-worn stones, piled up like a revetment or riprap, which terminate abruptly at the southern end but extend to the mouth of the creek at the north. The dunes show many angular rocks of the same general material, in their lower portion, so they all probably belong to a spur or projection from the mountain, washed clean at the front by waves, and covered at the rear by the dunes. Some of the stones along the water front were rolled by tides and wave-currents from the débris carried down by the creek from the mountains. At high tides waves surmount this natural breakwater, but spread out over the level pavement and sink between the stones, so that dwellers upon the site were not disturbed by their action. At its northern extremity the high wall connects with a rear corner of an extensive heiau, which was either never completed or has been partially demolished. The unfinished appearance of this, as of all similar remains, is explained by the natives as being due to the interrupted efforts at their construction by "the little people" (fairies), thousands of whom took part in the work. They must complete their task in one night; at the first gleam of dawn they must instantly disappear, leaving their work as it was at the moment, and could never gather at that spot again. The highest part of the heiau wall still upright is about 10 feet; but some of the stones within, promiscuously heaped, are 2 to 3 feet higher. The structure is about 100 by 250 feet, longest on the line from water to hill. A cross wall, possibly somewhat modified in recent times, divides it into two unequal parts, the seaward portion being nearly square and 5 feet higher than the part at the rear. On the latter are small inclosures of stone, the space within them paved with gravel. If of the same age as the remainder of the structure they may have been for priestly seclusion or preparation, though they may be houses of later natives who took advantage of the foundation made by their ancestors. Measurements or clear descriptions of these remains are not possible, owing to overgrowth. A satisfactory study, to distinguish between ancient and modern parts, or between undisturbed stones and those not in their original position, would require careful survey with transit and level after the brush is cleared away; and this must be followed up with considerable excavation as well as removal of loose rock; all of which would demand the labor of a dozen men for three months. Even at that, there is no certainty that definite knowledge would be gained; but it is not to be had in any other way. BURIAL PLACES Near the top of a remnant of a crater rising from the shore line of the ocean, 11 miles from Wailuku on the road to Kahakuloa, is a stone wall built on the leeward slope, the only place on which it could be constructed, as much the larger part of the crater has been blown out into the sea. Between the wall and the summit are at least a dozen stone-covered graves; possibly there are others not seen, as much of the brush is impenetrable. Some of them are sunken; others appear quite recent. Many such graves are found on the dunes. They are all modern, some of them still surrounded by the original wooden fences. IN THE IAO VALLEY The deepest valley on Maui is that of the Iao River. The sides, nearly vertical in places, have an elevation of about 3,000 feet. About 2 miles above the town of Wailuku, well within the mountain, are walls made of stones of varying sizes up to half a ton or more. They extend over several acres of land and their structure is quite complicated. Mostly, they are borders of taro patches, though some of them mark house sites or garden inclosures. One wall, supporting a terrace, is 8 to 10 feet high and contains very heavy stones. Near the head of the Iao Valley there are fully 40 acres of taro beds. A trail formerly led from this spot to the south shore of the island, near Lahaina. It can not now be traced, being obliterated by slides. Residents of Wailuku say these places were in use only 50 or 60 years ago. Many evidences of former occupation have been destroyed in operating the extensive sugar plantations. * * * KAUAI ISLAND There seems to be less evidence of Hawaiian occupancy on Kauai than on any other of the five principal islands. Comparatively few heiaus are reported. Some of those which were in existence when the whites came have been destroyed or defaced to such a degree in establishing sugar plantations that their original form is uncertain; while others are so covered with vegetation, either natural or due to cultivation, that nothing definite can be ascertained as to their size or structure. The site which might be considered as possessing the greatest interest is an aboriginal quarry and workshop where material for stone implements was obtained and shaped into desired forms. There can be no doubt as to the existence of such a place; but no one now knows its location, unless it be some of the older Hawaiians, who, however, profess entire ignorance in regard to it. Mr. William H. Rice, of Lihue, once induced some natives to conduct him to the spot. He believes that if he alone had gone his guides would have fulfilled their promise; but unfortunately several other men joined him, and the natives, either suspicious of their intentions, or not wishing the premises to become publicly known, pursued a devious and wearisome journey through the jungle, crossing gulches and clambering up and down cliffs until the white men were thoroughly bewildered and exhausted; then announced that they "couldn't find it," and led the party home. LIHUE At Niumahu, 2 miles from Lihue, on the road leading south and west from the harbor of Nawiliwili, is a fish pond known as Alakoka. It is a short distance above the mouth of the river, where the little valley widens in a half-moon shape, the stream flowing close to the bluff on the right. The bottom land on the other side is so low as to be swampy. Along the river bank on this side is a heavy wall of stone and earth, reaching the higher land at each end, thus forming a pond of 15 or 20 acres in which the ancient Hawaiians kept their surplus catch of fish. The wall has been raised and strengthened by its present owner, a Chinese, who raises ducks instead of fish. WAILUA Near the mouth of the Wailua River, 6 miles from Lihue, is the former abode of the royal family. The place is so overgrown, except in the few cultivated spots, that no examination of it can be made. No traces of the residences are apparent, although the stone boundary walls of the grounds are still standing. The site of the royal cemetery is set aside as public property. There is nothing now to indicate that any interments were ever made in it. The "Birthstone," on or by which all prospective heirs to the throne must be born in order to insure their right to the succession, still lies in the brush near the foot of a little cliff. In case of a dispute among the claimants to the throne this stone had the power, by some means of which the knowledge has now been lost, to determine which, if any, of the contestants was entitled to possession. The "Sacrifice Stone," also, is in its original place, being so large that it can not be easily removed. Formerly this had a grass roof over it, supported by high poles. When the victim's life was extinct his body was suspended to a rafter or crossbeam at the top of the structure and left there until the flesh had decayed. The bones were then interred on top of the bluff in the rear. It is said that the corpses of chiefs and others of high rank were wrapped in banana leaves and steamed until the flesh fell away. The skeletons were then buried. A mile from the mouth of the Wailua River, on a narrow plateau between it and a small tributary, the summit level being about 200 feet above the water, is a heiau in fairly good condition. It is one of the large structures of its kind, but is so overgrown that measurements or close description are not possible. It is supposed to be the one which was sacred to the devotions of the highest priesthood. The common people were not allowed to venture near it, and even the king could not visit it without special permission involving the most complicated ceremonies. It has passed into possession of the county and will be restored as nearly as can be to its pristine state and thus preserved. On a mass of loose rocks, resulting from disintegration of an old lava flow, projecting into the ocean half a mile east from the mouth of the Wailua River, and near the race track, is a heiau of irregular construction. The extreme measurements are 80 feet north and south by 200 feet east and west. The wall on the side toward the sea is higher and wider along the central half than it is nearer the ends. Small inclosures, bounded by single rows of stones, probably mark the sites of houses for priests and attendants. Along the inner side of the wall next to the water are four depressions, remains of partially filled well-like or cistern-like excavations; similar hollows, obscured by brush, are also next to the inner foot of the opposite wall. A large rock in the form of a triangular prism, standing upright, with one end firmly imbedded in the ground, was no doubt a "god" of some kind; it has a slight hollow or "cup" pecked in the flat top. There are several irregular rows of stones outside of the inclosure. Dense growth prevents the examination necessary for a closer description. DUNE BURIALS Four miles east of Lihue a spur of the plantation railway was run into the dunes to procure sand for making fills. In the course of this work human bones were found, the remains of one individual in one spot and of at least two others not far away. None of these bones seemed to have been long underground. Search in the vicinity, over bare spots among the ridges whose upper portions have been carried away by the winds, revealed indications of burials in at least six other places. Such bones as were found were decayed or in fragments. Among them was part of the skull of a very young infant. A quantity of cooking stones, some coral rasps or files, and a much weathered fragment of a wooden bowl, denoted that camps had been made on the dunes. As the beach is smooth, firm, and extensive, providing an excellent place for landing canoes or dragging seines, these remains probably pertain to parties or families who maintained fishing camps here. At the mouth of the Wailua River, on the east side, was a "City of Refuge." It is now partially destroyed, many of the stones having been taken away to make a fill in the road. It was rectangular in form, 360 feet east and west, 60 feet north and south, made of large stones, some of them weighing a ton or even more. The eastern portion of the interior is artificially made a foot higher than the western. The structure is 300 feet from the water. Midway down the gentle slope in front, opposite the western end, is a slightly crooked row, 100 feet long, of very large stones. A similar row is near the water on the side between the inclosure and the river. WAIMEA There were formerly several heiaus within a few miles of Waimea. Some of them have been destroyed by cultivation, while others are difficult to find and impossible to examine in the cane fields or dense brush. At the east foot of a rocky peak 13 miles by road from Waimea, at an elevation of more than 3,600 feet, is a small heiau almost on the brink of the canyon. Within the walls it is 30 feet across each way. On the south line are three large stones in line, one at each corner, the third about midway between them. No doubt their position determined the location of the structure. It stands on a slight slope. The west wall is 2 feet high inside, the earth having washed down level with its top outside. The north wall is a foot higher than the floor at the west end, and is completely buried at the east, as are the south and west walls along their entire length except for a protruding stone here and there. In fact, the whole interior seems to have received a heavy deposit of earth, carried in from the outside by wind and rain. All these features give an appearance of antiquity to the ruin. Directly below it, well toward the bottom of the canyon, which is said to be 3,000 feet deep, is a long, narrow, curved ridge with rounded top and almost vertical sides. The upper part, apparently an old lava flow, is darker in color than the surrounding precipices, its surface checkered and seamed by weathering and erosion, so that it has an almost startling resemblance to a huge serpent crawling out of the side of the mountain and, with head laid flat on the extreme point of the cliff, watching something in the stream bed a thousand feet below. If the old Hawaiians had been familiar with ophidians, as were the American Indians, this "Snake God" would no doubt have held high rank among their divinities. CONCLUSIONS As intimated above, much additional information regarding antiquities in the Hawaiian Islands can be found in publications of the Bishop Museum in Honolulu. Descriptions, with illustrations, of a number of heiaus are given by Mr. Thrum in the "Hawaiian Annual" for 1906 to 1910, inclusive; and his forthcoming volume will completely cover this branch of archeology. The Bishop Museum has undertaken to make a complete survey and report of all the ancient remains, while Dr. Brigham has almost finished for publication an exhaustive treatise which will include all his observations and deductions along the same lines. With these tasks ended, there will be nothing for anyone else to do, except to take measures for the restoration and care of the principal structures. All the aboriginal remains on the islands are the work of the present Hawaiian race. When the earliest of these people came here they found the islands without inhabitants. There are no evidences of any prehistoric population nor any indications whatever of underground remains. Consequently, so far as can be ascertained, excavations would not result in the discovery of any prehistoric objects or of anything essentially different from what can be seen on the surface or found slightly covered by very recent natural accumulation. At the same time, all the remains are well worthy of study and preservation. These conclusions meet the full approval and indorsement of both Mr. Thrum and Dr. Brigham. INDEX Page. ACCOUNT'S CAVES 131 ADAIR, quoted on construction of houses 170 ADZES-- chert, from Miller's Cave 79 stone, in Molokai 177 AKERS POST OFFICE, cave in vicinity of 18 ALABAMA, explorations in 133-150 ALABASTER-- from Wyandotte Cave 108-109 _See_ Stalagmite; Travertine. ALFORD'S CAVE 140 ALLEN, VALENTINE, acknowledgment to 29 ALTARS, SUPPOSED SACRIFICIAL, origin of 172 _See_ SACRIFICIAL STONES. ALTON, house mounds near 161 ANIMALS-- bones of, found in cave 33 of Molokai 176 ANTLER, OBJECTS OF, from Sell Cave 48 ARKANSAS COUNTY, ARK., excavation of mound in 170 ARKLOW CAVE 125 ARLINGTON-- cairns in vicinity of 40 caves in vicinity of 34, 35 ARMSTRONG, B.G., tradition investigated by 172 ARNHOLDT CAVE 90 ARROWHEADS discovered in caves 31, 39 ASH CAVE 89 ASHES-- beds of, in caves 31, 32, 33, 38 curious cavities in 67-68 deposit of, in Miller's Cave 65-66 ASHLEY CREEK, cave on 19 AWLS-- bone, in Miller's Cave 74 from Goat Bluff Cave 37 AXES-- from Miller's Cave 78 grooved, found in cave 39, 40 AZTALAN, WIS., theory concerning wall at 172 BAGNELL HILL, cave on 94 BAILEY'S CAVE 140 BAKER'S LAKE, cave on 89 "BALLROOM" of Bates Cave 23 BARNARD CAVE 140-141 BARREN COUNTY, KY., explorations in 119 BAT CAVE-- in Colbert County 134 in Shannon County 18 near Crocker 55 on the Osage River 95 BATES CAVE 22-23 BATTLE GROUND near Miller's Cave 59 BEADS-- columella, from cairn 87 shell, found in cairn 28 stone, in cave 31 BEAR CREEK, rock house on 118 BECKER, PHILIP, examination of cave refuse by 84 "BECKWITH'S FORT," mounds near 169 BEDFORD, caves in vicinity of 103, 104 BEER CAVE, popular name for Steuffer Cave 99 BELCHER CAVE 121 BELL, ROBERT A., cave on farm of 51 BELL'S CAVE 122 BEN SMITH'S CAVE 119 BERRY, GEORGE, cave on land of 43 BIG CREEK CAVE 18 BIG-MOUTH CAVE 138 BIG PINEY-- caves in vicinity of 57, 81 house mounds on 162 BIG PINEY POST OFFICE, cave in vicinity of 56 BIRTHSTONE of Kauai Island 192 BISHOP MUSEUM, value of, to students 174 BLATCHLEY, W.S.-- caverns described by 102 quoted 103-104, 107, 110 BLEDSOE COUNTY, TENN., cave in 128 BLOODLAND, house mounds near 57 BLOWING CAVE 136 BLUE RIVER, caves on 111 BLUE SPRING CAVE 18 BLUEWATER CAVE 134 BLUFF CITY, caves in vicinity of 124, 125 BODE CAVE 94 BOILING SPRING OF THE GASCONADE, cave near 34 BOND, JOHN R., cave on farm of 92 BONE CAVE 120 BONES, ANIMAL, in caves 33, 37, 72, 73 BONES, HUMAN-- in Bell's Cave 51 in cairn at Devil's Elbow 86-87 in cairns on Helm's farm 88 in Caldwell's Cave 132 in cave on Meshach Creek 121 in Colyer's Cave 133 in Cub Run Cave 113 in dune burials 193 in Goat Bluff Cave 36, 37, 38, 39 in Gourd Creek Cave 34 in Haunted Cave 116 in Hawaiian caves 182 in Miller's Cave 67, 69-72, 73, 76 in mound 151 in Ramsey's Cave 82 in Sell Cave 47-49 _See_ Skeletons; Skulls. BOWLING GREEN, caves near 118 BRADLEY CAVE 112 BRANDON, cave near 138 BRIDAL CAVE, beauty of 90 BRIGGS, CAPT. J.B., cave owned by 117 BRIGGS, IKE, cave on land of 116 BRIGGS'S CAVE 116 BRIGHAM, DR., work of 174, 194 BROOKS CAVE 56 BRUMLEY, cave in vicinity of 91 BRYANT'S BLUFF, rock shelters in 40 BUCHER CAVE 51 BUCKNER CAVE. _See_ Harry Buckner Cave; Joel Buckner Cave. BUFFALO WALLOWS, so-called 152 BUNCH CAVE 90 BURIAL CAVE near Sheffields 135 BURIAL CUSTOMS in Hawaii 192 BURIAL PLACES on Maui Island 190 BURIALS-- communal 151, 153, 157 dune 193-194 in Goat Bluff Cave 36 in Gourd Creek Cave 30 inclosed in flat stones 88 on Lost Hill 27 _See_ Cairns; Graves. BURKSVILLE, cave near 111 BUSHNELL, D.I., JR.-- conclusion of, regarding house mounds 164 quoted on house mounds 161 CAIRNS-- at Miller's Cave 59 at Sugar Tree camp 40 containing double burial 19 in vicinity of Eugene, Mo. 96 near Pillman's Cave 83 near Woodland Cave 84 of common occurrence 17 on Helm's farm 87-89 on Lost Hill 24-28, 84 on the Gasconade 40, 99 _See_ Burials; Graves. CALDWELL'S CAVE 131-132 CAMDEN COUNTY, MO.-- explorations in 89-91 geological formations in 91 CAMERON, WILLIAM, tradition obtained by 172 CAMP-GROUND CAVE 51 CANNIBAL HOUSE, so-called, near Omaha 156 CANNIBALISM, discoveries indicating 77 CAVE, meaning of term, in Hawaii 182 CAVE EARTH, composition of 16 CAVE EXPLORATION, conditions considered in 101 CAVE MAN, no trace of, in Ozark Hills 15 CAVES. _See_ CAVERNS. CAVERNS-- air of 14-15 as habitations 14 development of 13-14 floors of 14 method of measuring 17 proper examination of 16 CAVITIES IN ASH-BED 67-68, 73 CEDAR GROVE, cave in vicinity of 18 CHATTANOOGA, caves in vicinity of 132 CHAUMONT STATION, cave near 117 CHEATHAM'S FERRY, cave near 134 CHIPPEWAS, Sioux driven westward by 172 CHUNKEY STONES in Molokai 177, 180 CITY OF REFUGE-- at mouth of Wailua River 193 wall of 184 CIVIL WAR, caves as shelters during 23 CLARKSVILLE, cave in vicinity of 123 CLEMMENS CREEK CAVE 89 COAHOMA COUNTY, MISS., large mound in 171 COAL PIT HOLLOW, mention of 24 COFFEE CAVE 134 COKELY CAVE 90 COLBERT COUNTY, ALA., caves of 134, 135 COLE COUNTY, MO., explorations in 100 COLLEGE CAVE 128 COLLINSVILLE, cave in vicinity of 139 COLOSSAL CAVE 115 COLYER'S CAVE 133 COMMUNAL BURIAL. _See_ Burials, communal. COOK, CAPTAIN, death of 184 COOKE, GEORGE, acknowledgment to 175 COOKING, method of, in Molokai 179 COOKVILLE, caves in vicinity of 42 CRAWFORD COUNTY, IND., explorations in 107 CRITTENDEN COUNTY, ARK., mound excavations in 169 CRUMP'S CAVE 118 CUB RUN CAVE 113-115 CULVER'S CAVE 136 CURRENT RIVER, caves of 18 DAERHOFF, BEN, cave on farm of 95 DALLAS COUNTY, MO., house mounds in 161 DANCING PLATFORMS in Molokai 181-182 DAVIS, J.W., caves on farm of 42 DAYLIGHT IN CAVES, use of term 16 DEKALB COUNTY, ALA., caves of 137-139 DENT COUNTY, MO., caves of 20-22 DEVIL'S ELBOW-- burials at 88 house mounds at 162 walled graves at 84 DILLON, house mounds near 42, 162 DINSMORE, DR. R.S., excavations made by 153-154 DISCOIDS, STONE, in Molokai 177 DIXON, cave in vicinity of 89 DIXON'S CAVE 116 DONNEHUE'S CAVE 103 DONNELSON'S CAVE 103-106 DOUBLE CAVE 54-55 DRIP ROCK-- deposits of, in Berry Cave 43 meaning of the term 16 _See_ Stalactite; Stalagmite. DRY CAVE 90 DRY CREEK, cave on 56 DRY FORK POST OFFICE, caves near 119 DUNBAR'S CAVE 123-124 DUNES, BURIALS IN 193 DUNLAP, caves in vicinity of 128-129 EDENVILLE ROAD, cave on 57 EDGAR SPRINGS, cave in vicinity of 23 EDMONSON COUNTY, KY., caves of 115-118 EIDSON, WILL ROBERT, cairns on farm of 90 EIGENMANN, PROFESSOR, conclusions of 105 ELDON, cave in vicinity of 96 ELLIS CAVE 138 EMINENCE, supposed cave near 20 ESMITH CAVES 119-120 EUGENE, graves in vicinity of 96 FARMINGTON, mounds near 162, 166 FEARIN CAVE 139 FERGUSON, MO.-- excavation of mound near 168 house mounds near 161 FISH, eyeless 18 FISHING CAVE 18 FISHPONDS-- at Niumahu 192 of Molokai 175 FLINTWORKING SITE 59 FOOD SUPPLY of Molokai 175 FOOTE, A.L., cave on land of 44 FORD'S CAVE 119 FORT DEPOSIT CAVE-- cross sections of 144-149 description of 143-150 FORT PAYNE CAVE 137-138 FORTIFICATION, INDIAN, near Miller's Cave 59 FOSSIL CAVE-- 91 plan of 92 section of 92 FRANKLIN COUNTY, TENN., caves of 131 FREEBURG, caves in vicinity of 97, 99 FREEMAN'S CAVE 81-83 FRENCH LICK SPRINGS, cavern near 107 GAME played in Molokai 177 GARVIN CAVE 112 GASCONADE RIVER, caves on 96, 97, 98, 99 GASCONDY, cave in vicinity of 98 GILDER'S DISCOVERY 157 GILL, DE LANCEY-- observations of 48 theory of 17 GLAIZE CREEK, cave near 91 GLASS FRAGMENT, from Goat Bluff Cave 37 GLOVER, ROBERT, cave on farm of 122 GOAT BLUFF CAVE, description of 35-39 GODS, STONE 186, 193 GOLD IN CAVES, beliefs concerning 21, 30 GORDON, tradition related by 173 GOUGE, from Miller's Cave 79 GOURD CREEK-- cairns at mouth of 24-25 village site on 34 GOURD CREEK CAVE-- description of 29 exploration of 28-34 GRAHAM CAVE 83 GRANITE MOUNTAIN, mounds near 168 GRAVEL in caves 16 GRAVES-- cist, at Iowa Point 152 near Bell's Cave 123 near McKennan's 52 of Molokai 178 on Laughlin's ranch 44 on Saline Creek 95 walled, at Devil's Elbow 84-87 _See_ Cairns; Burials. "GREAT TEMPLE" of Hawaii 183-184 GREEN RIVER, rock shelters on 118 GREGORY, PROFESSOR-- mention of 175 work of 174 "GROUND HOUSE INDIANS," mounds made by 172 GROUND HOUSE RIVER, probable origin of name 173 GRUNDY COUNTY, TENN., caves of 130 GULFS, formation of 108 GULFS OF LOST RIVER 107 GUMBO for making vessels 69 GUNTERSVILLE, caves in vicinity of 139, 140 GUTHOERL, PETER-- cave on farm of 20 mounds on farm of 22 HA-HA-TON-KA, caves in vicinity of 89 HAMILTON COUNTY, TENN., caves of 132 HAMMERS found in cave 39 HARDIN COUNTY, KY., caves of 112 HARDIN'S CAVE 139-140 HARLOW CAVE 112 HARRISON COUNTY, IND., explorations in 111 HARRISON'S CAVE 136 HARRY BUCKNER CAVE 113 HART COUNTY, KY., explorations in 112 HAUNTED CAVE 116 HAWAII, archeological work in 174-195 HEIAUS-- at Kaupo 188 at Napoopoo 184 described by Mr. Thrum 194 of Hawaii Island 185-187 of Wailua 192-193 of Waimea 194 on Maui Island 190 on Mauna Loa 178-180 sacred to priesthood 192 HELM, DANIEL, cairns on farm of 87 HENSON'S CAVE 129 HILO, archeological work in vicinity of 182 HIXSON'S CAVE 129 HOLMES, W.H., suggestion made by 15 HOLSTON RIVER, cave on 125 HONAUNAU, work of Stokes at 184-185 HONEY LANDING, cave at 139 HOPKINS, ISAAC, mounds on farm of 166-167 HOUSE MOUNDS-- defined 17 in Dent County 22 in Miller County 96 in St. François County, Mo., plan of 168 near Dillon 42 near Ranch House 56-57 near Rolla 41 near St. James 42 near Stover 100 of the lower Mississippi Valley 161 on Brush Creek 99 theories concerning origin of 163-165 _See_ Village sites. HOUSE SITES. _See_ Heiaus. HOWE, NEBR., excavations near 155 HRDLI[VC]KA, DR. ALE[VS], reference to 158 HUBLIN'S CAVE 130 HUGHES, SAM P., work of 155-156 HUNTER, A.B., mounds on farm of 166 HURRICANE BLUFF CAVE 97 HUT RINGS-- at Beckwith's Fort 170 similar to ruins of Mandan houses 171 HUTCHINS CAVE 112 HUTCHINSON, HARRISON, cave on farm of 97 IAO VALLEY, remains in 191 ILLINOIS, explorations in 111 IMPLEMENTS-- found in cave 113 found in Molokai 177 found near cemeteries 123 from Sell Cave 46 INDIAN FORD CAVE 96-97 INDIAN FORT, on the Osage River 99 INDIAN MOUND CAVE 124 INDIANA-- cave region of 102 explorations in 102-111 IOWA POINT, grave at 152 IRON MOUNTAIN, house mounds near 161 IRON MOUNTAIN RAILWAY, mounds along 167 IRVIN, GEORGE, cave on farm of 96 ISBOLL CAVES 135 JACKSON, GENERAL, cave used by, as storage room 143 JACKSON COUNTY, ALA., caves of 135 JEROME, rock shelters in vicinity of 40 JOEL BUCKNER CAVE 113 JONES FARM, cave on 24 JURGGENMEYER, CONRAD, cave on farm of 94 KAMEHAMEHA I, KING-- "slide" made in time of 185 temple built by 183 KANSAN DRIFT, skeletons reported found in 155 KAUAI ISLAND, investigations in 191-194 KENTUCKY, explorations in 112-123 KERR'S MILL, cave near 44 KEY, BUCK, cave on farm of 133 KEY ROCKS 24 KEY'S CAVE 133 KILAUEA, investigations near 183 KILLIAN CAVES 138-139 KNIVES-- discovered in cave 31 flint, found in cave 39 found in cairn 27 LACKAYE'S BLUFF CAVE 97 LAIRD'S CAVE 112 LAKEY'S CAVE 128-129 LAND COMPANY'S CAVE 129 LANE, GEORGE, mound on farm of 24 LANE'S CAVE 56 LAUDERDALE COUNTY, ALA., caves of 133-134 LAUGHLIN RANCH, cairns on 44 LAUPAHOEHOE, ruins at 187 LAWRENCE COUNTY, IND., explorations in 102-106 LEAVENWORTH, caves in vicinity of 111 LEWIS AND CLARK-- mound mentioned by 152 names of, carved on rock 153 LIBRARY OF BISHOP MUSEUM, contents of 174 LIHUE, fishpond near 192 LIMROCK, caves near 135, 136 LINN CREEK, cave formerly near 91 LINNVILLE CAVE 124 LITTLE-MOUTH CAVE 138 LITTLE PINEY-- cave near 40 cave on 23, 34 mound on 24 village site on 34 LITTLE WYANDOTTE CAVE 111 LOCK'S CAVE 112 LODGE SITES on Long's Hill 159-160 LOGAN COUNTY, KY., reconnoissance in 122 LONG'S HILL, the site of Gilder's discovery 157 LOOKOUT MOUNTAIN, Caves on west slope of 138 LOST HILL-- cairn on 84 described 25 LOVE'S CAVE 120 LUCAS, F.A., expert on animal bones 128 LUCKENHOFF, JOHN, cave on farm of 94 MCCREARY CAVE 121 MCDERMENT'S CAVES 141-142 MCWILLIAMS FARM, cave on 42 MAMMAL CAVE 116 MAMMOTH CAVE, KY. 115 caves near 115-117 MAMMOTH CAVE, MO., rumors of, not verified 20 MAMMOTH CAVE OF ILLINOIS 111 MARENGO CAVE 107 MARIES COUNTY, MO., explorations in 96-98 MARION COUNTY, TENN., caves of 131-132 MARSH, HENRY, cave on farm of 23 MARSHALL COUNTY, ALA., explorations in 139-150 MARTIN COUNTY, IND., caves of 106 MARTIN, LEWIS, cave on place of 113 MAUI ISLAND, aboriginal structures on 188-191 MAUNA KEA, quarry on 183 MAXEY'S CAVE, described 43 MERAMEC RIVER, house mounds on 161 MERAMEC VALLEY, relics seldom found in 22 MESHACH CREEK, caves on 121 MILL CAVE 106, 118, 121 MILLER, DANIEL S., cave on farm of 57 MILLER, WALTER, cave on farm of 54 MILLER COUNTY, MO., explorations in 91-96 MILLER'S CAVE-- description of 57-81 measurements of 61-62, 63 plan of 62 shells in 66-67 MILLTOWN, cave near 107 MILLTOWN CAVE, change in 108 MISSOURI RIVER, explorations along 151-160 MITCHELL, cave in vicinity of 104 MIX CAVE 53-54 MOAB, village site near 83 MOLOKAI-- deforestation of 177 former population of 175 investigations in 175-182 kind of stone found in 177 MONEY CAVE 21 MONROE COUNTY, ILL., explorations in 111 MONROE COUNTY, KY., explorations in 120-121 MONTAUK, cave in vicinity of 19 MONTEAGLE, caves in vicinity of 131 MONTGOMERY COUNTY, TENN., explorations in 123-124 MORGAN CAVE 90 MORGAN COUNTY, explorations in 100 MORRELL CAVE 125-128 MORTARS-- found in caves 39, 74, 77, 78 large stone used as 187 MOSQUITO CREEK, communal burial on 153 MOUNDS-- mentioned by Lewis and Clark 152 not found in Molokai 178 _See_ House mounds; Lodge sites; Village sites. MUNFORDVILLE, KY., caves in vicinity of 112-113 MUNRO, JAMES, acknowledgment To 175 MURRELL'S CAVE 134 NAPOOPOO, investigations at 184 NATIONAL MUSEUM, objects shipped to 81 NATURAL BRIDGE CAVE 100 "NEBRASKA MAN," theories regarding 157-158 NEMAHA RIVER, mound on, mentioned by Lewis and Clark 152 NEW MADRID COUNTY, MO., mounds of 166 NEWBURG, cave in vicinity of 41 NEWSOM SPRINGS, caves near 134 NIANGUA RIVER, caverns on 89 NICKAJACK, caves near 131 NICKAJACK CAVE 132 NILES, cave near 19 NORTHTOWN, cave in vicinity of 112 OLAA, bones in caves near 182 OMAHA, investigations in vicinity of 156 ONYX CAVES 22, 34-35, 90 ORANGE COUNTY, IND., explorations in 106-107 ORANGEVILLE, caves in vicinity of 107 OSAGE COUNTY, MO., explorations in 98 OZARK REGION, explorations in 13-100 PAGE, ROBERT, cave on land of 55 PALMER, DR. E.E., rock house on land of 120 PAOLI, caves in vicinity of 106 PAPILLION, NEBR., work near 156 PARIS, REV. MR., story of Captain Cook related to 184 PARK, WILLIAM-- buffalo wallows examined by 152 skeletons exhumed by 151 "PAVED TRAIL" in Molokai 176 PAWNEE VILLAGE SITE 153 PAYNE CAVE 119 PERFORATOR AND KNIFE from Wright Cave 93 PERFORATORS, BONE, in cave 31 PERU, NEBR., lodge sites near 156 PESTLE AND GRINDING STONE found at Laupahoehoe 188 PESTLES-- found in caves 39, 74, 77, 78 in Molokai 177 PETERS CREEK, caves on 119-120 PETROGLYPHS-- near Miller's Cave 60-61 on Gasconade River 89 _See_ Pictographs. PHELPS, JAMES, cave on farm of 24 PHELPS COUNTY, MO.-- caves of 22-42 house mounds in 162 PHILLIPS CAVE 51 PICKETT'S CAVE 129 PICTOGRAPHS-- reported near Paydown 97 _See_ Petroglyphs. PILLMAN, JOHN, cave on land of 83 PIPES-- fragment of, in cave 31 from cairn 27 from Miller's Cave 69, 80 PIQUET ORCHARDS, cave near 89 PLATTIN CREEK, house mounds on 161 POINSETT COUNTY, ARK., mounds in 171 POLISHING STONES. _See_ Rubbing stones. POOL HOLLOW, cave in 41 POT from Goat Bluff Cave 38-39 POTTERY-- from Miller's Cave 77 from Sell Cave 46-47 of Gourd Creek Cave 31 place where made 59 unknown in Molokai 178 POYNER'S CAVE 116-117 PRIDE'S CAVE 134 PROCTOR'S CAVE 116 PULASKI COUNTY, MO.-- caves of 42-89 house mounds in 162 QUARRIES-- in Hawaii 183 on Kauai Island 191 RAILROAD CAVE 55 RAIN HEIAU of Molokai 180-181 RAMSEY'S CAVE 81-83 RANCH HOUSE, house mounds near 56 REFUSE, meaning of the term 16 RENAUD CAVE 23 RICE, WILLIAM H., investigations of 191 RICH FOUNTAIN, house mounds in vicinity of 99, 162 RICHLAND CAVE 52 RIDDLE CAVE 56 RIDEN, J.W., cave on farm of 22 RIDEN'S CAVE 57 RIVER CAVE 90, 98 ROARING SPRING, description of 58 ROBBERS' CAVE 90 ROCK LEDGES QUARRY, discovery at 102 ROCK SHELTERS 24 defined 16-17 in Bryant's Bluff 40 of Colbert County, Ala. 134 on Big Piney 89 ROLLA, house mounds near 41 ROLLA ROAD, house mounds on 22 ROLLINS, SAM T., cave on farm of 52-53 ROOF DUST, use of the term 16 ROSS, JOSEPH, cairns on farm of 85, 88 ROUBIDOUX CAVE 52 ROUBIDOUX CREEK, caves on 42, 43, 44, 45, 51, 52 ROWLETT CAVE 113 ROWLETT'S STATION, caves in vicinity of 112, 113 ROYAL FAMILY OF HAWAII, former abode of 192 RUBBING STONE from Sell Cave 48 RULO, NEBR., investigations near 154 SACRIFICIAL ALTARS. _See_ Altars; Sacrificial stones. SACRIFICIAL STONES in Hawaiian Islands 181, 186, 192 ST. ELIZABETH, caves near 94-95 ST. FRANCIS COUNTY, ARK., house mounds in 170 ST. FRANÇOIS COUNTY, MO., mounds of 166 ST. JAMES, house mounds near 42, 162 ST. JOHN'S BAYOU, mounds along 166 SALEM, MO.-- caves in vicinity of 20 house mounds near 22, 161 SALINE CREEK, grave on 95 SALT CAVE 115-116 SALTPETER-- Hublin's Cave worked for 130 made in Fearin Cave 139 manufactured in Morrell Cave 126 mining for, in Barnard Cave 140-141 SALTPETER CAVE-- in Barren County, Ky. 119 in Crawford County, Ind. 110-111 in Dent County, Mo. 21 in Hardin County, Ky. 112 in Jackson County, Ala. 136 in Marshall County, Ala. 140 in Phelps County, Mo. 41 in Pulaski County, Mo. 57 in Texas County, Mo. 19-20 SCHORD, JOHN W., cave on farm of 56 SELL, DR. W.J., cave on farm of 45 SELL CAVE, described 45-51 SEQUATCHIE COLLEGE, cave near 128 SEQUATCHIE COUNTY, TENN., caves of 128 SEQUATCHIE RIVER, cave on 131 SERPENT, ridge in form of 194 SEWANEE, cave in vicinity of 131 SHANNON COUNTY, MO., caves of 18-19 SHARK GOD-- stone known as 186 tradition concerning 178 SHEFFIELDS, cave at 135 SHELL, objects of, from Miller's Cave 79 SHELL HEAPS in Colbert County, Ala. 135 SHELLMOUND, caves in vicinity of 131 SHELLS, accumulation of, in Miller's Cave 66 SHELTER CAVE, defined 16-17 SHILOAH CAVE 102 SHOAL CREEK, cave on 134 SHOALS, caves in vicinity of 106 SHORT BEND CAVE 20-21 SHORT BEND POST OFFICE, caves near 20, 21 SHORT BEND ROAD, house mounds on 22 SHORT CAVE 117-118 SINK HOLES near Onyx Cave 35 SINKERS, found in Molokai 178 SINKIN CREEK, caves near mouth of 18 SIOUX, driven westward by Chippewas 172 SKELETONS-- communal burial of 151 found near Rulo 154 in mound in Crittenden County 169 _See_ Bones, human; Skulls. SKIVERS, from Miller's Cave 79 SKULLS-- found at Lost Hill 26, 27, 28 petrified 154 _See_ Bones, human; Skulls. SLABS, stone, used in vault 26-27 SLICK ROCK CAVE 120 "SLIDES" of Hawaii 185 SMITH, JAMES I., caves on land of 19 SMITH CAVES 19 SMITH'S CAVE. _See_ Ben Smith's Cave. SMITH'S GROVE, cave near 118 SMITHSONIA, cave at 133 SPEARHEADS discovered in cave 31 SPECIMENS FROM CAVES, where found 17 SPEERS CAVE 100 SPRING CREEK CAVE 83 SPRING CHEEK VALLEY, house mounds in 22 STALACTITES-- abundant in Morrell Cave 125 beauty of, in Bridal Cave 90 _See_ Stalagmite. STALAGMITE-- abundance of, in Morrell Cave 126 in Killian Cave 139 in Luckenhoff Cave 94 in Onyx Cave 35 masses of, in McDerment's Cave 142 _See_ Alabaster; Drip rock; Onyx; Travertine. STANDING ROCK, near Linn Creek 91 STAR CAVE 107 STARK'S CAVE 96 STEFFY'S CAVE 113 STERNS, DR. FREDERICK H., work of 156 STEUFFER CAVE 99 STOKES, MR., work of 174 STOVER, house mounds near 100, 162 STRATMAN, HENRY L., cave on farm of 98 "STRAWHORN'S" HOLLOW, cave in 41 STUDENTS, journey through cave by 105-106 SUGAR TREE CAMP, cairns at 40 SULLIVAN COUNTY, TENN., explorations in 124-128 TAVERN CREEK, cave on 95 TAYLOR MOUND 151 TEETH, deductions from wear of 48, 49 TEMPLE. _See_ Great Temple. TEMPLE HILL, cave near 119 TEMPLE SITE on Senator Cooke's ranch 176 TENNESSEE, explorations in 123-133 TENNESSEE RIVER, caves on 139 TERRELL LAND, cave on 18 TEXAS COUNTY, MO., caves of 19-20 THOBURN, J.B., conclusion of, regarding house mounds 164 THOMAS, DAVID, village site on farm of 83 THOMAS CAVE 118, 125 THRUM, THOMAS G., work of 174, 194 THUMB-SCRAPERS, abundant on village site 153 TICK CREEK CAVE 41 TILLMAN, CHARLES, Grave on Land of 95 TILLMAN, JOHN, graves on land of 96 TODD COUNTY, KY., explorations in 122-123 TOMPKINSVILLE, caves in vicinity of 121 "TONKY," caves in vicinity of 89 TORONTO, caves in vicinity of 90 TRADITION-- concerning the Shark God 178 of the "Ground House Indians" 172 TRAVERTINE-- from Wyandotte Cave 108 _See_ Alabaster; Onyx; Stalagmite. TROY, KANSAS, explorations in vicinity of 153-154 TULEY, JOHN BLACK, cave on land of 121 TUNNEL CAVE 56 TURKEY-PEN SLOUGH, village site at mouth of 40 TUSCUMBIA, MO., village site in vicinity of 95-96 TWIN CAVES 22 VIENNA, cave in vicinity of 96 VILLAGE SITES-- in vicinity of Arlington, Mo. 40 on Big Piney 83 on Gourd Creek 34 on Saline Creek 96 on Wolf River 153 Pawnee 153 _See_ House mounds; Hut rings; Lodge sites; Mounds. WAIHEE, remains at 189-190 WAILUA, investigations at 192-193 WAILUKU, heiaus at 188-189 WAIMEA, remains near 183, 194 WARREN COUNTY, KY., explorations in 118 WATSON CAVE 22 WAYNESVILLE-- cairns in vicinity of 44 caves in vicinity of 43, 51, 52, 56 WELBURN'S CAVE 140 WELCH'S CAVE 18 WHITE CLOUD, KANS., explorations in vicinity of 151-153 WHITE'S CAVE 115 WIDENER, CHARLES E., cave on farm of 23 WILD-HOG CAVE 23 WILSON, JACK, remarkable will of 92-93 WILSON CAVE 92-94 WOLF RIVER, village site on 153 WOOD, G.S., Indian cemetery on farm of 123 WOODLAND HOLLOW, cave in 84 WORLEY, E.S., cave on farm of 125 WRIGHT CAVE 91-92 perforator from 93 WYANDOTTE CAVE 108-110 size of 102 WYNNE'S CAVE 113 YANCY MILLS, caves in vicinity of 23, 24 YELLOW LAKE, mound opened near 172 YOARK, MARTHA, home of 44 YOARK CAVE, described 43-44 ZIMMERMAN, MARK E.-- buffalo wallows examined by 152 skeletons exhumed by 151 * * * * * +--------------------------------------------------------------+ | Typographical errors corrected in text: | | | | Page 55: deposists replaced with deposits | +--------------------------------------------------------------+ * * * * * 
34744	----	http://www.freeliterature.org THE WHITE MAN'S FOOT. BY GRANT ALLEN, AUTHOR OF "BABYLON," "IN ALL SHADES," ETC., ETC. _WITH SEVENTEEN ILLUSTRATIONS BY J. FINNEMORE._ LONDON: HATCHARDS, PICCADILLY, W. 1888. RICHARD CLAY AND SONS, LIMITED, LONDON AND BUNGAY. [Illustration: 'BOWING DOWN TOWARDS THE MOUTH OF THE CRATER, THEY SEEMED TO SALUTE THE GODDESS OF THE VOLCANO.'] DEDICATION. TO JERRARD GRANT ALLEN, _THE ONLY BEGETTER OF THESE ENSUING ADVENTURES._ My Dear Grantie, From the following pages, written with a single eye to your own personal tastes and predilections, you may, I trust, learn three Great Moral Lessons. First, never to approach too near the edge of an active volcano. Second, never to continue your intimacy with a man who deliberately and wickedly declines to pull you out of a burning crater. And third, never to intrust the care of youth to a cannibal heathen South Sea Islander. With the trifling exception of these three now enumerated, I am not aware that you can extract any Great Moral Lesson whatsoever from the hairbreadth escapes of Kea and her associates. Having thus almost entirely satisfied your expressed wishes in this matter--for "a story without a moral"--I subscribe myself, with pride, Your obedient servant and very loving father, G.A. LIST OF ILLUSTRATIONS. "BOWING DOWN TOWARDS THE MOUTH OF THE CRATER, THEY SEEMED TO SALUTE THE GODDESS OF THE VOLCANO" _Frontispiece._ "IT'S MORE THAN DANGEROUS. IT'S ALMOST CERTAINLY FATAL" "ALL AT ONCE A GREAT BODY OF GAS WAS EJECTED INTO THE AIR, IN A BLAZE OF LIGHT" "'YOUNG MAN,' HE CRIED, '...I WARN YOU NOT TO TRIFLE WITH THE BURNING MOUNTAIN'" "I ROLLED DOWN RAPIDLY TO THE VERY BOTTOM" "I LAY THERE HORROR-STRICKEN, AND GAZED IDLY DOWN" "I CLUTCHED THE CRUMBLING PEAK WITH MY HOOKED FINGERS" "SHE CARRIED ME SLOWLY UP THE ZIG-ZAG PATH" "'IF YOU KNEW ALL,' SHE ANSWERED, 'HOW YOU WOULD PITY ME!'" "'EVERYTHING IS CORRECT,' HE WHISPERED" "SHE LOOKED UP IN AN AGONY OF SUSPENSE" "KEA TRIED ON ALL HER THINGS" "A STRANGE PROCESSION BEGAN SLOWLY TO DESCEND" "THE BAMBOO BENT OMINOUSLY DOWN" "WE RODE AT FULL SPEED IN BREATHLESS HASTE" THE WHITE MAN'S FOOT. CHAPTER I My brother Frank is a most practical boy. I may be prejudiced, but it seems to me somehow there's nothing like close personal contact with active volcanoes to teach a young fellow prudence, coolness, and adaptability to circumstances. "Tom," said he to me, as we stood and watched the queer party on deck, devouring taro-paste as a Neapolitan swallows down long strings of macaroni: "don't you think, if we've got to live so long in a native hut, and feed on this port of thing, we may as well use ourselves to their manners and customs, whatever they may be, at the pearliest convenient opportunity?" "Haven't you heard, my dear boy," said I, "what the naval officer wrote when he was asked to report to the Admiralty on that very subject of the manners and customs of the South Sea Islanders? 'Manners they have none,' he replied with Spartan brevity, 'and their customs are beastly.'" "Not a bit of it," Frank answered quickly in his jolly way. "For my part I think this sticky, pasty stuff they're eating with their fingers, though it's a bit stodgy, looks like real jam, and I'd much rather take my lunch off things like that up here on deck, out of a native calabash, than go down and eat a civilized meal with a knife and fork in that hoky-poky, stuffy little cabin there." I confess, for myself, I didn't exactly like the look of it. Cosmopolitan as I am, I object to fingers as a substitute for spoons. We were on board the Royal Hawaiian mail steamer _Liké Liké_, 500 tons registered burden, from Honolulu for Hilo, in the island of Hawaii; and a quainter group than the natives on deck I'm bound to admit, in all my wanderings, by sea or by land, I had never set eyes on. The tiny steamer was built in fact on purpose to accommodate all tastes alike, be the same savage or civilized. Down stairs was a saloon where regular meals in the European fashion were well served by a dusky Polynesian steward in a white linen jacket, to such luxurious persons as preferred to take them in that orthodox manner. But the unsophisticated natives, in their picturesque dress, believing firmly in the truth of the proverb that fingers were made before forks, liked better to carry their own simple provisions in their baskets with them. They picnicked on deck in merry little circles, laughing and talking at the top of their voices (when they weren't sea-sick) as they squatted on their mats of woven grass round the family taro-bowl. From this common dish, parents and children, young men and maidens, fed all alike, each dipping his forefinger dexterously into the sticky mess, and then twisting it round, as one might twist a lot of half-boiled toffee, till they landed it safely with a sudden twirl in their appreciative mouths. "It must be awfully good," Frank went on meditatively, eyeing the doubtful mixture with a hungry look. "They seem to enjoy it so, or else of course they wouldn't lick their fingers! I wish we could strike up a friendship now with some of these amiable light-coloured natives, and get them to share their lunch with us off-hand. I wonder what they call this precious stuff of theirs?" "We call it taro," one of the nearest group answered, greatly to our surprise, in perfectly good and clear English. "Would you like to taste some? It's very nice. We shall be delighted if you'll try it. Hawaiians are always proud indeed to show any hospitality in their power to friendly strangers." She was a pretty young girl of eighteen who spoke, lighter a good deal in complexion than most of the other natives around, and she was seated with a tall, dark, serious-looking old Hawaiian at a calabashful of the strange pasty mixture the appearance of which had so attracted Frank's favourable attention. As she spoke, she moved a little aside to make room for us on her mat, as if they were all playing Hunt-the-Slipper; and Frank, whose fault, I'm bound to admit, was never shyness, squatted down at once, nothing loth, tailor-fashion, on the deck by her side, and with many thanks accepted the courteous offer of a dip in the taro-bowl. "Upon my word, Tom," he said, twirling a great dab of the queer-looking paste awkwardly into his mouth, "it's first-rate grub when you come to taste it. A little sour to be sure, but as good as pancakes. If you're going to feed us like this on the islands, sir," he added, turning to the stern old man, "I don't think we'll be in any hurry to run away again." "Bring out some more food, Kea," the dark old Hawaiian half whispered to the girl politely, in English not quite so good as her own, but still very fluent, "and ask the gentleman," with a slight bow towards me, "if he won't be good enough to join us in our simple luncheon." "I shall be only too glad," I answered, immensely surprised, and with some qualms of conscience about my unfortunate remark as to the manners and customs, which I never expected any native on board to understand. "It will be much more pleasant, I'm sure, to take my meals up here on deck than to go down to that hot and stuffy little saloon below." As I seated myself, the girl Kea took up from her side a pretty basket of plaited palm-leaves, and produced from it a few pieces of dried fish, some cold roast pork, a stick or two of sugar-cane, several fresh oranges just picked from the tree, and a tempting display of bananas and bread-fruits. Frank and I were old enough sailors and old enough travellers to fare sumptuously off such excellent food stuffs; indeed we had just arrived in the Islands from San Francisco by the last mail steamer, and fresh fruit was a great luxury to us; while after so long a voyage on the open Pacific we thought nothing of this pleasant little summer cruise between the beautiful members of that volcanic archipelago. A meal together is a capital introduction. In the course of ten minutes we were all four of us on excellent terms with one another. Kea had introduced to us the dark old man as her Uncle Kalaua, a Hawaiian chief of the old stock of some distinction, whose house was remarkable for being situated higher up the slopes of the great volcano, Mauna Loa, than any other on the entire island. She herself, she let us know by casual side-glimpses, was a half-caste by birth, though she hardly looked as dark as many Europeans; her mother had been Kalaua's only sister, and her father the captain of an English whaling-ship; but both were dead, she added with a sigh, and she lived now with her grim old uncle near the very summit of the great burning mountain. She told us a vast deal about herself, in fact, by way of introduction, with the usual frankness of the simple, unsophisticated children of nature, and she asked us a lot of questions in return, being anxious to learn, as we were neither missionaries, nor whalers, nor sugar-planters, nor merchants, what on earth our business could be in Hawaii. "Well," said I, with a smile of amusement, "you'll think it a very funny one indeed when I tell you what it is. We've come to make observations on Mauna Loa." "To make observations!" Kea answered with a faint thrill of solemn awe in her hushed voice. "Oh, don't say that. It's--it's so very dangerous." And she glanced aside timidly at her uncle. Kalaua looked up at us quickly with a suspicious glance. "Observations on Mauna Loa?" he cried in a very stern tone. "On our great volcano? Scientific observations? The man is ill advised in truth who tries to go poking and prying too much about Mauna Loa!" "Oh, you needn't be afraid," Frank answered laughing; "need they, Tom? It's not by any means our first experience of eruptions. My brother's an awful dab at volcanoes, you know. He's seen dozens; and he's been sent out to examine this one in particular by the British Association for the Advancement of Science. I'm his assistant-examiner, without salary. Sounds awfully grand that, doesn't it? But we mean to have a jolly lark in Hawaii for all that. Expenses paid, and all found; and nothing to do but to go down the crater and look about us. We expect to have a splendid time. There's nothing I love like a really good volcano." But in spite of Frank's enthusiastic way of looking at the matter I could see at a glance that the mention of our object in visiting Hawaii had cast a shade of gloom at once over both Kea and her uncle. The old man seemed to grow moody and sullen; Kea was rather grieved and saddened. The rest of our meal passed off less pleasantly. It was not till we began to chew green sugar-cane together by way of dessert, that Kea's spirits at all returned. She laughed and talked then once more with native good-humour, showing us how to strip and peel the fresh cane, and making fun of us merrily because in our English awkwardness we got pieces of the fibre wedged hopelessly in between our front teeth. Yet even so I couldn't help suspecting that something was weighing upon her mind a little. Evidently they were either hurt or distressed that we should think of scientifically observing Mauna Loa. I wondered much whether they held the mountain too sacred a thing for inquisitive science to poke its nose into, or whether they only considered it too dangerous a crater for the bold explorer to meddle with carelessly. If it was merely the last, I didn't much mind. Frank and I were thoroughly at home with nasty-tempered volcanoes, and knew their tricks and their manners down to the ground far too well to be in the least afraid of them. I had been engaged in studying their manifestations indeed for the last six years; and Frank, who was born to face danger, had joined me in all my expeditions and explorations ever since he'd been big enough to carry a knapsack. In the course of the afternoon however I happened to be standing with pretty little Kea near the bow of the steamer, while her uncle was slowly pacing the quarterdeck, immersed in conversation with a Hawaiian acquaintance. She was a graceful young girl, with a wreath of yellow flowers twined, Pacific fashion, round her broad straw hat, and another garland of crimson hibiscus thrown lightly like a scarf like one well-shaped shoulder. She glanced timidly round to see if Kalaua was well out of earshot; then, seeing herself safe, she said to me in a low, half-whispered voice, "If I were you, Mr. Hesselgrave, I'd give up the idea of exploring Mauna Loa." "Give it up!" I cried. "Why, really, you know, that would be quite impossible! I've come all the way from England on purpose to visit it. Is the mountain so very dangerous then?" [Illustration: "IT'S MORE THAN DANGEROUS, IT'S ALMOST CERTAINLY FATAL."] Kea's voice dropped a tone lower still. "It's more than dangerous," she said very nervously. "It's almost certainly fatal." "How so?" I asked. I was not easily frightened. She hesitated a moment. Then she answered with a pained and half-terrified air, "Nobody in Hawaii will give you any assistance." "Why not?" I inquired. "Are they all so dreadfully afraid of the volcano?" "Not of the volcano," Kea replied with evident awe in her tone, "but of Pélé, of Pélé.----I suppose you've never even heard about Pélé, though!" "Never!" I repeated, laughing unconcernedly. "Enlighten my darkness. Who is he, or what is it?" "It's neither _he_ nor _it_," the Hawaiian girl answered in a hushed voice. "It's _she_, if it's anybody. Pélé's the goddess who lives, as our people used once to believe, in a fiery cave at the bottom of Mauna Loa!" "Nonsense!" I replied, amused at the girl's apparent superstition. "I thought you were all converted here long ago. You don't mean to say your people go on believing still in such childish nonsense as gods and goddesses?" Kea's voice sank lower than ever, and she glanced around her with a frightened little gaze. "We don't _worship_ them, you know," she answered apologetically, under her breath almost; "but we can't help believing there's somebody there, of course, some super-natural being, when we hear Pélé groaning and moaning and sobbing in the dead of night, or see her casting up huge red-hot stones and showers of lava, whenever she's angry." She paused a moment: then she added mysteriously in a solemn undertone. "There must be something in it. My father knew that. He was one of the bravest and most skilful whalers in the whole Pacific, and he always said there was something in it." I hadn't the heart to answer her back. I didn't consider the captain of a whaling ship a conclusive authority on such a point of science; but I couldn't bear to interfere with the poor girl's touching belief in her dead father's supreme wisdom; so I abstained humanely from adverse criticism. "And your uncle?" I asked after a brief interval. Kea seemed almost terrified at the question. "My uncle," she said, in a shuffling way, "knows one thing well--that, according to the firm tradition of our ancestors, if the White Man's Foot ever treads the inner floor of Pélé's home, the White Man himself must foil a victim that day to the anger of the goddess. It may be true, or it may be false: but at any rate, that was what our fathers told us." I laughed again. She was so absurdly and profoundly in earnest about it all. "In that case." I said with a little bow, "I may as well make my will at once, and leave my property to my nearest relations, for it's all up with me. I mean to explore the crater myself, and, I need hardly tell you, Frank will accompany me. We'll call in some morning at the front door, and drop a card on this terrible Pélé. I hope the lady will have the politeness to be at home to receive visitors." The girl shuddered. "Hush," she cried, with a terrified face. "Don't talk like that. Don't talk any more about the matter at all. You don't know what you're saying. My uncle is coming. I wouldn't for worlds he should overhear us. We don't believe in Pélé any longer, of course. But I hope for all that you'll never try to explore the crater." At that very moment the old chief Kalaua, who had long been deeply immersed in talk with his friend at the stern, apparently discussing some serious subject, strolled up and joined us. He bowed once more as he approached, with the strange old savage Hawaiian politeness; for in courtesy of manner these Pacific Islanders could give points to most educated Englishmen. "I was thinking," he said, withdrawing his cigar and addressing me, "that if you and your brother really want to make explorations in Mauna Loa you couldn't do better than come up and stop at my house on the top of the mountain. It's nearest the summit of any in the island, and it would be a convenient place for you always to start from on your exploring expeditions. You'd save the long ride up the slopes. May I venture to offer you the hospitality of a humble Hawaiian roof? It's a nice warm house, European built--it was put up by my English brother-in-law, Kea's father; and I think we could manage to make you as comfortable as anybody in Hawaii. Is it agreed? What say you?" "You would allow me to pay for our board and lodging, of course?" I answered interrogatively. "Otherwise I mustn't trespass so far as that on your kind indulgence." The old native drew himself up at once with offended dignity. "I'm a chief," he replied with quiet emphasis. "The blood of the great Kamehameha the First flows in my veins. When I ask you to my house, I ask you as my guest. Don't offend me, I beg of you, by offering me money!" I felt I had really hurt the old chief's pride and wounded his feelings, so I hastened to apologize with the best expressions I could summon up, and to protest that I hadn't the remotest intention of slighting in any way his generous offer. "In England," I continued, "we are not accustomed to be received by perfect strangers in such a princely style of open-handed hospitality." Kalaua bowed. "It is well," he answered with stately dignity. "Come to my house, and you shall have all that my house affords freely. May we expect you to stop with us then? It will give myself and my niece the greatest pleasure in life, I assure you, to receive you." Kea from behind framed her lips, to my surprise, into an emphatic "No." I saw it and smiled. She uttered no sound, but the old man seemed instinctively to recognize the fact that she was making signs to me. He turned round, half-angrily, though with perfect composure, and said something to her in Hawaiian, which I did not then fully understand, though I had been studying the language hard, with dictionary and grammar, all the way out on my voyage from England. Kea looked frightened and held her tongue at once. The old chief glanced back at me for a decisive answer. In spite of Kea's warning I thought the opportunity too good to be missed. "I shall be delighted," I answered with my warmest manner. "I'm sure it's most kind of you. How can I thank you enough? I had no idea you Hawaiians were so generously hospitable." When I told Frank of it that young rascal remarked with a solemn grin, "Of course they're hospitable! Why, didn't they take in Captain Cook, and roast him and eat him, they were so very fond of him? I expect that's what this sober old fellow of yours means to do with us. He'll give a dinner-party in our honour when we get there, no doubt, and you and I will be the joints for the occasion. That's the Pacific way of welcoming a stranger." CHAPTER II. "When we reached Hilo, I went ashore in a boat through the dangerous surf, and before arranging to go up the mountain with my host and his niece, I called first on an English merchant in the little palm-girt town, to whom we had letters of introduction from friends in Liverpool. "Going to stop with Kalaua, eh?" the merchant said, as soon as we had named our particular business. "A very good house, too! You couldn't do better. Quite close to the very mouth of the crater, and right in the track of the great red-hot lava streams. You'll see Pélé kicking up a shindy there simply to perfection. Her majesty's been getting precious uneasy of late--rumbling and growling I shouldn't be surprised if you're just in the nick of time for a first-rate eruption." "And what sort of person is my host?" I asked curiously. "He seems a very stern, old-fashioned cannibal." Our new acquaintance laughed. "You may well say that," he answered smiling. "In the good old days--or the bad old days, whichever of the two you prefer to call them--you pays your money and you takes your choice--Kalaua, they say, was the hereditary priest of that grim goddess, Pélé. His house was built on the highest habitable point of the mountain where Pélé dwells, that he might be close at hand to appease the angry spirit of the great crater whenever she began to pour down lava over the banana-grounds and cocoanut plantations at the foot of the volcano. Many a fat pig, and many a basketful of prime taro that hard-looking old man has offered up in his time to Pélé--ay, and I dare say many a human victim, too, if we only knew it. But all that's over long ago, thank goodness. He's a Christian now, of course, like all the rest of them; a very respectable old fellow in his way, with a keen eye of his own to business, and a thorough comprehension of the state of the sugar market. He keeps a good house. You've fallen on your feet, I can tell you, for Hawaii, if you've got an invitation to stop for an indefinite time as a guest at Kalaua's." I was glad to hear we had happened by chance upon such comfortable quarters. We slept that night at a little Hawaiian inn at Hilo, where we dined most sumptuously off roast pig and baked plantains; and at six next morning, Kalaua himself wakened us up to start on our long ride up the great lone mountain. When we sallied forth, four sure-footed ponies stood saddled at the door, and Kalaua, Kea, Frank, and myself, mounting our careering steeds (only they didn't career), began our ascent to the cloud-capped summit. Mauna Loa, that bald cone, is almost as high as any peak in the Alps, rising some 14,000 feet above sea level; but the ascent over the lava plains is gentle and gradual, and the top, in this warm and delicious climate, still remains far below the level of perpetual snow. Nevertheless it is a long and tedious ride, some thirty miles, from Hilo to the top; and our sure-footed little ponies clambered slowly on, planting their hoofs with the utmost deliberation on the treacherous surface of the rugged and honey-combed masses of lava. Frank and I were both quite tired out with their camel-like pace when we reached the summit. Kea and Kalaua, more accustomed to the ascent, were as fresh as daisies, and Kea, in particular, laughed and talked incessantly, though I fancied, she was ill at ease somehow, in spite of all her apparent merriment. At last, after crossing a wide expanse of broken blocks of black basalt, as big as the largest squares of freestone used in architecture, and then sliding and gliding over a hideous expanse of slippery, smooth lava, like ice for glassiness, we pulled up, wearied, at a house built close on the very summit, European or rather American, in its style and arrangements, but comfortable and even wealthy-looking in all its appointments. It was composed of solid volcanic stone, cut into large square masses, and round it ran a pleasant wooden verandah, with rocking-chairs temptingly displayed in a row under its broad canopy. An oleander blossomed profusely by the side, and tropical creepers of wonderful beauty festooned the posts and balconies with their hanging verdure and their trumpet-shaped flower-bells. "Come in," Kea cried, leaping down with ease from her mountain pony, which a native boy seized at once and took away to the stables. "Come in, and make yourselves at home in our house. Dinner will be ready in twenty minutes." "I should hope so," Frank answered, with his free-and-easy manner; "for I'm free to confess I want my grub awfully after such a long ride. And then I shall go out and inspect this precious volcano we hear so much about." Kalaua's brow darkened somewhat, as if he didn't like to hear Mauna Loa so cavalierly described, and he murmured a few words in Hawaiian to Kea, in which I could only catch the name of Pélé, repeated very earnestly several times over. The house was large, roomy, and well furnished, with bamboo chairs and neat native bedsteads; and the dinner, to which Frank at least did full justice, seemed to promise well for our future treatment under the old chief's hospitable roof. Kalaua himself grew somewhat less grim, too, as the meal progressed. Nothing thaws the soul like dinner. He warmed by degrees, and told us several amusing stories of the old heathen days, delighting Frank's heart by narrating, in glowing language, how, in his youth, he had charged, a naked warrior at the head of his naked troops, when Kamehameha the Second attacked the island. Frank was charmed to find himself so nearly face to face with aboriginal savagery. "And what did you do with the prisoners?" he asked inauspiciously. The old man smiled a grimly terrible smile. "The less said about the prisoners the better," he answered at last, with some faint show of conventional reluctance. "Remember, we were heathens then, and knew no better. The English have come since and taught us our duty. We no longer fight; we are civilized now; we buy horses, and cultivate yam and bread-fruit and sugar-cane." And he helped himself as he spoke to another piece of fresh ginger. I don't think Frank quite saw what he meant; but I confess a shudder passed through my own frame as I realized exactly what the old chief was driving at. It was strange to stand so very close to the lowest barbarism known to humanity. They had eaten the prisoners. After dinner we strolled out, in the beautiful, clear, tropical evening, to the edge of the crater. Accustomed as I was to volcanoes everywhere, I never beheld a more grand or beautiful sight than that first glimpse of Mauna Loa in all its glory. We looked over the edge of the great ring of basalt, and saw below us, down three successive ledges of rock, seething and tossing, a vast and liquid sea of fire. Here and there the lava boiled and bubbled into huge, inflated, balloon-like crests; here and there it rose into monstrous black stacks and irregular chimneys, from whose fiery mouths belched forth great columns of red flame, interspersed with dark wreaths of smoke and sulphur. It was the wildest, noblest, and most awful volcano I had ever yet visited--and my acquaintance with the family was by no means superficial. Frank stood aghast with awe and wonder for a moment by my side. "Why, Vesuvius is nothing to it!" he cried, astonished, "and Etna's just nowhere in the matter of craters! I say, Tom, how I should love to see it in a good tip-top blazing eruption!" As he spoke Kea, who had come out with us, clad from head to foot in her simple, long Hawaiian robe, gazed steadily over the brink, and looked down with a familiar glance into the gigantic crater. For a minute or two she kept her eyes fixed on a certain jagged peak or furnace of lava, round whose base the sea of liquid fire was surging and falling, like water in a saucepan on a kitchen stove. At last she broke out into sudden surprise, "Why, it's rising!" she cried breathlessly. "It's rising! It's rising!" "How jolly!" Frank called out from a few yards down, where he had clambered to get a better view of the inner crater. "I hope that fellow in the town was right after all, and that we're going to come in at the very right point for a regular good eruptive outburst!" Kea's face grew pale with terror. "You are," she answered, "I can see it rise. The bubbles are bursting; the steam's crackling. It always does so before it begins to flow out upon the slopes of the mountain." She was quite right. It was clearly rising. I was overjoyed. Nothing could have happened more neatly or opportunely for the interests of science. Our arrival at Mauna Loa seemed to prove, as it were, the signal for the mountain to burst out at once into full activity. We were in luck's way. We had come on the very eve of an eruption. Kea ran down to fetch her uncle. The old man came up, and peered over cautiously into the depths of the crater. Then he called aloud in Hawaiian to his trembling niece. I couldn't catch all the words he said, but I caught one sentence twice repeated, "Pélé ké loa," and a single word that recurred over and over again in his frantic outbursts, "Areoi," "Areoi." I had brought my Hawaiian-English pocket dictionary with me from Hilo, and I turned up the words in their places one by one, to see if I could understand them. To my great surprise I found I had heard them quite aright; it's so hard to catch any part of an unknown language when rapidly spoken between natives. "Pélé ké loa," I discovered, meant in English, "Pélé is angry," and "areoi" was defined by my book as "a stranger, a foreigner, especially a white man, a European or American." We stood long on the brink of the crater and watched it rising slowly before our very eyes. Kea pointed out to us with demonstrative finger the various floors or ledges on the inner wall. "That first," she said with an awestruck face, "is the Floor of the Strangers; as far as that everybody may go; it is as it were the mere threshold, or outer vestibule, of the volcano. The second, that you see further down below, in the dark glare, is the Floor of the Hawaiians; as far as that, by the rule of our fathers, only natives may dare to penetrate. If a white man's foot ever treads that floor, our people used to say, Pélé will surely claim him for her victim. The third, that you can just distinguish down there in the bright light, where the fiery lava is this moment rising--that's the Floor of Pélé: none but the priests of Pélé might venture in the old days to tread its precincts. If any other man or woman were to dream of descending upon it, in the twinkling of an eye, like a feather in the flame, our fathers said, Pélé would surely shrivel him to ashes." "And you believe all that nonsense?" I cried incredulously. Kea turned towards me with a very grave face. "It isn't nonsense," she answered, in her most serious manner. "It's perfectly true. As true as anything. Of course I don't believe the superstition, but whoever falls into that third abyss is burnt to a cinder before aid can arrive, by the wrath of the volcano." "I dare say," I answered carelessly. "It looks quite hot enough to frizzle up anything. Whoever falls into an ordinary blast furnace (if it comes to that) is burnt to a cinder before aid can arrive, by the unconscious wrath of the molten metal." "Don't talk so!" Kea cried, with a terrified face. "You distress me. You frighten me." The volcano meanwhile rose faster and faster. The gray evening began to close in. A deep red glow spread over the open mouth of the crater. The clouds above reflected and repeated the lurid light. Every moment the glare grew deeper and yet deeper. As night came on, it seemed to rain fire. I saw at once that we were in for a good thing. We had hit on the exact moment of a first-class eruption. A more awful or grander night than that I never remember. I'm a scientific man, and my business is to watch and report upon volcanoes; but that night, I confess, was every bit as hot as I care to have it. Anything hotter than that, indeed, would fry one like a herring. By nine o'clock, the mountain was in full glare; by ten, it was pouring out red fragments of stone and showers of ashes; by eleven, a stream of white glowing lava was pushing its way in one desolating flood down the ravines on the southern slope of the mountain. Before the final outburst, light curling wreaths of vapour ascended from fissures in the wall of the crater, and hung like a huge umbrella over the mountain top. The red glare, reflected from this strange cloud-like canopy, gave the whole scene for many miles around the appearance of being lighted up by giants at play with some vast and colossal Bengal fires. We looked on awestruck. Suddenly, and without the slightest warning, a sound reached our ears, a terrific sound, as of ten thousand engines blowing off steam; and all at once a great body of gas was ejected into the air, in a blaze of light, while huge fragments of rock were hurled violently upward, only to fall again in fiery heat upon the naked slopes of the cone and shoulders. All night long we were positively bombarded with these aërial shells; they fell in thousands round us on every side, though fortunately none of them happened to touch either the house itself or any one of its inhabitants. Not a living soul remained upon the spot save Frank and myself, and Kea and her uncle. All the rest of the natives fled headlong down in wild panic and terror to the sea at Hilo. A man of science, however, like a soldier on the battle-field, must know how to take his life in his hand. I got out my pencil, my sketch-book and my colours, and, true to the orders of the Association in whose interest I was travelling, I endeavoured to reproduce, as well as I could, in a spirited sketch, the whole awful scene as it unfolded itself in vivid hues before us. Frank, who is certainly the most intrepid boy of my acquaintance, ably seconded me in my difficult task. Kea looked on at us in speechless amazement. "Aren't you afraid?" she asked at last, in a hushed voice. [Illustration: "ALL AT ONCE A GREAT BODY OF GAS WAS EJECTED INTO THE AIR, IN A BLAZE OF LIGHT."] "Yes," I answered boldly, telling the plain truth, "if you will allow me to say so, I'm very much afraid indeed. But I'm a man of science; I've got to do it; and I shall do it still till the lava comes down and drives us away bodily. And you? Aren't you afraid, too, of the stones and ashes?" "No," she replied, though her tone belied her. "The eruptions never hurt my uncle nor me. You see, he's been accustomed to them from his childhood upward. In the old days, he was taught to think he was under Pélé's protection." Frank looked up, imperturbable as ever. "For my part," he said, tossing the curls from his forehead, "I'm not a man of science, like Tom, you know; and I'm not under the protection of a heathen goddess, like you and your uncle, Kea; but I call it the grandest set of fireworks I ever saw in all my life--beats the Crystal Palace hollow--and I wouldn't have missed it for fifty pounds, I can tell you." As for Kalaua, he stood sombre, alone, with folded arms and tight-pressed lips, looking down unmoved into the depths of the crater. CHAPTER III. All night long we remained outside on the platform of the summit, watching and sketching that terrific convulsion. The mountain poured forth endless floods of lava. Heaven and earth were lighted up with its awful glow. Kalaua stood by us still, erect and grim, like one conscious that the fiery hail and the red-hot boulders had no terrors for him, and could not harm him. Kea, pale and tremulous, yet too brave at heart to flinch ever so, crouched by his side, too awestruck to speak in mute expectation. Frank alone seemed undisturbed by the appalling commotion going on around him. Boy enough to feel nothing of the terror of the moment, he was simply excited by the grandeur and magnificence of that wonderful pyrotechnic display. "It's the jolliest sight I ever saw, Tom," he exclaimed with delight more than once during the evening. "Why, to live here would be almost as good as to have a season-ticket all the year round for all the _fêtes_ and gala-days in England!" By morning however the eruption slackened; the internal fires had worn themselves out. "Pélé has grown tired of kicking up such a rumpus," Frank remarked cheerfully; and as he himself was tired of watching her, too, he proposed we should go in and rest ourselves a little after our arduous labours. Indeed, the lava was now almost ceasing to flow, and the bombardment of pumice-stone and fiery cinders had intermitted a little. We returned to the house, and flung ourselves down on our beds in the clothes we wore, too fatigued after our long and sleepless watch to trouble ourselves with the needless bother of undressing. When you've sat up all night observing an eruption, you don't much care about such luxuries of an advanced civilization as nightshirts. Before we retired however Kea brought us in a big bowl of fresh taro-paste, and on this simple food we made a most excellent and substantial breakfast. In ten minutes we were snoring so hard on our bamboo beds that I don't believe even another eruption would have roused us up, if it had thundered at our doors with one of its monstrous subterranean boulders. It was five in the evening before we woke again. Frank stretched himself with a yawn. "I don't know how _you_ feel, Tom," he cried as he jumped out of bed, "but _I_ feel as if that extinct instrument, the rack, had been invented over again for my special benefit. There's not a bone in my body that isn't aching." "What does that matter," I answered, "if science is satisfied? I've got the very finest sketch of a first-class eruption that ever was taken since seismology became a separate study." "Bother seismology!" Frank exclaimed with a snort. "What a jolly long word for such a simple thing! As if one couldn't say straight out, earthquakes. For my part, what I want satisfied isn't science at all, but an internal yearning for some breakfast or some supper, whichever you choose to call it." The supper was soon upon the board (for by this time the native servants had returned), and as soon as it was finished, we sallied forth, all four together, to inspect the changes wrought in the mountain by last night's events. The effects of the eruption were indeed prodigious. Great streams of fresh lava still lay dull and half-hot along the fertile valleys of the mountain side; and the ground about the house was strewn thick and deep with a white coat of powdery ashes. "This is splendid!" I said. "I shall have my work cut out for me now for several weeks. Nobody had ever a better chance afforded him of observing in detail the effects of a great volcanic effort." Kalaua glanced grimly across at me as I spoke. "I wonder," he murmured, with a sort of sphinx-like sardonic smile, "you have escaped so safe to observe and report upon them." "Ah, you see, chief," Frank answered carelessly, "he was under your protection. Pélé wouldn't hurt us, you know, as we were guests of a friend of hers. That was awfully nice of her. She's a perfect lady, as volcanoes go. I call her a most polite and obliging goddess." Kalaua turned away with a half angry look. It was clear that, converted or unconverted, he considered the terrible deity of his fathers no proper subject for light chaff or jesting. We spent the next six weeks pleasantly enough in the old man's house, observing and making notes upon the curious facts connected with the crater and its recent outbreak. I will not narrate my results here at full for fear of boring you--the more so, as I have already devoted two large volumes to the subject in the British Association _Reports_, Manchester Meeting. It will be enough for the present to mention that Frank and I thoroughly explored the whole top of the crater, as far as the first floor, which Kea had described to us as the Floor of the Strangers. We measured and mapped it out in every direction with theodolite and chain, and we made numerous interesting, and, I venture to add, important observations upon the most disputed points in the phenomena of eruptions. We knew our way about the Floor of the Strangers, in fact, as well as we knew our way down from our own home at Hampstead Heath to Charing Cross Station. Kalaua and Kea were surprised to find how accurately we had learnt the whole geography of the district; and Kalaua in particular seemed far from pleased at our perfect familiarity with the mountain and its ways, though he was much too polite ever to say so openly, holding his peace on the matter, at least to our faces, with true antique Hawaiian courtesy. For bland courtesy of demeanour, commend me to a cannibal. One morning however about six weeks after our first arrival, I had occasion to send Frank by himself down to Hilo, on one of the sure-footed little mountain ponies, to fetch up some ropes and other articles we needed for our exploration from the stores in the town; and I said good-bye to him just outside the house, where Kalaua was seated, smoking a cigarette, and wrapped up as usual in his own stern and sombre reveries. "Good-bye, old fellow,"' Frank cried in farewell, as he mounted his horse and cantered gaily off. "Mind you take care of yourself while I'm away. Give the crater a wide berth. Don't try to go exploring any further without me!" "All right," I shouted back. "I won't get into mischief. Trust me for saving my own skin. I shall just potter about a bit to amuse myself alone on the outer edge of the Floor of the Strangers." "What do you want the rope for?" Kalaua asked moodily, looking up from his cigarette as Frank rode away. "Better not go trusting yourself with any rope too far in the crater of Mauna Loa." "I'm not afraid," I answered, with a short little laugh. "I want the rope to let myself down to the lower levels." "What, the Floor of the Hawaiians?" the old chief cried with flashing eyes. "Well, yes," I answered; "that first, of course, and then, after that, the Floor of Pélé." If I had dropped a bomb-shell right in front of his house, the stern old chief could not have looked that moment more appalled and horrified. "Young man," he cried, rising hastily to his feet and standing like a messenger of fate before me, "I warn you not to trifle with the burning mountain. Tread the Floor of the Strangers as much as you like, but the lower ledges of the crater are very dangerous. You're my guest, and I advise you. For unskilled feet to approach those levels is almost certain death. In the dark old days when we were all heathen, we used to say in our folly that the wrath of Pélé would burn you up like a leaf if you ventured to touch them. We no longer say that: we know better now. But we still say to all who would tamper with them that the mouth of the crater is most treacherous and perilous." "Oh," I answered lightly, turning on my heel, "don't trouble for me. I'm accustomed to volcanoes. I don't object I think no more of them than a sailor thinks of chapters of a storm at sea. Let them boil and seethe as much as they like. They're nothing after all, when a fellow's used to them." [Illustration: "'YOUNG MAN,' HE CRIED, '...I WARN YOU NOT TO TRIFLE WITH THE BURNING MOUNTAIN.'"] The old man answered me never a word. He rose, and with a gesture of solemn dissent wrapped his native cloak severely round him; then he walked in grim and gloomy silence back by himself into his own chamber. As for me, I strolled off quietly, sketch-book in hand, up to the broken brink of the great crater. I had nothing in particular to do that morning, having in fact by this time quite exhausted the first ledge or Floor of the Strangers: and I could accomplish no work, now I had finished there, till Frank returned from town with the rope to lower us down to the Floor of the Hawaiians, the next ledge that I thought of mapping. So I sat myself down on a jagged peak of hardened cinders, cemented together by molten volcanic matter, and began in a lazy, idle, half-sleepy kind of way to sketch a distant point of the interior crater. I had sat there listlessly, sketching and musing, for about twenty minutes, when I saw a sight I can never resist. A beautiful butterfly, of a species quite new to me, attracted my attention on the side of the crater-wall over which my legs were carelessly dangling. Now, though I am by trade (saving your presence) a seismologist and vulcanologist--no offence meant by those awesome words--I've always had a sneaking kindness in an underhand way for other departments of natural science, especially zoology; and a new butterfly, with a red spot on its tail, is a severe temptation that my utmost philosophy can never induce me to disregard under any circumstances. There are some scientific men, I know, who seem to think science ought to be made as dull and as dry and as fusty as possible: for my own part, I never could take that eminently correct and respectable view: I like my science as amusing as I can get it, with a considerable spice of adventure thrown in; and I prefer specimen-hunting among the Pacific Islands to name-hunting among the prodigiously learned and stupid memoirs of the British Museum. Between ourselves, too (but I wouldn't like this to reach the ears of the Royal Society), I regard a man as much more useful to science when engaged in catching birds or insects in the Malay Archipelago or the African mountains than when inventing names for them out of his own head in a fusty, dusty, musty room in the museum at South Kensington. Have the kindness to keep this dark however if you ever go to a British Association Meeting: for if it reached the ears of the Committee, they might think me an unfit person to entrust with any further volcanic investigations. Well, my butterfly was resting, poised like a statue, on a pretty flowering plant that grew out of a cranny in the sheer wall of rock, a yard or two below the precise point where I was then sitting. Said I to myself, with an eager dart forward, "I shall nab that specimen;" and laying aside my pencil and drawing-pad at once, I proceeded forthwith, at the top of my speed, incontinently to nab him. It was with great difficulty however that I clambered down the side of the crag, for the lava just there was porous and bubbly. It crumbled and broke like thin ice under my feet; and wherever I thought I had just secured myself a firm foothold it gave way after a moment, bit by bit, with the force of my pressure. Nevertheless I managed somehow, to my great delight, to reach the plant that sprouted from the cranny without at all disturbing my friend the butterfly, who, engrossed on his dinner, was hardly expecting an attack from the rear; and clapping my hand upon him before he could say Jack Robinson, I popped him, triumphant, into my pocket collecting case. Then, with a light heart, and the proud consciousness of a duty performed, I turned once more to climb up the cliff again. But that, I found, was by no means so easy a matter as descending. I had got down partly by the mean and illegitimate device of letting my feet slide; to get back I must somehow secure a firm and certain foothold in the loose lava. To my surprise and horror there was none to be found. The soft and creamy pumice-stone seemed nowhere to afford a single solid point of support. I struggled in vain to recover my balance; at last, to my dismay, I stumbled and fell--fell, as I feared, towards the Floor of the Hawaiians, that yawned a full hundred and twenty feet of sheer depth in the crater below me. With a wild lunge I clutched for support at the plant in the cranny. It broke short in my hand, and my one chance gone, I rolled down rapidly to the very bottom. I didn't exactly tumble down the entire sheer height in a single fall; if I had I shouldn't be here to tell you. I broke the force of the descent somewhat by digging my hands and feet with frantic efforts into the loose wall of rotten lava. But before I could realize precisely what was happening I lost my head. The world reeled round me; my eyes closed. Next moment I was aware of a horrid thud, and a fierce blow against some hard surface. I knew then just where I had landed. I had fallen or rolled by stages the whole way down the crag, and was lying on my side on the Floor of the Hawaiians! [Illustration: "I ROLLED DOWN RAPIDLY TO THE VERY BOTTOM."] CHAPTER IV. My first thought, as I lay half-stunned and almost unconscious upon that naked bed of hard black rock, was that at any rate I had caught and fairly boxed my butterfly. My second, a much less agreeable one to encounter, was that I had certainly broken my leg in my full to the bottom. I was conscious, in fact, of a dull but very deep-seated pain in my right thigh. I tried to move it. The agony was intense. It threw me back into my momentary faint again. For a minute or two I could hardly realize my position. Then it slowly came home to me by gradual stages that I was lying helpless, with a broken leg, unseen and unattended, on the Floor of the Hawaiians, a hundred and twenty feet down the gap of the crater. Would anybody come to help me? I wondered. That was more than doubtful. As a rule, the whole day passed on those lonely heights without anybody approaching the mouth of the volcano, let alone climbing down by the zig-zag path into the floor above me. Kalaua's household were the sole frequenters of that solitary spot. However, Frank would at least be back from Hilo by six o'clock, or thereabouts, and then he would be sure to come up and look for me, when he missed me from my accustomed place on the verandah. I took out my watch, in order to see how long I might have to lie there in frightful pain, waiting for my brother's return to save me. We had learnt early rising with a vengeance since we came to the islands--breakfast at Kalaua's was at six sharp--to my horror, I found it was even now only half-past seven! More than ten weary, dreary hours to watch and wait, with my broken leg, in that dismal crater! It was an unpleasant outlook. I gazed around and tried to take in the situation. Above me, a steep black wall of granite rose sheer and straight towards the open heaven. Below me, I could hear, though I could not see, the lake of liquid fire hissing and bubbling with horrible noises in its eternal cauldron. Around, the floor was composed of solid dark green obsidian, as hard and transparent and sharp as bottle-glass. I must lie as best I could, on my uneasy bed, and brave it out for ten hours somehow. Fortunately, I soon discovered that as long as I lay quite still, the pain of my leg was comparatively trifling. It was only when I moved or stirred restlessly that it hurt me much, and then, the agony was enough to drive one frantic. I laid down my watch, to mark the time, on the rock in front of me. Happily, being a good naval chronometer, it had not been injured in the shock of my fall. I had nothing to do now but to count the hours till Frank could come up and relieve me at last from my awkward and even dangerous situation. Ten hours is a very long time, with a broken leg, in the crater of Mauna Loa. The floor of the ledge, I observed, as I gazed around, was covered with long strings of dark thread-like lava--as thin and delicate as a spun-glass tissue. These strings are a well-known product of the volcanic action of Mauna Loa, and the natives call them "Pélé's hair." They look upon them as the veritable tresses of the goddess. Having nothing else to do, I picked some up and examined it closely. No wonder the superstitious old Hawaiians took it in their time for the actual combings of their dread goddess's hair! I never in my life saw anything so exactly resembling human locks, at a first rough glance: and I was not surprised that even Kea herself should regard it as a token of the presence of that mysterious being who dwelt, as she still half believed, all alone among the eternal fires of the great crater. Eight o'clock, nine o'clock, ten o'clock, passed, and I began by that time to get most unfeignedly weary of my enforced imprisonment. It was impossible to lie in one position all the time; and whenever I turned, or even moved, my leg gave me the most excruciating jerks of pain and agony. I was heartily sick now of the crater and all that belonged to it. What on earth, I thought, made me ever take to such a trade as vulcanology? I said to myself more than once in my despair that henceforth I'd give up volcanoes for ever, and go in for some safe and honest trade--like a light-house-man's or an inspector of mines--for a livelihood. About half-past ten however, as I lay half dozing with fatigue and pain, an incident occurred which broke the monotony of the situation: my attention was suddenly and vividly aroused by a noise that sounded like the report of a pistol. What on earth could it be? I raised myself on my arms and gazed all round. The crater of Mauna Loa was a queer place indeed for even the most enthusiastic sportsman to come shooting in. The only game he could expect to find in such a spot would be surely salamanders. But firing was without doubt going on in the crater, not indeed on the floor on which I myself lay, but strange to say, on the other and still deeper ledges below me. As I strained my ear to listen, I heard frequent reports of pistols, one after another, in all directions down the hollow of the crater. Then, with a sudden flash of recollection it burst in upon my memory that Frank and I had heard similar reports the year before on the slopes of Hecla, just on the eve of a serious eruption, when we were engaged in investigating the volcanoes of Iceland. In a second, the appalling and terrible truth came home to me in all its ghastly awfulness. The lava in the crater must be rising explosively! I was never much frightened of a volcano before, but that moment, I confess, I felt distinctly nervous. From where I lay, I couldn't see over into the lake of liquid fire below, and my broken leg made it almost impossible for me to move or even to drag myself towards the steep edge, where I could gaze down into the abyss and make sure whether the lava was really rising. But such suspense was more than one could bear. With a supreme effort I raised myself a second time, very cautiously, upon my two hands and my left knee, and, trailing my right leg with difficulty behind me, I crawled or crept with unspeakable pain over yards of rough rock to the brink of the precipice. An ineffable sight there met my eye. The black slaggy bottom of the huge crater, which generally reposed in tranquil peace like a calm sea, just broken here and there by fiery fissures, was now transformed into one bubbling mass of flame and vapour, all alive with a horrible livid glare, that lit up its seething and blazing billows with an awful distinctness. Loud, snorting puffs of steam burst thick and fast from the gaping fissures, and from many of the chinks great jets of molten material were willing out in huge floods, and rising gradually towards the Floor of Pélé, the third and last ledge immediately below me. If the eruption continued for two hours longer at its present rate, by half-past twelve, I felt fully convinced, the sea of lava would be wildly surging and roaring above the very spot whence I now surveyed it. What was to be done? I lay and pondered. Unless somebody came to my rescue meanwhile, I had only two hours more to live on earth; and then inch by inch I would be scorched to death, in unspeakable agony, before an advancing tide of liquid fire, by the most awful fate ever known to humanity! It was ghastly; it was horrible: but I had to face it. I peered over the edge, and watched with eager and tremulous awe the gradual approach of the devouring fire-flood. Slowly, slowly, foot by foot, and yard by yard, my inanimate enemy rose and rose, and rose again, by constant, cruel, crawling stages. Not always regularly, but in fluctuating billows. At times the molten sea leapt upward with a bound; at times it fell again, in a vast sink-hole, like some huge collapsing bubble of metal; but all the while, in spite of every apparent fluctuation, it mounted steadily in the long run up the black wall of rock, as the tide rises over a shelving beach, with its hideous gas jets hissing and groaning, and its angry flames drawing nearer and nearer each moment to devour me. I lay there horror-stricken, and gazed idly down. [Illustration: "I LAY THERE HORROR-STRICKEN, AND GAZED IDLY DOWN."] Nothing on earth that I myself could do would now avail me in any way to escape my destiny. I tried to turn and attempt the wall behind me. I might as well have tried to scale the naked side of a smooth and polished granite monument. The crag was like glass. There was nothing for it but to lie back in quiet and await my death as a brave man should await it. Science had had many martyrs before. I felt sure, as I lay there, that I too was to be numbered upon the increasing roll-call of its illustrious victims. It is easy enough to fight and die; but to lie still and be slowly roasted to death--that, I take it, is quite a different matter. Eleven o'clock went past on my watch. Ten, twenty, thirty, forty minutes. The fire had mounted half way up the side of the ledge on which I lay. I could feel its hot breath borne fiercely towards me. A jet of steam raised itself now and then to the level of my own floor. Ashes and cinders were falling freely around. The eruption was gathering strength as it went. It was dangerous any longer to lie so close to the broken edge. I must drag myself away, near the further precipice. Frank would not return from town much before six, I felt sure. He always loitered when he got down to Hilo. Unless somebody came to relieve me soon I must surely be killed by slow torture. I gazed all around me with a last despairing glance. As I did so, a cry of relief burst on a sudden from my parched throat. On the precipice above, leaning over the edge of the Floor of the Strangers, I saw distinctly a man's face--a man's face, a Hawaiian's as I thought, peering down curiously into the depths of the crater. If only I could attract that man's attention I felt there might yet be some small chance for me. CHAPTER V. The man was looking the other way. I must somehow manage to make him turn round to me. I raised myself on my knees, put my hands to my mouth, and shouted aloud at the top of my voice, with the utmost force of which my lungs were capable. You never know how hard you can shout, till you've had to shout for dear life through a storm at sea, or some other terrible natural convulsion. Could I make myself heard, I wondered to myself, above the constant hiss and roar and din of that volcanic outburst? Thank Heaven, yes! The man turned and heard me. I could see him start and look sharply in the direction where I lay on the ledge. By the movement of his face I felt sure he observed me. He saw me and jumped back. He recognized the deadly peril in which I lay. "Help! help!" I shouted with terrific energy. "Quick! quick! a rope! The fire is almost upon me!" The man rose and stood close to the brink. I could see by his dress quite clearly now that he was a native Hawaiian. Awe and surprise were visible on his face. He understood and drank in the full horror of my situation. Surely, surely, he would make haste to help me! To my utter horror he did nothing of the sort. He stood still as if rooted to the spot in superstitious fear, and gazed down on my face with his own like a statue's. I never saw anything more stolid than his features, or the pose of his limbs. I flung up my arms appealingly for aid: I pointed with every gesture of pain and helplessness to my broken limb: I tried to express to him by natural pantomime the absolute necessity for immediate assistance. The native folded his arms in front and gazed placidly down with horrible unconcern in spite of my cries and shrieks and signs of agony. I knew now what it was to be a savage. He seemed utterly careless whether I lived or died. If I had been a worm or a scorpion or a venomous reptile he couldn't more wholly and totally have disregarded my obvious suffering. At last, with the same look of indifference, he turned on his heel slowly, without one sign of encouragement, and disappeared from my sight towards the lip of the crater. Had he gone to seek aid on my behalf, I wondered? Had he gone to call other natives to his assistance, and to bring ropes and ladders to haul me up from that unearthly crater? I could not say, but I hardly dared hope it. And all the while those billows of molten lava in the lake below surged madly on, rising and rising, and ever rising, tossing the wild fire-spray upon their angry crests, and making ready their greedy jagged teeth of flame as if on purpose to close on me and devour me piecemeal. The volcano seemed indeed to be really alive. I didn't wonder the natives once saw in it a horrible, hungry, implacable goddess. For ten minutes more I lay there still, half smothered by the sulphurous fumes of the rising gases, and whitened with a powdery shower of gray dust, waiting in agony for the inevitable end to arrive and stifle me. Then I looked up again, and saw to my surprise the native had come back to his former station. But not alone. Nor yet to save me. Three other Hawaiians, tall and shapely men, stood silent and moody by the first-comer's side, and gazed down as he had done, unmoved and unhorrified, upon myself and the crater. Above the roar and crackling of the unquenchable fire, my ear, quickened by the straits in which I lay, caught just once the sound of the words they were saying. I had learnt a fair amount of Hawaiian since my arrival, and I could tell that in their talk "the anger of Pélé," "victim" and "stranger," occurred frequently. Could it be that they meant deliberately to leave me there unaided to die? Were they afraid to meddle with the prisoners of the goddess? Christianized and civilized as they were in name, I knew too well then how deeply the old heathen superstitions must still be ingrained in the very core and fibre of their inmost being, not to fear that this might really be their hideous intention. The worship of Pélé might be dead, indeed, as a direct religion, but the awe and terror of Pélé's power I had long observed was as vivid and real in their hearts as ever. Even Kea herself, English as she was on her fathers side, half feared and propitiated that blood-thirsty goddess. The four men drew slowly to the edge of the precipice. I couldn't hear, but I could see by their actions they were consulting together very earnestly. The heat by this time was growing intensely painful. I lifted up my hands and clasped them as if in prayer. After all, they were human. I trusted they might still be inclined to help me. To my unspeakable terror, alarm, and dismay, the men shook their heads grimly in concert. Then all four of them, bowing down as if in worship towards the mouth of the crater, with their hands spread open in solemn accord, seemed to salute and adore the goddess of the volcano. I knew what it meant. I understood their gestures. Converts by profession as I doubt not they were, in their secret souls they were votaries of Pélé! At that sight, I flung myself down on my side and gave up all for lost for ever. I thought of those who were nearest and dearest to me at home, and who would never behold my face again. I must die where I lay, unaided and unpitied. When Frank returned to Kalaua's that night he would find no trace of me left on earth--not even a charred and blackened skeleton! The fire would have burnt me to fine gray ashes. Presently, as I looked, a fifth man joined the group above--a man dressed as I had never before beheld any one. His head was covered with a huge shapeless mask, which seemed to me to represent a cruel grinning lace, with teeth and eyes of white mother-of-pearl, that glistened hideously in the ruddy glare of the fierce volcano. I had seen such a mask once in my life, I remembered well, before leaving England--in the ethnological room at the British Museum. That one, I knew, was made of rare Hawaiian red and yellow feathers, and was said to be used by the old heathen priests of cannibal days in offering up sacrifices to their blood-thirsty idols. The new-comer was further draped from head to foot in a long mantle of the same costly plumes, which concealed his limbs from view altogether. I don't know how, but I felt sure by the very way he moved across the ledge that the man with the mask was none other than Kalaua! He was a priest of Pélé, then, to this very day! In spite of his outer veneer of civilization, in spite of his pretended conversion to a gentler creed, he still believed at heart in the vindictive and cruel goddess of the crater. The man in the mask, walking slowly as in a solemn dance, approached the edge of the beetling precipice. The other four men grouped themselves around in set attitudes, two and two on either side of him. Their looks were impressive. The priest lifted up his hands slowly. His action as he lifted them, graceful yet majestic, convinced me more than ever that it was really Kalaua, I recognized the old chief's grim and stately statuesque air--the air as of a last surviving scion of the old man-eating Hawaiian nobility. The priest stood still with his hands erect. The four others, in pairs on either side, bowed down their faces in awe to the ground. It was growing every moment more intolerably hot. I could scarcely watch them. The priest lifted up his voice aloud. I could catch not one word or syllable of what he said, but I was dimly aware in my intervals of pain that he was chanting some sort of measured savage litany. Every now and again he paused a moment, and then I could hear that his four companions answered him back in a solemn but loud response, in which I frequently fancied I caught the name of Pélé. At that awful moment Kea's words came back distinctly to my mind. "The second ledge that you see down below there, in the dark glow, is the Floor of the Hawaiians: as far as that, only natives may penetrate. If a white man's foot ever treads that floor, Pélé will surely claim him for her victim. In the twinkling of an eye, like a feather in the flame, Pélé will shrivel him in her wrath to ashes." I knew then what was happening up above. The priest of Pélé had come forth to the crater in his sacrificial garb, attended by his acolytes, and was performing a sort of dedicator death-service over Pélé's own chosen victim, before the flames rose up to embrace and devour me! In spite of the heat, in spite of the pain, in spite of the bodily terror in which I lay and writhed, I remembered, too, what Kea had once told me--how in the old days when men sacrificed to Pélé they never burnt their offerings with earthly fire, but flung them whole, a living gift, into the cracks and fissures of the burning lava, that the goddess might consume her own victims for herself in her own unearthly subterranean furnaces! It was an awful ceremony, yet surely an appropriate one. The flames were rising nearer and nearer now. These cruel and hard-hearted men would do nothing to save me. I could see great jets of burning gas rise from time to time above the wall of the crater. I could hear the loud hiss and shiver of the unearthly steam. I could feel the hideous heat baking me slowly to death where I lay. I crossed my arms resignedly, and gave up all for lost. I would die at least at the post of honour, as an Englishman ought to die, without fear and without flinching. I only waited for the merciful flames to come and put me out of my lingering misery. It could not be long now I felt sure. The lava would soon flow fast all round me. And above there, on the jagged edge of the precipice, the priest was still droning his terrible death-song, and the four tall men, bowed down to the ground almost, were still crying aloud in a strange monotone their hideous responses. As the first few bubbles of boiling lava rose level at last with the top of the Floor of the Hawaiians, I caught the final words of their triumphant song. I knew what they meant; they were simple and easy. "Pélé has avenged herself on the WHITE MAN'S FOOT; the White Man's Foot that trod her floor; we offer up the white man's body in expiation to Pélé." CHAPTER VI. While the ring of their heathen death-song still echoed in my ear, and the hiss and roar of the volcanic fires still boomed and resounded wildly around me, I was dimly conscious in an interval of heat that the lava-flood fell back for a few moments, and that a lull had intervened in that surging tide of fiery liquid. I was sorry for that. It would do nothing now but needlessly prolong my horrible torture. When once one has made up one's mind to face death, in whatever form, the sooner one can get the wrench over the better. To be roasted alive is bad enough in all conscience; but to be roasted alive by intermittent stages is a thing to make even a soldier or a man of science shrink back appalled from the ghastly prospect. In my agony, I looked up once more at the sheer precipice. As I looked, I saw yet another person had come down to join the group by the edge. My heart bounded with a faint throb of hope. It was Kea, Kea, pretty, gentle Kea. "Surely," I said to myself in my own soul, "Kea at least will not desert me. Kea will try her very best to save me." The light of the volcano lit up the faces of the men and the girl with a ruddy glow. I could see every movement of their muscles distinctly. Kea came down with clasped hands, and blanched lips, like one frantic with terror, and seemed to beg and implore the man in the mask to aid or assist her in some projected undertaking. The man in the mask shook his head sternly. It was clear he was adamant. Kea redoubled her prayers and entreaties. The priest rejected her petition with his hands outspread, and turned once more as if in blind worship toward the mouth of the crater. I knew that Kea was begging hard for my life, and that Kalaua, sternly refusing her prayer, was devoting me as a victim to his unspeakable goddess. There are moments that seem as long as years. This was one of them. Presently, Kea seemed to ask some favour, some last favour. The stern old priest made answer slowly. I fancied he was relenting. She turned to the men, as if to ask a question. The men in return assented with a solemn movement of their awestruck bodies. Then Kea looked up at her uncle again imploringly. She spoke with fervour, I could see it was some sort of compact or bargain between them she was trying to negotiate. At last the man in the mask gave in. He nodded his head and folded his arms. He appeared to look on like a passive spectator. I imagined somehow, quickened as my senses were by the extremity of the moment, that he had entered into an agreement with her, not indeed to save me, but to abstain from active interference with Kea's movements if she wished herself to assist me in any way. I breathed more freely. As soon as their hasty conference was over, the girl drew near to the brink of the precipice. She raised her hands as if pulling at an invisible rope: then she made signs to me to wait patiently, if wait I could, for that help was going to arrive shortly. After that, she broke eagerly away with a gesture of sympathy, and ran off in hot haste towards the winding path that led from the floor to the summit of the crater. I lay there some minutes more in an agony of suspense. Would she come back in time, or would the fiery flood burst up once more to the level where I lay before she had time to arrive with assistance? The man in the mask, whom I took to be Kalaua, and the four natives who stood by his side, still watched me, unmoved, with stolid indifference, from the jagged brink of that high granite precipice. By and by, they looked down with deeper attention still. I could tell by their gestures and their excited manner that the lava, after its lull, had begun to ascend afresh. The man in the mask advanced and prostrated himself. He quivered with emotion. He flung his arms up wildly. His limbs shook. He seemed as if in the bodily presence of Pélé. Next moment, a roar like the roar of thunder, or the discharge of a volley of heavy artillery, boomed forth from the crater, loud and sharp, with explosive violence. The ledge about me began to gape with chinks. Fissures opened up in the solid rock by my side with a crackling noise. The Floor of the Hawaiians sweated fire. Liquid lava oozed forth from a huge rent not three hundred yards away from the place where I lay, and flowing in a stream over the bed inward, fell back again in a surging cataract of fire into the central hollow. I wondered I was not scorched to death outright, so near was the lava-flood. But the place where I lay still remained solid. How long it would remain so, I did not even dare to speculate. At that instant, as I looked up in my agony of suspense towards the brink of the precipice, with the liquid fire rising apace to seize me, I saw Kea, all breathless with haste, rush eagerly up to the edge and lean over towards me. In her hands, O joy, she held a large coil or ring of something. Thank heaven! Thank heaven! My heart bounded with delight. Saved! saved! It was rope she was carrying! She flung it down in a curl, sailor-fashion, towards the spot where I lay. I saw as it fell it was of different sizes, and knotted together with big rude knots in many places. Clearly she had not been able to find a single rope long enough for her purpose. She had made up this length as well as she was able out of different pieces hunted up by hazard in odd corners at Kalaua's on the spur of the moment. It was a giddy height to which to trust one's self, even with the stoutest and strongest cable ever woven on earth. But with that weak and patched-up line of rotten old cords? Impossible! Impossible! If one of the knots were to give way with my weight, if one of the pieces were to break in the middle, I should be hurled down again a second time, yet more helpless than ever, and dashed into little pieces in an instant on that sharp and stubborn granite platform! But drowning men clutch at straws. This was no moment to deliberate or reason. I would have trusted myself just then, broken leg and all, to a line of whipcord, if nothing else came handy. The rope descended in a whirl through the air. It fell taut--plumb to the bottom. A fresh disappointment! To my utter horror, the end still dangled some ten feet above me! I couldn't possibly jump up to reach it. With a loud cry of distress Kea saw it was too short. In a moment without stopping to think or hesitate, she had torn the lower part of her long native dress into strips and shreds, and lengthened the frail cord by this insecure addition just far enough to reach me as I stood on tip-toe. I clutched it at last with both my hands, and threw back my head as a signal to Kea that all was right, and she might begin pulling. Never shall I forget the awful sensations that coursed through my body as I dangled there, half-way in air, while that delicate young girl, thin and graceful, but strong of limb, with the inherited strength of her savage country-women, hauled me slowly up by main force of struggling nerve and sinew, past all possible conception of her natural powers. She hauled me up by first passing the rope round a jagged peak of lava, which thus acted as a sort of rude natural pulley, enabling her to get rid of the direct strain, and to throw the weight in part on the edge of the precipice, and then by winding it round her own waist as a living windlass. Slowly, slowly, clinging by my hands to the hard rope, that cut and bruised my poor bleeding fingers, and with my broken leg dangling painfully in mid-air with excruciating twitches, I rose by degrees towards the brink of the abyss. How Kea had ever strength to raise me I do not know to this very day. I only know that as each knot on the rope grated and jerked round the edge of the peak that served for pulley it sent a thrill of incredible and unutterable pain through my injured limb, and almost made me let go my hands off the hard rope they were grasping and clutching with all their energy. Meanwhile, the man in the feather mask and the natives by his side stood stolidly by, neither helping nor hindering, but gazing at me as I dangled in mid-air with sublime indifference, as one might gaze at a spider running up his own web with practised feet towards his nest on the ceiling. It was clear my life was no more to them than that. If the rope had given way, if the crumbling peak of honey-combed lava had broken short with the weight, and precipitated me, a mangled mass, to the bottom, they would have stood there as stolidly, and smiled as imperturbably at my shattered limbs in the awful embrace of their fiery goddess. Truly, truly, the dark places of the earth are full of cruelty. [Illustration: "I CLUTCHED THE CRUMBLING PEAK WITH MY HOOKED FINGERS."] As I rose in the air the lava, now belching forth with renewed vigour, followed me fast up the mouth of the crater. It followed me fast, like a living creature. One might almost have fancied that Pélé, disappointed of her victim, made haste in her frantic efforts to snatch him from the hands of that frail mortal maiden who strove almost in vain to rescue him in time by violent means from her cruel clutches. I didn't wonder any longer that those ignorant and superstitious natives should picture the volcano to themselves in their own souls as a living will. I almost felt it alive myself, so wildly and eagerly did the tongues of flame seem to dart forth towards me with their forked and vibrating tips, as if thirsting to lick me up and swallow me down in their hungry lunges. The time I took in rising was endless. Could I hold on till the end? that was the question. At last, after long intervals of giddy suspense, I reached the top, or almost reached it; I clutched the crumbling peak with my hooked fingers. Kea still wound the rope round and round her body, as she approached to help me. She held out her hand. I grasped it eagerly. "You must jump," she cried: and all wounded as I was, I jumped with wild force on to the solid floor of the upper platform. My broken leg thrilled through with pain. But I was safe--safe. I was standing by her side on the Floor of the Strangers. The lava sank down again with a hideous sob, as if disappointed of its living prey. I gazed around me for the priest and his acolytes. Not a sign or a mark of them anywhere was to be seen. I stood alone with Kea by the brink of the precipice. The rest had melted away to their hidden lairs as if by magic. I was rescued, indeed, but by the skin of my teeth. Such peril leaves one unmanned as one escapes it. CHAPTER VII. I couldn't walk with my broken leg. My gentle preserver took me up in her arms with tender care, and lifted me, strong man as I am, bodily from the ground as if I had been a week-old baby. It was partly her powerful Hawaiian limbs and sinews that did it no doubt, but still more, I believe, that wonderful nervous energy with which Nature supplies even the weakest of our kind when they stand face to face at last in some painful crisis with a great emergency. She carried me slowly up the zig-zag path, and over the lip of the crater to Kalaua's house. Then she laid me down to rest upon a bamboo bed, and went out to fetch me food and water. What happened next I hardly knew, for once on the bed, I fainted immediately with pain and exhaustion. When I next felt conscious, it was well on in the night. I found myself stretched at full length on the bed, with Frank leaning over me in brotherly affection, and an American doctor, hastily summoned from Hilo, endeavouring to restore me by all the means in his power. At the foot stood Kalaua, no longer grim and severe as formerly, but, much to my surprise, the very picture of intelligent and friendly sympathy. "How did you get here so soon?" I asked the doctor, when I was first able to converse with him rationally. "You must have hurried up very fast from Hilo." "I did," he answered, going on with his work uninterruptedly. "Your friend Kalaua fetched me up. "He happened to be here when that brave girl rescued you from the crater, and he rode down on one of his little mountain ponies in the quickest time I ever remember to have known made between Hilo and the summit. He was extremely anxious I should get back quickly to see you at once, and we cantered up on the return journey as I never before cantered in the whole course of my life. I've nearly broken my own bones, I can tell you, in my haste and anxiety to set yours right for you." "That's very good of you," I answered gratefully. "Oh! you needn't thank me for it," he replied, with a laugh. "It was all our good friend Kalaua's doing. He wouldn't even allow me to draw rein for a moment till I halted at last beside his own verandah." I gazed at Kalaua in the blankest astonishment. Could it really be he who had stood so stolidly by in the feather mask and devoted my head with awful rites to the nether gods while I lay helpless on the Floor of the Hawaiians? My confidence in his identity began distinctly to waver. After all, I hadn't seen the features of that grim heathen priest while I lay at the bottom. Perhaps I was mistaken. He was Kea's uncle. For Kea's sake, I ardently hoped so. [Illustration: "SHE CARRIED ME SLOWLY UP THE ZIG-ZAG PATH."] They set my leg that very night, and Frank and Kalaua in turns sat up to nurse me. I can hardly say which of the two was kinder or tenderer. Kalaua watched me, indeed, as a woman watches by her son's bedside. He was ready with drink, or food, or medicine, whenever I wanted it. His wakeful eyelids never closed for a moment. No mother could have tended her own child more patiently. "Is the volcano still at work, Frank?" I asked once, in a painless interval. I could never forget, even on a sick bed, that I was by trade a man of science. "No, my dear old fellow," Frank answered affectionately. "The volcano, finding you were no longer in a fit condition to observe it, has politely retired to the deepest recesses of its own home till you're in a proper state to continue your investigations. The moment you were safely out of the hole, Kea tells me, it sank back like a calm sea to its usual level." "Pélé is satisfied," the old man muttered to himself in Hawaiian from the bottom of the bed, not thinking I understood him. "She has given up her claim to the victim who offered himself of his own accord upon her living altar." It was not till next morning that I saw Kea again. The poor girl was pale and evidently troubled. She received all my expressions of gratitude with a distracted air, and she hardly appeared at times to be quite conscious of what was passing around her. But she was gentle and considerate and kind as ever--even more kind, I fancied, than we had yet known her. For the next week, Frank, Kalaua, and Kea in turn each bore their fair share in nursing and watching me. I wondered to myself, after all that had happened, that I wasn't afraid of stopping any longer under the old chief's roof; yet now that it was all over, my staying there for the time seemed somehow quite natural. Indeed, it would have been impossible to carry me further along the rugged road that led down the mountain, with my leg in splints, and my general health in a most enfeebled condition. And I wasn't in the least afraid, either that Kalaua would cut my throat in his own house, or otherwise offer me personal violence. Nothing could possibly exceed his personal kindness to me now: and I felt as safe in the old chief's hands as I did in his niece's, or in my own brother's. My conversations with the American doctor too reassured me greatly in this curious matter. A day or two later, I told him the whole strange and romantic story, in far fuller detail than I have told it here (for all the incidents were then fresh in my memory), and he listened with the air of a man to whom such marvellous recitals of savage superstition were hardly anything out of the common. "I shouldn't be surprised if it really _was_ Kalaua," he said to me confidentially, when I had finished my narrative. "The fact is, the old man has always been more or less suspected of persistent Pélé worship. Beliefs like that don't die out in a single generation. But you needn't be afraid on that account that he'll do you any bodily harm now. Pélé cares nothing for unwilling victims. She takes those only who go to her willingly. You fell in of yourself, and therefore Kalaua wouldn't pull you out. To have done so would have been to incur the severest wrath of Pélé. But now that you've once got safe out again, every good old-fashioned heathen Hawaiian will hold to it as a cardinal article of faith, that you're absolutely inviolable. The goddess had you once in her power, and of her own free will she has let you go again. If she liked, she might have eaten you, but she let you go. That shows you are one for whom she has a special concern and regard. The moment you got up in safety to the brink once more, the lava fell back. To Kalaua, that would be a certain sign and token that Pélé relinquished all claim upon your body. She may take some other victim, unawares, in your stead: but you yourself, the Hawaiians believe, are henceforth and for ever next door to invulnerable. You are Taboo to Pélé. "Well, I've been very nearly dipped in Styx," I answered, smiling, "so I ought to be inviolable. But you don't think, then, I run any risk by remaining under this roof till my leg gets well again?" "Quite the contrary," the doctor replied with perfect confidence. "I should think you would nowhere be treated with greater care, consideration, and courtesy than here at Kalaua's. Whatever it may have been a very few days ago, these people regard you now as Pélé's favourite. If you were to ask politely for a White Elephant, they'd import one for you direct, I verily believe, by the first mail steamer in from Burmah." "That's lucky," I said, "though after what I saw in the crater the other day, I confess I feel a little nervous at times about our personal safety." As the doctor was just taking his leave, he turned and said to me in a very serious tone, "If I were you, do you know, Mr. Hesselgrave, I think I wouldn't say anything at all in public while you remain in Hawaii about the scene in the crater." "No?" I said interrogatively. "No," he answered. "You see, it's impossible to _prove_ anything. After all, when one looks the thing squarely in the face, what did you really see and feel sure of? Why, just five natives looking down at you in the crater, on the very eve of a serious outbreak of the volcano. Well, nobody's bound to risk his life to rescue a stranger from the jaws of an eruption. As to the mask, the less said about that the better. People won't believe you: they'll say it's impossible. _I_ believe you, because I understand Hawaiians down to the very ground: I know how skin-deep their civilization goes: but folks who don't, will think you're romancing. Besides, Kalaua wouldn't like it, of course. It's _bad form_ to be a heathen in Hawaii. Whatever the natives may be in their own hearts, in their outer lives they prefer to be considered civilized Christians. There's nothing riles your true-born Hawaiian like a public imputation of cannibalism or heathendom." "All right," I answered. "You may depend upon my discretion," For Kea's sake indeed I should have been sorry to bring disgrace upon her stern old uncle, however richly the old chief might have merited it. I was profoundly grateful to her for her gallant rescue; it would have been an ill reward indeed to repay her kindness by betraying the terrible secret of her family. CHAPTER VIII. All that night Kea sat up with me; and somewhat to my surprise she occupied herself for most of the time in working at a great white veil of very fine material. "That looks like a bridal veil, Kea," I said at last, regarding it curiously in an interval of sleeplessness. Kea laughed, not merrily as heretofore, but a very sad laugh. "It _is_ a bridal veil," she answered, blushing and stammering. "I--I'm working at it at present for--for one of my family." I saw she was embarrassed, so I asked her no further questions about it. Perhaps, I thought, she's going to be married. Even in Polynesia, young girls are naturally reticent upon that subject. And Kea was hardly a Polynesian at all: on her father's side she was an English lady. So I turned on my back and dismissed the matter for the moment from my consideration. For eight long weary weeks I lay there on my bed, or on the adjoining sofa, with my leg slowly and tediously healing, and my head much bothered by such long inaction. What made me more impatient still of my enforced idleness was the fact that, according to Frank's continuous report, Mauna Loa was now rumbling, and grumbling, and mumbling away in a more persistently threatening style than ever. I was afraid there was going to be a really grand eruption on the large scale--and that I wouldn't be well enough to be there to observe it. It would be ignominious indeed for the accredited representative of the British Association for the Advancement of Science to be carried down the mountain on a hospital stretcher at the very moment when perhaps the finest volcanic display of the present century was just about to inaugurate its arrival by a magnificent outburst of lava and ashes. I should feel like a soldier who turned his back upon the field of battle: like a sailor who went below to the ladies' cabin at the first approach of a West Indian hurricane. The idea distressed me and gnawed my heart out. If you are a man of science you will understand and sympathize with me. If you are not, you will perhaps consider me a donkey. Kalaua meanwhile remained as courteous and attentive as ever. But he often came in from the mountain much perturbed in soul, as I could see by his manner, and as I gathered, also, from his remarks to Kea. I understood Hawaiian pretty well by this time. I'm naturally quick at languages, I believe, and I've travelled about the world so much, in search of the playful and pensive volcano, that a new idiom comes to me readily: and besides, I had nothing to do while I lay idle on my bed but to take lessons in the native dialect from Kea. Now a pretty girl, it is well known, is the best possible teacher of languages. You understand at once from her mouth what you would only vaguely guess at on a man and a brother's. You read from her eyes what her lips are saying. "Pélé's uneasy again, my niece," the old man would murmur often as he entered. "I never knew the crater more disturbed. Pélé is angry. She will flood Hawaii. She will drown the people. We must try to quiet her." Kea looked down always when he spoke like that with a guilty look upon her poor young face. I understood that look. I knew she considered she had cheated the goddess by rescuing me from the flames, and I grieved to think that I should cause her unhappiness. "Kea," I said to her one day, as she sat still sewing away at a pure white dress in the room by my side, "do you know anything of your English relations--your father's people?" Kea burst suddenly into a flood of tears. "I wish I did!" she cried earnestly. "I wish I could go to them. I wish I could get away from Hawaii for ever. I'm tired of this terrible, terrible island. It wears my heart out." And she flung away the dress from her in an agony of horror, and fled from the room, still crying bitterly. "I see what it is," I said to myself pityingly. "They want to marry that helpless young girl to somebody or other she doesn't like. Probably a fat old native with a good thing in cocoa-nuts and sugar-plantations. Poor child! I can easily understand her feelings. She, an English girl almost, in blood and sentiment, to be tied to some wretched old Hawaiian ex-cannibal--some creature incapable of appreciating or sympathizing with her! I don't wonder she shrinks from the horrid prospect. She's a great deal too good and too sweet for any of them." I may mention however, to prevent misconception, that I was not myself the least little bit in the world in love with Kea. I merely regarded her from a brotherly point of view, with friendship and gratitude. The fact is, a certain young lady in a remote English country rectory, who received a letter from me by every Honolulu mail regularly, might have had just ground of complaint against me had I harboured any trace of such a feeling in my heart towards the gentle little Hawaiian maiden. It was the thought of that particular English lady that caused me so much agony as I lay on the floor of Mauna Loa that awful morning. Nothing else could have made me cling to the last chance of life with so fierce a clinging. For my own part, as a man of science, I have rather a contempt for any fellow who will not willingly risk his own neck, under ordinary circumstances, for any great or noble cause on which he may be occupied: and among such great and noble causes I venture to hold the pursuit of truth and natural knowledge by no means inferior to the pursuit of liberty or of material welfare. But when there's a lady in the case--why, then, of course, the case is altered. A man must then, to some extent, consult his own personal safety. His life is not entirely his own to lose: he has mortgaged it as it were on behalf of another. This however is a pure digression, for which I must apologize, on the ground that it is needful to prevent misapprehension of the relation in which I stood to Kea. Forgive me for thus for a moment dragging in my own private and domestic feelings. In a few minutes Kea returned again. She had an envelope with a name and address on it in her hand. She gave it to me simply. Her eyes were still red with crying. "That's where my father's people live," she said quietly. "I wish I was with them. My father wanted me to return to them when he died. But I was afraid to go, because--because, though they asked me after his death, they never wrote to me while he was alive--they never wrote to _him_ either--They were angry with him for marrying my mother." She said it with infinite tenderness and regret. I glanced at the address Kea had given me, and saw to my surprise the name of her father's brother, he was a clergyman in Kent, well known, as it happened, to my own family in England. "I wish you could go to them, Kea," I cried earnestly. "Whatever they think and feel now, they couldn't help liking you and loving you when they saw you. I wish you could get away from this dreadful Hawaii!" "I wish I could," Kea answered in a hopeless voice. "But--" she paused for a moment. "I must stop here now; I must stop here--till my marriage!" She pointed to the white dress that lay huddled upon the floor; and, with the tears welling up into her eyes once more, rushed madly and desperately out of the room like one distracted. I couldn't help contrasting the life of that peaceful Kentish rectory with the awful surroundings of the priest of Pélé, and wishing I could rescue that gentle girl from so terrible a place, as she herself had rescued me from the floor of Mauna Loa. And I wondered to myself to whom on earth they could ever mean against her will to marry her. Meanwhile, in spite of my broken leg, the volcano itself attracted no little share of my distinguished attention. I couldn't go out to call on it in person, to be sure; but I had in Frank an acute and well-trained assistant, who could be trusted to keep a steady eye upon its daily proceedings, and who knew exactly what traits in its character I wished him to report to me. In order that I might the more fully be kept informed from time to time of the state of the crater, and the momentary changes taking place in its temper and the lava level, I taught Frank in his leisure moments how to work a heliograph. For that purpose I fastened a slanting piece of looking-glass to my own bed-head, and stationed my brother with a second mirror on the summit of the mountain, in a good position for observing the lake of fire and the smoke-stacks in its centre. On this simple form of telegraphic arrangement Frank flashed me news by the Morse code; so many long and short flashes in certain fixed and regular orders standing each for a certain letter: and I flashed him back by the same method my directions and remarks on his own despatches. In this way we constantly kept up quite a brisk conversation by means of the mirrors. "Lava now rising in the main basin;" Frank would flash over to me. "Any fissures?" I would ask. In a minute the answer came promptly back, "Yes, two, in the black basalt." "Steam issuing from them?" "None at present, but clouds of dense smoke forming slowly in the second cavern." "All right: then note its volume and direction." And so forth for an hour at a time together. It relieved the monotony of my existence on my sick bed thus to carry on by proxy my accustomed avocations: and I was glad to feel I wasn't quite useless, even with my broken leg to weigh me down, but was honestly earning my bread (or at least my taro-paste) from the subscribers to the British Association Seismological Committee Fund. One evening, towards the end of my convalescence, Frank came in in very high spirits (for Mauna Loa had been smoking like a German student that day) and found Kea busy as usual at her endless task of making her own very extensive trousseau. She was at work now on a long white satin train, which certainly seemed to me far more expensive and handsome in texture and quality than I should ever have expected a Hawaiian half caste girl to wear for her wedding. "What a swell you are, Kea!" Frank cried, half chaffingly. "I wonder what sort of a match you expect to make, that you're getting yourself up so smart for the occasion?" Kea glanced back at him with a painfully sad and serious face. "I'm going to marry a very important personage indeed," she said solemnly. "A chief, perhaps?" Frank suggested laughing, and peeling a banana. The tears stood in poor Kea's eyes, though Frank did not notice them. "Higher than a chief," she answered slowly, with a deep-drawn sigh. "A prince of the blood-royal of Hawaii, then," Frank went on, boy-like, without observing how serious and painful the conversation seemed to the poor little half-caste. "Higher than a prince," Kea replied once more almost reverently. "What! Not the King!" Frank exclaimed in astonishment. "The King is married already," Kea replied with dignity, the tears trickling one by one down her cheeks, unseen by Frank, who, busy with his banana, couldn't observe her downcast face as well as I could from my place on the pillow. "Higher than a chief! Higher than a prince! Higher than the King!" Frank cried incredulously. "Hang it all, Kea; why, then, you must be going to marry the captain of an American whaler!" I laughed in spite of myself. Hawaiian royalty, to say the truth, when you see it on the spot (as we had done at Honolulu) is such a very cheap sort of imitation kingship! But Kea, instead of laughing, burst suddenly into tears, and flung down her work on the floor in an agony of despondency. "Frank," I cried, "how on earth can you tease her so? Don't you see poor Kea's dreadfully distressed? It's downright cruelty to chaff on such a subject." [Illustration: "'IF YOU KNEW ALL,' SHE ANSWERED,--'HOW YOU WOULD PITY ME!'"] Kea turned her big brown eyes full upon me, all tearful as they were. "If you knew all," she answered, "you would say so indeed. You would pity me, both of you--oh, how you would pity me!" And without another word, she rose like a queen and glided from the room, muttering to herself some inaudible sentence in Hawaiian as she retreated. When she had left us alone, Frank turned to me, abashed, with unusual earnestness and wonder in his voice. "Tom," said he impressively, "does it ever strike you there's something very mysterious indeed about this marriage of Kea's?" "How so?" I asked; though in fact I felt it quite as much as he did, but I wanted to hear Frank's own unadulterated idea about the matter. "Why, you see," he answered, "they're getting ready for a wedding: but where's the bridegroom? A marriage is never quite complete without a man in the proceedings. Now, we've never seen any young man come courting around; especially not any one so very important as Kea makes her future husband out to be. A bridegroom, I take it, is an indispensable sort of accompaniment to every respectable civilized wedding. You can't very well get on without him. But he's not forthcoming here. It seems to me there's something awfully uncanny about it all." "I often hear them speak among themselves," I said, "about somebody called Maloka. I wonder who on earth this Maloka is? I expect it's Maloka she's going to marry." "I'll make inquiries," Frank answered decisively. "We must get to the bottom of it. For my part, Tom I don't half like the look of it." CHAPTER IX. That night I hardly closed my eyes in sleep. My leg, which for several days had scarcely pained me, became troublesome once more with a sort of violent twitching neuralgic rheumatism. Never before had I felt anything so curiously spasmodic. I had tossed about during the evening indeed a great deal more than usual, and Kalaua, who noted my discomfort with his keen and observant Hawaiian glance, asked me more than once how I felt, with apparent kindliness. I told him my symptoms in perfect frankness. "Aha," he cried grimly, looking back at me with a smile. "That settles the matter. We shall have an eruption then. The old-time folk in heathen days always noticed that all neuralgic and rheumatic pains became far more severe when an eruption was brewing." "Did they?" I answered languidly; "that was no doubt a mere heathen superstition on their part." "Oh, no," he retorted with flashing eyes: "it was no superstition. It was solemn fact. Wounds would never heal at such times, and broken limbs would set with difficulty. You see, in the old clays, we knew a good deal about wounds, of course--far more than nowadays. We were all warriors then. We fought and hacked each other. We were often liable to get severely injured. Stone hatchets cut a man up so awkwardly." "Why," I cried, "now you come to mention it, I remember the year I was working at Etna, the Sicilians at Catania all declared that sprains and cuts and rheumatic affections would never get well before or during eruptive periods. I hardly believed them at the time, I confess; but if two people so widely apart in race and space as you and the Sicilians both say so, I dare say there may really be something in it." "There _is_ something in it," Kalaua echoed gravely. "I know it by experience." "An atmospheric or electric condition, no doubt," I said, lighting a cigarette. "Our fathers used to think," Kalaua corrected slowly, "that Pélé's daughter was the goddess of disease; and when Pélé was angrily searching for a victim, or when Pélé's son, the humpbacked god, who lives with his mother among the ashes of the crater, was in search of a fresh wife among the daughters of men, then, our heathen forefathers used to say, the goddess of disease went forth through the land to prick the people with the goads and thorns that she pushed into their flesh and their veins and their marrow. Pélé had many sons and daughters; all of them worked the will of their mother. The goddess of disease was the eldest and noblest--she searched everywhere for a victim for her mother." "And did she ever get one?" I asked with curdling blood. "Yes," Kalaua answered. "The Hawaiians are brave. Sometimes the people would suffer so much from Pélé's daughter that some one among them, a noble-minded youth, would willingly offer himself up as a propitiation to Pélé. Then Pélé's wrath would be appeased for the time, and the eruptions would cease, and the land would have slumber. But those, we know, were only foolish old heathen ideas. Nowadays of course the Hawaiians are wiser. "Yes," I replied, smiling and withdrawing my cigarette. "The Hawaiians nowadays are nominally Christian." The phrase seemed to excite Kalaua's suspicions. "We know now," he went on more quietly, with a searching look, "that eruptions are due to purely natural causes." "I hope," I said, "if an eruption's coming, I shall be well enough anyhow to get out and watch it. The doctor promised soon to let me have a pair of crutches." Kalaua smiled. "If an eruption comes at all," he answered, with the air of a man who speaks of what he knows, "it'll come, I take it, on Saturday next, and you won't be well enough to get out by then. The moon will be full on Saturday at midnight. Eruptions come oftenest at the full moon. Our fathers had a foolish old reason for that, they said that Pélé and her son had a grudge against the moon, and strove always to put it out with their belching fire, for eclipses, they thought in their ignorance and folly, were caused by Pélé's humpbacked son trying to strangle the moon in its cradle." "Why," I said, "that's likely enough, when one comes to think of it." Kalaua gazed at me in speechless amazement. "That Pélé's son is the cause of eclipses!" he cried, astonished. "No, no," I answered. "No such nonsense as that. But the connection may be real between phases of the moon and volcanic phenomena. The moon's attraction must be just as powerful on the lava in a volcano as on the water in the sea. There may be a sort of spring-tide tendency towards eruptions so to speak. And curiously enough, since you mention eclipses, there's going to be an eclipse of the moon on Saturday." Kalaua's face changed suddenly at the word. "An eclipse!" he cried, with intense solemnity. "An eclipse of the moon! On Saturday!--impossible!" "No, not impossible," I said. "I see it by the almanac." "Not total?" Kalaua asked excitedly. "Yes, total." I answered, amused at his excitement. "You think that will bring an eruption in its train?" "Eclipses always bring eruptions," Kalaua said solemnly. "Our fathers told us so, and we ourselves have proved it." "Well, you may be right:" I replied smiling; "we really know so little about these things as yet that it's impossible to dogmatize in any particular instance. But for my own part, I believe there's no counting upon eruptions. Sometimes they come and sometimes they don't! They're like the weather--exactly like the weather--products of pure law, yet wholly unaccountable." Kalaua rose width great resolution. "An eclipse of the moon!" he repeated to himself aloud in Hawaiian. "Kea, Kea, come here and listen! An eclipse on Saturday! How very strange, Kea! That's earlier than any of us at all expected. How lucky we made our arrangements so well beforehand, or else this thing might have taken us all quite unprepared. There'll be an eruption. We must look out for that! I must go at once and tell Maloka!" Maloka, then, the mysterious bridegroom, lived quite near! Kalaua could go out at a minute's notice, and speak to him easily. I longed to ask him who Maloka was, where he lived, and what he did, but a certain sense of shame and propriety restrained me. After all, Kalaua was my host. I had no business to go prying into the private affairs of a native family who had been kind enough to extend to me their friendly hospitality. Kalaua left the room and went out hurriedly. I turned on my bed and tried to sleep. But try as I would, my leg still kept me persistently awake. Frank was soon snoring soundly in his own room next door. I envied him his rest, and gave myself up to a sleepless night with what resignation I could manage to summon. Gradually, as the night wore on I began to doze. A numb drowsiness stole slowly over me. I almost slept, I fancy; at any rate, I closed my eyes and ceased to think about anything in particular. For half an hour I was practically unconscious. Then on a sudden, as I lay there dozing, a slight noise attracted my attention. I opened my eyes and stared out silently. The door of my bedroom was pushed gently open. A hand held it gingerly ajar for a while. A brown head was thrust in at the slit, and then another. "Softly!" a voice murmured low in Hawaiian. I lay still, and never moved a thread or muscle of my face, but gazing across dimly through my closed eyelids I could see that one of the men was Kalaua; the other, I imagined, was a perfect stranger. My heart beat fast. Strange thoughts thronged me. "Surely," I said to myself, "this must be Maloka." I was dying with curiosity to learn something more about that unknown bridegroom. But I dared not move. I dared not speak. A solemn awe seemed to thrill and overcome me. "Is he asleep?" the stranger asked in a low voice. "Yes, fast asleep," Kalaua replied in Hawaiian. "Can he understand if he hears?" the stranger said again. "Not much, if anything," Kalaua answered. "He has only been such a short time in Hawaii." I was glad they under-estimated my knowledge of their language. It enabled me to learn what they were talking about. "Then we can speak with safety," the stranger went on. Kalaua nodded, went out once more, and closed the door softly behind him. They both seated themselves as far as I could guess, on chairs in the sitting-room. Oh, how I longed to hear the rest of their conversation! It was quite irresistible. Curiosity got the better of my native prudence. I couldn't catch a word of what they were saying with any distinctness where I lay on the bed. I must rise and listen. I undid the splints that bound up my leg; crawled carefully across the room without jerking or hurting it; and throwing myself down at the bedroom door, bent eagerly though cautiously down to the key-hole. Even so, I could catch but little. Kalaua and the stranger were conversing in low and earnest tones in their native language. Though I could understand Hawaiian pretty well by this time, I found it hard to follow so rapid and familiar a colloquy between two Hawaiians in half-whispered accents. They spoke of many things I didn't understand. But one thing I was sure I caught from time to time quite distinctly, and that was the oft-repeated name, Maloka. They were talking of Maloka, Maloka, Maloka. Was this Maloka? I asked myself more than once. If so, I should like to take a good look at the man who has to be Kea's future husband. Why all this mystery? This midnight meeting? Why couldn't Kea be quietly married like any one else? Why couldn't Kea's lover come to the house at a reasonable hour, like all the rest of humanity? I must clear up this question, one way or the other. It was very wrong of me, no doubt; but in my anxiety to learn the whole truth of the case, I held my eye for a second to the key-hole. The stranger's face was turned towards me now. I recognized him in a moment. He was one of the four tall, stately natives who had stood by Kalaua's side on the brink of the precipice that awful day when Kea rescued me. This, then, was Maloka! My blood ran cold. Kea married to this cold stern creature! But no. A minute later I caught their words once more. The stranger himself was speaking this time. "And you went down and told Maloka exactly when and where to expect her?" he asked seriously. "Yes," Kalaua answered. "It's all arranged. I told Maloka. I went out at once to see him and to tell him." A sudden thrill passed through me irresistibly. Wrong again. This, then, was not Maloka after all! But Maloka, whoever he was, lived quite near. It had taken Kalaua only half an hour or so apparently to go to his house and tell him the story of the expected eruption. "She may well be honoured," the stranger murmured. "So great a marriage is indeed an honour to any girl in Hawaii." They whispered together for a few minutes longer in a lower voice, even more mysteriously, but I could catch very little of all they said, except that now and then the words "marriage," "bridegroom," "bride," and "distinction" fell upon my ears quite unmistakably. Once, to my surprise, my own name, too, came into their colloquy. I strained my ears to catch the meaning. They repeated it once more. Strange! I couldn't quite understand what they meant, but I seemed to be somehow mixed up with the mystery. Was this--could it be, some wonderful heathen plot or contrivance to carry me off and marry me perforce against my will to Kea? "She rescued him," I heard Kalaua say in a very stern tone: the next words I couldn't quite catch, then he added more distinctly, "and she must marry him." "It is the law of our forefathers," the strange Hawaiian repeated. "Life for life. Bride for husband." "For fifty years have I served faithfully," Kalaua said, "and now I may surely be honoured in the marriages of my family." "Good," the other man answered. "You will see to the bride; and I for my part will take every care that the bridegroom is ready." "Don't fear for me," Kalaua replied. "The daughters of the Hawaiians shrink not from their duty." He rose, and walked across the room in the opposite direction from that of the door where I still sat crouching on the ground in my night-shirt, with my broken leg extended sideways in front of me. He went up to the wall and pushed aside a picture that hung from a nail near the ceiling before me. Behind it was a small brass knob. He took a little key from his pocket, which he fitted into the midst of the knob, and suddenly, with a spring a door opened. It was the door of a cupboard or small recess let into the wall, and in it I saw for the twinkling of an eye an apparition of something brilliantly red and yellow. I knew in a second what that thing was. It was the royal robe of sacred feathers that Kalaua had worn as his priest's costume when he solemnly dedicated me to the anger of Pélé. Behind it, two horrible goggle eyes shone forth with lurid gleams into the blank room. I knew those too, they were the eyes of the mask--that grinning mask that Kalaua wore as the sign of his priestship. Hideous, barbaric, staring things; but Kalaua regarded them with the utmost veneration. "Everything is correct," he whispered, looking over the strange paraphernalia with a stern look of content and handling them reverently. "The wedding shall come off, then, duly as arranged. We know the place, the day, and the hour. I answer for the bride: you answer for the bridegroom. All is well. It is an auspicious marriage. May they live happily ever after!" "Such is the prayer of all the Hawaiians," the stranger answered, with the air of a man who recites some liturgy. [Illustration: "'EVERYTHING IS CORRECT,' HE WHISPERED."] Kalaua bowed his head solemnly. "Among the faithless," he said, "we at least are faithful." He shut the door once more, and locked it securely. Then he turned towards the room where I was eagerly watching him through that narrow key-hole. How I knew what was coming next I can never tell, but I _did_ know somehow that they were moving across once more to my hiding place. Fear supplied me with strength and agility. Dragging my leg after me again with breathless haste, I managed to scramble back into my bed somehow, and, pulling the sheet over me, to feign sleep, before those two savage devotees of a dead religion were once more leaning over the pillow beside me. Next instant, I heard the door pushed cautiously open a second time; and peering afresh through my closed eyelids, I saw Kalaua and his nameless satellite steal over softly to where I lay half dead with terror and excitement. I closed my eyes and waited, awestruck. Were they really come to murder me or to carry me off by force? Were they going to marry me against my will to Kea? Did Kalaua mean to put me there and then through some hideous and inhuman wedding ceremony? Was I the bridegroom for whom the stranger was to answer? Was this the secret of their sudden kindness to me? Was I bound to atone for the saving of my life by accepting in wedlock the last daughter and heiress of the priests of Pélé? But no! My suspicions must surely be wrong. It was Maloka, Maloka, that unknown Maloka, who was destined to be the simple little brown maiden's hated bridegroom. I must find out soon who Maloka was; but for the moment, fear got the better of curiosity. The two Hawaiians approached on tiptoe to my side. My heart beat hard, but I gave no token. I lay as still as death, and breathed heavily. I felt rather than heard them stoop down and look at me. "Asleep?" asked the stranger. "Asleep!" Kalaua answered. "Let us see!" the stranger said, and moved his robe a little. I knew he had drawn a knife from his girdle. I felt him raise it but I never cringed. There was a moment's suspense--an awful suspense, for I didn't feel sure they hadn't come to murder me--and then, apparently satisfied, the men withdrew; the footsteps retreated as stealthily as they had approached; and the door was closed again noiselessly behind them. They had only come, after all, to make sure I was asleep and had heard nothing. Whatever this business might be on which they were engaged, they evidently meant to conduct it with the utmost secrecy. Whatever these things meant, they did not mean murder. CHAPTER X. Next morning, as I lay on the sofa in the verandah, humming and idling, with Kea still stitching away at the very last touches on her wedding garments beside me, I saw by a sudden glitter in my mirror that Frank was anxious to heliograph me a message. Pulling the cord that moved my looking-glass, I flashed back "Well?" Frank answered by signal, "Big ship off Hilo. Gunboat apparently. Flying British colours. A party is landing." I signalled back by code, "Try to attract their attention if possible, and ask them what's their business in Hawaii." For a few minutes Frank seemed engaged in establishing communications with the newly-arrived gunboat, and made me no reply; but I soon saw he had succeeded in forcing himself upon their notice at last, for he was flashing back question and answer rapidly now, as I judged by the frequent and hasty movements of his dancing mirror. By and by he turned the ray upon my sofa again. "Gunboat _Hornet_," he signalled in swift flashes, "Pacific squadron: party of twenty men sent ashore by admiral's orders to make arrangements for observing total eclipse of the moon on Saturday evening." I was glad to hear it, for we began to feel the want of civilized society. That same morning the doctor rode up to see me again, and brought me a very welcome present--a pair of crutches. On these I was now to be permitted to hobble about, and I took advantage of my liberty that very afternoon by stumping up, with Frank's aid, to the mouth of the crater. While I stood there, supported on my two sticks, and watching the lava still grunting and grumbling as uneasily as ever--for it was clear that Pélé was in a grumpy mood and a big eruption was slowly brewing--we were joined by the officers and doctor of the _Hornet_ on their eclipse observation expedition, accompanied by several sailors and natives, with ponies, tents, and other necessaries for camping out on the very summit, high above the level of the ordinary cloud-veil. The new-comers were surprised to find a scientific man already on the spot, in possession as it were, and gladly availed themselves of my knowledge of the mountain in choosing a good and suitable station for their tents and instruments. I confess, after the terrors by which I had lately been surrounded, it was no small relief to me to find ourselves reinforced as it were by a strong and armed body of our own fellow-countrymen. I breathed a little more freely when I knew at least that help was at hand should we ever chance to stand in need of it. I sent off Frank at once to show the naval men what seemed to me the best position on the whole mountain for pitching their tents and setting up their observatory, and, under my directions, he led them straight to a low peak on the right of Kalaua's, over-looking the crater and the Floor of the Hawaiians. It was a jutting point with a good open platform on the very summit, composed of rock a good deal softer than the mass of basaltic lava which makes up in great part the cone of that vast and seething volcano. The men of the _Hornet_ were delighted with my selection, which combined all the advantages of shelter and position, and began forthwith to unpack their belongings and settle themselves down in their new quarters. For myself. I hobbled back after a while to the house to rest and observe their actions through a field-glass from a distance. Now, at any rate, we should be quite safe from any machinations of our Hawaiian entertainers. As I reached the door Kalaua came out, his face all livid with anger and excitement. Evidently the new turn of affairs had greatly displeased him. He had been away all the morning, and had only just returned. His eyes were fixed now on the party on the summit, and some strange passion seemed to be agitating his soul as he watched their preparations for camping on the platform. "Who are all these people here?" he cried out to me in English, flinging up his hand as soon as I was well within speaking distance, "and what do they want with their tents and their instruments here on the open top of Mauna Loa?" "They're a party of English naval officers," I answered, "from a gunboat that has just steamed into the harbour, and they've come up by order of the admiral to observe the eclipse of the moon on Saturday." Kalaua's countenance was an awful sight to look upon. Never before or since has it been my lot to behold a human face so horribly distorted with terror and indignation as his was that moment. His features were ghastly. They reminded me of the mask of his heathen ancestors. It seemed as if some cherished hope of his life was frustrated and disappointed, dashed to the ground at once by some wholly unexpected and untoward incident. "Kea," he cried aloud in Hawaiian to his niece within, "this is awful! This is unendurable! Come out and see! The English are camping on the Platform of Observation." At the words, Kea sprang out upon the balcony from the room within where she had been sitting alone, and shaded her eyes with her hands as she looked up in an agony of suspense and expectation towards the distant peak. In a moment some sudden passion thrilled her. Then she clasped her fingers hard and tight in front of her, as it seemed to me with some internal spasm of joy and satisfaction. "I see them," she cried, "I see them! I see them." "They shall never remain there!" Kalaua shouted again, stamping his foot on the ground with resolute determination. "If they stop there till Saturday, it will spoil all! I won't permit it! I can't permit it!" Then he turned to me more calmly, and went on in English, "I know a much better place than that, up on the left yonder, less exposed a great deal to the open wind and the glare of the volcano." He pointed as he spoke to another peak, away off to the west; a peak that did not look down nearly so sheer into the hollow of the crater and the sea of fire. I had thought of that place too, and rejected it at once, as being in fact far more exposed and windy than the other. [Illustration: "SHE LOOKED UP IN AN AGONY OF SUSPENSE."] I shook my head. "Oh, no," I said, "the peak they've chosen is by far the best one." "You think so?" "I am sure of it." Kalaua turned away with an angry gesture. "Better or worse, they shall never camp there!" he exclaimed with warmth. "The Hawaiians are masters still in Hawaii. Whether they will or whether they won't, the Englishmen shall move their tents from that peak there. We will never allow them to occupy that spot. We will make them shift from the Platform of Observation." "I don't think you'll find it easy to turn away an English detachment," I observed quietly. Kalaua clenched his fist hard, and ground his teeth. "Anywhere but there," he muttered, "and there, never!" He stalked away angrily with long hurried strides towards the point where Frank and the sailors, all unconscious, were pegging their tents and staking out their encampment with a merry hubbub. What happened next I could only observe vaguely at a distance through the medium of my glass; I learned the details afterwards more fully from Frank and the officers. But what I could notice for myself most clearly nearer home was this--that all the time while Kalaua was parleying with the Englishmen on the mountain, Kea stood still quite breathless on the verandah, watching the result of her uncle's action with the keenest interest and the wildest emotion. She watched so closely that I couldn't help feeling the result was a matter of life and death to her, and it somehow seemed to me that her hopes were now fixed entirely on the white men's resolve to maintain the position they had first taken up on the point of the mountain. It was clear from what we saw that the Englishmen insisted on maintaining their position. In about an hour, Kalaua returned, trembling with rage. "It's no use," he cried, "I can't turn them off. They _will_ camp there. I've said my best, but I can't dislodge them: they must take their lives in their own hands." And he flung himself like a sulky child into an American rocking-chair on the broad verandah. As for Kea, I saw her look up suddenly, with a wild flash of relief coming over her white face. Next moment, a fixed despair succeeded it. "No use, no use," she seemed to say to herself. "They will have to go yet. A respite, perhaps, but not a rescue." Kalaua sat and rocked himself moodily up and down like one who resolves some desperate adventure. When Frank returned late at night to Kalaua's, he told me the full story of that hasty interview. The old Hawaiian had gone up to the mountain determined to put a stop to the camp on the platform at all hazards. At first, his manner was all politeness and sweet reasonableness. He offered them water from the well at his own house, and he had come, he said, with the utmost suavity, to save them from choosing an unsuitable spot, and putting themselves in the end to immense inconvenience by having to move to some better position. He pointed out a thousand imaginary disadvantages in their present site, and a thousand equally imaginary points of superiority in the one he himself had selected for them. He knew the mountain from top to bottom: no one could choose as well as he could. But the officers stuck to their point steadily. This was the place to observe the eclipse from, and here they meant to camp out accordingly. Wouldn't they at least sleep down at his house? No, thanks, they p>referred to camp out by themselves, according to orders, here on the open. Then Kalaua began to lose his temper. What right had they, he asked in a threatening voice, to come trespassing there on private property? The first lieutenant responded promptly by showing a letter from the King at Honolulu, authorizing the officers and men of the _Hornet_ to choose a place for themselves anywhere on the open summit of Mauna Loa, all of which was Government demesne, with the solitary exception of Kalaua's garden. The old native's anger grew hotter and hotter. They couldn't say why, but it was quite clear that some private end of his own would be interfered with if the officers were allowed to camp out within view of the crater and the Floor of the Hawaiians. I had very little doubt myself, from what Frank told me, that some native superstition was at the bottom of his objection. I thought it probable there was a taboo upon the place--it was in all likelihood a seared spot of Pélé's. I remembered the fate of the man who trod the Floor of Pélé and I wondered what would happen to our friends from the _Hornet_. However, in the end, as the naval men refused to be moved by either threats or entreaties, Kalaua retired at last in silent wrath, muttering to himself some unintelligible words about the folly of white men and the might of the volcano. "Take care," he cried, as he turned on his heel, flinging back his last words at them. "You've chosen the most dangerous spot on the whole mountain. It reeks with fire. The rock about there is all inflammable. Mauna Loa will take care of itself. If you drop a match upon it, it'll burn like sulphur." The officers laughed and took no more notice. They didn't know as well as I did how deep and fierce a hold heathendom still exercised over the minds and actions of these half-savage natives. When Frank told me all this in the silence of our own rooms by ourselves that evening, my heart somehow sank ominously within me. "Frank," I said, "I don't know why, but I'm sure there's mischief brewing somewhere for us and for Kea. I wish we knew something more about this man Maloka they're always talking about. I feel that some terrible plan is on foot for that poor girl's marriage. The mystery darkens everywhere around us. Thank heaven, the English sailors have come to protect us." "I asked several natives about Maloka to-day," Frank replied quietly; "but though they all knew the name, they only laughed, and refused to answer. They seemed to think it an excellent joke. One of them said he didn't trouble himself at all about people like Maloka. And then they all looked very serious, and glanced around as if they thought he might possibly hear them. But when I asked if Maloka lived near by, behind the peaks, they burst into roars of laughter again, and advised me not to be too inquisitive." "Strange," I answered. "He seems to live close here upon the summit, and yet we never happen to come across him." "Where's Kalaua now?" Frank asked. "Gone out," I answered. "He went away early in the evening. Perhaps he's visiting his friend Maloka." "I wish I could follow him," Frank cried eagerly. "I'd like to catch this Maloka by the throat, whoever he is, and I'll bet you sixpence, if I once caught him he'd be pretty well choked before I let him go again." "Did the _Hornet's_ men send down for water to Kalaua's well?" I asked. "Oh, yes," Frank answered. "They took up some pailfuls." "Humph!" I said. "I hope Kalaua hasn't put anything ugly into it." CHAPTER XI That night, like the nights before, I tossed and turned on my bed incessantly. The pain in my leg had come back once more. It was long before I dropped asleep by degrees. When I did sleep, I slept very heavily, almost as if some one had drugged or tampered with my drink at dinner. In the stillness of the night, a sound again awoke me. I raised my head and gazed up suddenly. Could this be Kalaua and his friend again? No, not this time. A red glare poured in at the window. And it was Frank who stood with a warning finger uplifted close by my bedside in the glow of Mauna Loa. "Tom," he whispered in a hoarse, low voice, "there's foul play going on, I'm certain. I see nobody in Kalaua's room, and just look how red it all is to eastward." At the word, I jumped out of bed awkwardly, and crept to the window as well as my injured limb would permit me. Sure enough, a lurid light hung over the peak where the sailors were encamped: "Give me the glass!" I cried. Frank handed it to me hastily. I looked and saw a great glare of fire surrounding the tents with their white awnings. At first my eyes told me no more than that: after a while, as I grew more and more accustomed to the gloom, I could see that a dozen little points of fire were blazing away around the frail canvas shelters. "There's something up on Mauna Loa," I cried. "An eruption!" Frank inquired with bated breath. "No, no," I answered. "Not a mere eruption. Worse than that--a fire, an incendiary fire. The ground around them seems to be all one blaze." "Kalaua said it was inflammable, you remember," Frank cried. "But sulphur would never burn like that," I answered. "I fancy he must mean to turn them out by fair means or foul; and as far as I can see he's succeeding in his object." "You think it's he who's set it on fire then?" Frank asked curiously. "Run up and see," I answered. "The sailors are awake and moving about hastily; but perhaps you may yet be of some use to them." "All right," Frank answered, "I'll be with them like wildfire." In a minute he had tumbled into his coat and trousers, pulled on his boots, clapped his hat on his head, and run out lightly up the road to the encampment. By the time he reached the burning summit, I could see with the glass that the whole camp was in a perfect turmoil of wild confusion. The sailors were rapidly unpegging the tents and carrying away the instruments from the burning patch to a place of safety lower down the mountain. I could make out Frank joining eagerly in the task; he was helping them now with all his heart and soul. I only wished I too was there to second him. In this struggle of science against savage malignancy, my indignant sympathy went fiercely out on the side of knowledge. But my lame leg kept me painfully inactive. Presently, in the dim light, far nearer home, I saw two men creep slowly down the crater path from the summit: two skulking men, with native scarves tied loosely round their waists; tall and erect, lithe and cautious. I recognized them at once; one was Kalaua, the other was his visitor of the preceding evening. They crept down with the air of men engaged on some criminal undertaking. In their hands they bore two empty tin kegs: I knew the shape well; they were American petroleum cans! Like lightning the truth flashed through my startled brain. For some reason or other best known to themselves, these two secret votaries of an almost extinct faith desired to dislodge the eclipse-observing party from the peak that overhung and commanded the crater. They feared perhaps the wrath of their hideous goddess. Unable to move the Englishmen by force of reasoning, they had tried to drive them out from this sacred site by means of fire. They had saturated the porous and sulphurous soil here and there with petroleum. No pity, no remorse; they must have meant to burn them as they lay, for then, applying a match to it quietly, they had stolen away, leaving the flames to fight the battle in their absence against the sleeping white men, whom they had perhaps supplied with drugged water from the well in the garden. At the gate they separated. It was a weird sight. Neither spoke, but both together bowed down thrice in the direction of the steaming crater. After that each placed his palms against his neighbour's. Then Kalaua stalked silently on towards his own house; his companion descended the zig-zag path that led right down to the Floor of the Strangers. Could Maloka live in some cave of the platform? It was terrible to dwell in an atmosphere like this--an atmosphere of doubt, suspicion, and heathen treachery. Save for Kea's sake I would have left it at once. But Kea's fate bound me still to the spot. I must learn the truth about this terrible marriage. For half an hour I sat and watched, while the observers on the hill-top ran to and fro in their eager desire to save their tents and baggage from the menaced destruction. Happily, they had waked before the fire reached them. At the end of that time, Frank and the first lieutenant came down with news. "How goes the fire?" I asked in breathless eagerness. "Almost under now," the officer answered cheerily. "We've managed to put it out somehow for the present. But what can you do in the way of putting out fire when the very earth under your feet's inflammable! I never saw stuff burn like that. The flames spread at first on every side with just wonderful rapidity." "Ah," I put in as carelessly as I could. "Lava, I suppose, and sulphur, and so forth?" "H'm," the lieutenant answered with a dubious sniff. "_You_ may call it sulphur and lava if you like; but for my part, I think it smelt precious like petroleum." "You don't mean to say so!" I cried, astonished at this independent confirmation of my worst suspicions. "Yes, I do," he answered. "That's just about the name of it. And petroleum doesn't grow of itself in Hawaii." "Tom," my brother said, coming up to me quietly, and speaking in a very unwonted whisper; "this is not the place to discuss all these things. The sooner you and I can get out of it the better. It's my belief Kalaua has saturated the ground with something and set it on fire." "I don't know what particular heathen did it," the officer put in with a confident tone; "but of this I'm sure, that somebody's poured coal oil all over the place. I smelt it distinctly. Now, I don't mind camping out on volcanoes or craters when they're left to themselves, but I'm hanged if I like them when they're stirred up with coal oil to go burning down the tent over a fellow's head. It's clear these Sandwich Islanders are inhospitable folk; they don't mean to let us pitch our tents on that particular spot; and if they can't turn us out one way, why then they'll turn us out in another. As it is, we've lost already two of our tents, and it was a blessing we didn't lose the whole lot together, not to mention the lives of Her Majesty's lieges to our care committed, for we were snoring most peacefully when the fire began." "How did it all happen?" I asked with interest. "Why, just like this. We were lying asleep, like warriors taking their rest, on our own mattresses--sound asleep, every man Jack of us--when I saw a glare shining under the tent, which I suppose would never have woke me if a spark hadn't happened to fall on my forehead. My first idea was that the volcano had got up an eruption on purpose in our honour: but when I got outside and looked at the ground, I came to the conclusion it couldn't be that for various reasons, and I set it down to your friend the native. For one thing, the place just reeked of petroleum, and for another, it was only alight on the surface, in half-a-dozen different places at once, exactly as if somebody had set a match to it." "And what did you do then?" I inquired. "Oh, I waked the men--and I never knew men so hard to waken. By dint of care however we've put it out, and I've come down here to talk the thing over with you." "Well, what do you think you'll do now?" I asked. "Why, the British tar doesn't like to be beaten," my new friend answered, "but I'm shot if I'm going to lie still and be roasted alive in my bed like a salamander. These fellows seem too shifty for us to deal with. Open fighting I don't object to, mind you, but I do object to baking a man to death unawares while he's sleeping. It's distinctly caddish. The other place seems a very decent one. It's not so good as this in some ways, I admit, but it'll do anyhow better than a baking. And as soon as we can get away down to Honolulu, we shall have the law against these petroleum-spilling brown fellows." "You will get no redress," I said. "No Hawaiian will believe any story against Pélé. But at any rate you had better move for the present. Some evil will befall you if you stop where you are. Kalaua sticks neither at fire nor poison." And sure enough, they were forced to shift their quarters next day to the place Kalaua had at first pointed out to them. By this time indeed I will frankly confess, it was beginning to strike me that Kalaua's was not a safe place to live in. We had almost made up our minds indeed that as soon as the eclipse was well over, we would return on the _Hornet_ to Honolulu. Kea's wedding alone could detain us longer: but my curiosity on that point was so strong and vivid that I determined to ask our new friends to wait till it was over, and then to take us with them to the neighbouring island. I couldn't bear to abandon her to Kalaua's mercy. Meanwhile, the sailors were busy with their own preparations, for the eclipse arrangements took up their whole time. For the next few days accordingly Frank was all agog with this new excitement. He was running about all over the summit from morning till night, deeply engaged in the mysteries of tent-pegging, and absorbed in discussions of level, theodolite, telescope, and spectrum analysis. He was proud to display his knowledge of the volcano to his new friends. He showed the first lieutenant every path and gully round that terrific crater: leaped horrible fissures, yawning over abysses of liquid flame, with the junior midshipman; and made the good-humoured and easy-going sailors teach him marvellous knots, or instruct him in the art and science of splicing. As for me, I hobbled about lamely on my crutches as well as I could, envying him the ease with which he did it all, and longing for the time when I too might get about up and down the crater on my own two legs, without let or hindrance. "Sailors are awfully jolly fellows," Frank confided to me one evening, after a day spent in exploring and setting up instruments. "Upon my word, do you know, Tom, if I wasn't so awfully gone on volcanoes, I think I'd really run away to sea and be a gallant midshipmite." "For my part I don't care for such dangerous occupations," I answered prudently, gazing down with pensive regret into the slumbering crater, that heaved now and then uncomfortably in its sleep with the most enticing motion. "A storm at sea's an unpleasant sort of thing. I don't like all that tossing and plunging. Give me the peace and quiet of dry land, with no more excitement than one gets afforded one by an occasional eruption or a stray earth-quake, just to diversify the monotony of every-day existence." And indeed I could never understand myself why anybody should want any more adventurous life than that of a sober scientific man, with a taste for volcanoes. None of your hurricanes and tornadoes for me. A good eruption's fun enough for anybody. The point finally selected by the naval men for their camp and observatory lay at some considerable distance from Kalaua's house, but full in view from the open verandah. It was difficult of access however in spite of its position, because a huge gully or rent in the mountain-side, descending to several hundred feet below, intervened to separate us; and the interval could therefore only be covered by something like half an hour's hard riding. I was not able myself accordingly to assist at any of their preparations; I could only sit on the verandah like an idle man, and watch them through a good field-glass, which enabled me to follow all their movements intelligibly, and to interest myself to some small extent in the details and difficulties of their extensive arrangements. During these few remaining days, before the expected eclipse, Kea sat with me often on the verandah doing nothing, for her work on her trousseau was now all finished; but she seemed more pre-occupied and self-centred than usual, as if dreading and hating her expected marriage. I felt sure she disliked the husband they had chosen for her. Often when I spoke to her she brought her eyes back suddenly, as if from a great distance, and sighed before she answered me, like one whose mind has been fully engaged upon some very different and unpleasant subject. She asked me much too, at times, about her father's brother and friends in England, about the life in our quiet home country, about people and places she had heard her father talk about in her early childhood. She knew them all well by name; her father, she said, had loved to speak of them to her. Evidently he had been one of those wild younger sons of a good family, who had left home early and gone to sea, and taking to a roving Pacific life had fallen in love with some young Hawaiian girl, Kalaua's sister and Kea's mother, for whose sake at last he had made his home for life upon a lofty peak of these remote islands. His family, displeased at his marriage, no doubt, had all but cast him off; and even if they invited Kea to come home to them in England after his early death, they would have had no great affection, one may easily believe, for their little unknown half-caste kinswoman. Yet I felt sure if only they could once have really seen Kea they must have loved her dearly, for there was something so sweetly pathetic and winsome in her child-like manner that no one who saw her could help, in spite of himself, sympathizing with her and liking her. "Are there any volcanoes in England?" Kea asked me once, after a long pause, with sudden energy. "Unhappily, no," I answered, with a quiet sigh of professional regret. "That's my one solitary cause of complaint against my native country. It's disgustingly free from volcanic disturbances. Britain is much too solid indeed for my private taste. It affords no scope for an enterprising seismologist. There were some good craters once, to be sure, in geological times, at Mull and Cader Idris, but they're all extinct long since. We haven't a volcano, good, bad, or indifferent, anywhere nearer us than Hecla or Vesuvius." "Then I should love England," Kea replied very quietly. "Oh, Mr. Hesselgrave, if that's so, what on earth made you ever leave England to come to such a country as Hawaii?" She spoke so earnestly, that I hardly liked to tell her in cold blood, I came just for the sake of those very volcanoes which seemed to impress her own private fancy so very unfavourably. There's no accounting for tastes. I've known people who loved yachting and didn't mind a bear hunt, yet wouldn't go near an eruption for a thousand pounds, and could hardly even be induced by the most glowing descriptions to look over the edge of a sheer precipice into the smoking crater of an active volcano. Some folk's prejudices are really astonishing! As if volcanoes weren't at bottom the merest safety-valves to the internal fires of our earth's centre! The few remaining days before the date of the eclipse passed by, I am happy to say, uneventfully. I was grateful for that. Excitements indeed had come so thick and fast during these late weeks that a little quiet was a welcome novelty. And the presence of our English friends from the gunboat gave us further a sense of confidence and security to which we had far too long been strangers. We knew now, at least, that a British war-vessel lay moored in the harbour below to watch over our safety. On one of the intervening evenings, as I sat in the verandah smoking a cigarette alone in the pleasant cool of tropical twilight, I heard two natives, hangers-on of Kalaua's, talking together in the garden, where they were busy picking fruit and flowers for the use of the house on the grand occasion. At first I paid little heed to their conversation: but presently I thought I overheard among their talk the mysterious name of that strange Maloka. I pricked up my ears at the sound. How very curious! Then they too were busy with the great event. I listened eagerly for the rest of their colloquy. "What are the flowers for?" the younger man asked, as he laid some roses and a great bunch of plumbago into a palm-leaf basket. "Garlands and wreaths for Maloka's wedding," the elder answered in a hushed and lowered voice. "It will be a very grand affair, no doubt," the younger went on quietly. "They've made great preparations. I saw the dress that Kea is to wear, and the bridesmaids' veils. Very fine, all of them. Quite a festival! Shall you go and see it?" "If Kalaua allows me," the other answered. "She's a pretty young girl," the younger man continued in an unconcerned voice, still filling his basket. "A great deal too good to my mind for a wretched creature like Maloka. What does an ugly fellow such as that want with a young and beautiful wife like Kea? I'd give him some ugly old crone to match himself, I can tell you, if only I had my way about it." "Hush," the elder answered with a certain solemn tone of awe in his voice I had often noticed the natives used when they talked together about this unknown bridegroom. "Maloka may be ugly and dark if you will, but he is a grand husband for any girl to light upon. You young men nowadays have no respect for family or greatness. It is a proud thing for a girl to marry such a bridegroom as Maloka." "Well, as far as I'm concerned," the young native answered, with a slight toss of his head, "I don't think so much as you do of the whole lot of them. The family's all very well in its way, but an ugly girl would be quite good enough for a fellow of that sort. What's the use of throwing away beauty like hers upon Maloka? Nicely he'll treat her. However, it's no affair of mine, of course; her uncle and herself have settled the wedding. All I shall do is to go and look on. It'll be worth seeing. They say it's going to be the grandest wedding that ever was made in all Hawaii since King Kamehameha's daughter was married long ago to another member of the same family." The old man laughed at this, as if it were a joke: but somehow his laughter sounded painfully grim. I felt that whatever Maloka's family might happen to be--and it was clear that the natives thought it a very distinguished one--it was not famous for kind treatment of the unhappy women it took as brides to its illustrious bosom. My heart was sore for poor little Kea. To be sure, she acquiesced in the marriage, no doubt, but then girls will sometimes acquiesce in anything. It was painful to think she was going to marry a native whom even coarse, common natives like these regarded as unworthy of her on any ground except that of family connection. But the Hawaiians, I knew, have still to the full all the old barbaric love of aristocratic descent and distinguished ancestry. "A good match" would atone for anything. At last the Saturday of the expected eclipse arrived in due time, and all the day was occupied by Frank and the naval officers in final arrangements for their scientific observations. At Kalaua's house, too, great preparations seemed to be going on; it was clear some important event was at hand: we almost suspected that Kea's wedding must be fixed for the Sunday, or at least the Monday morning following. Kea tried on all her things early in the day, I believe; and many Hawaiian girls came in to help her and to admire the effect of the veil and trimmings. But a less merry wedding-party I never heard in my life before. A cloud seemed to hang over the entire proceeding. Instead of laughing and talking, as the natives generally do on the slightest provocation, we could hear them whispering below their breath in solemn tones in Kea's room, and though lots of flowers had been picked and arranged for the occasion in long wreaths and garlands, the girls didn't make sport, as usual, out of their self-imposed task, but went through with it all with profound and most unwonted sombreness of look and movement. Kea had said her betrothed was somebody of very great importance. I began to think he must be some one so awfully important that nobody dare even smile when they thought or spoke of him! I had never heard of any one quite so important as that before, except the head master of a public school; and it seemed in the highest degree improbable that Kea should be going to marry the Provost of Eton, or the Principal of Clifton or Cheltenham College. [Illustration: "KEA TRIED ON ALL HER THINGS."] When evening drew on, we all had supper together at Kalaua's--the naval officers, Frank, and myself--and then the eclipse observation committee went off under Frank's efficient guidance round the long gully to their chosen station. I meant to observe them there through my field-glass myself, and see what sort of scientific success was likely to attend their arduous labours. For a while I sat and mused in silence. The house seemed unusually still and lonely after Frank left. Kalaua, Kea, and the native servants were none of them loitering about on the verandah or in the sitting-room, where they generally lounged. I seemed to be in sole possession of the establishment, and I hobbled out by myself a little way on to the platform in front of the house, wondering what on earth could have become of all the inhabitants in a body together. My leg was nearly well now, I could get along nicely with the aid of the crutches. I was almost sorry indeed I hadn't tried to ride a horse, game leg and all, and go round with the eclipse party to the camp of observation. Yet somehow I felt uneasy, too, at Kea's absence, and my uneasiness was increased, I don't know why, by the constant glare that overhung the crater. The lava was unusually red-hot to-night; the great eruption we had long expected must surely be coming. I hoped it would wait till my leg was quite well; a lame foot is more than enough to spoil the whole pleasure of the best and finest volcanic outburst to an enthusiastic amateur. I went back to the house and called twice for Kea. Nobody answered. My suspicions were quickened. I ventured to open the door of her bedroom. It was empty--empty! All the wedding-dresses and wreaths and veils were gone from their places, where I had often observed them when the door stood ajar in the course of the morning. A vague sense of terror fell upon my soul. What could all this mean? Where was Kea? and why was she out at this time of night, with all her friends, and in her wedding garments? I called a third time, and nobody answered. But out on the platform in front of the house I saw an aged Hawaiian hag, a witch-like old woman who hung about the place and lighted the fires, sitting crouched on the ground with her arms round her knees, and grinning hideously at my obvious discomfiture. "Where's Kea, old lady?" I cried to her in Hawaiian, as well as I could manage it. The horrible old woman grinned still more odiously and maliciously in reply. "Gone out," she answered, mumbling her words in her toothless mouth so that I could hardly make them out or understand them. "Where to?" I asked angrily, for I was ill at ease. "How should I know?" the old woman growled back. "I suppose to the festival." "The festival! Where? What? When? Whose festival?" "The festival of Maloka," the old hag mumbled with a cunning smile. With a sudden horror I remembered then that Maloka was the mysterious person to whom, as I concluded, Kea was engaged--the person whom she and Kalaua had so often mentioned in their low and whispered talk with one another. "Who's Maloka?" I cried, sternly laying my hand upon her withered shoulder, "Quick! tell me at once, or it will be the worse for you." "He's Pélé's son," the old hag answered, chuckling to herself with a horrible chuckle. "He lives with his mother, his angry mother, away, away, down in the depths of Mauna Loa. He's Pélé's favourite. She loves him dearly: and she often asks for a wife for Maloka." In an instant the whole hideous, incredible truth flashed wildly across my bewildered brain. They were going to sacrifice Kea to this hateful god! They were going to fling her into the mouth of the crater! They were going to offer her up in marriage to the son of Pélé! CHAPTER XII. "Which way have they gone, you hag?" I cried, shaking her in my fierce anger. The old woman raised one skinny brown finger, and pointed with a grin in the direction of a zig-zag path which lay to the left of Kalaua's roadway. Without waiting one second to deliberate, or question her, I set off at once upon my crutches, bounding and scurrying over the ground like a kangaroo by successive leaps, and hastening forward at a brisk rate which I should have thought beforehand no crutches on earth would possibly have compassed. I reached the path, and turned hastily down it. The track was rough and difficult to traverse, even for an active man with both his legs to go upon; but for me, in my present halt and maimed condition, it was terribly hard and all but impracticable. Nevertheless, impelled by horror and fear for poor Kea's safety, T hurried along at a mad rate down the steep zig-zag, careless whether I fell or not in my wild haste, but eager only to prevent I knew not what awful heathenish catastrophe. I only prayed I might yet be in time to save her life. After many stumbles and hairbreadth escapes, rolling over and over with my crutches by my side, I found myself at last on the Floor of the Strangers, not far from the spot from which I had fallen before, but separated from it by a narrow chasm in the black basalt--a chasm, riven deep in the solid rock, and filled below, as I saw at once, with a fiery strait of white-hot lava. It was full moonlight. Away off to the left, on the summit of the mountains, I saw the camp-fires of the naval eclipse parties. They were standing there, etched out distinctly against the pale sky-line; and I could recognize every one of their faces with ease through that clear air in the bright light of a tropical moon. But not a sign of Kea was to be seen anywhere. I looked anxiously round for her, and met no token anywhere. The old woman must surely have misdirected me on purpose. Fool that I was to have believed that hag! Kea and her party could hot have come this way at all towards the crater. I saw my mistake. They had sent me wrong by deliberate design! At this supreme moment Kalaua had intentionally attempted to escape my notice. Suddenly, as I looked and wondered in awe, a strange procession began slowly to descend the mountain side opposite, beyond the chasm, into the mouth of the crater. At its head came the man in the feather mask whom I had seen that day that I broke my leg on the edge of the precipice, and whom I now more distinctly than ever recognized as indeed Kalaua. There was no mistaking his gait and carriage. He stalked on proudly in front of the procession. Next after him, bearing rods with bunches of feathers fluttering in the breeze from their tops, came the four acolytes who had stood by his side that awful morning when he solemnly devoted me to the devouring volcano. Then four Hawaiian girls in white bridesmaids' dresses, with long garlands of oleanders strung round their necks, followed in order, two by two, waving their hands slowly above their heads, and chanting native _himenés_, as they call their long monotonous wails and dirges. My heart stood still as I saw with horror that Kea walked last, with downcast eyes, habited in her full bridal dress, and with the white veil falling round her in folds almost to her ankles. Behind her straggled a few hushed and awe-smitten spectators, half friendly assistants at this ghastly ceremony. I saw them all clearly but two hundred yards off, though the chasm in the rock with its red mass of molten lava below separated me from them far more effectually than a mile of intervening distance could possibly have done. [Illustration: "A STRANGE PROCESSION BEGAN SLOWLY TO DESCEND."] My first impulse was to cry aloud with indignation and horror. My next, for Kea's sake, was to hide myself at once behind a black jagged pinnacle of hardened lava before they caught sight of me. I did so almost as soon as the procession began to file slowly past the turn of the road; and it was by peering with caution round the corner of the pinnacle that I had observed them all as they descended two by two along the narrow foot-path. Step after step they moved gradually down, to the long-drawn music of those unearthly _himenés_. Kea, in particular, glided on like a ghost, with downcast eyes and shrinking demeanour, yet not so much in the manner of a victim as of one who willingly and heroically devotes herself to some terrible end for the good of her country. I knew she believed she was averting the wrath of Pélé, and I gasped with horror at her awful resolution. Presently, the procession reached the Floor of the Strangers, on whose platform I myself was already crouched flat, though always separated from me by that terrific chasm; and advancing still to the lugubrious sound of these doleful _himenés_. Kalaua placed himself on the edge of the precipice, at the very spot where I myself had fallen over in pursuit of the butterfly. Kea, moving forward with slow and solemn steps, stood at his right hand, in her bridal dress, with her bloodless fingers clasped downward in front of her. Then Kalaua began, in a strange cramped voice, to drone out some horrible dedicatory service. It sounded like the service he had droned out over myself on the morning of my accident: but I understood Hawaiian much better now, and could follow the words of his frightful litany with very little difficulty. Crouching behind the shadow of my broken lava pinnacle, I saw and heard the whole savage orgy like some unseen presence in that vast and self-lighted natural cathedral. "Great Mother Pélé," Kalaua began, intoning his words on a single note and dividing his address into curious irregular verses--"Great Mother Pélé, who dwellest in the fire-lake, Queen of the Hawaiians, we, thy children, bow ourselves down in worship before thee. "We assemble in thy temple, oh, thou, that delightest in the flesh of white-skinned chickens: we come into the outer threshold of thy house, oh, thou, that ridest on the red flaming surges. "Sugar-cane, and tappa-cloth we offer to thy children: a bride, a wife, to thy favourite, to Maloka. "Five sons thou hast borne in thy home, below; and one is humpbacked; thy favourite Maloka. "A white man came from the lands beyond the sea: a pale-faced stranger; a wanderer to Hawaii. "Of thy own accord thou chosest him a victim for thyself. He fell into thy trap. The white man's foot trod forbidden ground: the Floor of thy children, of thy children, the Hawaiians. "In thy wrath, thou rosest to crumple him to ashes: thy flames soared upward like tongues of fire; dancing and surf-riding on the billows of flame, didst thou put forth thy red right hand to seize him. "Come forward, Kea!" The trembling girl came forward timidly. Kalaua continued his awful chant once more, shaking his robe, and slowly dancing. "A maiden rescued him: a mortal maiden. She stole the victim from the clutches of Pélé. "No hand might save him against thy will: the force of a mortal avails not against the fiery might of a living goddess. "Thou, Pélé, lettest him go for very contempt; thou gavest up the prey from thy fingers willingly. "For such as her, a law is laid down. "Victim for victim: life for life: whoever snatches an offering from Pélé, himself must satisfy the wrath of the goddess. "Were it not so, thou wouldst deluge the land with lava; thou wouldst swallow the towns in the jaws of earthquakes: thou wouldst lick up the cane-fields with red tongues of fire. "Thy son, Maloka, thy favourite, the humpbacked, he cried aloud to his mother for the maiden in marriage. "'Give me this girl, he cried aloud, Oh Pélé: give me this maiden who snatched away thy victim.' "Thou, Pélé, madest answer: 'My son, I give her thee.' Thou didst turn uneasily in thy flaming home, and threaten the Hawaiians with a deadly vengeance. "See, we bring her: and we give her to Maloka; willingly, of her own accord, the maiden comes: on Maloka's night, arrayed as a bride in snow-white raiment, eager for her fate. "Come forward, attendants!" The bridesmaids, in their wreaths and garlands, stepped forward. I listened, horror-struck. "Kea, do you take this god, Maloka, for your wedded lord?" In a stifled voice, tremulous but firm, Kea answered aloud in her soft Hawaiian, "Kalaua, I take him." "Maloka, do you take this girl, Kea, for your wedded wife?" And even as he spoke Kalaua cast something invisible from his hand with a dexterous throw, into the yawning abyss of lava below him. I then observed, for the very first time, that while the ceremony went on, the lake of fire had risen by slow degrees in the crater, and stood flush now with the Floor of the Hawaiians. The volcano, as if in response to his direct question, gave a hideous roar, excited, I suppose, into some minor eruptive effort by the object he cast into it, which seemed to crash down and break upon a smouldering smoke-stack. It was as though the mountain had answered back in words, "Oh, priest, I take her." Kalaua leaned forward, shaking and agitating his sacrificial robes. "At the stroke of midnight," he went on solemnly, "at the actual moment when Maloka the humpbacked climbs aloft to put out the moon, we will take the bride into the bridegroom's chamber. When Maloka the humpbacked puts out the moon, then leap, Kea, into the arms of your husband. See, see, how lovingly he stretches out his fiery arms for you in his chamber below there! When he rises in his might to put out the lamp that rides in heaven, then leap into his embrace. 'Tis the signal he gives you! Till then, sit still, and await your husband!" Kea sat down by the edge of the precipice, on an isolated block of black basalt, and leaning her little chin on her small white hand, gazed below in awe and silent expectation on the flood of lava. I knew, then, exactly what Kalaua meant. At the precise moment of the total eclipse, Kea was to leap into the abyss of the volcano. I took out my watch, and consulted it anxiously, It wanted more than half-an-hour still to the actual point of absolute totality. I had that half-hour only to save Kea in. I saw her there seated on the edge of the abyss. I knew that the moment the moon was finally obscured, she would rise from her place, and leap madly forward of her own accord, into that sea of lava. She thought it her duty to appease the goddess. How to rescue her I could form no plan. Even if I rushed forth in my horror and managed by some miracle to span with a leap that yawning chasm that spread so wide between us, what was one lame white man among so many wild and heathenish Hawaiians? I could do nothing. I was helpless, powerless. If I set out to call the naval officers to my aid, long before I reached them, Kea's charred and mangled corpse would be floating, a mass of blackened ashes, on the fiery flood in the still rising crater. I trembled with horror. And yet--and yet-- And yet I must do _something_ to rescue Kea! CHAPTER XIII. On the summit above, all unconscious of this ghastly and incredible tragedy taking place within a stone's throw of where they stood, I could see Frank and the men from the gunboat, busying themselves quietly with their eclipse arrangements, as if nothing more terrible than an ordinary volcanic outburst were proceeding anywhere in their immediate neighbourhood. The bright tropical moonlight revealed their forms and faces to me almost as clearly as the noonday sun: I could even distinguish the play of their features, and notice how Frank was laughing and talking, with his usual good-humoured boyish merriment, to the officers and sailors. The contrast was nothing short of appalling. On one side, those easy-going sea-faring men, with their finished instruments of modern science, calmly engaged in observing and noting down the face of our distant satellite: on the other side, that group of stern and sombre half-heathen Hawaiians, occupied in the horrible and cruel rites of an effete and proscribed barbaric religion. Never, I thought to myself, did civilization and savagery stand closer together, cheek by jowl: never did the two extremes of human thought and human sentiment come in nearer contact, all unconscious and heedless one of the other. For neither party could see round the corner of jagged rock that overhung and divided them; I alone, looking either way up and down the crater, could take in both groups at a single glance--the scientific observers and the wild heathen priests of that human sacrifice. But how to attract the notice of the Englishmen! If only I could manage to catch Frank's face! If only I could fling up my arms and sign to him to come! But he _would_ not look! It was terrible! It was agonizing! Suddenly, an inspiration seized me unawares. The heliograph to the rescue! I might signal to him by the moonlight. One chance yet left! My mirror! My mirror! I felt for it in my pocket with trembling fingers. One moment of hope. Then an abyss of despair. I had left it at home by the sofa at Kalaua's. That chance was fruitless. To have made my way back for it would have been of little avail. I could not fail in that case to attract Kalaua's keen attention, as I hobbled painfully in the broad moonlight up the zig-zag path: and to attract attention under existing circumstances would probably mean all the sooner to hasten poor trembling Kea's impending fate. I must think of some other means of communicating with Frank. I must find some less obtrusive and dangerous way of calling the sailors and officers to our assistance. How short a time still remained to us! I took out my watch and gazed at it hopelessly. In another burst of inspiration, then, I saw my way clear. A mirror! A mirror! all ready to hand! I could signal still! I could call their attention! My watch was a gold one--a naval chronometer: the inside of the case was burnished and bright. I held it up straight in the bright beams of the moon, and as Frank's face turned for a moment in the direction where I stood, or rather crouched under cover of the pinnacle, I flashed the light full in his eyes from the reflecting surface. Thank heaven! Thank heaven! he started and observed it. I signalled three rapid flashes for attention. Frank flashed me back, yes, from his own pocket mirror. My hands shook so that I could hardly hold the watch aright: but with tremulous fingers I managed somehow to spell out the words, "Come quick. Bring sailors. Steal cautiously round the dark corner. There's foul play on. Kalaua means to make Kea leap into the crater as a bride to Pélé's son at the moment of totality." In a second, I saw that Frank and the officers had taken it all in in its full ghastliness, and that, if time enough remained, Kea might yet be saved from that awful death in the fiery abysses. Without one moment's delay their men seized the horses, and leaving one or two, officers alone to continue the observations, dashed wildly down the ravine, and into the gloom of the gully. Then, for a few minutes more, I lost sight of them entirely. When they emerged again to view, on the Floor of the Strangers, they had left their horses, and, headed by Frank in his white jacket, were creeping cautiously, unperceived, under cover of the broken masses of lava, round the sharp corner of the jutting platform. My heart bounded as I saw them approach. There was still some chance, then, of saving Kea! Had she been my own sister I could not have felt the suspense more awful. As we gazed below we saw, to our dismay, that the lake of fire was still tossing and rolling with wild wreathing billows, and that it had risen visibly several feet in the last few minutes. While we still looked, the moon's face began slowly to darken. The eclipse had commenced. We had only a quarter of an hour yet to the period of totality. In a few short words, I explained to Frank and the sailors he had brought with him the entire situation in all its gravity. I told them all I had seen and heard; and their own eyes confirmed my report: for there stood Kea full in view, round the corner of the pinnacle, beyond the open chasm, in her white dress, with her hands clasped in inarticulate prayer, and her pale face turned up appealingly towards the cold moonlight. She had but a quarter of an hour left to live. Yet near as we were to her, it would have taken us more than fifty minutes to ride round the crater by the outer rim to the only practicable path on the other side of the chasm. "What are we to do?" I cried, in my horror, though in a low voice, for it was necessary above all things not to arouse the Hawaiians' quick attention. "We must cross the chasm somehow," the eldest officer of the party answered at once. "We can't let the poor girl be sacrificed before our very eyes." "If we only had a rope, and could once get it fastened on the other side, we might sling ourselves across, hand over hand," Frank suggested eagerly. "We have rope, lots of it, on my saddle over yonder," the officer answered. "But we can't get it fastened. If only the chasm were narrow enough to leap! But it's quite impossible. No athlete on earth could ever jump it." "Stop!" Frank cried. "The bamboo! The bamboo!--I had a big bamboo down here the other day, stirring up lava in a liquid pool in the small craters. There it is--over yonder. I think with that--" He said no more, but creeping over for the bamboo, crawled noiselessly on with it to the edge of the chasm. We all followed him on our hands and knees, skulking behind the pinnacles, and concealed from the Hawaiians by the rough lava-masses. I seemed to forget my half-mended leg in the excitement of the moment, and to crawl along as easily and as quickly as any of them. On the very edge of the deep fissure, now boiling below with liquid fire, Frank laid across the bamboo from cliff to cliff, so that it hung, a frail bridge, across that yawning abyss of sulphurous vapour. With great difficulty, he thrust it home on the far side into a honey-combed mass of crumbling scoriae lava. "Now stand, you fellows, on the end," he said, "to give it weight and keep me from slipping. I'm the lightest of the lot: it'll bear me, I suppose, if it'll bear anybody. I'm going to cross it, hand over hand, and take a rope with me for you others to come over by. If it breaks, I shall fall into the lava below. No matter: it's jolly white hot down there now; it'd frizzle me up, if it came to the worst, before I could feel it." The sailors brought all their weight to bear upon the loose end. I knelt by myself, breathless with suspense, to see the result of this mad experiment. The bamboo was frail and supple indeed: if it broke, as Frank said, all would be up with him. But Frank was too brave to heed much for that. He tied the rope round his waist in a running noose, caught hold of the bamboo with both his hands, and swinging himself off the edge with a quiet and gentle swaying motion, so as to lessen as far as possible the strain of that slender bridge, hung one moment like a gymnast, from a trapeze, suspended between the sky and the gulf of liquid lava. It was a terrible moment. All eager with excitement, we leaned over the abyss, and watched him rapidly but quietly passing hand over hand across that frightful chasm. As he reached the middle, the bamboo for one indivisible second of time bent ominously down under his light weight. Would it yield? Would it crack? If so, the next instant we should see him falling, a lost life, into that hideous strait of liquid fire. For half a throb of the heart, our agony of doubt and suspense was unspeakable. Next instant, he had passed in safety the central point; the weight was easier; the faithful bamboo curved slowly up again. We breathed more freely. He had reached the far end; he was grasping the cliff, the further cliff, in eager confidence, with that brave young hand of his. The lava was loose; all bubbly with holes like a piece of rotten pumice-stone. "Frank, Frank," I cried in a low voice, but beside myself with terror, "take care how you trust it. The stuff's all dry. It never can bear you. Don't try to grasp it!" [Illustration: "THE BAMBOO BENT OMINOUSLY DOWN."] "All right," Frank answered low, as he struggled on. "There's no foothold anywhere near the edge. I must go in for a somersault. Thank goodness that gymnasium work I used to hate so has done something for me unexpectedly at last." As he spoke, he vaulted with a light leap on his hands up the edge of the precipice. The next thing we knew, he was standing, safe and sound, with the rope round his waist, a living soul, on the further brink beyond the chasm. A sigh of relief burst simultaneously from all our lips. "Now, quick!" the officer cried. "Not a moment to be lost! Swing yourselves over, men, and make haste about it!" Frank held the end of rope in both hands firmly, twisting it for greater security twice round his body: and the slenderest of the sailors, trusting himself the first to this safer bridge, crossed over the chasm with the ease and rapidity due to long practice on the masts and rigging. As soon as he had landed unhurt on the far side, he helped Frank to hold the end of the rope; and one by one his five companions and the officer last of all made good their passage in the self-same manner. I alone was left to keep up touch and facilitate their return to the hither side; for we felt we must probably fight for Kea. Our plan was to seize her by main force, before the natives were aware, retire with her to our horses, and ride down at all speed to the _Hornet_ at Hilo. "Now, look sharp: make a dash for it!" the officer said, in a muffled voice. "Out into the open, and seize the girl at once! Never mind the men. Carry her off in your arms before they know what's happening, and back here again to the rope immediately." I stood and watched on the further bank of that fiery strait. The moon's light meanwhile had been growing each instant dimmer and dimmer. The greater part of the orb was already obscured. The moment of totality was rapidly approaching. Kea, warned by a word from her uncle, stood up in her bridal dress and faced the awful flood of surging lava. Kalaua, by her side, began once more to drone out in long notes his monotonous chant. He flung a handful of taro, with a solemn incantation, into the mouth of the volcano. "See, Pélé," he cried, "we bring thee thy daughter-in-law. See, Maloka, we bring thee thy chosen bride. At the stroke of midnight, at the appointed hour, thou hast put out the lamp in heaven, the moon. This is thy signal: we mortals obey it. O humpbacked favourite of Pélé the long-haired, the bride will go into the bridegroom's chamber.--Maloka, hold up thy hands for thy handmaid! leap, Kea, leap, into the arms of your husband!" I looked and trembled. Kea stepped forward with marvellous courage. Through the dim light of the ruddy volcanic fires I could see her draw back her white veil from her face, and make as though she would meet some lovers embraces. Then the last corner of the moon disappeared all at once in darkness from my sight, and for half a moment, at that critical point, I saw and heard nothing with distinctness or certainty. Next instant, as if by magic, a weird red glare illumined the scene. Great arms of fire lunged forth spasmodically from the open crater. Maloka had leaped forward with his scorching hands, to claim his bride in fiery wedlock. The eruption had at last begun in real earnest. Huge volumes of flame darted up with commingled black smoke towards the vault of heaven. A lurid light hung upon the massive clouds overhead. Stones and ashes and cinders fell wildly around us. The crater had broken loose in its fiercest might. The rivers of liquid fire were welling up all round and bursting their bounds with majestic grandeur. And in the midst of all, by the uncertain light of that deep red glare, I could just see Frank and the friendly sailors bearing off Kea in her bridal robe, half fainting, half unwilling, before the very eyes of the astonished and amazed Hawaiians. Our party had rushed upon them from behind, unawares, at the very first instant of total eclipse, and seized her in their arms, in the act to jump, from the circling ring of baffled natives. Thank heaven, then, they had been in time; in time to save her from the cruel volcano and the crueller superstition of her heathen ancestors. "Back, now, back, to the chasm and your horses!" the officer cried in a tune of command, at the top of his voice, as Kalaua and the natives, recovering after a moment from their first shock of surprise, and gathering together into an angry knot, began to show signs of attempting an organized resistance. "Carry off the girl between you, there, at the top of your speed. No time to lose! The lava's rising." He pointed his revolver. "And if one of you heathen brown fellows come a single step nearer," he added with a menace, "I'll put a bullet through his ugly black head, as soon as look at him." Kalaua leaped forward with a wild and almost inarticulate cry of rage and disappointment. "Seize them, friends," he shrieked aloud in his hoarse Hawaiian. "Kill them! Tear them to pieces! How dare they interfere with the bridals of Maloka?" Bat even as he spoke, a river of lava burst suddenly forth from the mouth of the seething crater, and spread a broad stream of liquid fire between the infuriated natives and the little band of Kea's gallant protectors. "Run, run," Kalaua cried. "Down the other road! By the black rocks! Intercept them at the gulley. Kill them! kill them! They're Pélé's enemies! However you do it, kill them, kill them!" The officer, unheeding their savage threats, stalked on to the chasm, and pointed firmly but quietly to the rope that still spanned it. Kea, dazed and frightened, yet graceful and light of limb as ever, clasping it hard in her small fair hands, swung herself across to my side with native ease, while the sailors held the ends of the cable on the bank opposite. Then one by one the others followed swiftly in turn, with admirable discipline, in spite of the shower of ashes, till only Frank was left by himself beyond the deep abyss of boiling lava. "How will he ever get over?" I cried, looking across at him in alarm and terror. "Oh, don't be afraid, old fellow!" Frank shouted back cheerily. "Leave that to me! I'm as right as ninepence. Thank goodness, I can hang from a rope like a monkey!" And with a hasty movement, he began to roll the end of the cable tight around his waist and to tie it firmly in a slip-knot to his sturdy shoulders. How he could ever drop himself down so steep an abyss with flame below, I had no notion. On the other hand, I knew he dared not trust the bamboo again. It had bent already too severely with his weight, almost indeed to the point of breaking; and half charred as it now was with the constant heat ascending for ever from that subterranean furnace, it would no doubt have snapped short in the middle by this time, if he had been foolish enough to attempt crossing by its aid a second time over the few yards of chasm that intervened to divide us. Frank however had a device of his own. Planting his feet hard against the edge of the precipice, he swung himself off like a monkey, with the rope grasped hard in his two hands; and even as he fell, kicking off from the side, he gripped it quickly hand over hand, till he brought himself up with wonderful agility level with the opposite side where we were all standing. Half a dozen stout arms were extended at once to pull him safe to solid land; and in another moment we all stood secure, with Kea in our midst, a recovered party, on the brink of the crater, undeterred by anything more serious in its way than an ordinary everyday volcanic outburst. "Off to the horses!" the officer cried aloud; and before I knew what was happening, two of the sailors had seized me in their arms, and were hurrying me away at a break-neck pace up the steep zig-zag to the level of the summit. In the ravine, we came, sure enough, upon the horses, tethered and guarded by a couple of sailors. "Mount," the officer cried with military promptitude: and the men mounted, not exactly, I must confess, with the ease or grace of cavalry orderlies. I mounted myself, too, with what skill I could command, taking into consideration that broken leg of mine; and giving the trusty little ponies their heads, we rode at full speed in breathless haste, but in long Indian file down the narrow bridle path to the base of the mountain. I knew well the gully where the two roads joined, and where Kalaua had threatened to meet us in hostile array with his proscribed band of heathen followers. It was an ugly spot, with great overhanging rocks to defend the pass, and if they got there first, I knew we should have to fight them for possession of Kea. All depended now upon the swiftness and sureness of foot of our ponies. To be sure, we were mounted, while Kalaua and his party were all on foot; but then, most of us had been greatly delayed by the necessity for recrossing the chasm on the rope bridge in order to get at our path and our horses; and even apart from this unavoidable stoppage, very few ponies, at the best of times, can cover the ground faster than an unimpeded Hawaiian. Those fellows can run like a deer or greyhound. I trembled for the result if they held the rocks above the fort in full force. They could hurl down stones upon us from the heights with infinite ease, crush us like locusts as we passed beneath them: even fire-arms there would be useless against a party that held the pass in any numbers. [Illustration: "WE RODE AT FULL SPEED IN BREATHLESS HASTE."] On, on, we rode, in fear and trembling. The volcano now was all in full blast. Ashes and pumice stone kept falling around us. Smoke and steam obscured our way. But the dangers of nature frightened us little in comparison; what we dreaded most was the desperate onslaught of the enraged Hawaiians. As we drew near the fort however I breathed again more freely. Not a sign of Kalaua was anywhere to be seen. We rode along, cautiously, under the overhanging rocks. No Hawaiian showed his grim black head above or below us. Then Kea, with a shriek, guessed in a moment exactly what had happened. "The lava has overwhelmed them!" she cried, clasping her hands together in girlish trepidation. "They are dead! They are dead! My uncle! My people! Pélé will not be robbed of her victim at any rate. The lava has burst forth in one great flood and swallowed them." And indeed, when we reached a turn in the bridle path, and looked up the ravine down whose rugged centre the other road descended tortuously, a terrible sight met our astonished eyes. The summit of the mountain was now one red and lurid mass of living fire. Through the gully along whose course Kalaua and his followers had plunged in the first darkness of the total eclipse to cut off our retreat, a vast river of red-hot lava was pouring onward resistlessly in huge fiery cataracts. We could see the fierce stream descending apace over ledges of rock like a flood of molten metal poured forth from the smelting-bowl; we could see it engulfing trees and shrubs and stumps and boulders in its plastic mass; we could see it overwhelming the whole green ravine with one desolating inundation of fire and ashes. "Quick, quick," I cried; "ride, ride for your lives. You may think volcanoes are nothing much to be frightened of; but, I tell you, a volcano in such a temper as that is not by any means a thing to be trifled with. She's mad with rage. The stream's coming down the valley straight for the fork; take at once to the ridge, and ride on for your lives. Ride, ride across country, anyhow, to the _Hornet_ at Hilo!" "And me!" Kea cried, looking back at me appealingly, for she headed our little hasty procession. "What's to become of me? Of me, who have brought it all by my sin upon you! Of me, for whose sake Pélé is so angry! Of me, who roused her wrath by stealing away her victim! Leave me here to die! Kalaua is dead! My people are swallowed! I meant myself to die in their place, but you wouldn't let me! Leave me here to perish! If you don't leave me, Pélé in her anger will pursue you on your way to the sea itself, to the foot of the mountain!" "Ride on!" I answered. "Ride on to Hilo. Is this a time to make plans for the future? We'll discuss all that, Kea, on the deck of the _Hornet_." That evening, on board the British gunboat, lighted up by the terrific glare overhead, we had time to reflect what it all meant, and to feel ourselves free to think and speak again. "What will you do now, Kea?" I asked the poor girl, as she sat there, trembling, in a small cabin chair, while the red flames still illumined for miles and miles the summit and flanks of Mauna Loa. "Do you wish to stop here in your own island?" Kea looked up at me with a half terrified glance. "I wish," she said in a low voice, "to be as far away from Pélé and Maloka as possible..... Kalaua is dead. Pélé has devoured him..... I will leave my husband on my wedding night. I will go home to my father's people." "That is best so," I answered quietly. "Hawaii is no place for such as you. I don't think Maloka will ever miss you. We will go on the _Hornet_ away to Honolulu. There you can take passage with Frank and me on the next steamer for San Francisco, on your way home to dear, peaceful England." "Why," Frank exclaimed, with a look of immense surprise, "you don't mean to say, Tom, you're going to turn your back upon a volcano--and in actual eruption, too, into the bargain!" "Bother volcanoes!" I answered testily. "One may have too much of a good thing. I don't care if I never set eyes on another eruption as long as I live. So that's flat for you." "Nonsense!" Frank promptly replied with spirit, refusing to desert an old friend in a moment of vexation. "That's all very well now, when you're annoyed with Pélé for misbehaving herself; but I'll bet you sixpence, in spite of that, you'll be off again before twelve months are over, exploring some other jolly crater in Sumatra or Teneriffe, or the Antarctic regions." And sure enough, as I put the last finishing touches to these lines for press, the post brings me in a letter in an official envelope, "On Her Majesty's Service," informing me that the Lords Commissioners of the Admiralty have been graciously pleased to accept my suggested appointment for three years on a scientific mission to investigate the volcanic phenomena of Cotopaxi and other craters in the chain of the Andes. By the same post, I have also received a note from my sister, who is now stopping down at the Kentish rectory where Kea lives with her English relations, and who says, among sundry other pieces of domestic criticism, "What a dainty, charming, lovable girl your pretty little Hawaiian really is, Tom! So gentle and good-natured, and so sweetly pensive! I can hardly believe, myself, there's anything of the cannibal Sandwich Islander in her! She's as fair as I am, and quite as European in all her ideas and thoughts and sentiments. When she doesn't talk nonsense about Pélé, in fact, I almost forget she isn't one of ourselves, she's so perfectly English. But the rector says he can't allow her to teach in the Sunday school till she's quite got over that heathenish rubbish. By the way, I shouldn't be surprised if she and her Cousin Hugh were some day to make a nice little match of it, if only Hugh can ever persuade her that it wouldn't be bigamy, and that she isn't already duly married to some ugly, mythical, humpbacked creature of the name of Maloka." 
20299	----	Distributed Proofreaders Europe at http://dp.rastko.net, This file was produced from images generously made available by the Bibliothèque nationale de France (BnF/Gallica). [Illustration BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE I FEMALE DANCING IN HULA COSTUME] [Page 1] SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 UNWRITTEN LITERATURE OF HAWAII THE SACRED SONGS OF THE HULA COLLECTED AND TRANSLATED, WITH NOTES AND AN ACCOUNT OF THE HULA BY NATHANIEL B. EMERSON, A.M., M.D. WASHINGTON GOVERNMENT PRINTING OFFICE 1909 [Page 2][Blank] [Page 3] PREFATORY NOTE Previous to the year 1906 the researches of the Bureau were restricted to the American Indians, but by act of Congress approved June 30 of that year the scope of its operations was extended to include the natives of the Hawaiian islands. Funds were not specifically provided, however, for prosecuting investigations among these people, and in the absence of an appropriation for this purpose it was considered inadvisable to restrict the systematic investigations among the Indian tribes in order that the new field might be entered. Fortunately the publication of valuable data pertaining to Hawaii is already provided for, and the present memoir by Doctor Emerson is the first of the Bureau's Hawaiian series. It is expected that this Bulletin will be followed shortly by one comprising an extended list of works relating to Hawaii, compiled by Prof. H.M. Ballou and Dr. Cyrus Thomas. W.H. HOLMES, _Chief._ [Page 4] [Blank] [Page 5] CONTENTS Page Introduction 7 I. The hula 11 II. The halau; the kuahu--their decoration and consecration 14 III. The gods of the hula 23 IV. Support and organization of the hula 26 V. Ceremonies of graduation; debut of a hula dancer 31 VI. The password--the song of admission 38 VII. Worship at the altar of the halau 42 VIII. Costume of the hula dancer 49 IX. The hula alá'a-papa 57 X. The hula pa-ipu, or kuolo 73 XI. The hula ki'i 91 XII. The hula pahu 103 XIII. The hula úliulí 107 XIV. The hula puili 113 XV. The hula ka-laau 116 XVI. The hula ili-ili 120 XVII. The hula kaekeeke 122 XVIII. An intermission 126 XIX. The hula niau-kani 132 XX. The hula ohe 135 XXI. The music and musical instruments of the Hawaiians 138 XXII. Gesture 176 XXIII. The hula pa-hua 183 XXIV. The hula Pele 186 XXV, The hula pa'i-umauma 202 XXVI. The hula ku'i Molokai 207 XXVII. The hula kielei 210 XXVIII. The hula mú'u-mú'u 212 XXIX. The hula kolani 216 XXX. The hula kolea 219 XXXI. The hula manó 221 XXXII. The hula ilio 223 XXXIII. The hula pua'a 228 XXXIV. The hula ohelo 233 XXXV. Thehula kilu 235 XXXVI. The hula hoonaná 244 XXXVII. The hula ulili 246 XXXVIII. The hula o-niu 248 XXXIX. The hula ku'i 250 XL. The oli 254 XLI. The water of Kane 257 XLII. General review 260 Glossary 265 Index 271 [Page 6] ILLUSTRATIONS Page PLATE I. Female dancing in hula costume Frontispiece II. Íe-íe (Freycinetia arnotti) leaves and fruit 19 III. Hála-pépe (Dracaena aurea) 24 IV. Maile (Alyxia myrtillifolia) wreath 32 V. Ti (Dracaena terminalis) 44 VI. Ilima (Sida fallax), lei and flowers 56 VII. Ipu hula, gourd drum 73 VIII. Marionettes (Maile-pakaha, Nihi-au-moe) 91 IX. Marionette (Maka-kú) 93 X. Pahu hula, hula drum 103 XI. Úli-ulí, a gourd rattle 107 XII. Hawaiian tree-snails (Achatinella) 120 XIII. Lehua (Metrosideros polymorpha) flowers and leaves 126 XIV. Hawaiian trumpet, pu (Cassis madagascarensis) 131 XV. Woman playing on the nose-flute (ohe-hano-ihu) 135 XVI. Pu-niu, a drum 142 XVII. Hawaiian musician playing on the uku-lele 164 XVIII. Hala fruit bunch and drupe with a "lei" 170 XIX. Pu (Triton tritonis) 172 XX. Phyllodia and true leaves of the koa (Acacia koa) 181 XXI. Pala-palai ferns 194 XXII. Awa-puhi, a Hawaiian ginger 210 XXIII. Hinano hala 235 XXIV. Lady dancing the hula ku'i 250 FIGURE 1. Puíli, bamboo rattle 113 2. Ka, drumstick for pu-niu 142 3. Ohe-hano-ihu, nose-flute 145 MUSICAL PIECES I. Range of the nose-flute--Elsner 146 II. Music from the nose-flute--Elsner 146 III. The _ukeké_ (as played by Keaonaloa)--Eisner 149 IV. Song from the hula pa'i-umauma--Berger 153 V. Song from the hula pa-ipu--Berger 153 VI. Song for the hula Pele--Berger 154 VII. Oli and mele from the hula ala'a-papa--Yarndley 156 VIII. _He Inoa no Kamehameha_--Byington 162 IX. Song, _Poli Anuanu_--Yarndley 164 X. Song, _Hua-hua'i_--Yarndley 166 XI. Song, _Ka Mawae_--Berger 167 XII. Song, _Like no a Like_--Berger 168 XIII. Song, _Pili Aoao_--Berger 169 XIV. _Hawaii Ponoi_--Berger 172 [Page 7] INTRODUCTION This book is for the greater part a collection of Hawaiian songs and poetic pieces that have done service from time immemorial as the stock supply of the _hula_. The descriptive portions have been added, not because the poetical parts could not stand by themselves, but to furnish the proper setting and to answer the questions of those who want to know. Now, the hula stood for very much to the ancient Hawaiian; it was to him in place of our concert-hall and lecture-room, our opera and theater, and thus became one of his chief means of social enjoyment. Besides this, it kept the communal imagination in living touch with the nation's legendary past. The hula had songs proper to itself, but it found a mine of inexhaustible wealth in the epics and wonder-myths that celebrated the doings of the volcano goddess Pele and her compeers. Thus in the cantillations of the old-time hula we find a ready-made anthology that includes every species of composition in the whole range of Hawaiian poetry. This epic[1] of Pele was chiefly a more or less detached series of poems forming a story addressed not to the closet-reader, but to the eye and ear and heart of the assembled chiefs and people; and it was sung. The Hawaiian song, its note of joy par excellence, was the _oli_; but it must be noted that in every species of Hawaiian poetry, _mele_--whether epic or eulogy or prayer, sounding through them all we shall find the lyric note. [Footnote 1: It might be termed a handful of lyrics strung on an epic thread.] The most telling record of a people's intimate life is the record which it unconsciously makes in its songs. This record which the Hawaiian people have left of themselves is full and specific. When, therefore, we ask what emotions stirred the heart of the old-time Hawaiian as he approached the great themes of life and death, of ambition and jealousy, of sexual passion, of romantic love, of conjugal love, and parental love, what his attitude toward nature and the dread forces of earthquake and storm, and the mysteries of spirit and the hereafter, we shall find our answer in the songs and prayers and recitations of the hula. The hula, it is true, has been unfortunate in the mode and manner of its introduction to us moderns. An institution of divine, that is, religious, origin, the hula in modern times [Page 8] has wandered so far and fallen so low that foreign and critical esteem has come to associate it with the riotous and passionate ebullitions of Polynesian kings and the amorous posturing of their voluptuaries. We must make a just distinction, however, between the gestures and bodily contortions presented by the men and women, the actors in the hula, and their uttered words. "The voice is Jacob's voice, but the hands are the hands of Esau." In truth, the actors in the hula no longer suit the action to the word. The utterance harks back to the golden age; the gesture is trumped up by the passion of the hour, or dictated by the master of the hula, to whom the real meaning of the old bards is ofttimes a sealed casket. Whatever indelicacy attaches in modern times to some of the gestures and contortions of the hula dancers, the old-time hula songs in large measure were untainted with grossness. If there ever were a Polynesian Arcadia, and if it were possible for true reports of the doings and sayings of the Polynesians to reach us from that happy land--reports of their joys and sorrows, their love-makings and their jealousies, their family spats and reconciliations, their worship of beauty and of the gods and goddesses who walked in the garden of beauty--we may say, I think, that such a report would be in substantial agreement with the report that is here offered; but, if one's virtue will not endure the love-making of Arcadia, let him banish the myth from his imagination and hie to a convent or a nunnery. If this book does nothing more than prove that savages are only children of a younger growth than ourselves, that what we find them to have been we ourselves--in our ancestors--once were, the labor of making it will have been not in vain'. For an account of the first hula we may look to the story of Pele. On one occasion that goddess begged her sisters to dance and sing before her, but they all excused themselves, saying they did not know the art. At that moment in came little Hiiaka, the youngest and the favorite. Unknown to her sisters, the little maiden had practised the dance under the tuition of her friend, the beautiful but ill-fated Hopoe. When banteringly invited to dance, to the surprise of all, Hiiaka modestly complied. The wave-beaten sand-beach was her floor, the open air her hall; Feet and hands and swaying form kept time to her improvisation: Look, Puna is a-dance in the wind; The palm groves of Kea-au shaken. Haena and the woman Hopoe dance and sing On the beach Nana-huki, A dance of purest delight, Down by the sea Nana-huki. The nature of this work has made it necessary to use occasional Hawaiian words in the technical parts. At their [Page 9] first introduction it has seemed fitting that they should be distinguished by italics; but, once given the entrée, it is assumed that, as a rule, they will be granted the rights of free speech without further explanation. A glossary, which explains all the Hawaiian words used in the prose text, is appended. Let no one imagine, however, that by the use of this little crutch alone he will be enabled to walk or stumble through the foreign ways of the simplest Hawaiian _mele_. Notes, often copious, have been appended to many of the mele, designed to exhaust neither the subject nor the reader, but to answer some of the questions of the intelligent thinker. Thanks, many thanks, are due, first, to those native Hawaiians who have so far broken with the old superstitious tradition of concealment as to unearth so much of the unwritten literary wealth stored in Hawaiian memories; second, to those who have kindly contributed criticism, suggestion, material at the different stages of this book's progress; and, lastly, to those dear friends of the author's youth--living or dead--whose kindness has made it possible to send out this fledgling to the world. The author feels under special obligations to Dr. Titus Munson Coan, of New York, for a painstaking revision of the manuscript. HONOLULU, HAWAII. [Page 10][Blank] [Page 11] LITERATURE OF HAWAII By NATHANIEL B. EMERSON I.--THE HULA One turns from the study of old genealogies, myths, and traditions of the Hawaiians with a hungry despair at finding in them means so small for picturing the people themselves, their human interests and passions; but when it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the _halau_ (the hall of the hula) one perceives that in this he has found the door to the heart of the people. So intimate and of so simple confidence are the revelations the people make of themselves in their songs and prattlings that when one undertakes to report what he has heard and to translate into the terms of modern speech what he has received in confidence, as it were, he almost blushes, as if he had been guilty of spying on Adam and Eve in their nuptial bower. Alas, if one could but muffle his speech with the unconscious lisp of infancy, or veil and tone his picture to correspond to the perspective of antiquity, he might feel at least that, like Watteau, he had dealt worthily, if not truly, with that ideal age which we ever think of as the world's garden period. The Hawaiians, it is true, were many removes from being primitives; their dreams, however, harked back to a period that was close to the world's infancy. Their remote ancestry was, perhaps, akin to ours--Aryan, at least Asiatic--but the orbit of their evolution seems to have led them away from the strenuous discipline that has whipped the Anglo-Saxon branch into fighting shape with fortune. If one comes to the study of the hula and its songs in the spirit of a censorious moralist he will find nothing for him; if as a pure ethnologist, he will take pleasure in pointing out the physical resemblances of the Hawaiian dance to the languorous grace of the Nautch girls, of the geisha, and other oriental dancers. But if he comes as a student and lover of human nature, back of the sensuous posturings, in the emotional language of the songs he will find himself entering the playground of the human race. The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of [Page 12] dramatic art, to the refreshment of men's minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods. As to subject-matter, its warp was spun largely from the bowels of the old-time mythology into cords through which the race maintained vital connection with its mysterious past. Interwoven with these, forming the woof, were threads of a thousand hues and of many fabrics, representing the imaginations of the poet, the speculations of the philosopher, the aspirations of many a thirsty soul, as well as the ravings and flame-colored pictures of the sensualist, the mutterings and incantations of the _kahuna_, the mysteries and paraphernalia of Polynesian mythology, the annals of the nation's history--the material, in fact, which in another nation and under different circumstances would have gone to the making of its poetry, its drama, its opera, its literature. The people were superstitiously religious; one finds their drama saturated with religious feeling, hedged about with tabu, loaded down with prayer and sacrifice. They were poetical; nature was full of voices for their ears; their thoughts came to them as images; nature was to them an allegory; all this found expression in their dramatic art. They were musical; their drama must needs be cast in forms to suit their ideas of rhythm, of melody, and of poetic harmony. They were, moreover, the children of passion, sensuous, worshipful of whatever lends itself to pleasure. How, then, could the dramatic efforts of this primitive people, still in the bonds of animalism, escape the note of passion? The songs and other poetic pieces which have come down to us from the remotest antiquity are generally inspired with a purer sentiment and a loftier purpose than the modern; and it may be said of them all that when they do step into the mud it is not to tarry and wallow in it; it is rather with the unconscious naiveté of a child thinking no evil. On the principle of "the terminal conversion of opposites," which the author once heard an old philosopher expound, the most advanced modern is better able to hark back to the sweetness and light and music of the primeval world than the veriest wigwam-dweller that ever chipped an arrowhead. It is not so much what the primitive man can give us as what we can find in him that is worth our while. The light that a Goethe, a Thoreau, or a Kipling can project into Arcadia is mirrored in his own nature. If one mistakes not the temper and mind of this generation, we are living in an age that is not content to let perish one seed of thought or one single phase of life that can be rescued from the drift of time. We mourn the extinction of the buffalo of the plains and of the birds of the islands, [Page 13] rightly thinking that life is somewhat less rich and full without them. What of the people of the plains and of the islands of the sea? Is their contribution so nothingless that one can affirm that the orbit of man's mind is complete without it? Comparison is unavoidable between the place held by the dance in ancient Hawaii and that occupied by the dance in our modern society. The ancient Hawaiians did not personally and informally indulge in the dance for their own amusement, as does pleasure-loving society at the present time. Like the Shah of Persia, but for very different reasons, Hawaiians of the old time left it to be done for them by a body of trained and paid performers. This was not because the art and practice of the hula were held in disrepute--quite the reverse--but because the hula was an accomplishment requiring special education and arduous training in both song and dance, and more especially because it was a religious matter, to be guarded against profanation by the observance of tabus and the performance of priestly rites. This fact, which we find paralleled in every form of communal amusement, sport, and entertainment in ancient Hawaii, sheds a strong light on the genius of the Hawaiian. We are wont to think of the old-time Hawaiians as light-hearted children of nature, given to spontaneous outbursts of song and dance as the mood seized them; quite as the rustics of "merrie England" joined hands and tripped "the light fantastic toe" in the joyous month of May or shouted the harvest home at a later season. The genius of the Hawaiian was different. With him the dance was an affair of premeditation, an organized effort, guarded by the traditions of a somber religion. And this characteristic, with qualifications, will be found to belong to popular Hawaiian sport and amusement of every variety. Exception must be made, of course, of the unorganized sports of childhood. One is almost inclined to generalize and to say that those children of nature, as we are wont to call them, in this regard were less free and spontaneous than the more advanced race to which we are proud to belong. But if the approaches to the temple of Terpsichore with them were more guarded, we may confidently assert that their enjoyment therein was deeper and more abandoned. [Page 14] II.--THE HALAU; THE KUAHU--THEIR DECORATION AND CONSECRATION THE HALAU In building a halau, or hall, in which to perform the hula a Hawaiian of the old, old time was making a temple for his god. In later and degenerate ages almost any structure would serve the purpose; it might be a flimsy shed or an extemporaneous _lanai_ such as is used to shelter that _al fresco_ entertainment, the _luau_. But in the old times of strict tabu and rigorous etiquette, when the chief had but to lift his hand and the entire population of a district ransacked plain, valley, and mountain to collect the poles, beams, thatch, and cordstuff; when the workers were so numerous that the structure grew and took shape in a day, we may well believe that ambitious and punctilious patrons of the hula, such as La'a, Liloa, or Lono-i-ka-makahiki, did not allow the divine art of Laka to house in a barn. The choice of a site was a matter of prime importance. A formidable code enunciated the principles governing the selection. But--a matter of great solicitude--there were omens to be heeded, snares and pitfalls devised by the superstitious mind for its own entanglement. The untimely sneeze, the ophthalmic eye, the hunched back were omens to be shunned. Within historic times, since the abrogation of the tabu system and the loosening of the old polytheistic ideas, there has been in the hula a lowering of former standards, in some respects a degeneration. The old gods, however, were not entirely dethroned; the people of the hula still continued to maintain the form of divine service and still appealed to them for good luck; but the soul of worship had exhaled; the main study now was to make of the hula a pecuniary success. In an important sense the old way was in sympathy with the thought, "Except God be with the workmen, they labor in vain that build the house." The means for gaining divine favor and averting the frown of the gods were those practised by all religionists in the infantile state of the human mind--the observance of fasts and tabus, the offering of special prayers and sacrifices. The ceremonial purification of the site, or of the building if it had been used for profane purposes, was accomplished by aspersions with sea water mixed with turmeric or red earth. [Page 15] When one considers the tenacious hold which all rites and ceremonies growing out of what we are accustomed to call superstitions had on the mind of the primitive Hawaiian, it puzzles one to account for the entire dropping out from modern memory of the prayers which were recited during the erection of a hall for the shelter of an institution so festive and so popular as the hula, while the prayers and gloomy ritual of the temple service have survived. The explanation may be found, perhaps, in the fact that the priests of the temple held position by the sovereign's appointment; they formed a hierarchy by themselves, whereas the position of the _kumu-hula_, who was also a priest, was open to anyone who fitted himself for it by training and study and by passing successfully the _ai-lolo_[2] ordeal. After that he had the right to approach the altar of the hula god with the prescribed offerings and to present the prayers and petitions of the company to Laka or Kapo. [Footnote 2: _Ai-lolo_. See pp. 32, 34, 36.] In pleasing contrast to the worship of the _heiau_, the service of the hula was not marred by the presence of groaning victims and bloody sacrifices. Instead we find the offerings to have been mostly rustic tokens, things entirely consistent with light-heartedness, joy, and ecstasy of devotion, as if to celebrate the fact that heaven had come down to earth and Pan, with all the nymphs, was dancing. During the time the halau was building the tabus and rules that regulated conduct were enforced with the utmost strictness. The members of the company were required to maintain the greatest propriety of demeanor, to suppress all rudeness of speech and manner, to abstain from all carnal indulgence, to deny themselves specified articles of food, and above all to avoid contact with a corpse. If anyone, even by accident, suffered such defilement, before being received again into fellowship or permitted to enter the halau and take part in the exercises he must have ceremonial cleansing (_huikala_). The _kumu_ offered up prayers, sprinkled the offender with salt water and turmeric, commanded him to bathe in the ocean, and he was clean. If the breach of discipline was gross and willful, an act of outrageous violence or the neglect of tabu, the offender could be restored only after penitence and confession. THE KUAHU In every halau stood the _kuahu_, or altar, as the visible temporary abode of the deity, whose presence was at once the inspiration of the performance and the luck-bringer of the enterprise--a rustic frame embowered in greenery. The gathering of the green leaves and other sweet finery of [Page 16] nature for its construction and decoration was a matter of so great importance that it could not be intrusted to any chance assemblage of wild youth, who might see fit to take the work in hand. There were formalities that must be observed, songs to be chanted, prayers to be recited. It was necessary to bear in mind that when one deflowered the woods of their fronds of _íe-íe_ and fern or tore the trailing lengths of _maile_--albeit in honor of Laka herself--the body of the goddess was being despoiled, and the despoiling must be done with all tactful grace and etiquette. It must not be gathered from this that the occasion was made solemn and oppressive with weight of ceremony, as when a temple was erected or as when a tabu chief walked abroad, and all men lay with their mouths in the dust. On the contrary, it was a time of joy and decorous exultation, a time when in prayer-songs and ascriptions of praise the poet ransacked all nature for figures and allusions to be used in caressing the deity. The following adulatory prayer (_kánaenáe_) in adoration of Laka was recited while gathering the woodland decorations for the altar. It is worthy of preservation for its intrinsic beauty, for the spirit of trustfulness it breathes. We remark the petitions it utters for the growth of tree and shrub, as if Laka had been the alma mater under whose influence all nature budded and rejoiced. It would seem as if the physical ecstasy of the dance and the sensuous joy of all nature's finery had breathed their spirit into the aspiration and that the beauty of leaf and flower, all of them familiar forms of the god's metamorphosis--accessible to their touch and for the regalement of their senses--had brought such nearness and dearness, of affection between goddess and worshiper that all fear was removed. _He kánaenáe no Laka_ A ke kua-hiwi, i ke kua-lono, Ku ana o Laka i ka mauna; Noho ana o Laka i ke po'o o ka ohu. O Laka kumu hula, 5 Nana i a'e ka tvao-kele,[3] Kahi, kahi i moli'a i ka pua'a, I ke po'o pua'a, He pua'a hiwa na Kane.[4] [Page 17] He kane na Laka, 10 Na ka wahine i oni a kelakela i ka lani: I kupu ke a'a i ke kumu, I lau a puka ka mu'o, Ka liko, ka ao i-luna. Kupu ka lala, hua ma ka Hikina; 15 Kupu ka laau ona a Maka-li'i,[5] O Maka-lei,[6] laau kaulana mai ka Po mai.[7] Mai ka Po mai ka oiaio-- I ho-i'o i-luna, i o'o i-luna. He luna au e ki'i mai nei ia oe, e Laka, 20 E ho'i ke ko-kua[8] pa-ú; He la uniki[9] e no kaua; Ha-ike-ike[10] o ke Akua; Hoike ka mana o ka Wahine, O Laka, kaikuahine, 25 Wahine a Lono i ka ou-alii.[11] E Lono, e hu'[12] ia mai ka lani me ka honua. Nou okoa Kukulu o Kaniki.[13] Me ke ano-ai[14] i aloha, e! E ola, e! [Footnote 3: _Wao-kele_. That portion of the mountain forest where grew the monarch trees was called _wao-kele_ or _wao-maukele_.] [Footnote 4: _Na Kane_. Why was the offering, the black roast porkling, said to be for Kane, who was not a special patron, _au-makúa_, of the hula? The only answer the author has been able to obtain from any Hawaiian is that, though Kane was not a god of the hula, he was a near relative. On reflection, the author can see a propriety in devoting the reeking flesh of the swine to god Kane, while to the sylvan deity, Lâkâ, goddess of the peaceful hula, were devoted the rustic offerings that were the embodiment of her charms. Her image, or token--an uncarved block of wood--was set up in a prominent part of the _kuahu_, and at the close of a performance the wreaths that had been worn by the actors were draped about the image. Thus viewed, there is a delicate propriety and significance in such disposal of the pig.] [Footnote 5: _Maka-li'i_ (Small eyes). The Pleiades; also the period of six months, including the rainy season, that began some time in October or November and was reckoned from the date when the Pleiades appeared in the East at sunset. _Maka-li'i_ was also the name of a month, by some reckoned as the first month of the year.] [Footnote 6: _Maka-léi_. The name of a famous mythological tree which had the power of attracting fish. It did not poison, but only bewitched or fascinated them. There were two trees bearing this name, one a male, the other a female, which both grew at a place in Hilo called Pali-uli. One of these, the female, was, according to tradition, carried from its root home to the fish ponds in Kailua, Oahu, for the purpose of attracting fish to the neighboring waters. The enterprise was eminently successful.] [Footnote 7: _Po_. Literally night; the period in cosmogony when darkness and chaos reigned, before the affairs on earth had become settled under the rule of the gods. Here the word is used to indicate a period of remote mythologic antiquity. The use of the word _Po_ in the following verse reminds one of the French adage, "La nuit porte conseil."] [Footnote 8: _Kokúa_. Another form for _kakúa_, to gird on the _pa-ú_. (See _Pa-ú_ song, pp. 51-53.)] [Footnote 9: _Uníki_. A word not given in the dictionary. The debut of an actor at the hula, after passing the _ai-lolo_ test and graduating from the school of the halau, a critical event.] [Footnote 10: _Ha-íke-íke_. Equivalent to _ho-íke-íke_, an exhibition, to exhibit.] [Footnote 11: _Ou-alii_. The Hawaiians seem to have lost the meaning of this word. The author has been at some pains to work it out somewhat conjecturally.] [Footnote 12: _E Lono, e hu' ia, mai, etc_. The unelided form of the word _hu'_ would be _hui_. The final _i_ is dropped before the similar vowel of _ia_.] [Footnote 13: _Kukúlu o Kahíki_. The pillars of Kahiki. The ancient Hawaiians supposed the starry heavens to be a solid dome supported by a wall or vertical construction--_kukulu_--set up along the horizon. That section of the wall that stood over against Kahiki they termed _Kukulu o Kahiki_. Our geographical name Tahiti is of course from Kahiki, though it does not apply to the same region. After the close of what has been termed "the period of intercourse," which, came probably during the twelfth and thirteenth centuries, and during which the ancient Hawaiians voyaged to and fro between Hawaii and the lands of the South, geographical ideas became hazy and the term _Kahiki_ came to be applied to any foreign country.] [Footnote 14: _Áno-ái_. An old form of salutation, answering in general to the more modern word aloha, much used at the present time. _Ano-ai_ seems to have had a shade of meaning more nearly answering to our word "welcome." This is the first instance the author has met with of its use in poetry.] [Page 18] [Translation] _A Prayer of Adulation to Laka_ In the forests, on the ridges Of the mountains stands Laka; Dwelling in the source of the mists. Laka, mistress of the hula, 5 Has climbed the wooded haunts of the gods, Altars hallowed by the sacrificial swine, The head of the boar, the black boar of Kane. A partner he with Laka; Woman, she by strife gained rank in heaven. 10 That the root may grow from the stem, That the young shoot may put forth and leaf, Pushing up the fresh enfolded bud, The scion-thrust bud and fruit toward the East, Like the tree that bewitches the winter fish, 15 Maka-lei, tree famed from the age of night. Truth is the counsel of night-- May it fruit and ripen above. A messenger I bring you, O Laka, To the girding of paû. 20 An opening festa this for thee and me; To show the might of the god, The power of the goddess, Of Laka, the sister, To Lono a wife in the heavenly courts. 25 O Lono, join heaven and earth! Thine alone are the pillars of Kahiki. Warm greeting, beloved one, We hail thee! The cult of god Lono was milder, more humane, than that of Kane and the other major gods. No human sacrifices were offered on his altars,--The statement in verse 26 accords with the general belief of the Hawaiians that Lono dwelt in foreign parts, _Kukulu o Kahiki_, and that he would some time come to them from across the waters. When Captain Cook arrived in his ships, the Hawaiians worshiped him as the god Lono. [Illustration: IE-IE (FREYCINETIA ARNOTTI) LEAVES AND FRUIT] The following song-prayer also is one that was used at the gathering of the greenery in the mountains and during the building of the altar in the halau. When recited in the halau all the pupils took part, and the chorus was a response in which the whole assembly in the halau were expected to join: _Pule Kuahu no Laka_ Haki pu o ka nahelehele, Haki hana maile o ka wao, [Page 19] Hooulu[15] lei ou, o Laka, e! O Hiiaka[16] ke kaula nana e hooulu na ma'i, 5 A aeae a ulu[17] a noho i kou kuahu, Eia ka pule la, he pule ola, He noi ola nou, e-e! _Chorus:_ E ola ia makou, aohe hala! [Translation] _Altar-Prayer to Laka_ This spoil and rape of the wildwood, This plucking of wilderness maile-- Collect of garlands, Laka, for you. Hiiaka, the prophet, heals our diseases. 5 Enter, possess, inspire your altar; Heed our prayer, 'tis for life; Our petition to you is for life. _Chorus:_ Give us life, save from transgression! [Footnote 15: _Hoo-ulu_. This word has a considerable range of meaning, well illustrated in this mele. In its simplest form, _ulu_, it means to grow, to become strong. Joined with the causative _hoo_, as here, it takes on the spiritual meaning of causing to prosper, of inspiring. The word "collect," used in the translation, has been chosen to express the double sense of gathering the garlands and of devoting them to the goddess as a religious offering. In the fourth verse this word, _hooulu_, is used in the sense of to heal. Compare note _c_.] [Footnote 16: _Hiiaka_. The youngest sister of Pele, often spoken of as _Hiiaka-i-ka-poli-o-Pele_, Hiiaka-of-the-bosom-of-Pele. Why she should be spoken of as capable of healing diseases is not at all clear.] [Footnote 17: _Ulu_. Here we have the word _ulu_ in its simple, uncombined form, meaning to enter into and inspire.] The wildwoods of Hawaii furnished in great abundance and variety small poles for the framework of the kuahu, the altar, the holy place of the halau, and sweet-scented leaves and flowers suitable for its decoration. A spirit of fitness, however, limited choice among these to certain species that were deemed acceptable to the goddess because they were reckoned as among her favorite forms of metamorphosis. To go outside this ordained and traditional range would have been an offense, a sacrilege. This critical spirit would have looked with the greatest disfavor on the practice that in modern times has crept in, of bedecking the dancers with garlands of roses, pinks, jessamine, and other nonindigenous flowers, as being utterly repugnant to the traditional spirit of the hula. Among decorations approved and most highly esteemed stood pre-eminent the fragrant maile (pl. IV) and the star-like fronds and ruddy drupe of the _íe-íe_ (pl. II) and its kindred, the _hála-pépe_ (pl. III); the scarlet pompons of the _lehúa_ (pl. XIII) and _ohi'a_, with the fruit of the latter (the mountain-apple); many varieties of fern, including that splendid parasite, the "bird's nest fern" [Page 20] (_ekáha_), hailed by the Hawaiians as Mawi's paddle; to which must be added the commoner leaves and lemon-colored flowers of the native hibiscus, the _hau_, the breadfruit, the native banana and the dracæna (_ti_), plate V; and lastly, richest of all, in the color that became Hawaii's favorite, the royal yellow _ilíma_ (pl. VI), a flower familiar to the eyes of the tourist to Honolulu. While deft hands are building and weaving the light framework of the kuahu, binding its parts with strong vines and decorating it with nature's sumptuous embroidery, the _kumu_, or teacher, under the inspiration of the deity, for whose residence he has prepared himself by long vigil and fasting with fleshly abstinence, having spent the previous night alone in the halau, is chanting or cantillating his adulatory prayers, _kanaenae_--songs of praise they seem to be--to the glorification of the gods and goddesses who are invited to bless the occasion with their presence and inspiration, but especially of that one, Laka, whose bodily presence is symbolized by a rude block of wood arrayed in yellow tapa that is set up on the altar itself. Thus does the kumu sing: _Pule Kuahu_ El' au e Laka mai uka, E Laka mai kai; O hooulu O ka ilio[18] nana e hae, 5 O ka maile hihi i ka wao, O ka lau-ki[19] lei o ke akua, O na ku'i hauoli O Ha'i-ka-manawa.[20] O Laka oe, 10 O ke akua i ke kuahu nei, la; E ho'i, ho'i mai a noho i kou kuahu! [Translation] _Altar-Prayer_ (to Laka) Here am I, oh Laka from the mountains, Oh Laka from the shore; Protect us Against the dog that barks; [Page 21] 5 Reside in the wild-twining maile And the goddess-enwreathing ti. All, the joyful pulses. Of the woman Ha'i-ka-manawa! Thou art Laka, 10 The god of this altar; Return, return, abide in thy shrine! [Footnote 18: _Ilio nana e hae_. The barking of a dog, the crowing of a cock, the grunting of a pig, the hooting of an owl, or any such sound occurring at the time of a religious solemnity, _aha_, broke the spell of the incantation and vitiated the ceremony. Such an untimely accident was as much deprecated as were the Turk, the Comet, and the Devil by pious Christian souls during the Middle Ages.] [Footnote 19: _Lau-ki_. The leaf of the _ti_ plant--the same as the _ki_--(Dracæna terminalis), much used as an emblem of divine power, a charm or defense against malign spiritual influences. The kahuna often wore about his neck a fillet of this leaf. The _ti_ leaf was a special emblem of Ha'i-wahine, or of Li'a-wahine. It was much used as a decoration about the halau.] [Footnote 20: _Ha'i-ka-manawa_. It is conjectured that this is the same as Ha'i-wahine. She was a mythological character, about whom there is a long and tragic story.] The prayers which the hula folk of old times chanted while gathering the material in the woods or while weaving it into shape in the halau for the construction of a shrine did not form a rigid liturgy; they formed rather a repertory as elastic as the sighing of the breeze, or the songs of the birds whose notes embroidered the pure mountain air. There were many altar-prayers, so that if a prayer came to an end before the work was done the priest had but to begin the recitation of another prayer, or, if the spirit of the occasion so moved him, he would take up again a prayer already repeated, for until the work was entirely accomplished the voice of prayer must continue to be heard. The _pule_ now to be given seems to be specially suited to that portion of the service which took place in the woods at the gathering of the poles and greenery. It was designed specially for the placating of the little god-folk who from their number were addressed as _Kini o ke Akua_, the multitude of the little gods, and who were the counterparts in old Hawaii of our brownies, elfins, sprites, kobolds, gnomes, and other woodland imps. These creatures, though dwarfish and insignificant in person, were in such numbers--four thousand, forty thousand, four hundred thousand--and were so impatient of any invasion of their territory, so jealous of their prerogatives, so spiteful and revengeful when injured, that it was policy always to keep on the right side of them. _Pule Kuahu_ E hooulu ana I Kini[21] o ke Akua, Ka lehu o ke Akua, Ka mano o ke Akua, I ka pu-ku'i o ke Akua, 5 I ka lalani Akua, Ia ulu mai o Kane, Ulu o Kanaloa; Ulu ka ohia, lau ka ie-ie; Ulu ke Akua, noho i ke kahua, 10 A a'ea'e, a ulu, a noho kou kuahu. Eia ka pule la, he pule ola. _Chorus:_ E ola ana oe! [Footnote 21: _Kini o ke Akua._ See note _d_, p. 24.] [Page 22] [Translation] _Altar-Prayer_ Invoke we now the four thousand, The myriads four of the nimble, The four hundred thousand elves, The countless host of sprites, 5 Rank upon rank of woodland gods. Pray, Kane, also inspire us; Kanaloa, too, join the assembly. Now grows the _ohi'a_, now leafs _ie-ie_; God enters, resides in the place; 10 He mounts, inspires, abides in the shrine. This is our prayer, our plea this for life! _Chorus:_ Life shall be thine! From one point of view these _pule_ are not to be regarded as prayers in the ordinary sense of the word, but rather as song-offerings, verbal bouquets, affectionate sacrifices to the gods. [Page 23] III.--THE GODS OF THE HULA. Of what nature were the gods of the old times, and how did the ancient Hawaiians conceive of them? As of beings having the form, the powers, and the passions of humanity, yet standing above and somewhat apart from men. One sees, as through a mist, darkly, a figure, standing, moving; in shape a plant, a tree or vine-clad stump, a bird, a taloned monster, a rock carved by the fire-queen, a human form, a puff of vapor--and now it has given place to vacancy. It was a goddess, perhaps of the hula. In the solitude of the wilderness one meets a youthful being of pleasing address, of godlike wit, of elusive beauty; the charm of her countenance unspoken authority, her gesture command. She seems one with nature, yet commanding it. Food placed before her remains untasted; the oven, _imu_,[22] in which the fascinated host has heaped his abundance, preparing for a feast, when opened is found empty; the guest of an hour has disappeared. Again it was a goddess, perhaps of the hula. Or, again, a traveler meets a creature of divine beauty, all smiles and loveliness. The infatuated mortal, smitten with hopeless passion, offers blandishments; he finds himself by the roadside embracing a rock. It was a goddess of the hula. The gods, great and small, superior and inferior, whom the devotees and practitioners of the hula worshiped and sought to placate were many; but the goddess Laka was the one to whom they offered special prayers and sacrifices and to whom they looked as the patron, the _au-makua_,[23] of that institution. It was for her benefit and in her honor that the kuahu was set up, and the wealth of flower and leaf used in its decoration was emblematic of her beauty and glory, a pledge of her bodily presence, the very forms that she, a sylvan deity, was wont to assume when she pleased to manifest herself. As an additional crutch to the imagination and to emphasize the fact of her real presence on the altar which she had been invoked to occupy as her abode, she was symbolized by an uncarved block of wood from the sacred _lama_[24] tree. This was wrapped in a robe of choice yellow tapa, scented with turmeric, and set conspicuously upon the altar. [Footnote 22: _Imu_. The Hawaiian oven, which was a hole in the ground lined and arched over with stones.] [Footnote 23: _Au-makua_. An ancestral god.] [Footnote 24: _Lama_. A beautiful tree having firm, fine-grained, white wood; used in making sacred inclosures and for other tabu purposes.] [Page 24] Laka was invoked as the god of the maile, the ie-ie, and other wildwood growths before mentioned (pl. II). She was hailed as the "sister, wife, of god Lono," as "the one who by striving attained favor with the gods of the upper ether;" as "the kumu[25] hula"--head teacher of the Terpsichorean art; "the fount of joy;" "the prophet who brings health to the sick;" "the one whose presence gives life." In one of the prayers to Laka she is besought to come and take possession of the worshiper, to dwell in him as in a temple, to inspire him in all his parts and faculties--voice, hands, feet, the whole body. Laka seems to have been a friend, but not a relative, of the numerous Pele family. So far as the author has observed, the fiery goddess is never invited to grace the altar with her presence, nor is her name so much as mentioned in any prayer met with. To compare the gods of the Hawaiian pantheon with those of classic Greece, the sphere occupied by Laka corresponds most nearly to that filled by Terpsichore and Euterpe, the muses, respectively, of dance and of song. Lono, in one song spoken of as the husband of Laka, had features in common with Apollo. That other gods, Kane, Ku, Kanaloa,[26] with Lono, Ku-pulupulu,[27] and the whole swarm of godlings that peopled the wildwood, were also invited to favor the performances with their presence can be satisfactorily explained on the ground, first, that all the gods were in a sense members of one family, related to each other by intermarriage, if not by the ties of kinship; and, second, by the patent fact of that great underlying cause of bitterness and strife among immortals as well as mortals, jealousy. It would have been an eruptive occasion of heart-burning and scandal if by any mischance a privileged one should have had occasion to feel slighted; and to have failed in courtesy to that countless host of wilderness imps and godlings, the _Kini Akua_,[28] mischievous and irreverent as the monkeys of India, would indeed have been to tempt a disaster. While it is true that the testimony of the various _kumu-hula_, teachers of the hula, and devotees of the art of the hula, so far as the author has talked with them, has been overwhelmingly to the effect that Laka was the one and only divine patron of the art known to them, there has been a small number equally ready to assert that there were those who observed the cult of the goddess Kapo and worshiped her [Page 25] as the patron of the hula. The positive testimony of these witnesses must be reckoned as of more weight than the negative testimony of a much larger number, who either have not seen or will not look at the other side of the shield. At any rate, among the prayers before the kuahu, of which there are others yet to be presented, will be found several addressed to Kapo as the divine patron of the hula. [Footnote 25: The teacher, a leader and priest of the hula. The modern school-master is called _kumu-hula_.] [Footnote 25: _Kanaloa_. Kane, Ku, Kanaloa, and Lono were the major gods of the Hawaiian pantheon.] [Footnote 27: _Ku-pulupulu_. A god of the canoe-makers.] [Footnote 28: _Kini Akua_. A general expression--often used together with the ones that follow--meaning the countless swarms of brownies, elfs, kobolds, sprites, and other godlings (mischievous imps) that peopled the wilderness. _Kini_ means literally 40,000, _lehu_ 400,000, and _mano_ 4,000. See the _Pule Kuahu_--altar-prayer--on page 21. The Hawaiians, curiously enough, did not put the words _mano_, _kini_, and _lehu_ in the order of their numerical value.] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE III HÁLA-PÉPE (DRACÆNA AUREA) ] Kapo was sister of Pele and the daughter of Haumea.[29] Among other roles played by her, like Laka she was at times a sylvan deity, and it was in the garb of woodland representations that she was worshiped by hula folk. Her forms of activity, corresponding to her different metamorphoses, were numerous, in one of which she was at times "employed by the _kahuna_[30] as a messenger in their black arts, and she is claimed by many as an _aumakua,_" [31] said to be the sister of Kalai-pahoa, the poison god. [Footnote 29: _Haumea_. The ancient goddess, or ancestor, the sixth in line of descent from Wakea.] [Footnote 30: _Kahuna._ A sorcerer; with a qualifying adjective it meant a skilled craftsman; _Kahuna-kalai-wa'a_ was a canoe-builder; _kahuna lapaau_ was a medicine-man, a doctor, etc.] [Footnote 31: The Lesser Gods of Hawaii, a paper by Joseph S. Emerson, read before the Hawaiian Historical Society, April 7, 1892.] Unfortunately Kapo had an evil name on account of a propensity which led her at times to commit actions that seem worthy only of a demon of lewdness. This was, however, only the hysteria of a moment, not the settled habit of her life. On one notable occasion, by diverting the attention of the bestial pig-god Kama-pua'a, and by vividly presenting to him a temptation well adapted to his gross nature, she succeeded in enticing him away at a critical moment, and thus rescued her sister Pele at a time when the latter's life was imperiled by an unclean and violent assault from the swine-god. Like Catherine of Russia, who in one mood was the patron of literature and of the arts and sciences and in another mood a very satyr, so the Hawaiian goddess Kapo seems to have lived a double life whose aims were at cross purposes with one another-now an angel of grace and beauty, now a demon of darkness and lust. Do we not find in this the counterpart of nature's twofold aspect, who presents herself to dependent humanity at one time as an alma mater, the food-giver, a divinity of joy and comfort, at another time as the demon of the storm and earthquake, a plowshare of fiery destruction? The name of Hiiaka, the sister of Pele, is one often mentioned in the prayers of the hula. [Page 26] IV.--SUPPORT AND ORGANIZATION OF THE HULA In ancient times the hula to a large extent was a creature of royal support, and for good reason. The actors in this institution were not producers of life's necessaries. To the _alii_ belonged the land and the sea and all the useful products thereof. Even the jetsam whale-tooth and wreckage scraps of iron that ocean cast up on the shore were claimed by the lord of the land. Everything was the king's. Thus it followed of necessity that the support of the hula must in the end rest upon the alii. As in ancient Rome it was a senator or general, enriched by the spoil of a province, who promoted the sports of the arena, so in ancient Hawaii it was the chief or headman of the district who took the initiative in the promotion of the people's communistic sports and of the hula. We must not imagine that the hula was a thing only of kings' courts and chiefish residences. It had another and democratic side. The passion for the hula was broadspread. If other agencies failed to meet the demand, there was nothing to prevent a company of enthusiasts from joining themselves together in the pleasures and, it might be, the profits of the hula. Their spokesman--designated as the _po'o-puaa_, from the fact that a pig, or a boar's head, was required of him as an offering at the kuahu--was authorized to secure the services of some expert to be their kumu. But with the hula all roads lead to the king's court. Let us imagine a scene at the king's residence. The alii, rousing from his sloth and rubbing his eyes, rheumy with debauch and _awa_, overhears remark on the doings of a new company of hula dancers who have come into the neighborhood. He summons his chief steward. "What is this new thing of which they babble?" he demands. "It is nothing, son of heaven," answers the kneeling steward. "They spoke of a hula. Tell me, what is it?" "Ah, thou heaven-born (_lani_), it was but a trifle--a new company, young graduates of the halau, have set themselves up as great ones; mere rustics; they have no proper acquaintance with the traditions of the art as taught by the bards of... your majesty's father. They mouth and twist the old songs all awry, thou son of heaven." "Enough. I will hear them to-morrow. Send a messenger for this new kumu. Fill again my bowl with awa." [Page 27] Thus it comes about that the new hula company gains audience at court and walks the road that, perchance, leads to fortune. Success to the men and women of the hula means not merely applause, in return for the incense of flattery; it means also a shower of substantial favors--food, garments, the smile of royalty, perhaps land--things that make life a festival. If welcome grows cold and it becomes evident that the harvest has been reaped, they move on to fresh woods and pastures new. To return from this apparent digression, it was at the king's court--if we may extend the courtesy of this phrase to a group of thatched houses--that were gathered the bards and those skilled in song, those in whose memories were stored the mythologies, traditions, genealogies, proverbial wisdom, and poetry that, warmed by emotion, was the stuff from which was spun the songs of the hula. As fire is produced by friction, so it was often by the congress of wits rather than by the flashing of genius that the songs of the hula were evolved. The composition and criticism of a poetical passage were a matter of high importance, often requiring many suggestions and much consultation. If the poem was to be a _mele-inoa_, a name-song to eulogize some royal or princely scion, it must contain no word of ill-omen. The fate-compelling power of such a word, once shot from the mouth, was beyond recall. Like the incantation of the sorcerer, the _kahuna ánaaná_, it meant death to the eulogized one. If not, it recoiled on the life of the singer. The verbal form once settled, it remained only to stereotype it on the memories of the men and women who constituted the literary court or conclave. Think not that only thus were poems produced in ancient Hawaii. The great majority of songs were probably the fruit of solitary inspiration, in which the bard poured out his heart like a song-bird, or uttered his lone vision as a seer. The method of poem production in conclave may be termed the official method. It was often done at the command of an alii. So much for the fabrication, the weaving, of a song. If the composition was intended as a eulogy, it was cantillated ceremoniously before the one it honored; if in anticipation of a prince yet unborn, it was daily recited before the mother until the hour of her delivery; and this cantillation published it abroad. If the song was for production in the hula, it lay warm in the mind of the kumu, the master and teacher of the hula, until such time as he had organized his company. The court of the alii was a vortex that drew in not only the bards and men of lore, but the gay and fashionable rout of pleasure-seekers, the young men and women of shapely form and gracious presence, the sons and daughters of the king's [Page 28] henchmen and favorites; among them, perhaps, the offspring of the king's morganatic alliances and amours--the flower and pick of Hawaii's youth. From these the kumu selected those most fitted by beauty and grace of form, as well as quickness of wit and liveliness of imagination, to take part in the hula. The performers in the hula were divided into two classes, the _olapa_--agile ones--and the _ho'o-paa_--steadfast ones. The role of olapa, as was fitting, was assigned to the young men and young women who could best illustrate in their persons the grace and beauty of the human form. It was theirs, sometimes while singing, to move and pose and gesture in the dance; sometimes also to punctuate their song and action with the lighter instruments of music. The rôle of ho'o-paa, on the other hand, was given to men and women of greater experience and of more maturity. They handled the heavier instruments and played their parts mostly while sitting or kneeling, marking the time with their instrumentation. They also lent their voices to swell the chorus or utter the refrain of certain songs, sometimes taking the lead in the song or bearing its whole burden, while the light-footed olapa gave themselves entirely to the dance. The part of the ho'o-paa was indeed the heavier, the more exacting duty. Such was the personnel of a hula troupe when first gathered by the hula-master for training and drill in the halau, now become a school for the hula. Among the pupils the kumu was sure to find some old hands at the business, whose presence, like that of veterans in a squad of recruits, was a leaven to inspire the whole company with due respect for the spirit and traditions of the historic institution and to breed in the members the patience necessary to bring them to the highest proficiency. The instruction of the kumu, as we are informed, took a wide range. It dealt in elaborate detail on such matters as accent, inflection, and all that concerns utterance and vocalization. It naturally paid great attention to gesture and pose, attitude and bodily action. That it included comment on the meaning that lay back of the words may be gravely doubted. The average hula dancer of modern times shows great ignorance of the mele he recites, and this is true even of the kumu-hula. His work too often is largely perfunctory, a matter of sound and form, without appeal to the intellect. It would not be legitimate, however, to conclude from this that ignorance of the meaning was the rule in old times; those were the days when the nation's traditional songs, myths, and lore formed the equipment of every alert and receptive mind, chief or commoner. There was no printed page to while away the hours of idleness. The library was stored in one's memory. The language of the mele, which now has [Page 29] become antiquated, then was familiar speech. For a kumu-hula to have given instruction in the meaning of a song would have been a superfluity, as if one at the present day were to inform a group of well-educated actors and actresses who was Pompey or Julius Cæsar. "Speak the speech, I pray you, as I pronounced it to you, trippingly on the tongue." Hamlet's words to the players were, it may be supposed, the substance of the kumu's instructions to the pupils in his halau. The organization of a hula company was largely democratic. The kumu--in modern sense, the teacher--was the leader and conductor, responsible for the training and discipline of the company. He was the business manager of the enterprise; the priest, _kahuna_, the leader in the religious exercises, the one who interpreted the will of heaven, especially of the gods whose favor determined success. He might be called to his position by the choice of the company, appointed by the command of the alii who promoted the enterprise, or self-elected in case the enterprise was his own. He had under him a _kokua kumu_, a deputy, who took charge during his absence. The _po'o-puaa_ was an officer chosen by the pupils to be their special agent and mouthpiece. He saw to the execution of the kumu's judgments and commands, collected the fines, and exacted the penalties imposed by the kumu. It fell to him to convey to the altar the presents of garlands, awa, and the like that were contributed to the halau. The _paepae_, also chosen by the pupils, subject to confirmation by the kumu, acted as an assistant of the po'o-puaa. During the construction of the kuahu the po'o-puaa stood to the right, the paepae at his left. They were in a general sense guardians of the kuahu. The _ho'o-ulu_ was the guard stationed at the door. He sprinkled with sea-water mixed with turmeric everyone who entered the halau. He also acted as sergeant-at-arms to keep order and remove anyone who made a disturbance. It was his duty each day to place a fresh bowl of awa on the altar of the goddess (_hanai kuahu_), literally to feed the altar. In addition to these officials, a hula company naturally required the services of a miscellaneous retinue of stewards, cooks, fishermen, hewers of wood, and drawers of water. RULES OF CONDUCT AND TABUS Without a body of rules, a strict penal code, and a firm hand to hold in check the hot bloods of both sexes, it would have been impossible to keep order and to accomplish the business purpose of the organization. The explosive force of passion would have made the gathering a signal for the breaking loose of pandemonium. That it did not always so result is a [Page 30] compliment alike to the self-restraint of the people and to the sway that artistic ideals held over their minds, but, above all, to a peculiar system of discipline wisely adapted to the necessities of human nature. It does not seem likely that a Thespian band of our own race would have held their passions under equal check if surrounded by the same temptations and given the same opportunities as these Polynesians. It may well be doubted if the bare authority of the kumu would have sufficed to maintain discipline and to keep order, had it not been reenforced by the dread powers of the spirit world in the shape of the _tabu_. The awful grasp of this law; this repressive force, the tabu, held fast the student from the moment of his entrance into the halau. It denied this pleasure, shut off that innocent indulgence, curtailed liberty in this direction and in that. The tabu waved before his imagination like a flaming sword, barring approach to the Eden of his strongest propensity. The rules and discipline of the halau, the school for the hula, from our point of view, were a mixture of shrewd common sense and whimsical superstition. Under the head of tabus certain articles of food were denied; for instance, the sugar-cane--_ko_--was forbidden. The reason assigned was that if one indulged in it his work as a practitioner would amount to nothing; in the language of the kumu, _aohe e leo ana kana mau hana_, his work will be a failure. The argument turned on the double meaning of the word _ko_, the first meaning being sugar cane, the second, accomplishment. The Hawaiians were much impressed by such whimsical nominalisms. Yet there is a backing of good sense to the rule. Anyone who has chewed the sweet stalk can testify that for some time thereafter his voice is rough, ill-fitted for singing or elocution. The strictest propriety and decorum were exacted of the pupils; there must be no license whatever. Even married people during the weeks preceding graduation must observe abstinence toward their partners. The whole power of one's being must be devoted to the pursuit of art. The rules demanded also the most punctilious personal cleanliness. Above all things, one must avoid contact with a corpse. Such defilement barred one from entrance to the halau until ceremonial cleansing had been performed. The offender must bathe in the ocean; the kumu then aspersed him with holy water, uttered a prayer, ordered a penalty, an offering to the kuahu, and declared the offender clean. This done, he was again received into fellowship at the halau. The ordinary penalty for a breach of ceremony or an offense against sexual morality was the offering of a baked porkling with awa. Since the introduction of money the penalty has generally been reckoned on a commercial basis; a money fine is imposed. The offering of pork and awa is retained as a concession to tradition. [Page 31] V--CEREMONIES OF GRADUATION; DÉBUT OF A HULA DANCER CEREMONIES OF GRADUATION The _ai-lolo_ rite and ceremony marked the consummation of a pupil's readiness for graduation from the school of the halau and his formal entrance into the guild of hula dancers. As the time drew near, the kumu tightened the reins of discipline, and for a few days before that event no pupil might leave the halau save for the most stringent necessity, and then only with the head muffled (_pulo'u_) to avoid recognition, and he might engage in no conversation whatever outside the halau. The night preceding the day of ai-lolo was devoted to special services of dance and song. Some time after midnight the whole company went forth to plunge into the ocean, thus to purge themselves of any lurking ceremonial impurity. The progress to the ocean and the return they made in complete nudity. "Nakedness is the garb of the gods." On their way to and from the bath they must not look back, they must not turn to the right hand or to the left. The kumu, as the priest, remained at the halau, and as the procession returned from the ocean he met it at the door and sprinkled each one (_pikai_) with holy water. Then came another period of dance and song; and then, having cantillated a _pule hoonoa_, to lift the tabu, the kumu went forth to his own ceremonial cleansing bath in the sea. During his absence his deputy, the _kokua kumu_, took charge of the halau. When the kumu reached the door on his return, he made himself known by reciting a _mele wehe puka_, the conventional password. Still another exercise of song and dance, and the wearied pupils are glad to seek repose. Some will not even remove the short dancing, skirts that are girded about them, so eager are they to snatch an hour of rest; and some lie down with bracelets and anklets yet unclasped. At daybreak the kumu rouses the company with the tap of the drum. After ablutions, before partaking of their simple breakfast, the company stand before the altar and recite a tabu-removing prayer, accompanying the cantillation with a rhythmic tapping of feet and clapping of hands: _Pule Hoonoa_ Pupu we'uwe'u e, Laka e! O kona we'uwe'u ke ku nei. [Page 32] Kaumaha a'e la ia Laka. O Laka ke akua pule ikaika. 5 Ua ku ka maile a Laka a imua; Ua lu ka liua[32] o ka maile. Noa, noa ia'u, ia Kahaula-- Papalua noa. Noa, a ua noa. 10 Eli-eli kapu! eli-eli noa! Kapu oukou, ke akua! Noa makou, ke kanaka'. [Translation] _Tabu-lifting Prayer_ Oh wildwood bouquet, oh Laka! Hers are the growths that stand here. Suppliants we to Laka. The prayer to Laka has power; 5 The maile of Laka stands to the fore. The maile vine casts now its seeds. Freedom, there's freedom to me, Kahaula-- A freedom twofold. 10 Freedom, aye freedom! A tabu profound, a freedom complete. Ye gods are still tabu; We mortals are free. [Footnote 32: _Lu ka hua_. Casts now its seeds. The maile vine (pl. IV), one of the goddess's emblems, casts its seeds, meaning that the goddess gives the pupils skill and inspires them.] At the much-needed repast to which the company now sit down there may be present a gathering of friends and relatives and of hula experts, called _olóhe_. Soon the porkling chosen to be the _ai-lólo_ offering is brought in--a black suckling without spot or blemish. The kumu holds it down while all the pupils gather and lay their hands upon his hands; and he expounds to them the significance of the ceremony. If they consecrate themselves to the work in hand in sincerity and with true hearts, memory will be strong and the training, the knowledge, and the songs that have been intrusted to the memory will stay. If they are heedless, regardless of their vows, the songs they have learned will fly away. The ceremony is long and impressive; many songs are used. Sometimes, it was claimed, the prayers of the kumu at this laying on of hands availed to cause the death of the little animal. On the completion of the ceremony the offering is taken out and made ready for the oven. One of the first duties of the day is the dismantling of the old kuahu, the shrine, and the construction of another from new materials as a residence for the goddess. While night yet shadows the earth the attendants and friends of the pupils [Page 33] have gone up into the mountains to collect the material for the new shrine. The rustic artists, while engaged in this loving work of building and weaving the new kuahu, cheer and inspire one another with joyful songs vociferous with the praise of Laka. The halau also they decorate afresh, strewing the floor with clean rushes, until the whole place enthralls the senses like a bright and fragrant temple. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE IV MAILE (ALYXIA MYRTILLIFOLIA) WREATH] The kumu now grants special dispensation to the pupils to go forth that they may make good the results of the neglect of the person incident to long confinement in the halau. For days, for weeks, perhaps for months, they have not had full opportunity to trim hair, nails, or beard, to anoint and groom themselves. They use this short absence from the hall also to supply themselves with wreaths of fragrant maile, crocus-yellow ilima, scarlet-flaming Jehua, fern, and what not. At the appointed hour the pupils, wreathed and attired like nymphs and dryads, assemble in the halau, sweet with woodsy perfumes. At the door they receive aspersion with consecrated water. The ai-lolo offering, cooked to a turn--no part raw, no part cracked or scorched--is brought in from the _imu_, its bearer sprinkled by the guard at the entrance. The kumu, having inspected the roast offering and having declared it ceremonially perfect, gives the signal, and the company break forth in songs of joy and of adulation to goddess Laka: _Mele Kuau_ Noho ana Laka I ka ulu wehi-wehi, Ku ana iluna I Mo'o-helaia,[33] Ohia-Ku[34] ouna o Mauna-loa.[35] Aloha mai Kaulana-ula[36] ia'u. 5 Eia ka ula la, he ula leo,[37] He uku, he modai, he kanaenae, He alana na'u ia oe. E Laka e, e maliu mai; E maliu mai oe, i pono au, 10 A pono au, a pono kaua. [Footnote 33: _Mo'o-helaia_. A female deity, a _kupua_, who at death became one of the divinities, _au-makua_, of the hula. Her name was conferred on the place claimed as her residence, on Mauna-loa, island of Molokai.] [Footnote 34: _Ohia-Ku_. Full name _ohia-ku-makua_; a variety of the ohìa, or lehua (pl. XIII), whose wood was used in making temple gods. A rough stem of this tree stood on each side near the _hala-pepe_. (See pl. III, also pp. 19-20.)] [Footnote 35: _Mauna-loa_. Said to be the mountain of that name on Molokai, not that on Hawaii.] [Footnote 36: _Kaulana-ula_. Full form _Kaulana-a-ula_; the name of a deity belonging to the order, _papa_, of the hula. Its meaning is explained in the expression _ula leo_, in the next line.] [Footnote 37: _Ula leo_. A singing or trilling sound, a _tinnitus aurium_, a sign that the deity Kaulanaula was making some communication to the one who heard it. "By the pricking of my thumbs Something wicked this way comes."] [Page 34] [Translation] _Altar-Prayer_ Laka sits in her shady grove, Stands on her terrace, at Mo'o-helaia; Like the tree of God Ku on Mauna-loa. Kaulana-ula trills in my ear; 5 A whispered suggestion to me, Lo, an offering, a payment, A eulogy give I to thee. O Laka, incline to me! Have compassion, let it be well-- 10 Well with me, well with us both. There is no stint of prayer-song. While the offering rests on the Imahu, the Joyful service continues: _Mele Kualiu_ E Laka, e! Pupu we'uwe'u e, Laka e! E Laka i ka leo; E laka i ka loaa; 5 E Laka i ka waiwai; E Laka i na mea a pau! [Translation] _Altar-Prayer_ O goddess Laka! O wildwood bouquet, O Laka! O Laka, queen of the voice! O Laka, giver of gifts! 5 O Laka, giver of bounty! O Laka, giver of all things! At the conclusion of this loving service of worship and song each member of the troupe removes from his head and neck the wreaths that had bedecked him, and with them crowns the image of the goddess until her altar is heaped with the offerings. Now comes the pith of the ceremony: the novitiates sit down to the feast of ai-lolo, theirs the place of honor, at the head of the table, next the kuahiu. The _ho'o-pa'a_, acting as carver, selects the typical parts--snout, ear-tips, tail, feet, portions of the vital organs, especially the brain (_lolo_). This last it is which gives name to the ceremony. He sets an equal portion before each novitiate. Each one must eat all that is set before him. It is a mystical rite, a sacrament; as he eats he consciously partakes of the virtue of the goddess that is transmitted to himself. [Page 35] Meantime the _olohe_ and friends of the novitiates, inspired with the proper enthusiasm, of the occasion, lift their voices in joyful cantillations in honor of the goddess, accompanied with the clapping of hands. The ceremony now reaches a new stage. The kumu lifts the tabu by uttering a prayer--always a song--and declares the place and the feast free, and the whole assembly sit down to enjoy the bounty that is spread up and down the halau. On this occasion men and women may eat in common. The only articles excluded from this feast are _luau_--a food much like spinach, made by cooking the young and delicate taro leaf---and the drupe of the _hala_, the pandanus (pl. xviii). The company sit down to eat and to drink; presently they rise to dance and sing. The kumu leads in a tabu-lifting, freedom-giving song and the ceremony of ai-lolo is over. The pupils have been graduated from the school of the halau; they are now members of the great guild of hula dancers. The time has come for them to make their bow to the waiting public outside, to bid for the favor of the world. This is to be their "little go;" they will spread their wings for a greater flight on the morrow. The kumu with his big drum, and the musicians, the ho'o-pa'a, pass through the door and take their places outside in the lanai, where sit the waiting multitude. At the tap of the drum the group of waiting olapa plume themselves like fine birds eager to show their feathers; and, as they pass out the halau door and present themselves to the breathless audience, into every pose and motion of their gliding, swaying figures they pour a full tide of emotion in studied and unstudied effort to captivate the public. DÉBUT OF A HULA DANCER The occasion is that of a lifetime; it is their _uniki_, their debut. The song chosen must rise to the dignity of the occasion. Let us listen to the song that enthralls the audience seated in the rushstrown lanai, that we may judge of its worthiness. _He Mele-Inoa (no Naihe)_[38] Ka nalu nui, a ku ka nalu mai Kona, Ka malo a ka mahiehie,[39] Ka onaulu-loa,[40] a lele ka'u malo. [Page 36] O kakai[41] malo hoaka,[42] 5 O ka malo kai,[43] malo o ke alii E ku, e hume a paa i ka malo. E ka'ika'i [44] ka la i ka papa o Halepó;[45] A pae o Halepó i ka nalu. Ho-e'e i ka nalu mai Kahiki;[46] 10 He nalu Wakea,[47] nalu ho'ohua.[48] Haki opu'u [49] ka nalu, haki kua-pa.[50] Ea mai ka makakai [51] he'e-nalu, Kai he'e kakala [52] o ka moku, Kai-ká o ka nalu nui, 15 Ka hu'a o ka nalu o Hiki-au.[53] Kai he'e-nalu i ke awakea. Ku ka puna, ke ko'a i-nka. Ka makahá o ka nalu o Kuhihewa.[54] Ua o ia,[55] nohá ka papa! 20 Noná Maui, nauweuwe, Nauweuwe, nakelekele. Nakele ka ili o ka i he'e-kai. Lalilali ole ka ili o ke akamai; Kahilihili ke kai a ka he'e-nalu. 25 Ike'a ka nalu nui o Puna, o Hilo. [Footnote 38: Naihe. A man of strong character, but not a high chief. He was horn in Kona and resided at Napoopoo. His mother was Ululani, his father Keawe-a-heulu, who was a celebrated general and strategist under Kamehameha I.] [Footnote 39: Mahiehie. A term conferring dignity and distinction.] [Footnote 40: Onaulu-loa. A roller of great length and endurance, one that reaches the shore, in contrast to a Kalcala.] [Footnote 41: _Kalai._ An archaic word meaning forty.] [Footnote 42: _Hooka._ A crescent; the name of the second day of the month. The allusion is to the curve (downward) of a large number (kakai) of malo when hung on a line, the usual way of keeping such articles.] [Footnote 43: _Malo kai._ The ocean is sometimes poetically termed the _malo_ or _pa-á_ of the naked swimmer, or bather. It covers his nakedness.] [Footnote 44: _Ka'ika'i._ To lead or to carry; a tropical use of the word. The sun is described as leading the board.] [Footnote 45: _Hale-pó._ In the opinion of the author it is the name of the board. A skilled Hawaiian says it is the name given the surf of a place at Napoopoo, in Kona, Hawaii. The action is not located there, but in Puna, it seems to the author.] [Footnote 46: _Kahiki._ Tahiti, or any foreign country; a term of grandiloquence.] [Footnote 47: _Wakea._ A mythical name, coming early in Hawaiian genealogies; here used in exaggeration to show the age of the roller.] [Footnote 48: _Ho'ohua._ Applied to a roller, one that rolls on and swells higher.] [Footnote 49: _Opu'u._ Said of a roller that completes its run to shore.] [Footnote 50: _Kua-pá._ Said of a roller as above that dies at the shore.] [Footnote 51: _Maka-kai._ The springing-up of the surf after an interval of quiet.] [Footnote 52: _Kakála._ Rough, heaped up, one wave overriding another, a chop sea.] [Footnote 53: _Hiki-au._ Said to be the name of a temple.] [Footnote 54: _Kuhihewa._ Full name _Ka-kuhi-hewa_, a distinguished king of Oahu.] [Footnote 55: _O iu._ Meaning that the board dug its nose into the reef or sand.] [Translation] _A Name-Song, a Eulogy_ (for Naihe) The huge roller, roller that surges from Kona, Makes loin-cloth fit for a lord; Far-reaching swell, my malo streams in the wind; Shape the crescent malo to the loins-- 5 The loin-cloth the sea, cloth for king's girding. Stand, gird fast the loin-cloth! [Page 37] Let the sun guide the board Ilalepó, Till Halepó lifts on the swell. It mounts the swell that rolls from Kahiki, 10 From Wakea's age enrolling. The roller plumes and ruffles its crest. Here comes the champion surf-man, While wave-ridden wave beats the island, A fringe of mountain-high waves. 15 Spume lashes the Hiki-an altar--A surf this to ride at noontide. The coral, horned coral, it sweeps far ashore. We gaze at the surf of Ka-kuhi-hewa. The surf-board snags, is shivered; 20 Maui splits with a crash, Trembles, dissolves into slime. Glossy the skua of the surf-man; Undrenched the skin of the expert; 25 Wave-feathers fan the wave-rider. You've seen the grand surf of Puna, of Hilo. This spirited song, while not a full description of a surf-riding scene, gives a vivid picture of that noble sport. The last nine verses have been omitted, as they add neither to the action nor to the interest. It seems surprising that the accident spoken of in line 19 should be mentioned; for it is in glaring opposition to the canons that were usually observed in the composition of a _mele-inoa._ In the construction of a, eulogy the Hawaiians were not only punctiliously careful to avoid mention of anything susceptible of sinister interpretation, but they were superstitiously sensitive to any such unintentional happening. As already mentioned (p. 27), they believed that the fate compelling power of a word of ill-omen was inevitable. If it did not result in the death of the one eulogized, retributive justice turned the evil influence back on him who uttered it. [Page 38] VI.--THE PASSWORD--THE SONG OF ADMISSION There prevailed among the practitioners of the hula from one end of the group to the other a mutual understanding, amounting almost to a sort of freemasonry, which gave to any member of the guild the right of free entrance at all times to the hall, or halau, where a performance was under way. Admission was conditioned, however, on the utterance of a password at the door. A snatch of song, an oli, denominated _mele kahea,_ or _mele wehe puka,_ was chanted, which, on being recognized by those within, was answered in the same language of hyperbole, and the door was opened. The verbal accuracy of any mele kahea that may be adduced is at the present day one of the vexed questions among hula authorities, each hula-master being inclined to maintain that the version given by another is incorrect. This remark applies, though in smaller measure, to the whole body of mele, pule, and oli that makes up the songs and liturgy of the hula as well as to the traditions that guided the maestro, or kumu-hula, in the training of his company. The reasons for these differences of opinion and of test, now that there is to be a written text, are explained by the following facts: The devotees and practitioners of the hula were divided into groups that were separated from one another by wide intervals of sea and land. They belonged quite likely to more than one cult, for indeed there were many gods and _au-makua_ to whom they sacrificed and offered prayers. The passwords adopted by one generation or by the group of practitioners on one island might suffer verbal changes in transmission to a later generation or to a remote island. Again, it should be remembered that the entire body of material forming the repertory of the hula--pule, mele, and oli--was intrusted to the keeping of the memory, without the aid of letters or, so far as known, of any mnemonic device; and the human mind, even under the most athletic discipline, is at best an imperfect conservator of literary form. The result was what might be expected: as the imagination and emotions of the minstrel warmed under the inspiration of his trust, glosses and amendments crept in. These, however, caused but slight variations in the text. The substance remains substantially the same. After carefully weighing the matter, the author can not avoid the conclusion that jealousy had much to do with the slight differences now manifest, that one version is as [Page 39] authoritative as another, and that it would be well for each kumu-hula to have kept in mind the wise adage that shines among the sayings of his nation: _Aohe pau ka ike i kau halau _[56]--" Think not that all of wisdom resides in your halau."[57] [Footnote 56: Sophocles (Antigone, 705) had said the same thing:[Greek: me nun en ethos pounon en sautô phorei ôs phes su, kouden allo, tout' orphôs echein]--"Don't get this idea fixed in your head, that what you say, and nothing else, is right."] [Footnote 57: _Hatoa._ As previously explained, in this connection _halau_ has a meaning similar to our word "school," or "academy," a place where some art was taught, as wrestling, boxing, or the hula.] _Mele Kahea_ Li'u-li'u aloha ia'u, Ka uka o Koholá-lele, Ka nahele mauka o Ka-papala [58] la. Komo, e komo aku hoi an maloko. 5 Mai ho'ohewahewa mai oe ia'u; oau no ia, Ke ka-nae-nae a ka mea hele, He leo, e-e, A he leo wale no, e-e! Eia ka pu'u nui owaho nei la, 10 He ua, lie ino, he anu, he ko'e-ko'e. E ku'u aloha, e, Maloko aku au. [Translation.] _Password_ Long, long have I tarried with love In the uplands of Koholá-lele, The wildwood above Ka-papala. To enter, permit me to enter, I pray; 5 Refuse me not recognition; I am he, A traveler offering mead of praise, Just a voice, Only a human voice. Oh, what I suffer out here, 10 Rain, storm, cold, and wet. O sweetheart of mine, Let me come in to you. [Footnote 58: _Ka-popala._ A verdant region on the southeastern flank of Mauua-Loa.] Hear now the answer chanted by voices from within: _Mele Komo_ Aloha na hale o makou i maka-maka ole, Ke alanui hele mauka o Pu'u-kahea la, e-e! Ka-he-a! E Kahea aku ka pono e komo mai oe iloko nei. Eia ka pu'u nui o waho nei, he anu. [Page 40] [Translation] _Song of Welcome_ What love to our cottage-homes, now vacant, As one climbs the mount of Entreaty! We call, We voice the welcome, invite you to enter. The hill of Affliction out there is the cold. Another fragment that was sometimes used as a password is the following bit of song taken from the story of Hiiaka, sister of Pele. She is journeying with the beautiful Hopoe to feteh prince Lohiau to the court of Pele. They have come by a steep and narrow path to the brink of the Wai-lua river, Kauai, at this point spanned by a single plank. But the bridge is gone, removed by an ill-tempered naiad (witch) said to have come from Kahiki, whose name, Wai-lua, is the same as that of the stream. Hiiaka calls out, demanding that the plank be restored to its place. Wai-lua does not recognize the deity in Hiiaka and, sullen, makes no response. At this the goddess puts forth her strength, and Wai-lua, stripped of her power and reduced to her true station, that of a _mo'o,_ a reptile, seeks refuge in the caverns beneath the river. Hiiaka betters the condition of the crossing by sowing it with stepping stones. The stones remain in evidence to this day. _Mele Kahea_ Kunihi ka mauna i ka la'i e, O Wai-ale-ale[59] la i Wai-lua, Huki a'e la i ka lani Ka papa au-wai o ka Wai-kini; 5 Alai ia a'e la e Nou-nou, Nalo ka Ipu-ha'a, Ka laula mauka o Kapa'a, e! Mai pa'a i ka leo! He ole ka hea mai, e! [Translation] Password--Song Steep stands the mountain in calm, Profile of Wai-ale-ale at Wai-lua. Gone the stream-spanning plank of Wai-kini, Filched away by Nou-nou; 5 Shut off the view of the hill Ipu-ha'a, And the upland expanse of Ka-pa'a. Give voice and make answer. Dead silence--no voice in reply. In later, in historic times, this visitor, whom we have kept long waiting at the door, might have voiced his appeal in the passionate words of this comparatively modern song: [Footnote 59: _Wai-ale-ale_ (Leaping-water). The central mountain-mass of Kauai.] [Page 41] _Mele Kahea_[60] Ka uka holo-kia ahi-manu o La'a,[61] I po-ele i ka uahi, noe ka nahele, Nohe-nohea i ka makani luhau-pua. He pua oni ke kanaka-- 5 He mea laha ole la oe. Mai kaua e hea nei; E hea i ke kanaka e komo maloko, B hanai ai a hewa[62] ka wa'ha. Eia no ka uku la, o ka wa'a.[63] Translation] _Password--Song_ In the uplands, the darting flame-bird of La'a, While smoke and mist blur the woodland, Is keen for the breath of frost-bitten flowers. A fickle flower is man-- 5 A trick this not native to you. Come thou with her who is calling to thee; A call to the man to come in And eat till the mouth is awry. Lo, this the reward--the canoe. [Footnote 60: This utterance of passion is said to have been, the composition of the Princess-Kamamalu, as an address to Prince William Lunalilo, to whom she was at one time affianced and would have married, but that King Lihohho (Kamehameha IV) would not allow the marriage. Thereby hangs a tragedy.] [Footnote 61: _La'a_. The region in Hawaii now known as Ola'a was originally called La'a. The particle _o_ has become fused with the word.] [Footnote 62: _Hewa ka waha_. This expression, here tortured, into "(till) the mouth awry," is difficult of translation. A skilled Hawaiian scholar suggests, it may mean to change one from, an enemy to a friend by stopping his mouth with food.] [Footnote 63: _Wa'a_. Literally a canoe. This is a euphemism for the human body, a gift often too freely granted. It will be noted that in the answering mele komo, the song of admission, the reward promised is more modestly measured--"Simply the voice."] The answer to this appeal for admission was in these words: _Mele Komo_ E hea i ke kanaka e komo maloko, E hanai ai a hewa waha; Eia no ka uku la, o ka leo, A he leo wale no, e! [Translation] Welcoming-Song Call to the man to come in, And eat till the mouth is estopt; And this the reward, the voice, Simply the voice. The cantillation of the _mele komo_: in answer to the visitor's petition, meant not only the opening to him of the halau door, but also his welcome to the life of the halau as a heart-guest of honor, trebly welcome as the bringer of fresh tidings from the outside world. [Page 42] VII.--WORSHIP AT THE ALTAR OF THE HALAU The first duty of a visitor on being admitted to the halau while the tabu was on--that is, during the conduct of a regular hula--was to do reverence at the kuahu. The obligations of religion took precedence of all social etiquette. He reverently approaches the altar, to which all eyes are turned, and with outstretched hands pours out a supplication that breathes the aroma of ancient prayer: _Pule Kuahu_ (no Laka) O Laka oe, O ke akua i ke a'a-lii[64] nui. E Laka mai uka! E Laka mai kai! 5 O hoo-ulu[65] o Lono, O ka ilio nana e haehae ke aha, O ka ie-le ku i ka wao, O ka maile hihi i ka nahele, O ka lau ki-ele[66] ula o ke akua, 10 O na ku'i[67] o Hauoli, O Ha'i-ka-malama,[68] Wahine o Kina'u.[69] Kapo ula[70] o Kina'u. O Laka oe, 15 O ke akua i ke kuahu nei la, e! E ho'i, e ho'i a nolao i kou kuahu. Hoo-ulu ia! [Footnote 64: _A'a-lii_. A deep-rooted tree, sacred to Laka or to Kapo.] [Footnote 65: Hoo-ulu. Literally to make grow; secondarily, to inspire, to prosper, to bring good luck. This is the meaning most in mind in modern times, since the hula has become a commercial venture.] [Footnote 66: _Ki-ele_. A flowering plant native to the Hawaiian woods, also cultivated, sacred to Laka, and perhaps to Kapo. The leaves are said to be pointed and curved like the beak of the bird _i-iwi_, and the flower has the gorgeous yellow-red color of that bird.] [Footnote 67: It has been proposed to amend this verse by substituting _akua_, for _ku'i_, thus making the idea the gods of the hula.] [Footnote 68: _Haí-ka-malama_. An epithet applied to Laka.] [Footnote 69: _Kina'u_. Said to mean Hiiaka, the sister of Pele.] [Footnote 70: _Kapo ula_. Red, _ula_, was the favorite color of Kapo. The _kahuna anaana_, high priests of sorcery, of the black art, and of murder, to whom Kapo was at times procuress, made themselves known as such by the display of a red flag and the wearing of a red malo.] [Translation] _Altar-Prayer_ (to Laka) Thou art Laka, God of the deep-rooted a'a-lii. O Laka from the mountains, O Laka from the ocean! [Page 43] 5 Let Lono bless the service, Shutting the mouth of the dog, That breaks the charm with his barking. Bring the i-e that grows in the wilds, The maile that twines in the thicket, 10 Red-beaked kiele, leaf of the goddess, The joyous pulse of the dance In honor of Ha'i-ka-malama, Friend of Kina'u, Red-robed friend of Kina'u. 15 Thou art Laka, God of this altar here. Return, return and reside at your altar! Bring it good luck! A single prayer may not suffice as the offering at Laka's altar. His repertory is full; the visitor begins anew, this time on a different tack: _Pule Kuahu_ (no Laka) Eia ke kuko, ka li'a; I ka manawa he hiamoe ko'u, Hoala ana oe, O oe o Halau-lani, 5 O Hoa-lani, O Puoho-lani, Me he manu e hea ana i ka maha lehua Ku moho kiekie la i-uka. I-uka ho'i au me Laka 10 A Lea,[71] a Wahie-loa,[72], i ka nahelehele; He hoa kaana ia no'u, No kela kuahiwi, kualono hoi. E Laka, e Laka, e! B maliu mai! 15 A maliu mai oe pono au, A a'e mai oe pono au! [Translation] _Altar-Prayer_ (to Laka) This my wish, my burning desire, That in the season of slumber Thy spirit my soul may inspire, Altar-dweller, 5 Heaven-guest, Soul-awakener, Bird from covert calling, Where forest champions stand. There roamed I too with Laka, [Page 44] 10 Of Lea and Loa a wilderness-child; On ridge, in forest boon companion she To the heart that throbbed in me. O Laka, O Laka, Hark to my call! 15 You approach, it is well; You possess me, I am blest! [Footnote 71: _Lea_. The same as Laia, or probably Haumea.] [Footnote 72: _Wahie loa_. This must be a mistake. Laka the son of Wahie-loa was a great voyager. His canoe (_kau-méli-éli_) was built for him by the gods. In it he sailed to the South to rescue his father's bones from the witch who had murdered him. This Laka had his home at Kipahulu, Maui, and is not to be confounded with Laka, goddess of the hula.] In the translation of this pule the author has found it necessary to depart from the verse arrangement that obtains in the Hawaiian text. The religious services of the halau, though inspired by one motive, were not tied to a single ritual or to one set of prayers. Prayer marked the beginning and the ending of every play--that is, of every dance--and of every important event in the programme of the halau; but there were many prayers from which the priest might select. After the prayer specially addressed to Laka the visitor might use a petition of more general scope. Such is 'the one now to be given: He Pule Kuahu (ia Kane ame Kapo); _a he Pule Hoolei_ Kane, hikii a'e, he malâma [73] la luna; Ha'aha'a, he maláma ia lalo; Oni-oni,[74] he málama ia ka'u; He wahine [75] lei, málama ia Kapo; 5 E Kapo nui, hala-hala [76] a i'a; E Kapo nui, hala-hala [77] a mea, Ka alihl [78] luna, ka alihi lalo; E ka poha-kú.[79] Noho ana Kapo i ka ulu wehi-wehi; 10 Ku ana i Moo-helaia,[80] Ka ohi'a-Ku iluna o Mauna-loa. Aloha mai Kaulana-a-ula [81] ia'u; Eia ka ula la, he ula leo,[82] He uku, he mohai, he alana, [Page 45] 15 He kanaenae na'u ia oe, e Kapo ku-lani. E moe hauna-ike, e hea au, e o mai oe. Ata la na Iehua o Kaana,[83] Ke kui ia mai la e na wahlne a lawa I lei no Kapo-- 20 O Kapo, alii nui no ia moku, Ki'e-ki'e, ha'a-ha'a; Ka la o ka ike e ike aku ai: He ike kumu, he ike lono; He ike pu-awa [84] hiwa, 25 He ike a ke Akua, e! E Kapo, ho'i! E ho'i a noho i kou kuahu. Ho'ulu ia! Eia ka wai,[85] la, 30 He wai e ola. E ola nou, e! [Footnote 73: _ Malâma_. Accented on the penult, as here, the word means to enlighten or a light (same in second verse). In the third and fourth verses the accent is changed to the first syllable, and the word here means to preserve, to foster. These words furnish an example of poetical word-repetition.] [Footnote 74: _Onioni._ To squirm, to dodge, to move. The meaning here seems to be to move with delight.] [Footnote 75: _Waliine lei._ A reference to _Laka,_ the child of Kapo, who was symbolized by a block of wood on the altar. (See p. 23.)] [Footnote 76: _Hala-hala a i'a._ Said to be a certain kind of fish that was ornamented about its tailend with a band of bright color; therefore an object of admiration and desire.] [Footnote 77: _Hala-Hala a mea._ The ending _mea_ is perhaps taken from the last half of the proper name _Hau-mea_ who was Kapo's mother. It belongs to the land, in contrast to the sea, and seems to be intended to intensify and extend the meaning of the term previously used. The passage is difficult. Expert Hawaiians profess their inability to fathom its meaning.] [Footnote 78: _Alihi luna._ The line or "stretching cord," that runs the length of a net at its top, the _a lalo_ being the corresponding line at the bottom of the net. The exact significance of this language complimentary to Kapo can not be phrased compactly.] [Footnote 79: _Poha-kú._ The line that runs up and down at the end of a long net, by which it may be anchored.] [Footnote 80: _Moo-helaia._ See note a, p. 33.] [Footnote 81: _Kaulana-a-ula._ See note d, p, 33.] [Footnote 82: _Ula leo._ See note e, p. 33.] [Footnote 83: _Kaana._ A place on Mauna-loa, Molokai, where the lehua greatly flourished. The body of Kapo, it is said, now lies there in appearance a rock. The same claim is made for a rock at Wailua, Hana, Maui.] [Footnote 84: _Pu-awa hiwa (hiwa,_ black). A kind of strong awa. The gentle exhilaration, as well as the deep sleep, of awa were benefits ascribed to the gods. Awa was an essential to most complete sacrifices.] [Footnote 85: _Wai._ Literally water, refers to the bowl of awa, replenished each day, which set on the altar of the goddess.] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE V TI (DRACAENA TERMINALIS)] Verses 9 to 15, inclusive, are almost identical in form with the first seven verses in the Mele Kuahu addressed to Laka, given on page 33. [Translation] An _Altar-Prayer_ (to Kane and Kapo): _also a Garland-Prayer, used while decorating the altar_ Now, Kane, approach, illumine the altar; Stoop, and enlighten mortals below; Rejoice in the gifts I have brought. Wreathed goddess fostered by Kapo-- 5 Hail Kapo, of beauty resplendent! Great Kapo, of sea and land, The topmost stay of the net, Its lower stay and anchoring line. Kapo sits in her darksome covert; 10 On the terrace, at Mo'o-he-laia, Stands the god-tree of Ku, on Mauna-loa. God Kaulana-ula twigs now mine ear, His whispered suggestion to me is This payment, sacrifice, offering, 15 Tribute of praise to thee, O Kapo divine. Inspiring spirit in sleep, answer my call. Behold, of Iehua bloom of Kaana The women are stringing enough To enwreath goddess Kapo; 20 Kapo, great queen of that island, Of the high and the low. The day of revealing shall see what it sees: [Page 46] A seeing of facts, a sifting of rumors, An insight won by the black sacred awa, 25 A vision like that of a god! O Kapo, return! Return, and abide in your altar! Make it fruitful! Lo, here is the water, 30 The water of life! Hail, now, to thee! The little god-folk, whom the ancients called Kini Akua--myriads of gods--and who made the wildwoods and wilderness their playground, must also be placated. They were a lawless set of imps; the elfins, brownies, and kobolds of our fairy world were not "up to them" in wanton deviltry. If there is to be any luck in the house, it can only be when they are dissuaded from outbreaking mischief. The pule next given is a polite invitation to these little brown men of the woods to honor the occasion with their presence and to bring good luck at their coming. It is such a prayer as the visitor might choose to repeat at this time, or it might be used on other occasions, as at the consecration of the kuahu: _He Pule Kuahu_ (no Kini Akua) E ulu, e ulu, Kini o ke Akua! Ulu Kane me Kanaloa! Ulu Ohi'a-lau-koa, me ka Ie-ie! A'e mai a noho i kou kuahu! 5 Eia ka wai la, he wai e ola. E ola no, e-e! [Translation] _An Altar-Prayer_ (to the Kini Akua) Gather, oh gather, ye hosts of godlings! Come Kane with Kanaloa! Come leafy Ohi'a and I-e! Possess me and dwell in your altar! 5 Here's water, water of life! Life, give us life! The visitor, having satisfied his sense of what the occasion demands, changes his tone from that of cantillation to ordinary speech, and concludes his worship with a petition conceived in the spirit of the following prayer: E ola ia'u, i ka malihini; a pela hoi na kamaaina, ke kumu, na haumana, ia oe, e Laka. E Laka ia Pohaku i ka wawae. E Laka i ke kupe'e. E Laka ia Luukia i ka pa-u; e Laka i ke kuhi; e Laka i ka leo; e Laka i ka lei. E Laka i ke ku ana imua o ke anaina. [Page 47] [Translation] Thy blessing, O Laka, on me the stranger, and on the residents, teacher and pupils. O Laka, give grace to the feet of Pohaku; and to her bracelets and anklets; comeliness to the figure and skirt of Luukia. To (each one) give gesture and voice. O Laka, make beautiful the lei; inspire the dancers when they stand before the assembly. At the close of this service of song and prayer the visitor will turn from the kuahu and exchange salutations and greetings with his friends in the halau. The song-prayer "Now, Kane, approach, illumine the altar" (p. 45) calls for remark. It brings up again the question, previously discussed, whether there were not two distinct cults of worshipers, the one devoted to Laka, the other to Kapo. The following facts will throw light on the question. On either side of the approach to the altar stood, sentinel-like, a tall stem of hala-pepe, a graceful, slender column, its head of green sword-leaves and scarlet drupes making a beautiful picture. (See p. 24.) These are said to have been the special emblems of the goddess Kapo. The following account of a conversation the author had with an old woman, whose youthful days were spent as a hula dancer, will also help to disentangle the subject and explain the relation of Kapo to the hula: "Will you not recite again the prayer you just now uttered, and slowly, that it may be written down?" the author asked of her. "Many prayers for the kuahu have been collected, but this one differs from them all." "We Hawaiians," she answered, "have been taught that these matters are sacred (_kapu_) and must not be bandied about from mouth to mouth." "Aye, but the time of the tabus has passed. Then, too, in a sense having been initiated into hula matters, there can be no impropriety in my dealing with them in a kindly spirit." "No harm, of course, will come to you, a _haole_ (foreigner). The question is how it will affect us." "Tell me, were there two different classes of worshipers, one class devoted to the worship of Laka and another class devoted to the worship of Kapo?" "No," she answered, "Kapo and Laka were one in spirit, though their names were two." "Haumea was the mother of Kapo. Who was her father?" "Yes, Haumea was the mother, and Kua-ha-ilo [86] was the father:" "How about Laka?" [Footnote 86: _Kua-ha-ilo._ A god of the _kahuna anaana;_ meaning literally to breed maggots in the back.] [Page 48] "Laka was the daughter of Kapo. Yet as a patron, of the hula Laka stands first; she was worshiped at an earlier date than Kapo; but they are really one." Further questioning brought out the explanation that Laka was not begotten in ordinary generation; she was a sort of emanation from Kapo. It was as if the goddess should sneeze and a deity should issue with the breath from her nostrils; or should wink, and thereby beget spiritual offspring from the eye, or as if a spirit should issue forth at some movement of the ear or mouth. When the old woman's; scruples had been laid to rest, she repeated slowly for the author's benefit the pule given on pages 45 and 46, "Now, Kane, approach," ... of which the first eight lines and much of the last part, to him, were new. [Page 49] VIII.--COSTUME OF THE HULA DANCER The costume of the hula dancer was much the same for both sexes, its chief article a simple short skirt about the waist, the pa-ú. (PL I.) When the time has come for a dance, the halau becomes one common dressing room. At a signal from the kumu the work begins. The putting on of each article of costume is accompanied by a special song. First come the _ku-pe'e_, anklets of whale teeth, bone, shell-work, dog-teeth, fiber-stuffs, and what not. While all stoop in unison they chant the song of the anklet: _Mele Ku-pe'e_ Aala kupukupu[87] ka uka o Kane-hoa.[88] E ho-a![89] Hoa na lima o ka makani, he Wai-kaloa.[90] He Wai-kaloa ka makani anu Lihue. 5 Alina[91] lehua ï kau ka opua-- Ku'u pua, Ku'u pua i'ini e ku-i a lei. Ina ia oe ke lei 'a mai la. [Translation] _Anklet-Song_ Fragrant the grasses of high. Kane-hoa. Bind on the anklets, bind! Bind with finger deft as the wind That cools the air of this bower. 5 Lehua bloom pales at my flower, O sweetheart of mine, Bud that I'd pluck and wear in my wreath, If thou wert but a flower! [Footnote 87: _Kupukupu_. Said to be a fragrant grass.] [Footnote 88: _Kane-hoa_. Said to be a hill at Kaupo, Maul. Another person says it is a hill at Lihue, on Oahu. The same name is often repeated.] [Footnote 89: _Ho-a_. To bind. An instance of word-repetition, common in Hawaiian poetry.] [Footnote 90: _Wai-kaloa_. A cool wind that Wows at Lihue, Kauai] [Footnote 91: _Alina_. A scar, or other mark of disfigurement, a moral blemish. In ancient times lovers inflicted injuries on themselves to prove devotion.] The short skirt, _pa-u_, was the most important piece of attire worn by the Hawaiian female. As an article of daily wear it represented many stages of evolution beyond the primitive fig-leaf, being fabricated from a great variety of [Page 50] materials furnished by the garden of nature. In its simplest terms the pa-ú was a mere fringe of vegetable fibers. When placed as the shield of modesty about the loins of a woman of rank, or when used as the full-dress costume of a dancing girl on a ceremonious occasion, it took on more elaborate forms, and was frequently of _tapa_, a fabric the finest specimens of which would not have shamed the wardrobe of an empress. In the costuming of the hula girl the same variety obtained as in the dress of a woman of rank. Sometimes her pa-ú would be only a close-set fringe of ribbons stripped from the bark of the hibiscus (_hau_), the _ti_ leaf or banana fiber, or a fine rush, strung upon a thong to encircle the waist. In its most elaborate and formal style the pa-ú consisted of a strip of fine tapa several yards long and of width to reach nearly to the knees. It was often delicately tinted or printed, as to its outer part, with stamped figures. The part of the tapa skirt thus printed, like the outer, decorative one in a set of tapa bed-sheets, was termed the _kilohana_. The pa-ú worn by the danseuse, when of tapa, was often of such volume as to balloon like the skirt of a coryphée. To put it on was quite an art, and on that account, if not on the score of modesty, a portion of the halau, was screened off and devoted to the use of the females as a dressing room, being known as the _unu-lau-koa_, and to this place they repaired as soon as the kumu gave the signal for dressing. The hula pa-ú of the women was worn in addition to that of daily life; the hula pa-ú of the men, a less pretentious affair, was worn outside the malo, and in addition to it. The method of girding on the pa-ú was peculiar. Beginning at the right hip--some say the left--a free end was allowed to hang quite to the knee; then, passing across the back, rounding the left hip, and returning by way of the abdomen to the starting point, another circuit of the waist was accomplished; and, a reverse being made, the garment was secured by passing the bight of the tapa beneath the hanging folds of the pa-ú from below upward until it slightly protruded above the border of the garment at the waist. This second end was thus brought to hang down the hip alongside of the first free end; an arrangement that produced a most decorative effect. The Hawaiians, in their fondness for giving personal names to inanimate objects, named the two free ends (_apua_) of the pa-ú respectively _Ku-kápu-úla-ka-láni_ and _Léle-a-mahu'i_. According to another method, which was simpler and more commonly employed, the piece was folded sidewise and, being gathered into pleats, a cord was inserted the length of the fold. The cord was passed about the waist, knotted at the hip, and thus held the garment secure. [Page 51] While the girls are making their simple toilet and donning their unique, but scanty, costume, the kumu, aided by others, soothes the impatience of the audience and stimulates their imagination by cantillating a mele that sets forth in grandiloquent imagery the praise of the pa-ú. _Oli Pa-ú_ Kakua pa-ú, ahu na kikepa![92] I ka pa-ú noenoe i hooluu'a, I hookakua ia a paa iluna o ka imu.[93] Ku ka nu'a[94] o ka pali o ka wai kapu, 5 He kuina[95] pa-ú pali[96] no Kupe-hau, I holo a paa ia, paa e Hono-kane.[97] Malama o lilo i ka pa-ú. Holo ilio la ke ala ka Manú[98] i na pali; Pali ku kahakó liaka a-i, 10 I ke keiki pa-ú pali a Kau-kini,[99] I hoonu'anu'a iluna o ka Auwana.[100] [Page 52] Akahi ke ana, ka luhi i ka pa-ú: Ka ho-oio i ke kapa-wai, I na kikepa wai o Apua,[101] 15 I hopu 'a i ka ua noe holo poo-poo, Me he pa-ú elehiwa wale i na pali. Ohiohi ka pali, ki ka liko o ka lama, Mama ula[102] ia ka malua ula, I hopu a omau ia e ka maino. 20 I[103] ka malo o Umi ku huná mai. Ike'a ai na maawe wai oloná,[104] E makili ia nei i Wahilau.[105] Holo ke oloná, paa ke kapa. Hu'a lepo ole ka pa-ú; 25 Nani ka o-iwi ma ka maka kilo-hana.[106] Makalii ka ohe,[107] paa ke kapa. Opua ke ahi i na pali, I hookau kalena ia e ka makani, I kaomi pohaku ia i Wai-manu, 30 I na alá[108] ki-óla-óla; I na alá, i alá lele Ia Kane-poha-ka'a.[109] Paa ia Wai-manu,[110] o-oki Wai-pi'o; Lalau o Ha'i i ka ohe, Ia Koa'e-kea,[111] 35 I kauhihi ia ia ohe laulii, ia ohe. Oki'a a moku, mo' ke kini,[112] [Page 53] Mo ke kihl, ka maiáma ka Hoaka,[113] I apahu ia a poe, 40 O awili[114] o Malu-ô. He pola ia no ka pa-ú; E hii ana e Ka-holo-kua-iwa, Ke amo la e Pa-wili-wlli I ka pa-ú poo kau-poku--[115] 45 Kau poku a hana ke ao, Kau iluna o Hala'a-wili, I owili hana haawe. Ku-ka'a, olo-ka'a wahie; Ka'a ka opeope, ula ka pali;[116] 50 Uwá, kamalii, hookani ka pihe, Hookani ka a'o,[117] a hana pilo ka leo, I ka mahalo i ka pa-ú, I ka pa-ú wai-lehua a Hi'i-lawe[118] iluna, Pi'o anuenue a ka ua e ua nei. [Footnote 92: _Kikepa_. The bias, the one-sided slant given the pa-ú by tucking it in at one side, as previously described.] [Footnote 93: _Imu_. An oven; an allusion to the heat and passion of the part covered by the pa-ú.] [Footnote 94: _Hu'a_. Foam; figurative of the fringe at the border of the pa-ú.] [Footnote 95: _Kuina_. A term applied to the five sheets that were stitched together (_kui_) to make a set of bed-clothes. Five turns also, it is said, complete a pa-ú.] [Footnote 96: _Pali no Kupe-Hau_. Throughout the poem the pa-ú is compared to a _pali_, a mountain wall. Kupe-hau is a precipitous part of Wai-pi'o valley.] [Footnote 97: _Hono-kane_. A valley near Wai-pi'o. Here it is personified and said to do the work on the pa-ú.] [Footnote 98: _Manú_. A proper name given to this pa-ú.] [Footnote 99: _Kau-kini_. The name of a hill back of Lahaina-luna, the traditional residence of a _kahuna_ named _Lua-hoo-moe_, whose two sons were celebrated for their manly beauty. Ole-pau, the king of the island Maui, ordered his retainer, Lua-hoo-moe, to fetch for his eating some young _u-a'u_, a sea-bird that nests and rears its young in the mountains. These young birds are esteemed a delicacy. The kahuna, who was a bird-hunter, truthfully told the king that it was not the season for the young birds; the parent birds were haunting the ocean. At this some of the king's boon companions, moved by ill-will, charged the king's mountain retainer with suppressing the truth, and in proof they brought some tough old birds caught at sea and had them served for the king's table. Thereupon the king, not discovering the fraud, ordered that Lua-hoo-moe should be put to death by fire. The following verses were communicated to the author as apropos of Kau-kini, evidently the name of a man: Ike ia Kau-kini, he lawaia manu. He upena ku'u i ka noe i Poha-kahi, Ua hoopulu ia i ka ohu ka kikepa; Ke na'i la i ka luna a Kea-auwana; Ka uahi i ke ka-peku e hei ai ka manu o Pu-o-alii. O ke alii wale no ka'u i makemake Ali'a la, ha'o, e! [Translation] Behold Kau-kini, a fisher of birds; Net spread in the mist of Poha-kahi, That is soaked by the sidling fog. It strives on the crest of Koa-auwana. Smoke traps the birds of Pu-o-alii. It's only the king that I wish: But stay now--I doubt. ] [Footnote 100: _Auwana_. Said to be an eminence on the flank of Haleakala, back of Ulupalakua.] [Footnote 101: _Apua_. A place on Hawaii, on Maui, on Oahu, on Kauai, and on Molokai.] [Footnote 102: _Mama ula ia ka malua ula_. The malua-ula was a variety of tapa that was stained with _hili kukui_ (the root-bark of the kukui tree). The ripe kukui nut was chewed into a paste and mingled with this stain. _Mama ula_ refers to this chewing. The _malua ula_ is mentioned as a foil to the pa-ú, being a cheap tapa.] [Footnote 103: _I_. A contracted form of _ti_ or _ki_, the plant or, as in this case, the leaf of the _ti_, the Dracæna (pl. V). Liloa, the father Of Umi, used it to cover himself after his amour with the mother of Umi, having given his malo in pledge to the woman. Umi may have used this same leaf as a substitute for the malo while in the wilderness of Laupahoehoe, hiding away from his brother, King Hakau.] [Footnote 104: _Oloná_. A strong vegetable fiber sometimes added to tapa to give it strength. The fibers of olona in the fabric of the pa-ú are compared to the runnels and brooklets of _Waihilau_.] [Footnote 105: _Wai-hilau_. Name applied to the water that drips in a cave in Puna. It is also the name of a stream in Wai-pi'o valley, Hawaii.] [Footnote 106: _Kilo-hana_. The name given the outside, ornamented, sheet of a set (_kuina_) of five tapas used as bed-clothing. It was also applied to that part of a pa-ú which was decorated with figures. The word comes from _kilohi_, to examine critically, and _hana_, to work, and therefore means an ornamental work.] [Footnote 107: _Ohe_. Bamboo. In this case the stamp, made from bamboo, used to print the tapa.] [Footnote 108: _Alá_. The hard, dark basalt of which the Hawaiian _ko'i_, adz, is made; any pebble, or small water-worn stone, such as would be used to hold in place the pa-ú while spread out to dry.] [Footnote 109: _Kane-poha-ka'a_. Kane-the-hail-sender. The great god Kane was also conceived of as Kane-hekili, the thunderer; Kane-lulu-honua, the earthquake-sender, etc.] [Footnote 110: _Wai-manu_ and _Wai-pi'o_ are neighboring valleys.] [Footnote 111: _Ko-a'e-kea_. A land in Wai-pi'o valley.] [Footnote 112: _Mo' ke kihi_. Mo' is a contracted form of _moku_.] [Footnote 113: _Hoaka._ The name of the moon in its second day, or of the second day of the Hawaiian month; a crescent.] [Footnote 114: _O awili o Malu-á._ The most direct and evident sense of the word _awili_ is to wrap. It probably means the wrapping of the pa-ú about the loins; or it may mean the movable, shifty action of the pa-ú caused by the lively actions of the dancer. The expression _Malw-á_ may be taken from the utterance of the king's _ilamuku_ (constable or sheriff) or other official, who, in proclaiming a tabu, held an idol in his arms and at the same time called out _Kapu, o-o!_ The meaning is that the pa-ú, when wrapped about the woman's loins, laid a tabu on the woman. The old Hawaiian consulted on the meaning of this passage quoted the following, which illustrates the fondness of his people for endless repetitions and play upon words: Awiliwili i ka hale[119] o ka lauwili, e. He lauwili ka makanl, he Kaua-ula,[120] I hoapaapa i ka hale o ka lauwili, e: [Translation] Unstable the house of the shifty man, Fickle as the wind Kaua-ula. Treachery lurks in the house of Unstable. ] [Footnote 115: _Kaupoku._ A variant of the usual form, which is _kaupaku,_ the ridgepole of a house, its apex. The pa-ti when, worn takes the shape of a grass house, which has the form of a haystack.] [Footnote 116: _Ula ka pali._ Red shows the pali, i. e., the side hill. This is a euphemism for some accident by which the pa-ú has been displaced, and an exposure of the person has taken place, as a result of which the boys scream and even the sea-bird, the _a'o,_ shrieks itself hoarse.] [Footnote 117: _A'o._ A sea-bird, whose raucous voice is heard in the air at night at certain seasons.] [Footnote 118: _Hi'i-lawe_. A celebrated waterfall in Wai-pi'o valley, Hawaii.] [Footnote 119: Primitive meaning, house; second, the body as the house of the soul.] [Footnote 120: Kaua-ula. A strong wind that shifted from one point to another, and that blew, often with great violence, at Lahaina, Maul. The above triplet was often quoted by the chiefs of olden time apropos of a person who was fickle in love or residence. As the old book has it, "The double-minded man is unstable in all his ways." (_O ke kanáka lolilua ka manao lauwili kona mau aoao a pau._)] This is a typical Hawaiian poem of the better sort, keyed in a highly imaginative strain. The multitude of specific allusions to topographical names make it difficult to [Page 54] translate it intelligently to a foreign mind. The poetical units are often so devised that each new division takes its clue from the last word of the previous verse, on the principle of "follow your leader," a capital feature in Hawaiian poetry. [Translation] Pa-ú Song Gird on the pa-ú, garment tucked in one side, Skirt lacelike and beauteous in staining, That is wrapped and made fast about the oven. Bubbly as foam of falling water it stands, 5 Quintuple skirt, sheer as the cliff Kupe-hau. One journeyed to work on it at Honokane. Have a care the pa-ú is not filched. Scent from the robe Manú climbs the valley walls-- Abysses profound, heights twisting the neck. 10 A child is this steep thing of the cliff Kau-kini, A swelling cloud on the peak of Auwana. Wondrous the care and toil to make the pa-ú! What haste to finish, when put a-soak In the side-glancing stream of Apua! 15 Caught by the rain-scud that searches the glen, The tinted gown illumines the pali-- The sheeny steep shot with buds of lama-- Outshining the comely malua-ula. Which one may seize and gird with a strong hand. 20 Leaf of ti for his malo, Umi[121] stood covered. Look at the oloná fibers inwrought, Like the trickling brooklets of Wai-hilau. The oloná, fibers knit with strength This dainty immaculate web, the pa-ú, 25 And the filmy weft of the kilo-hana. With the small bamboo the tapa is finished. A fire seems to bud on the pali, When the tapa is spread out to dry, Pressed down with stones at Wai-manu-- 30 Stones that are shifted about and about, Stones that are tossed here and there, Like work of the hail-thrower Kane. At Wai-manu finished, 'tis cut at Wai-pi'o; Ha'l takes the bamboo Ko-a'e-kea; [Page 55] 35 Deftly wields the knife of small-leafed bamboo; A bamboo choice and fit for the work. Cut, cut through, cut off the corners; Cut round, like crescent moon of Hoaka; Cut in scallops this shift that makes tabu: 40 A fringe is this for the pa-ú. 'Tis lifted by Ka-holo-ku-iwa, 'Tis borne by Pa-wili-wili; A pa-ú narrow at top like a house, That's hung on the roof-tree till morning, 45 Hung on the roof-tree Ha-la'a-wili. Make a bundle fitting the shoulder; Lash it fast, rolled tight like a log. The bundle falls, red shows the pali; The children shout, they scream in derision. 50 The a'o bird shrieks itself hoarse In wonder at the pa-ú-- Pa-ú with a sheen like Hi'i-lawe falls, Bowed like the rainbow arch Of the rain that's now falling. [Footnote 121: _Umi_. It was Liloa, the father of Umi, who covered himself with a ti leaf instead of a malo after the amour that resulted in the birth of Umi. His malo he had given as a pledge to the woman, who became the mother of Umi.] The girls of the olapa, their work in the tiring-room completed, lift their voices in a spirited song, and with a lively motion pass out into the hall to bloom before the waiting assembly in the halau in all the glory of their natural charms and adornments: _Oli_ Ku ka punohu ula i ka moana; Hele ke ehu-kai, uhi i ka aina; Olapa ka uila, noho ï Kahiki. Ulna, nakolo, 5 Uwa, ka pihe, Lau[122] kánaka ka hula. E Laka, e! [Translation] _Tiring Song_. The rainbow stands red o'er the ocean; Mist crawls from the sea and covers the land; Far as Kahiki flashes the lightning; A reverberant roar, 5 A shout of applause From the four hundred. I appeal to thee, Laka! [Footnote 122: _Lau_ (archaic). Four hundred.] [Page 56] The answering song, led by the kumu, is in the same flamboyant strain: _Oli_ Lele Mahu'ilani[123] a luna, Lewa ia Kauna-lewa![124] [Translation] _Song_ Lift Mahu'ilani on high; Thy palms Kauna-lewa a-waving! [Footnote 123: _Mahu'ilani_. A poetlcal name for the right hand; this the _olapa_, the dancing girls, lifted in extension as they entered the halau from, the dressing room. The left hand was termed _Kaohi-lani_.] [Footnote 124: _Kauna-lewa_. The name of a celebrated grove of coconuts at Kekaha, Kauai, near the residence of the late Mr. Knudsen.] After the ceremony of the pa-ú came that of the lei, a wreath to crown the head and another for the neck and shoulders. It was not the custom in the old times to overwhelm the body with floral decorations and to blur the outlines of the figure to the point of disfigurement; nor was every flower that blows acceptable as an offering. The gods were jealous and nice in their tastes, pleased, only with flowers indigenous to the soil--the ilima (pl. VI), the lehua, the maile, the ie-ie, and the like (see pp. 19, 20). The ceremony was quickly accomplished. As the company knotted the garlands about head or neck, they sang: _Oli Lei_ Ke lei mai la o Ka-ula i ke kai, e! Ke malamalama o Niihau, ua malie. A malie, pa ka Inu-wai. Ke inu mai la na hala o Naue i ke kai. 5 No Naue, ka hala, no Puna ka wahine.[125] No ka lua no i Kilauea. [Translation] _Wreath Song_ Ka-ula wears the ocean as a wreath; Nii-hau shines forth in the calm. After the calm blows the wind Inu-wai; Naue's palms then drink in the salt. 5 From Naue the palm, from Puna the woman-- Aye, from the pit, Kilauea. Tradition tells a pathetic story (p. 212) in narrating an incident touching the occasion on which this song first was sung. [Footnote 125: _Wahine_. The woman, Pele.] BULLETIN 38 PLATE VI [Illustration: ILIMA (SIDA FALLAX) LEI AND FLOWERS] [Page 57] IX.--THE HULA ALA'A-PAPA Every formal hula was regarded by the people of the olden time as a sacred and religious performance (_tabu_); but all hulas were not held to be of equal dignity and rank (_hanohano_). Among those deemed to be of the noblest rank and honor was the _ala'a-papa_. In its best days this was a stately and dignified performance, comparable to the old-fashioned courtly minuet. We shall observe in this hula the division of the performers into two sets, the _hoopa'a_ and the _olapa_. Attention will naturally bestow itself first on the olapa, a division of the company made up of splendid youthful figures, young men, girls, and women in the prime of life. They stand a little apart and in advance of the others, the right hand extended, the left resting upon the hip, from which hangs in swelling folds the pa-ú. The time of their waiting for the signal to begin the dance gives the eye opportunity to make deliberate survey of the forms that stand before us. The figures of the men are more finely proportioned, more statuesque, more worthy of preservation in marble or bronze than those of the women. Only at rare intervals does one find among this branch of the Polynesian race a female shape which from crown to sole will satisfy the canons of proportion--which one carries in the eye. That is not to say, however, that the artistic eye will not often meet a shape that appeals to the sense of grace and beauty. The springtime of Hawaiian womanly beauty hastes away too soon. Would it were possible to stay that fleeting period which ushers in full womanhood! One finds himself asking the question to what extent the responsibility for this overthickness of leg and ankle--exaggerated in appearance, no doubt, by the ruffled anklets often worn--this pronounced tendency to the growth of that degenerate weed, fat, is to be explained by the standard of beauty which held sway in Hawaii's courts and for many ages acted as a principle of selection in the physical molding of the Hawaiian female. The prevailing type of physique among the Hawaiians, even more marked in the women than in the men, is the short and thick, as opposed to the graceful and slender. One does occasionally find delicacy of modeling in the young and immature; but with adolescence fatness too often comes to blur the outline. The hoopa'a, who act as instrumentalists, very naturally maintain a position between sitting and kneeling, the better [Page 58] to enable them, to handle that strangely effective drumlike instrument, the _ipu_, the one musical instrument used as an accompaniment in this hula. The ipu is made from the bodies of two larger pear-shaped calabashes of unequal sizes, which are joined together at their smaller ends in such a manner as to resemble a figure-of-eight. An opening is left at the top of the smaller calabash to increase the resonance. In moments of calm the musicians allow the body to rest upon the heels; as the action warms they lift themselves to such height as the bended knee will permit. The ala'a-papa is a hula of comparatively moderate action. While the olapa employ hands, feet, and body in gesture and pose to illustrate the meaning and emotion of the song, the musicians mark the time by lifting and patting with the right hand the ipu each holds in the left hand. If the action of the play runs strong and stirs the emotions, each hoopa'a lifts his ipu wildly, fiercely smites it, then drops it on the padded rest in such manner as to bring out its deep mysterious tone. At a signal from the kumu, who sits with the hoopa'a, the _poo-pua'a_, leader of the olapa, calls the mele (_kahea i ka mele_)--that is, he begins its recitation--in a tone differing but little from that of ordinary conversation, a sing-song recitation, a vocalization less stilted and less punctilious than that usually employed in the utterance of the oli or mele. The kumu, the leader of the company, now joins in, mouthing his words in full observance of the mele style. His manner of cantillation may be either what may be called the low relief, termed _ko'i-honua_, or a pompous alto-relievo style, termed _ai-ha'a_. This is the signal for the whole company to chime in, in the same style as the kumu. The result, as it seems to the untutored ear, is a confusion of sounds like that of the many-tongued roar of the ocean. The songs cantillated for the hula ala'a-papa were many and of great variety. It seems to have been the practice for the kumu to arrange a number of mele, or poetical pieces, for presentation in the hula in such order as pleased him. These different mele, thus arranged, were called _pale_, compartments, or _mahele_, divisions, as if they were integral parts of one whole, while in reality their relation to one another was only that of the juxtaposition imposed upon them by the kumu. The poetical pieces first to be presented were communicated to the author as mahele, divisions--hardly cantos--in the sense above defined. They are, however, distinct poems, though there chances to run through them all a somewhat similar motive. The origin of many of these is referred to a past so remote that tradition assigns them to what the Hawaiians call the _wa po_, the night of tradition, or they say of them, _no ke akua mai_, they are from the gods. It [Page 59] matters not how faithful has been the effort to translate these poems, they will not be found easy of comprehension. The local allusions, the point of view, the atmosphere that were in the mind of the savage are not in our minds to-day, and will not again be in any mind on earth; they defy our best efforts at reproduction. To conjure up the ghostly semblance of these dead impalpable things and make them live again is a problem that must be solved by each one with such aid from the divining rod of the imagination as the reader can summon to his help. Now for the play, the song: _Mele no Ka Hula Alá'a-papa_ MAHELE-HELE I PAUKU 1 A Koolau wau, ike i ka ua, E ko-kolo la-lepo ana ka ua, E ka'i ku ana, ka'i mai ana ka ua, E nu mai ana ka ua i ke kuahiwi, 5 E po'i ana ka ua me he nalu la. E puka, a puka mai ka ua la. Waliwali ke one i ka hehi'a e ka ua; Ua holo-wai na kaha-wai; Ua ko-ké wale na pali. 10 Aia ka wai la i ka ilina,[126] he ilio, He ilio hae, ke nahu nei e puka. [Translation] _Song for the Hula Alá'a-papa._ CANTO I STANZA 1 'Twas in Koolau I met with the rain: It comes with lifting and tossing of dust, Advancing in columns, dashing along. The rain, It sighs In the forest; 5 The rain, it beats and whelms, like the surf; It smites, it smites now the land. Pasty the earth from the stamping rain; Full run the streams, a rushing flood; The mountain walls leap with the rain. 10 See the water chafing its bounds like a dog, A raging dog, gnawing its way to pass out. This song is from the story of Hiiaka on her journey to Kauai to bring the handsome prince, Lohiau, to Pele. The region is that on the windward, _Koolau_, side of Oahu. [Footnote 126: _Ilina_. A sink, a place where a stream sinks into the earth or sand.] [Page 60] PAUKU 2 Hoopono oe, he aina kai Waialua i ka hau; Ke olelo[127] wale no la i ka lani. Lohe ka uka o ka pehu i Ku-kani-loko.[128] I-loko, i-waho kaua la, e ka hoa, 5 I kahi e pau ai o ka oni? Oni ana i ka manawa o ka lili. Pee oe, pee ana iloko o ka hilahila. I hilahila wale ia no e oe; Nou no ka hale,[129] komo mai maloko. The lines from, the fourth to the ninth in this stanza (_pauku_) represent a dialogue between two lovers. [Translation] STANZA 2 Look now, Waialua, land clothed with ocean-mist-- Its wilderness-cries heaven's ear only hears, The wilderness-gods of Ku-kani-loko. Within or without shall we stay, friend, 5 Until we have stilled the motion? To toss is a sign of impatience. You hide, hiding as if from shame, I am bashful because of your presence; The house is yours, you've only to enter. PAUKU 3 (Ko'i-honua) Pakú Kea-au,[130] lulu Wai-akea;[131] Noho i ka la'i Ioa o Hana-kahi,[132] O Hilo, i olokea[133] ia, i au la, e, i kai, O Lele-iwi,[134] o Maka-hana-loa.[135] 5 Me he kaele-papa[136] la Hilo, i lalo ka noho. Kaele[137] wale Hilo i ke alai ia e ka ua. Oi ka niho o ka ua o Hilo i ka lani; Kua-wa'a-wa'a Hilo eli 'a e ka wai; Kai-koo, haki na nalu, ka ua o Hilo; [Page 61] 10 Ha'i lau-wili mai ka nahele. Nanalu, kahe waikahe o Wai-luku; Hohonu Waiau,[138] nalo ke poo o ka lae o Moku-pane;[139] Wai ulaula o Wai-anue-nue;[140] Ka-wowo nui i ka wai o Kolo-pule-pule;[141] 15 Halulu i ha-ku'i, ku me he uahi la Ka puá, o ka wai ua o-aka i ka lani. Eleele Hilo e, pano e, i ka ua; Okakala ka hulu o Hilo i ke anu; Pili-kau[142] mai Hilo ia ua loa. 20 Pali-ku laau ka uka o Haili[143] Ka lae ohi'a e kope-kope, Me he aha moa la, ka pale pa laau, Ka nahele o Pa-ie-ie,[144] Ku'u po'e lehua iwaena konu o Mo-kau-lele;[145] 25 Me ka ha'i laau i pu-kaula hala'i i ka ua. Ke nana ia la e la'i i Hanakahi. Oni aku Hilo, oni ku'u kai lipo-lipo, A Lele-iwi, ku'u kai ahu mimiki a ka Malua.[146] Lei kahiko, lei nalu ka poai. 30 Nana Pu'u-eo[147] e! makai ka iwi-honua,[148] e! Puna-hoa la, ino, ku, ku wau a Wai-akea la. [Footnote 127: _Olelo_. To speak, to converse; here used figuratively to mean that the place is lonely, has no view of the ocean, looks only to the sky. "Looks that commerce with the sky."] [Footnote 128: _Ku-kani-loko_. A land in Waialua, Oahu, to which princesses resorted in the olden times at the time of childbirth, that their offspring might have the distinction of being an _alii kapu_, a chief with a tabu.] [Footnote 129: _Hale_ House; a familiar euphemism of the human body.] [Footnote 130: _Kea-au_. An _ahu-pua'a_, small division of land, in Puna adjoining Hilo, represented as sheltering Hilo on that side.] [Footnote 131: _Waiakea_. A river in Hilo, and the land through which it flows.] [Footnote 132: _Hana-kahi_. A land on the Hamakua side of Hilo, also a king whose name was a synonym for profound peace.] [Footnote 133: _Olo-kea_. To be invited or pulled many ways at once; distracted.] [Footnote 134: _Lele-iwi_. A cape on the north side of Hilo.] [Footnote 135: _Maka-hana-loa_. A cape.] [Footnote 136: _Kaele-papa_. A large, round, hollowed board on which to pound taro in the making of poi. The poi-board was usually long and oval.] [Footnote 137: _Kaele_. In this connection the meaning is surrounded, encompassed by.] [Footnote 138: _Waiau_. The name given to the stretch of Wailuku river near its mouth.] [Footnote 139: _Moku-pane_. The cape between the mouth of the Wailuku river and the town of Hilo.] [Footnote 140: _Wai-anue-nue_. Rainbow falls and the river that makes the leap.] [Footnote 141: _Kolo-pule-pule_. Another branch of the Wailuku stream.] [Footnote 142: _Pili-kau_. To hang low, said of a cloud.] [Footnote 143: _Haili_. A region in the inland, woody, part of Hilo.] [Footnote 144: _Pa-ieie_. A well-wooded part of Hilo, once much resorted to by bird-hunters; a place celebrated in Hawaiian song.] [Footnote 145: _Mokau-lele_. A wild, woody region In the interior of Hilo.] [Footnote 146: _Malua_. Name given to a wind from a northerly or northwesterly direction on several of the islands. The full form is Malua-lua.] [Footnote 147: _Pu'u-eo_. A village in the Hilo district near Puna.] [Footnote 148: _Iwi-honua_. Literally a bone of the earth: a projecting rock or a shoal; if in the water, an object to be avoided by the surf-rider. In this connection see note _e_, p. 36.] [Translation] STANZA 3 (With distinct utterance) Kea-au shelters, Waiakea lies in the calm, The deep peace of King Hana-kahi. Hilo, of many diversions, swims in the ocean, 'Tween Point Lele-iwi and Maka-hana-loa; 5 And the village rests in the bowl, Its border surrounded with rain-- Sharp from the sky the tooth of Hilo's rain. Trenched is the land, scooped out by the downpour-- Tossed and like gnawing surf is Hilo's rain-- 10 Beach strewn with a tangle of thicket growth; A billowy freshet pours in Wailuku; Swoll'n is Wai-au, flooding the point Moku-pane; And red leaps the water of Anue-nue. A roar to heaven sends up Kolo-pule, [Page 62] 15 Shaking like thunder, mist rising like smoke. The rain-cloud unfolds in the heavens; Dark grows Hilo, black with the rain. The skin of Hilo grows rough from the cold; The storm-cloud hangs low o'er the land. 20 A rampart stand the woods of Haili; Ohi'as thick-set must be brushed aside, To tear one's way, like a covey of fowl, In the wilds of Pa-ie-ie-- Lehua growths mine--heart of Mokau-lele. 25 A breaking, a weaving of boughs, to shield from rain; A look enraptured on Hana-kahi, Sees Hilo astir, the blue ocean tossing Wind-thrown-spray--dear sea--'gainst Point Lele-iwi-- A time-worn foam-wreath to encircle its brow. 30 Look, Pu'u-eo! guard 'gainst the earth-rib! It's Puna-hoa reef; halt! At Waiakea halt! PAUKU 4 (Ai-ha'a) Kua loloa Kea-au i ka nahele; Hala kua hulu-hulu Pana-ewa i ka laau; Inoino ka maha o ka ohia o La'a. Ua ku kepakepa ka maha o ka lehua; 5 Ua po-po'o-hina i ka wela a ke Akua. Ua u-ahi Puna i ka oloka'a pohaku, I ka huna pa'a ia e ka wahine. Nanahu ahi ka papa o Olu-ea; Momoku ahi Puna hala i Apua; 10 Ulu-á ka nahele me ka laau. Oloka'a kekahi ko'i e Papa-lau-ahi; I eli 'a kahi ko'i e Ku-lili-kaua. Kai-ahea a hala i Ka-li'u; A eu e, e ka La, ka malama-lama. 15 O-na-naka ka piko o Hilo ua me ke one, I hull i uka la, i hulihia i kai; Ua wa-wahi 'a, ua na-ha-há, Ua he-hele-lei! [Translation] STANZA 4 (Bombastic style) Ke'-au is a long strip of wildwood; Shag of pandanus mantles Pan'-ewa; Scraggy the branching of Laa's ohias; The lehua limbs at sixes and sevens-- 5 They are gray from the heat of the goddess. [Page 63] Puna smokes mid the bowling of rocks-- Wood and rock the She-god heaps in confusion, The plain Oluea's one bed of live coals; Puna is strewn with fires clean to Apua, 10 Thickets and tall trees a-blazing. Sweep on, oh fire-ax, thy flame-shooting flood! Smit by this ax is Ku-lili-kaua. It's a flood tide of lava clean to Kali'u, And the Sun, the light-giver, is conquered. 15 The bones of wet Hilo rattle from drought; She turns for comfort to mountain, to sea, Fissured and broken, resolved into dust. This poem is taken from the story of Hiiaka. On her return from the journey to fetch Lohiau she found that her sister Pele had treacherously ravaged with fire Puna, the district that contained her own dear woodlands. The description given in the poem is of the resulting desolation. PAUKA 5 No-luna ka Hale-kai[149] no ka ma'a-lewa,[150] Nana ka maka ia Moana-nui-ka-lehua.[151] Noi au i ke Kai, e mali'o.[152] Ina ku a'e la he lehua[153] ilaila! 5 Hopoe-lehua[154] kiekie. Maka'u ka lehua i ke kanáka,[155] Lilo ilalo e hele ai, e-e, A ilalo hoi. O Kea-au[156] ili-ili nehe ke kai, [Page 64] 10 Hoo-lono[157] ke kai o Puna I ka ulu hala la, e-e, Kai-ko'o Puna. Ia hooneenee ia pili mai[158] kaua, e ke hoa. Ke waiho e mai la oe ilaila. 15 Ela ka mea ino la, he anu, A he anu me he mea la iwaho kaua, e ke hoa; Me he wai la ko kaua ili. [Footnote 149: _Hale-kai_. A wild mountain, glen back of Hanalei valley, Kauai.] [Footnote 150: _Ma'alewa_. An aerial root that formed a sort of ladder by which one climbed the mountain steeps; literally a shaking sling.] [Footnote 151: _Moana-nui-ka-lehua_. A female demigod that came from the South (_Ku-kulu-o-Kahiki_) at about the same mythical period as that of Pele's arrival--If not in her company--and who was put in charge of a portion of the channel that lies between Kauai and Oahu. This channel was generally termed _Ie-ie-waena_ and _Ie-ie-waho_. Here the name _Moana-nui-ka-lehua_ seems to be used to indicate the sea as well as the demigoddess, whose dominion it was. Ordinarily she appeared as a powerful fish, but she was capable of assuming the form of a beautiful woman (mermaid?). The title _lehua_ was given her on account of her womanly charms.] [Footnote 152: _Mali'o_. Apparently another form of the word _malino_, calm; at any rate it has the same meaning.] [Footnote 153: _Lehua_. An allusion to the ill-fated' young woman Hopoe, who was Hiiaka's intimate friend. The allusion is amplified in the next line.] [Footnote 154: _Hopoe-lehua_. The lehua tree was one of the forms in which Hopoe appeared, and after her death, due to the jealous rage of Pele, she was turned into a charred lehua tree which stood on the coast subject to the beating of the surf.] [Footnote 155: _Maka'u ka lehua i ke kanaka_. Another version has it _Maka'u ke kanaka i ka lehua_; Man fears the lehua. The form here used is perhaps an ironical allusion to man's fondness not only to despoil the tree of its scarlet flowers, but womanhood, the woman it represented.] [Footnote 156: _Kea-au_. Often shortened in pronunciation to _Ke-au_, a fishing village in Puna near Hilo town. It now has a landing place for small vessels.] [Footnote 157: _Hoolono_. To call, to make an uproar, to spread a report.] [Footnote 158: _Ia hoo-nee-nee ia pili mai_. A very peculiar figure of speech. It Is as if the poet personified, the act of two lovers snuggling up close to each other. Compare with this the expression _No huli mai_, used by another poet in the thirteenth line of the lyric given on p. 204. The motive is the same in each case.] The author of this poem of venerable age is not known. It is spoken of as belonging to the _wa po_, the twilight of tradition. It is represented to be part of a mele taught to Hiiaka by her friend and preceptress in the hula, Hopoe. Hopoe is often called _Hopoe-wahine_. From internal evidence one can see that it can not be in form the same as was given to Hiiaka by Hopoe; it may have been founded on the poem of Hopoe. If so, it has been modified. [Translation] STANZA 5 From mountain retreat and root-woven ladder Mine eye looks down on goddess Moana-Lehua; I beg of the Sea, Be thou calm; Would there might stand on thy shore a lehua-- 5 Lehua-tree tall of Ho-poe. The lehua is fearful of man; It leaves him to walk on the ground below, To walk the ground far below. The pebbles at Ke'-au grind in the surf. 10 The sea at Ke'-au shouts to Puna's palms, "Fierce is the sea of Puna." Move hither, snug close, companion mine; You lie so aloof over there. Oh what a bad fellow is cold! 15 'Tis as if we were out on the wold; Our bodies so clammy and chill, friend! The last five verses, which sound like a love song, may possibly be a modern addition to this old poem. The sentiment they contain is comparable to that expressed in the Song of Welcome on page 39: Eia ka pu'u nui o waho nei, he anu. The hill of Affliction out there is the cold. [Page 65] MAHELE-HELE II Hi'u-o-lani,[159] kii ka ua o Hilo[160] i ka lani; Ke hookiikii mai la ke ao o Pua-lani;[161] O mahele ana,[162] pulu Hilo i ka ua-- O Hilo Hana-kahi.[163] 5 Ha'i ka nalu, wai kaka lepo o Pii-lani; Hai'na ka iwi o Hilo, I ke ku ia e ka wai. Oni'o lele a ka ua o Hilo i ka lanu Ke hookiikii mai la ke ao o Pua-lani, 10 Ke holuholu a'e la e puka, Puka e nana ke kiki a ka ua, Ka nonoho a ka ua i ka hale o Hilo. Like Hilo me Puna ke ku a mauna-ole[164] He ole ke ku a mauna Hilo me Puna. 15 He kowa Puna mawaena Hilo me Ka-ú; Ke pili wale la i ke kua i mauna-ole; Pili hoohaha i ke kua o Mauna-loa. He kuahiwi Ka-ú e pa ka makani. Ke alai ia a'e la Ka-ú e ke A'e;[165] 20 Ka-u ku ke ehu lepo ke A'e; Ku ke ehu-lepo mai la Ka-ú i ka makani. Makani Kawa hu'a-lepo Ka-ú i ke A'e. [Page 66] Kahiko mau no o Ka-ú i ka makani. Makani ka Lae-ka-ilio i Unu-lau, 25 Kaili-ki'i[166] a ka lua a Kaheahea,[167] I ka ha'a nawali ia ino. Ino wa o ka mankani o Kau-ná. Nana aku o ka makani malaila! O Hono-malino, malino i ka la'i o Kona. 30 He inoa la! [Footnote 159: _Hi'u-o-lani_. A very blind phrase. Hawaiians disagree as to its meaning. In the author's opinion, it is a word referring to the conjurer's art.] [Footnote 160: _Ua o Hilo_. Hilo is a very rainy country. The name Hilo seems to be used here as almost a synonym of violent rain. It calls to mind the use of the word Hilo to signify a strong wind: Pa mai, pa mai, Ka makani a Hilo![168] Waiho ka ipu iki, Homai ka ipu nui! [Translation] Blow, blow, thou wind of Hilo! Leave the little calabash, Bring on the big one! ] [Footnote 161: _Pua-lani_. The name of a deity who took the form of the rosy clouds of morning.] [Footnote 162: _Mahele ana_. Literally the dividing; an allusion to the fact, it is said, that in Hilo a rain-cloud, or rain-squall, as it came up would often divide and a part of it turn off toward Puna at the cape named Lele-iwi, one-half watering, in the direction of the present town, the land known as Hana-kahi.] [Footnote 163: _Hana-kahi_. Look at note _f_, p. 60.] [Footnote 164: _Mauna-ole_. According to one authority this should be Mauna-Hilo. Verses 13, 14, 16, and 17 are difficult of translation. The play on the words _ku a_, standing at, or standing by, and _kua_, the back; also on the word _kowa_, a gulf or strait; and the repetition of the word _mauna_, mountain--all this is carried to such an extent as to be quite unintelligible to the Anglo-Saxon mind, though full of significance to a Hawaiian.] [Footnote 165: _A'e_. A strong wind that prevails in Ka-u. The same word also means to step on, to climb. This double-meaning gives the poet opportunity for a euphuistic word-play that was much enjoyed by the Hawaiians. The Hawaiians of the present day are not quite up to this sort of logomachy.] [Footnote 166: _Kaili-ki'i_. The promontory that shelters the cove _Ka-hewa-hewa_.] [Footnote 167: _Ka-hea-hea_. The name of the cove _Ka-hewa-hewa_, above mentioned, is here given in a softened form obtained by the elision of the letter _w_.] [Footnote 168: _Hilo_, or Whiro, as in the Maori, was a great navigator.] [Translation] CANTO II Heaven-magic, fetch a Hilo-pour from heaven! Morn's cloud-buds, look! they swell in the East. The rain-cloud parts, Hilo is deluged with rain, The Hilo of King Hana-kahi. 5 Surf breaks, stirs the mire of Pii-lani; 5 The bones of Hilo are broken By the blows of the rain. Ghostly the rain-scud of Hilo in heaven; The cloud-forms of Pua-lani grow and thicken. 10 The rain-priest bestirs him now to go forth, Forth to observe the stab and thrust of the rain, The rain that clings to the roof of Hilo. Hilo, like Puna, stands mountainless; Aye, mountain-free stand Hilo and Puna. 15 Puna 's a gulf 'twixt Ka-ú and Hilo; Just leaning her back on Mount Nothing, She sleeps at the feet of Mount Loa. A mountain-back is Ka-ú which the wind strikes, Ka-ú, a land much scourged by the A'e. 20 A dust-cloud lifts in Ka-ú as one climbs. A dust-bloom floats, the lift of the wind: 'Tis blasts from mountain-walls piles dust, the A'e. Ka-ú was always tormented with wind. Cape-of-the-Dog feels Unulau's blasts; 25 They turmoil the cove of Ka-hea-hea, Defying all strength with their violence. There's a storm when wind blows at Kau-ná. Just look at the tempest there raging! Hono-malino sleeps sheltered by Kona. 30 A eulogy this of a name. "What name?" was asked of the old Hawaiian. "A god," said he. "How is that? A mele-inoa celebrates the name and glory of a king, not of a god." [Page 67] His answer was, "The gods composed the mele; men did not compose it." Like an old-time geologist, he solved the puzzle of a novel phenomenon by ascribing it to God. MAHELE III (Ai-ha'a) A Koa'e-kea,[169] i Pueo-hulu-nui,[169] Neeu a'e la ka makahiapo o ka pali; A a'e, a a'e, a'e[170] la iluna Kaholo-kua-iwa, ka pali o Ha'i.[171] 5 Ha'i a'e la ka pali; Ha-nu'u ka pali; Hala e Malu-ó; Hala a'e la Ka-maha-la'a-wili, Ke kaupoku hale a ka ua. 10 Me he mea i uwae'na a'e la ka pali; Me he hale pi'o ka lei na ka manawa o ka pali Halehale-o-ú; Me he aho i hilo 'a la ka wai o Wai-hi-lau; Me he uahi pulehu-manu la ke kai o ka auwala hula ana. Au ana Maka'u-kiu[172] iloko o ke kai; 15 Pohaku lele[173] o Lau-nui, Lau-pahoehoe. Ka eku'na a ke kai i ka ala o Ka-wai-kapu-- Eku ana, me he pua'a la, ka lae Makani-lele, Koho-lá-lele. [Translation] CANTO III (Bombastic style) Haunt of white tropic-bird and big ruffled owl, Up rises the firstborn child of the pali. He climbs, he climbs, he climbs up aloft, Kaholo-ku'-iwa, the pali of Ha'i. 5 Accomplished now is the steep, The ladder-like series of steps. Malu-ó is left far below. [Page 68] Passed is Ka-maha-la'-wili, The very ridge-pole of the rain-- 10 It's as if the peak cut it in twain-- An arched roof the peak's crest Hale-hale-o-ú. A twisted cord hangs the brook Wai-hilau; Like smoke from roasting bird Ocean's wild dance; The shark-god is swimming the sea; 15 The rocks leap down at Big-leaf[174] and Flat-leaf--[174] See the ocean charge 'gainst the cliffs, Thrust snout like rooting boar against Windy-cape, Against Koholá-lele. [Footnote 169: _Koa'e-kea, Pueo hulu-nui_. Steep declivities, _pali_, on the side of Waipio valley, Hawaii. Instead of inserting these names, which would be meaningless without an explanation, the author has given a literal translation of the names themselves, thus getting a closer insight into the Hawaiian thought.] [Footnote 170: _A'e_. The precipices rise one above another like the steps of a stairway, climbing, climbing up, though the probable intent of the poet is to represent some one as climbing the ascent.] [Footnote 171: _Ha'i_. Short for _Ha'ina-kolo;_ a woman about whom there is a story of tragic adventure. Through eating when famished of some berries in an unceremonious way she became distraught and wandered about for many months until discovered by the persistent efforts of her husband. The pali which she climbed was named after her.] [Footnote 172: _Maka'u-kiu_. The name of a famous huge shark that was regarded with reverential fear.] [Footnote 173: _Pohaku lele_. In order to determine whether a shark was present, it was the custom, before going into the clear water of some of these coves, to throw rocks into the water in order to disturb the monster and make his presence known.] [Footnote 174: _Big-leaf_. A literal translation of _Lau-nui_. _Laupahoehoe_, Flat-leaf.] MAHELE IV Hole[175] Waimea i ka ihe a ka makani, Hao mai na ale a ke Ki-pu'u-pu'u;[176] He laau kala-ihi ia na ke anu, I o'o i ka nahele o Mahiki.[177] 5 Ku aku la oe i ka Malanai[178] a ke Ki-puu-puu; Nolu ka maka o ka oha-wai[179] o Uli; Niniau, eha ka pua o Koaie,[180] Eha i ke anu ka nahele o Wai-ka-é, A he aloha, e! 10 Aloha Wai-ká, ia'u me he ipo la; Me he ipo la ka maka lena o ke Koo-lau,[181] Ka pua i ka nahele o Mahule-i-a, E lei hele i ke alo o Moo-lau.[182] E lau ka huaka'i-hele i ka pali loa; 15 Hele hihiu, puli[183] noho i ka nahele. O ku'u noho wale iho no i kahua, e-e. A he aloha, e-e! O kou aloha ka i hiki mai i o'u nei. Mahea la ia i nalo iho nei? This mele, _Hole Waimea_, is also sung in connection with the hula _ipu_. [Footnote 175: _Hole_. To rasp, to handle rudely, to caress passionately. Waimea is a district and village on Hawaii.] [Footnote 176: _Kipu'u-pu'u_. A cold wind from Mauna-Kea that blows at Waimea.] [Footnote 177: _Mahiki_. A woodland in Waimea, in mythological times haunted by demons and spooks.] [Footnote 178: _Mala-nai_. The poetical name of a wind, probably the trade wind; a name much used in Hawaiian sentimental poetry.] [Footnote 179: _Oha-wai_. A water hole that is filled by dripping; an important source of supply for drinking purposes in certain parts of Hawaii.] [Footnote 180: _Pua o Koaie_, The koaie is a tree that grows in the wilds, the blossom of which is extremely fragrant. (Not the same as that subspecies of the _koa_ (Acacia koa) which Hillebrand describes and wrongly spells _koaia_. Here a euphemism for the delicate parts.)] [Footnote 181: _Koolau_, or, full form, _Ko-kao-lau_. Described by Doctor Hillebrand as _Kokolau_, a wrong spelling. It has a pretty yellow flower, a yellow eye--_maka lena_--as the song has it. Here used tropically. (This is the plant whose leaf is sometimes used as a substitute for tea.)] [Footnote 182: _Moolau_. An expression used figuratively to mean a woman, more especially her breasts. The term _Huli-lau_, is also used, in a slang way, to signify the breasts of a woman, the primitive meaning being a calabash.] [Footnote 183: _Pili_. To touch; touched. This was the word used in the forfeit-paying love game, _kilu_, when the player made a point by hitting the target of his opponent with his _kilu_. (For further description see p. 235.)] [Page 69] The song above given, the translation of which is to follow, belongs to historic times, being ascribed to King Liholiho--Kamehameha II--who died in London July 13, 1824, on his visit to England. It attained great vogue and still holds its popularity with the Hawaiians. The reader will note the comparative effeminacy and sentimentality of the style and the frequent use of euphemisms and double-entendre. The double meaning in a Hawaiian mele will not always be evident to one whose acquaintance with the language is not intimate. To one who comes to it from excursions in Anglo-Saxon poetry, wandering through its "meadows trim with daisies pied," the sly intent of the Hawaiian, even when pointed out, will, no doubt, seem an inconsequential thing and the demonstration of it an impertinence, if not a fiction to the imagination. Its euphemisms in reality have no baser intent than the euphuisms of Lyly, Ben Jonson, or Shakespeare. [Translation.] _Song--Hole Waimea_ PART IV Love tousled Waimea with, shafts of the wind, While Kipuupuu puffed jealous gusts. Love is a tree that blights in the cold, But thrives in the woods of Mahiki. 5 Smitten art thou with the blows of love; Luscious the water-drip in the wilds; Wearied and bruised is the flower of Koaie; Stung by the frost the herbage of Wai-ka-é: And this--it is love. 10 Wai-ká, loves me like a sweetheart. Dear as my heart Koolau's yellow eye, My flower in the tangled wood, Hule-í-a, A travel-wreath to lay on love's breast, A shade to cover my journey's long climb. 15 Love-touched, distraught, mine a wilderness-home; But still do I cherish the old spot, For love--it is love. Your love visits me even here: Where has it been hiding till now? PAUKU 2 Kau ka ha-é-a, kau o ka hana wa ele, Ke ala-ula ka makani, Kulu a e ka ua i kou wabi moe. Palepale i na auwai o lalo; 5 Eli mawaho o ka hale o Koolau, e. E lau Koolau, he aina ko'e-ko'e; Maka'u i ke anu ka uka o ka Lahuloa. Loa ia mea, na'u i waiho aku ai. [Page 70] [Translation] STANZA 2 A mackerel sky, time for foul weather; The wind raises the dust-- Thy couch is a-drip with the rain; Open the door, let's trench about the house: 5 Koolau, land of rain, will shoot green leaves. I dread the cold of the uplands. An adventure that of long ago. The poem above given from beginning to end is figurative, a piece of far-fetched, enigmatical symbolism in the lower plane of human nature. PAUKU 3 Hoe Puna i ka wa'a po-lolo'[184] a ka ino; Ha-uke-uke i ka wa o Koolau: Eha e! eha la! Eha i ku'i-ku'i o ka Ulu-mano.[185] 5 Hala 'e ka waluahe a ke A'e,[186] Ku iho i ku'i-ku'i a ka Ho-li'o;[187] Hana ne'e ke kikala o ko Hilo Khii. Ho'i lu'u-lu'u i ke one o Hana-kahi,[188] I ka po-lolo' ua wahine o ka lua: 10 Mai ka lua no, e! [Translation] STANZA 3 Puna plies paddle night-long in the storm; Is set back by a shift in the weather, Feels hurt and disgruntled; Dismayed at slap after slap of the squalls; 5 Is struck with eight blows of Typhoon; Then smit with the lash of the North wind. Sad, he turns back to Hilo's sand-beach: He'll shake the town with a scandal-- The night-long storm with the hag of the pit, 10 Hag from Gehenna! [Footnote 184: _Po-lolo_. A secret word, like a cipher, made up for the occasion and compounded of two words, _po_, night, and _loloa_, long, the final _a_, of _loloa_ being dropped. This form of speech was called _kepakepa_, and was much used by the Hawaiians in old times.] [Footnote 185: _Ulu-mano_. A violent wind which blows by night only on the western side of Hawaii. Kamehameha with a company of men was once wrecked by this wind off Nawawa; a whole village was burned to light them ashore. (Dictionary of the Hawaiian Language, by Lorrin Andrews.)] [Footnote 186: _Walu-ihe a ke A'e_. The _A'e_ is a violent wind that is described as blowing from different points of the compass in succession; a circular storm. _Walu-ihe_--eight spears--was a name applied to this same wind during a certain portion of its circuitous range, covering at least eight different points, as observed by the Hawaiians. It was well fitted, therefore, to serve as a figure descriptive of eight different lovers, who follow each other in quick succession, in the favors of the same wanton.] [Footnote 187: _Ho-Wo_ The name of a wind, but of an entirely different character from those above mentioned.] [Footnote 188: _Hana-kahi_. (See note _f_, p. 60.)] [Page 71] This is not a line-for-line translation; that the author found infeasible. Line 8 of the English represents line 7 of the Hawaiian. Given more literally, it might be, "He'll shake the buttocks of Hilo's forty thousand." The metaphor of this song is disjointed, but hot with the primeval passions of humanity. PAUKU 4 Ho-ina-inau mea ipo i ka nahele; Haa-kokoe ana ka maka i ka Moani, I ka ike i na pua i hoomahie 'Iuna; Ua hi-hi-hina wale i ka moe awakea. 5 Ka ino' ua poina ia Mali'o. Aia ka i Pua-lei o Ha'o. I Puna no ka waihona o ka makani; Kaela ka malama ana a ka Pu'u-lena, I kahi mea ho-aloha-loha, e! 10 E aloha, e! [Translation] STANZA 4 Love is at play in the grove, A jealous swain glares fierce At the flowers tying love-knots, Lying wilted at noon-tide. 5 So you've forgotten Mali'o, Turned to the flower of Puna-- Puna, the cave of shifty winds. Long have I cherished this blossom, A treasure hid in my heart! 10 Oh, sweetheart! The following account is taken from the Polynesian Researches of the Rev. William Ellis, the well-known English missionary, who visited these islands in the years 1822 and 1823, and whose recorded observations have been of the highest value in preserving a knowledge of the institutions of ancient Hawaii. In the afternoon, a party of strolling musicians and dancers arrived at Kairua. About four o'clock they came, followed by crowds of people, and arranged themselves on a fine sandy beach in front of one of the governor's houses, where they exhibited a native dance, called _hura araapapa_. The five musicians first seated themselves in a line on the ground, and spread a piece of folded cloth on the sand before them. Their instrument was a large calabash, or rather two, one of an oval shape about three feet high, the other perfectly round, very neatly fastened to it, having also an aperture about three inches in diameter at the top. Each musician held his instrument before him with both hands, and produced his music by striking it on the ground, where he had laid a piece of cloth, and beating it with his fingers, or the palms of his hands. As soon as they began to sound their calabashes, the dancer, a young man about the middle stature, advanced through the opening crowd. [Page 72] His jet-black hair hung in loose and flowing ringlets on his naked shoulders; his necklace was made of a vast number of strings of nicely braided human hair, tied together behind, while a _paraoa_ (an ornament made of a whale's tooth) hung pendent from it on his breast; his wrists were ornamented with bracelets formed of polished tusks of the hog, and his ankles with loose buskins, thickly set with dog's teeth, the rattle of which, during the dance, kept time with the music of the calabash drum. A beautiful yellow tapa was tastefully fastened round his loins, reaching to his knees. He began his dance in front of the musicians, and moved forward and backwards, across the area, occasionally chanting the achievements of former kings of Hawaii. The governor sat at the end of the ring, opposite to the musicians, and appeared gratified with the performance, which continued until the evening. (Vol. IV, 100-101, London, Fisher, Son & Jackson, 1831.) NOTE BY THE AUTHOR.--At the time of Mr. Ellis' visit to Hawaii the orthography of the Hawaiian language was still in a formative stage, and it is said that his counsels had influence in shaping it. His use of _r_ instead of _l_ in the words _hula, alaapapa_, and _palaoa_ may, therefore, be ascribed to the fact of his previous acquaintance with the dialects of southern Polynesia, in which the sound of _r_ to a large extent substitutes that of _l_, and to the probability that for that reason his ear was already attuned to the prevailing southern fashion, and his judgment prepossessed in that direction. [Illustration: PLATE VII IPU HULA, GOURD DRUM] [Page 73] X.--THE HULA PA-ÍPU, OR KUÓLO The _pa-ípu_, called also the _kuólo_, was a hula of dignified character, in which all the performers maintained the kneeling position and accompanied their songs with the solemn tones of the _ípu_ (pl. vii), with which each one was provided. The proper handling of this drumlike instrument in concert with the cantillation of the mele made such demands upon the artist, who was both singer and instrumentalist, that only persons of the most approved skill and experience were chosen to take part in the performance of this hula. The manner of treating the ípu in this hula differed somewhat from that employed in the ala'a-papa, being subdued and quiet in that, whereas in the pa-ípu it was at times marked with great vigor and demonstrativeness, so that in moments of excitement and for the expression of passion, fierce joy, or grief the ípu might be lifted on high and wildly brandished. It thus made good its title as the most important instrument of the Hawaiian orchestra. In the pa-ípu, as in the hulas generally, while the actors were sometimes grouped according to sex, they were quite as often distributed indiscriminately, the place for the leader, the kumu, being the center. The vigor that marks the literary style of the mele now given stamps it as belonging to the archaic period, which closed in the early part of the eighteenth century, that century which saw the white man make his advent in Hawaii. The poem deals apparently with an incident in one of the migrations such as took place during the period of intercourse between the North and the South Pacific. This was a time of great stir and contention, a time when there was much paddling and sailing about and canoe-fleets, often manned by warriors, traversed the great ocean in every direction. It was then that Hawaii received many colonists from the archipelagoes that lie to the southward. _Mele_ (Ko'i-honua) Wela Kahiki, e! Wela Kahiki, e! Wela aku la Kahiki; Ua kaulu-wela ka moku; [Page 74] 5 Wela ka ulu o Hawaii; Kakala wela aku la Kahiki ia Olopana,[189] Ka'u wahi kanaka; O ka hei kapu[190] o Hana-ka-ulani,[191] Ka hei kapu a ke alii, 10 Ka hoo-mamao-lani,[192] Ke kapu o Keawe,[193] A o Keawe Ke alii holo, ho-i'a i kai, e-e! [Footnote 189: _Olopana_. A celebrated king of Waipio valley, Hawaii, who had to wife the famous beauty, Luukia. Owing to misfortune, he sailed away to _Kahiki_, taking with him his wife and his younger brother, Moikeha, who was his _puna-lua_, settling in a land called _Moa-ula-nui-akea_. Olopana probably ended his days in his new-found home, but Moi-keha, heart-sick at the loss of Luukia's favors, came hack to Hawaii and became the progenitor of a line of distinguished men, several of whom were famous navigators. Exactly what incident in the life of Olopana is alluded to in the sixth and preceding verses, the traditions that narrate his adventures do not inform us.] [Footnote 190: _Hei kapu_. An oracle; the place where the high priest kept himself while consulting the deities of the _heiau_. It was a small house erected on an elevated platform of stones, and there he kept himself in seclusion at such times as he sought to be the recipient of communications from the gods.] [Footnote 191: _Hana-ka-ulani_. A name applied to several _heiau_ (temples). The first one so styled, according to tradition, was built at Hana, Maui, and another one at Kaluanui, on Oahu, near the famous valley of Ka-liu-wa'a. These heiau are said to have been built by the gods in the misty past soon after landing on these shores. Was it to celebrate their escape from perils by sea and enemies on land, or was it in token of thankfulness to gods still higher than themselves? The author's informant can not tell whether these followed the fierce, strict cult of Kane or the milder cult of Lono.] [Footnote 192: _Hoo-mamao-lani_. An epithet meaning remote in the heavens, applied to an alii of very high rank.] [Footnote 193: _Keawe_. This is a name that belonged, to several kings and a large family of gods--_papa akua_--all of which gods are said to have come from Kahiki and to have dated their origin from the _Wa Po_, the twilight of antiquity. Among the demigods that were called _Keawe_ may be mentioned: (1) _Keawe-huli_, a prophet and soothsayer. (2) _Keawe-kilo-pono_, a wise and righteous one, who loved justice. (3) _Keawe-hula-maemae_. It was his function to maintain purity and cleanliness; he was a devouring flame that destroyed rubbish and all foulness. (4) _Keawe-ula-o-ka-lani_. This was the poetical appellation, given to the delicate flush of early morning. Apropos of this the Hawaiians have the following quatrain, which they consider descriptive not only of morning blush, but also of the coming in of the reign of the gods: O Keawe-ula-i-ka-lani, O Keawe-liko-i-ka-lani, O Ke'awe-uina-poha-i-Kahiki; Hikl mai ana o Lono.[Translation] Keawe-the-red-blush-of-dawn, Keawe-the-bud-in-the-sky, Keawe-thunder-burst-at-Kahiki: Till Lono comes in to reign. (5) _Keawe-pa-makani_. It was his function to send winds from _Kukulu-o-Kahiki_, as well as from some other points. (6) _Keawe-ío-ío-moa_. This god inspected the ocean tides and currents, such as _Au-miki_ and _Au-ká_. (7) _Keawe-i-ka-liko_. He took charge of flowerbuds and tender shoots, giving them a chance to develop. (8) _Keawe-ulu-pu_. It was his function to promote the development and fruitage of plants. (9) _Keawe-lu-pua_. He caused flowers to shed their petals. (10) _Keawe-opala_. It was his thankless task to create rubbish and litter by scattering the leaves of the trees. (11) _Keawe-hulu_, a magician, who could blow a feather into the air and see it at once become a bird with power to fly away. (12) _Keawe-nui-ka-ua-o-Hilo_, a sentinel who stood guard by night and by day to watch over all creation. (13) _Keawe-pulehu_. He was a thief and served as [Page 75] cook for the gods. There were gods of evil as well as of good in this set. (14) _Keawe-oili_. He was gifted with the power to convey and transfer evil, sickness, misfortune, and death. (15) _Keawe-kaili_. He was a robber. (16) _Keawe-aihue_. He was a thief. (17) _Keuwe-mahilo_. He was a beggar. He would stand round while others were preparing food, doing honest work, and plead with his eyes. In this way he often obtained a dole. (18) _Keawe-puni-pua'a_. He was a glutton, very greedy of pork; he was also called _Keawe-ai-pua'a_. (19) _Keawe-inoino_. He was a sloven, unclean in all his ways. (20) _Keawe-ilio_. The only title to renown of this superhuman creature was his inordinate fondness for the flesh of the dog. So far none of the superhuman heings mentioned seemed fitted to the role of the Keawe of the text, who was passionately fond of the sea. The author had given up in despair, when one day, on repeating his inquiry in another quarter, he was rewarded by learning of--(21) _Keawe-i-na-'kai_. He was a resident of the region about the southeastern point of Molokai, called _Lae-ka-Ilio_--Cape of the Dog. He was extravagantly fond of the ocean and allowed no weather to interfere with the indulgence of his penchant. An epithet applied to him describes his dominating passion: _Keawe moe i ke kai o Kohakú_, Keawe who sleeps in (or on) the sea of Kohakú. It seems probable that this was the Keawe mentioned in the twelfth and thirteenth lines of the mele. The appellation _Keawe_ seems to have served as a sort of Jack among the demigods of the Hawaiian pantheon, on whom was to be laid the burden of a mongrel host of virtues and vices that were not assignable to the regular orthodox deities. Somewhat in the same way do we use the name Jack as a caption, for a miscellaneous lot of functions, as when we speak of a "Jack-at-all-trades."] [Translation] Song (Distinct utterance) Glowing is Kahiki, oh! Glowing is Kahiki! Lo, Kahiki is a-blaze, The whole island a-burning. 5 Scorched is thy scion, Hawaii. Kahiki shoots flame-tongues at Olopana, That hero of yours, and priest Of the oracle Hana-ka-ulani, The sacred shrine of the king-- 10 He is of the upper heavens, The one inspired by Keawe, That tabu-famous Keawe, The king passion-fond of the sea. _Mele_ PALE I Lau lehua punoni ula ke kai o Kona, Ke kai punoni ula i oweo ia; Wewena ula ke kai la, he kokona; Ula ia kini i ka uka o Alaea, 5 I hili ahi ula i ke kapa a ka wahine, I hoeu ia e ka ni'a, e ka hana, E ka auwai lino mai la a kehau. He hau hoomoe ka lau o ka niu, Ke oho o ka laau, lauoho loloa. 10 E lóha ana i ka la i o Kailua la, i-u-a, O ke ku moena ololi a ehu O ku'u aina kai paeaea. Ea, hoea iluna o Mauna Kilohana, Na kaha poohiwi mau no he inoa. 15 Ua noa e, ua pii'a kou wahi kapu, e-e! I a'e 'a mai e ha'i. [Page 76] [Translation] _Song_ CANTO I Leaf of lehua and noni-tint, the Kona sea, Iridescent saffron and red, Changeable watered red, peculiar to Kona; Red are the uplands Alaea; 5 All, 'tis the flame-red stained robes of women Much tossed by caress or desire. The weed-tangled water-way shines like a rope of pearls, Dew-pearls that droop the coco leaf, The hair of the trees, their long locks-- 10 Lo, they wilt in the heat of Kailua the deep. A mat spread out narrow and gray, A coigne of land by the sea where the fisher drops hook. Now looms the mount Kilohana-- Ah, ye wood-shaded heights, everlasting your fame! 15 Your tabu is gone! your holy of holies invaded! Broke down by a stranger! The intricately twisted language of this mele is allegorical, a rope whose strands are inwrought with passion, envy, detraction, and abuse. In translating it one has to choose between the poetic verbal garb and the esoteric meaning which the bard made to lurk beneath the surface. _Mele_ PALE II Kauó pu ka iwa kala-pahe'e, Ka iwa, ka manu o Kaula i ka makani. E ka manu o-ú pani-wai o Lehua, O na manu kapu a Kuhai-moana, 5 Mai hele a luna o Lei-no-ai, O kolohe, o alai mai ka Unu-lau. Puni'a iluna o ka Halau-a-ola; A ola aku i ka luna o Maka-iki-olea, I ka lulu, i ka la'i o kai maio, 10 Ma ka ha'i-wá, i ka mole o Lehua la, Le-hú-a! O na lehua o Alaka'i ka'u aloha, O na lehua iluna o Ko'i-alana; Ua nonoho hooipo me ke kohe-kohe; Ua anu, maeele i ka ua noe. 15 Ua mai oe; kau a'e ka naná, laua nei, e-e, Na 'lii e o'oni mai nei, e-e! [Translation] _Song_ CANTO II The iwa flies heavy to nest in the brush, Its haunt on windy Ke-ula. The watch-bird, that fends off the rain from Le-hu-a-- [Page 77] Bird sacred to Ku-hai, the shark-god-- 5 Shrieks, "Light not on terrace of Lei-no-ai, Lest Unu-lau fiercely assail you." Storm sweeps the cliffs of the islet; A covert they seek neath the hills, In the sheltered lee of the gale, 10 The cove at the base of Le-hu-a. The shady groves there enchant them, The scarlet plumes of lehua. Love-dalliance now by the water-reeds, Till cooled and appeased by the rain-mist. 15 Pour on, thou rain, the two heads press the pillow: Lo, prince and princess stir in their sleep! The scene of this mele is laid on one of the little bird-islands that lie to the northwest of Kauai. The _iwa_ bird, flying heavily to his nesting place in the wiry grass (_kala-pahee_), symbolizes the flight of a man in his deep-laden pirogue, abducting the woman of his love. The screaming sea-birds that warn him off the island, represented as watch-guards of the shark-god Kuhai-moana (whose reef is still pointed out), figure the outcries of the parents and friends of the abducted woman. After the first passionate outburst (_Puni'a iluna o ka Halau-a-ola_) things go more smoothly (ola, ...). The flight to covert from the storm, the cove at the base of Le-hu-a, the shady groves, the scarlet pompons of the lehua--the tree and the island have the same name--all these things are to be interpreted figuratively as emblems of woman's physical charms and the delights of love-dalliance. _Mele_ PALE III (Ai-ha'a) Ku aku la Kea-aú, lele ka makani mawaho, Ulu-mano, ma ke kaha o Wai-o-lono. Ua moani lehua a'e la mauka; Kani lehua iluna o Kupa-koili, 5 I ka o ia i ka lau o ka hala, Ke poo o ka hala o ke aku'i. E ku'i e, e ka uwalo. Loli ka mu'o o ka hala, A helelei ka pua, a pili ke alanui: 10 Pu ia Pana-ewa, ona-ona i ke ala, I ka nahele makai o Ka-unu-loa la. Nani ke kaunu, ke kaunu a ke alii, He puni ina'i poi na maua. Ua hala ke Kau a me ka Hoilo, 15 Mailaila mai no ka hana ino. Ino mai oe, noho malie aku no hoi au; Hopo o' ka inaina, ka wai, e-e; Wiwo au, hopohopo iho nei, e-e! [Page 78] [Translation] _Song_ CANTO III (In turgid style) A storm, from the sea strikes Ke-au, Ulu-mano, sweeping across the barrens; It sniffs the fragrance of upland lehua, Turns back at Kupa-koili; 5 Sawed by the blows of the palm leaves, The groves of pandanus in lava shag; Their fruit he would string 'bout his neck; Their fruit he finds wilted and crushed, Mere rubbish to litter the road-- 10 Ah, the perfume! Pana-ewa is drunk with the scent; The breath of it spreads through the groves. Vainly flares the old king's passion, Craving a sauce for his meat and mine. The summer has flown; winter has come: 15 Ah, that is the head of our troubles. Palsied are you and helpless am I; You shrink from a plunge in the water; Alas, poor me! I'm a coward. The imagery of this mele sets forth the story of the fierce, but fruitless, love-search of a chief, who is figured by the _Ulu-mano_, a boisterous wind of Puna, Hawaii. The fragrance of upland lehua (_moani lehua, a'e la mauka_, verse 3) typifies the charms of the woman he pursues. The expression _kani lehua_ (verse 4), literally the sudden ending of a rain-squall, signifies the man's failure to gain his object. The lover seeks to string the golden drupe of the pandanus (_halo_), that he may wear them as a wreath about his neck (_uwalo_); he is wounded by the teeth of the sword-leaves (_o ia i ka lau o ka hala_, verse 5). More than this, he meets powerful, concerted resistance (_ke poo o ka hala o ke aku'i_, verse 6), offered by the compact groves of pandanus that grow in the rough lava-shag (_aku'i_), typifying, no doubt, the resistance made by the friends and retainers of the woman. After all, he finds, or declares that he finds, the hala fruit he had sought to gather and to wear as a _lei_ about his neck, to be spoiled, broken, fit only to litter the road (_loli ka mu'o o ka hala_, verse 8; _A helelei ka'pua, a pili ke alanui_, verse 9). In spite of his repulse and his vilification of the woman, his passion, still feeds on the thought of the one he has lost; her charms intoxicate his imagination, even as the perfume of the hala bloom bewitches the air of Pana-ewa (_Pu ia Panaewa, ona-ona i ke ala_, verse 10). It is difficult to interpret verses 12 to 18 in harmony with the story as above given. They may be regarded as a [Page 79] commentary on the passionate episode in the life of the lover, looked at from the standpoint of old age, at a time when passion still survives but physical strength is in abeyance. As the sugar-boiler can not extract from the stalk the last grain of sugar, so the author finds it impossible in any translation to express the full intent of these Hawaiian mele. _Mele_ PALE IV Aole au e hele ka li'u-lá o Maná, Ia wai crape-kanaka[194] o Lima-loa;[195] A e hoopunipuni ia a'e nei ka malihini; A mai puni au: lie wai oupe na. 5 He ala-pahi ka li'u-lá o Maná; Ke poloai[196] la i ke Koolau-waline.[197] Ua ulu mai ka hoaloha i Wailua, A ua kino-lau[198] Kawelo[199] mahamaha-i'[200] [Page 80] A ua aona[201] mai nei lio oiwi e. 10 He mea e wale au e noho aku nei la. Noho. O ka noho kau a ka mea waiwai; O kau ka i'a a haawi ia mai. Oli-oli au ke loaa ia oe. 15 A pela ke ahi o Ka-maile,[202] He alualu hewa a'e la ka malihini, Kukuni hewa i ka ili a kau ka uli, e; Kau ka uli a ka mea aloha, e. [Footnote 194: _Wai oupe-kanaka_. Man-fooling water; the mirage.] [Footnote 195: _Lima-loa_. The long-armed, the god of the mirage, who made his appearance at Maná, Kauai.] [Footnote 196: _Poloai_. To converse with, to have dealings with one.] [Footnote 197: _Koolau-wahine_. The sea-breeze at Mana. There is truth as well as poetry in the assertion made in this verse. The warm moist air, rising from the heated sands of Maná, did undoubtedly draw in the cool breeze from the ocean--a fruitful dalliance.] [Footnote 198: _Kino-lau_. Having many (400) bodies, or metamorphoses, said of Kawelo.] [Footnote 199: _Kawelo_. A sorcerer who lived in the region of Maná. His favorite metamorphosis was into the form of a shark. Even when in human form he retained the gills of a fish and had the mouth of a shark at the back of his shoulders, while to the lower part of his body were attached the tail and flukes of a shark. To conceal these monstrous appendages he wore over his shoulders a _kihei_ of kapa and allowed himself to be seen only while in the sitting posture. He sometimes took the form of a worm, a moth, a caterpillar, or a butterfly to escape the hands of his enemies. On land he generally appeared as a man squatting, after the manner of a Hawaiian gardener while weeding his garden plot. The cultivated lands of Kawelo lay alongside the much-traveled path to the beach where the people of the neighborhood resorted to bathe, to fish, and to swim in the ocean. He made a practice of saluting the passers-by and of asking them, "Whither are you going?" adding the caution, "Look to it that you are not swallowed head and tail by the shark; he has not breakfasted yet" (_E akahele oukou o pau po'o, pau hi'u i ka manó; aohe i paina i kakahiaka o ka manó_). As soon as the traveler had gone on his way to the ocean, Kawelo hastened to the sea and there assumed his shark-form. The tender flesh of children was his favorite food. The frequent utterance of the same caution, joined to the great mortality among the children and youth who resorted to the ocean at this place, caused a panic among the residents. The parents consulted a soothsayer, who surprised them with the information that the guilty one was none other than the innocent-looking farmer, Kawelo. Instructed by the soothsayer, the people made an immense net of great strength and having very fine meshes. This they spread in the ocean at the bathing place. Kawelo, when caught in the net, struggled fiendishly to break away, but in vain. According to directions, they flung the body of the monster into an enormous oven which they had heated to redness, and supplied with fresh fuel for five times ten days--_elima anahulu_. At the end of that time there remained only gray ashes. The prophet had commanded them that when this had been accomplished they must fill the pit of the oven with dry dirt; thus doing, the monster would never come to life. They neglected this precaution. A heavy rain flooded the country--the superhuman work of the sorcerer--and from the moistened ashes sprang into being a swarm of lesser sharks. From them have come the many species of shark that now infest our ocean. The house which once was Kawelo's ocean residence is still pointed out, 7 fathoms deep, a structure regularly built of rocks.] [Footnote 200: _Maha-maha i'a_. The gills or fins of a fish such as marked Kawelo.] [Footnote 201: _Aona_. A word of doubtful meaning; according to one it means lucky. That expounder (T---- P----) says it should, or-might be, _haona_; he instances the phrase _iwi paou_, in which the word _paoa_ has a similar, but not identical, form and means lucky bone.] [Footnote 202: _Ka-maile_. A place on Kauai where prevailed the custom of throwing firebrands down the lofty precipice of Nuololo. This amusement made a fine display at night. As the fire-sticks fell they swayed and drifted in the breeze, making it difficult for one standing below to premise their course through the air and to catch one of them before it struck the ground or the water, that being one of the objects of the sport. When a visitor had accomplished this feat, he would sometimes mark his flesh with the burning stick that he might show the brand to his sweetheart as a token of his fidelity.] [Translation] _Song_ CANTO IV I will not chase the mirage of Maná, That man-fooling mist of god Lima-loa, Which still deceives the stranger-- And came nigh fooling me--the tricksy water! 5 The mirage of Maná, is a fraud; it Wantons with the witch Koolau. A friend has turned up at Wailua, Changeful Kawelo, with gills like a fish, Has power to bring luck in any queer shape. 10 As a stranger now am I living, Aye, living. You flaunt like a person of wealth, Yours the fish, till it comes to my hook. I am blest at receiving from you: 15 Like fire-sticks flung at Ka-maile-- The visitor vainly chases the brand: Fool! he burns his flesh to gain, the red mark, A sign for the girl he loves, oho! _Mele_ PALE V (Ai-ha'a, a he Ko'i-honua paha) Kauhua Ku, ka Lani, i-loli ka moku; Hookohi ke kua-koko o ka Lani; He kua-koko, pu-koko i ka honua; He kna-koko kapu no ka Lani; [Page 81] 5 He ko'i ula ana a maku'i i ka ala, Hoomau ku-wá mahu ia, Ka maka o ke ahi alii e a nei. Ko mai ke keiki koko a ka Lani, Ke keiki he nuuhiwa ia Hitu-kolo, 10 O ke keiki hiapo anuenue, iloko o ka manawa, O hi ka wai nui o ka nuuhiwa a Ke-opu-o-lani, O ua alii lani alewa-lewa nei, E u-lele, e ku nei ma ka lani; O ka Lani o na mu'o-lau o Liliha, 15 Ka hakina, ka pu'e, ka maka, o Kuhi-hewa a Lola-- Kalola, nana ke keiki laha-laha; Ua kela, he kela ka pakela O na pahi'a loa o ka pu likoliko i ka lani O kakoo hulu manu o o-ulu, 20 O ka hulu o-ku'i lele i ka lani, O hiapo o ka manu leina a Pokahi, O Ka-lani-opu'u hou o ka moku, O na kupuna koikoi o Keoua, o ka Lani Kui-apo-iwa. [Translation] _Song_ CANTO V (To be recited in bombastic style, or, it may be, distinctly) Big with child is the Princess Ku; The whole island suffers her whimsies; The pangs of labor are on her; Labor that stains the land with blood, 5 Blood-clots of the heavenly born, To preserve and guard the royal line, The spark of king-fire now glowing: A child is he of heavenly stock, Like the darling of Hitu-kolo, 10 First womb-fruit born to love's rainbow. A bath for this child of heaven's breast, This mystical royal offspring, Who ranks with the heavenly peers, This tender bud of Liliha, 15 This atom, this parcel, this flame, In the line Kuhi-hewa of Lola-- Ka-lola, who mothered a babe prodigious, For glory and splendor renowned, A scion most comely from heaven, 20 The finest down of the new-grown plume, From bird whose moult floats to heaven, Prime of the soaring birds of Pokahi, The prince, heaven-flower of the island, Ancestral sire of Ke-oua, 25 And of King Kui-apo-iwa. [Page 82] The heaping up of adulations, of which this mele is a capital instance, was not peculiar to Hawaiian poetry. The Roman Senate bestowed divinity on its emperors by vote; the Hawaiian bard laureate, careering on his Pegasus, thought to accomplish the same end by piling Ossa on Pelion with high-flown phrases; and every loyal subject added his contribution to the cairn that grew heavenward. In Hawaii, as elsewhere, the times of royal debasement, of aristocratic degeneracy, of doubtful or disrupted succession, have always been the times of loudest poetic insistence on birth-rank and the occasion for the most frenzied utterance of high-sounding titles. This is a disease that has grown with the decay of monarchy. Applying this criterion to the mele above given, it may be judged to be by no means a product wholly of the archaic period. While certain parts, say from the first to the tenth verses, inclusive, bear the mark of antiquity, the other parts do not ring clear. It seems as if some poet of comparatively modern times had revamped an old mele to suit his own ends. Of this last part two verses were so glaringly an interpolation that they were expunged from the text. The effort to translate into pure Anglo-Saxon this vehement outpour of high-colored phrases has made heavy demands on the vocabulary and has strained the idioms of our speech well-nigh to the point of protest. In lines 1, 2, 4, 8, 14, and 23 the word _Lani_ means a prince or princess, a high chief or king, a heavenly one. In lines 12, 13, 18, and 20 the same word _lani_ means the heavens, a concept in the Hawaiian mind that had some far-away approximation to the Olympus of classic Greece. _Mele_ Ooe no paha ia, e ka lau o ke aloha, Oia no paha ia ke kau mai nei ka hali'a. Ke hali'a-li'a mai nei ka maka, Manao hiki mai no paha an anei. 5 Hiki mai no la ia, na wai e uwe aku? Ua pau kau la, kau ike iaia; Ka manawa oi' e ai ka manao iloko. Ua luu iho nei an i ke kai nui; Nui ka ukiuki, paio o ka naau. 10 Aone kanaka eha ole i ke aloha. A wahine e oe, kanaka e au; He mau alualu ka ha'i e lawe. Ike aku i ke kula i'a o Ka-wai-nui. Nui ka opala ai o Moku-lana. 15 Lana ka limu pae hewa o Makau-wahine. O ka wahine no oe, o ke kane no ia. Hiki mai no la ia, na wai e uwe aku? Hoi mai no la ia, a ia wai e uwe aku? [Page 83] [Translation] _Song_ Methinks it is you, leaf plucked from Love's tree, You mayhap, that stirs my affection. There's a tremulous glance of the eye, The thought she might chance yet to come: 5 But who then would greet her with song? Your day has flown, your vision of her-- A time this for gnawing the heart. I've plunged just now in deep waters: Oh the strife and vexation of soul! 10 No mortal goes scathless of love. A wife thou estranged, I a husband estranged, Mere husks to be cast to the swine.[203] Look, the swarming of fish at the weir! Their feeding grounds on the reef 15 Are waving with mosses abundant. Thou art the woman, that one your man-- At her coming who'll greet her with song? Her returning, who shall console? [Footnote 203: In the original, _He mau alualu ka, ha'i e lawe_, literally "Some skins for another to take."] This song almost explains itself. It is the soliloquy of a lover estranged from his mistress. Imagination is alive in eye and ear to everything that may bring tidings of her, even of her unhoped-for return. Sometimes he speaks as if addressing the woman who has gone from him, or he addresses himself, or he personifies some one who speaks to him, as in the sixth line: "Your day has flown, ..." The memory of past vexation and anguish extorts the philosophic remark, "No mortal goes scathless of love." He gives over the past, seeks consolation in a new attachment--he dives, _lu'u_, into the great ocean, "deep waters," of love, at least in search of love. The old self (selves), the old love, he declares to be only _alualu_, empty husks. He--it is evidently a man--sets forth the wealth of comfort, opulence, that surrounds him in his new-found peace. The scene, being laid in the land Kailua, Oahu--the place to which the enchanted tree _Maka-léi_[204] was carried long ago, from which time its waters abounded in fish--fish are naturally the symbol of the opulence that now bless his life. But, in spite of the new-found peace and prosperity that attend him, there is a lonely corner in his heart; the old question echoes in its vacuum, "Who'll greet her with song? who shall console?" [Footnote 204: _Maka-léi_. (See note _b_, p. 17.)] [Page 84] _Mele_ O Ewa, aina kai ula i ka lepo, I ula i ka makani anu Moa'e, Ka manu ula i ka lau ka ai, I palahe'a ula i ke kai o Kuhi-á. 5 Mai kuhi mai oukou e, owau ke kalohe; Aohe na'u, na lakou no a pau. Aohe hewa kekahi keiki a ke kohe. Ei' a'e; oia no palm ia. I lono oukou ia wai, e, ua moe? 10 Oia kini poai o lakou la paha? Ike aku ia ka mau'u hina-hina-- He hina ko'u, he aka mai ko ia la. I aka mai oe i kou la manawa le'a; A manawa ino, nui mai ka nuku, 15 Hoomokapu, hoopale mai ka maka, Hoolahui wale mai i a'u nei. E, oia paha; ae, oia no paha ia. [Translation] _Song_ Ewa's lagoon is red with dirt-- Dust blown by the cool Moa'e, A plumage red on the taro leaf, An ocherous tint in the bay. 5 Say not in your heart that I am the culprit. Not I, but they, are at fault. No child of the womb is to blame. There goes, likely he is the one. Who was it blabbed of the bed defiled? 10 It must have been one of that band. But look at the rank grass beat down-- For my part, I tripped, the other one smiled. You smiled in your hour of pleasure; But now, when crossed, how you scold! 15 Avoiding the house, averting the eyes-- You make of me a mere stranger. Yes it's probably so, he's the one. A poem this full of local color. The plot of the story, as it may be interpreted, runs somewhat as follows: While the man of the house, presumably, is away, it would seem--fishing, perhaps, in the waters of Ewa's "shamrock lagoon"--the mistress sports with a lover. The culprit impudently defends himself with chaff and dust-throwing. The hoodlums, one of whom is himself the sinner, have been blabbing, says he. [Page 85] His accuser points to the beaten down _hina-hina_ grass as evidence against him. At this the brazen-faced culprit parries the stroke with a humorous euphemistic description, in which he plays on the word _hina_, to fall. Such verbal tilting in ancient Hawaii was practically a defense against a charge of moral obliquity as decisive and legitimate as was an appeal to arms in the times of chivalry. He euphemistically speaks of the beaten herbage as the result of his having tripped and fallen, at which, says he, the woman smiled, that is she fell in with his proposals. He gives himself away; but that doesn't matter. It requires some study to make out who is the speaker in the tit-for-tat of the dialogue. _Mele_ (Ai-ha'a) He lua i ka Hikina, Ua ena e Pele; Ke haoloolo e la ke ao, Ke lele la i-luna, i-lalo; 5 Kawewe ka o-ó i-lalo i akea; A ninau o Wakea, Owai nei akua e eli nei? Owan no, o Pele, Nona i eli aku ka lua i Niihau a a. 10 He lua i Niihau, ua ena e Pele. He haoloolo e la ke ao, Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-lalo i akea; A ninau o Wakea, 15 Owai nei akua e eli nei? Owau no, o Pele, Nana i eli aku ka lua i Kauai a a. He lua i Kauai ua ena e Pele. Ke haoloolo e la ke ao, 20 Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-Ialo i akea; Ninau o Wakea, Owai nei akua e eli nei? Owau no, o Pele, 25 Nana i eli ka lua i Oahu a a. He lua i Oahu, ua ena e Pele. Ke haoloolo e la ke ao, Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-lalo i akea; 30 A ninau o Wakea, Owai nei akua e eli nei? Owau no, o Pele, Nana i eli ka lua i Molokai a a. [Page 86] He lua i Molokai, ua ena e Pele. 35 Ke haoloolo e la ke ao, Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-lalo, i akea. Ninau o Wakea, Owai nei akua e eli nei? 40 Owau no, o Pele, Nana i eli aku ka lua i Lanai a a. He lua i Lanai, ua ena e Pele. Ke haoloolo e la ke ao, Ke lele la i-luna, i-lalo; 45 Kawewe ka o-ó i-lalo i akea. Ninau o Wakea, Owai nei akua e eli nei? Owau no, o Pele, Nana i eli aku ka lua i Maul a a. 50 He lua i Maui, ua ena e Pele. Ke haoloolo e la ke ao, Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-lalo, i akea. Ninau o Wakea, 55 Owai, nei akua e eli nei? Owau no, o Pele, Nana i eli aku ka lua i Hu'ehu'e a a. He lua i Hu'ehu'e, ua ena e Pele. Ke haoloolo e la ke ao, 60 Ke lele la i-luna, i-lalo; Kawewe ka o-ó i-lalo, i akea. Eli-eli, kau mai! [Translation] _Song_ (In turgid style) A pit lies (far) to the East, Pit het by the Fire-queen Pele. Heaven's dawn is lifted askew, One edge tilts up, one down, in the sky; 5 The thud of the pick is heard in the ground. The question is asked by Wakea, What god's this a-digging? It is I, it is Pele, Who dug Mihau deep down till it burned, 10 Dug fire-pit red-heated by Pele. Night's curtains are drawn to one side, One lifts, one hangs in the tide. Crunch of spade resounds in the earth. Wakea 'gain urges the query, 15 What god plies the spade in the ground? Quoth Pele, 'tis I: [Page 87] I mined to the fire neath Kauai, On Kauai I dug deep a pit, A fire-well flame-fed by Pele. 20 The heavens are lifted aslant, One border moves up and one down; There's a stroke of o-ó 'neath the ground. Wakea, in earnest, would know, What demon's a-grubbing below? 25 I am the worker, says Pele: Oahu I pierced to the quick, A crater white-heated by Pele. Now morn lights one edge of the sky; The light streams up, the shadows fall down; 30 There's a clatter of tools deep down. Wakea, in passion, demands, What god this who digs 'neath the ground? It is dame Pele who answers; Hers the toil to dig down to fire, 35 To dig Molokai and reach fire. Now morning peeps from the sky With one eye open, one shut. Hark, ring of the drill 'neath the plain! Wakea asks you to explain, 40 What imp is a-drilling below? It is I, mutters Pele: I drilled till flame shot forth on Lanai, A pit candescent by Pele. The morning looks forth aslant; 45 Heaven's curtains roll up and roll down; There's a ring of o-ó 'neath the sod. Who, asks Wakea, the god, Who is this devil a-digging? 'Tis I, 'tis Pele, I who 50 Dug on Maui the pit to the fire: Ah, the crater of Maui, Red-glowing with Pele's own fire! Heaven's painted one side by the dawn, Her curtains half open, half drawn; 55 A rumbling is heard far below. Wakea insists he will know The name of the god that tremors the land. 'Tis I, grumbles Pele, I have scooped out the pit Hu'e-hu'e, 60 A pit that reaches to fire, A fire fresh kindled by Pele. Now day climbs up to the East; Morn folds the curtains of night; The spade of sapper resounds 'neath the plain: 65 The goddess is at it again! [Page 88] This mele comes to us stamped with the hall-mark of antiquity. It is a poem of mythology, but with what story it connects itself, the author knows not. The translation here given makes no profession of absolute, verbal literalness. One can not transfer a metaphor bodily, head and horns, from one speech to another. The European had to invent a new name for the boomerang or accept the name by which the Australian called it. The Frenchman, struggling with the English language, told a lady he was _gangrened_, he meant he was _mortified_. The cry for literalism is the cry for an impossibility; to put the chicken back into its shell, to return to the bows and arrows of the stone age. To make the application to the mele in question: the word _hu-olo-olo_, for example, which is translated in several different ways in the poem, is of such generic and comprehensive meaning that one word fails to express its meaning. It is, by the way, not a word to be found in any dictionary. The author had to grope his way to its meaning by following the trail of some Hawaiian pathfinder who, after beating about the bush, finally had to acknowledge that the path had become so much overgrown since he last went that way that he could not find it. The Arabs have a hundred or more words meaning sword--different kinds of swords. To them our word sword is very unspecific. Talk to an Arab of a sword--you may exhaust the list of special forms that our poor vocabulary compasses, straight sword, broadsword, saber, scimitar, yataghan, rapier, and what hot, and yet not hit the mark of Ms definition. _Mele_ Haku'i ka uahi o ka lua, pa i ka lani; Ha'aha'a Hawaii, moku o Keawe i hanau ia. Kiekie ke one o Maláma ia Lohiau, I a'e 'a mai e ke alii o Kahiki, 5 Nana i hele kai uli, kai ele, Kai popolo-hu'a a Kane, Ka wa i po'i ai ke Kai-a-ka-Mna-lii, Kai nu'u, kai lewa. Hoopua o Kane i ka la'i; 10 Pa uli-hiwa mai la ka uka o ke ahi a Laka, Oia wahine kihene lehua o Hopoe, Pu'e aku-o na hala, Ka hala o Panaewa, O Panaewa nui, moku lehua; 15 Ohia kupu ha-o'e-o'e; Lehua ula, i will ia e lie ahi. A po, e! Po Puna, po Hilo! Po i ka uahi o ku'u aina. 20 Ola ia kini! Ke a mai la ke ahi! [Page 89] [Translation] _Song_ A burst of smoke from the pit lifts to the skies; Hawaii's beneath, birth-land of Keawe; Malama's beach looms before Lohian, Where landed the chief from Kahiki, 5 From a voyage on the blue sea, the dark sea, The foam-mottled sea of Kane, What time curled waves of the king-whelming flood. The sea up-swells, invading the land-- Lo Kane, outstretched at his ease! 10 Smoke and flame o'ershadow the uplands, Conflagration by Laka, the woman Hopoe wreathed with flowers of lehua, Stringing the pandanus fruit. Screw-palms that clash in Pan'-ewa-- 15 Pan'-ewa, whose groves of lehua Are nourished by lava shag, Lehua that bourgeons with flame. Night, it is night O'er Puna and Hilo! 20 Night from the smoke of my land! For the people salvation! But the land is on fire! The Hawaiian who furnished the meles which, in their translated forms, are designated as canto I, canto II, and so on, spoke of them as _pále_, and, following his nomenclature, the term has been retained, though more intimate acquaintance with the meles and with the term has shown that the nearest English synonym to correspond with pale would be the word division. Still, perhaps with a mistaken tenderness for the word, the author has retained the caption Canto, as a sort of nodding recognition of the old Hawaiian's term--division of a poem. No idea is entertained that the five _pále_ above given were composed by the same bard, or that they represent productions from the same individual standpoint. They do, however, breathe a spirit much in common; so that when the old Hawaiian insisted that they are so far related to one another as to form a natural series for recitation in the hula, being species of the same genus, as it were, he was not far from the truth. The man's idea seemed to be that they were so closely related that, like beads of harmonious colors and shapes, they might be strung on the same thread without producing a dissonance. Of these five poems, or _pále_ (páh-lay), numbers I, II, and IV were uttered in a natural tone of voice, termed _kawele_, otherwise termed _ko'i-honua_. The purpose of this style of recitation was to adapt the tone to the necessities of the [Page 90] aged when their ears no longer heard distinctly. It would require an audiphone to illustrate perfectly the difference between this method of pronunciation and the _ai-ha'a_, which was employed in the recitation of cantos III and V. The _ai-ha'a_ was given in a strained and guttural tone. The poetical reciter and cantillator, whether in the halau or in the king's court, was wont to heighten the oratorical effect of his recitation by certain crude devices, the most marked of which was that of choking the voice down, as it were, into the throat, and there letting it strain and growl like a hungry lion. This was the ai-ha'a, whose organic function was the expression of the underground passions of the soul. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 33 PLATE VIII MAILE PAKAHA NIHI-AU-MOE MARIONETTES] [Page 91] XI.--THE HULA KI'I I was not a little surprised when I learned that the ancient hula repertory of the Hawaiians included a performance with marionettes, _ki'i_, dressed up to represent human beings. But before accepting the hula _ki'i_ as a product indigenous to Hawaii, I asked myself: Might not this be a performance in imitation of the Punch-and-Judy show familiar to Europe and America? After careful study of the question no evidence was found, other than what might be inferred from general resemblance, for the theory of adoption from a European or American origin. On the contrary, the words used as an accompaniment to the play agree with report and tradition, and bear convincing evidence in form, and matter to a Hawaiian antiquity. That is not to say, however, that in the use of marionettes the Hawaiians did not hark back to their ancestral homes in the southern sea or to a remoter past in Asia. The six marionettes, _ki'i_ (pls. VIII and IX), in the writer's possession were obtained from a distinguished kumu-hula, who received them by inheritance, as it were, from his brother. "He gave them to me," said he, "with these words,' Take care of these things, and when the time comes, after my death, that the king wants you to perform before him, be ready to fulfill his desire.'" It was in the reign of Kamehameha III that they came into the hands of the elder brother, who was then and continued to be the royal hula-master until his death. These ki'i have therefore figured in performances that have been graced by the presence of King Kauikeaouli (Kamehameha III) and his queen, Kalama, and by his successors since then down to the times of Kalakaua. At the so-called "jubilee," the anniversary of Kalakaua's fiftieth birthday, these marionettes were very much in evidence. The make-up and style of these ki'i are so similar that a description of one will serve for all six. This marionette represents the figure of a man, and was named _Maka-kú_ (pl. IX). The head is carved out of some soft wood--either kukui or wiliwili---which is covered, as to the hairy scalp, with a dark woven fabric much like broadcloth. It is encircled at the level of the forehead with a broad band of gilt braid, as if to ape the style of a soldier. The median line from the forehead over the vertex to the back-head is crested with the _mahiole_ ridge. This, taken in connection with the [Page 92] encircling gilt band, gives to the head a warlike appearance, somewhat as if it were armed with the classical helmet, the Hawaiian name for which is _mahi-ole_. The crest of the ridge and its points of junction with the forehead and back-head are decorated with fillets of wool dyed of a reddish color, in apparent imitation of the _mamo_ or _o-ó_, the birds whose feathers were used in decorating helmets, cloaks, and other regalia. The features are carved with some attempt at fidelity. The eyes are set with mother-of-pearl. The figure is of about one-third life size, and was originally draped, the author was told, in a loose robe, _holokú_ of tapa cloth of the sort known as _mahuna_, which is quite thin. This piece of tapa is perforated at short intervals with small holes, _kiko'i_. It is also stained with the juice from the bark of the root of the kukui tree, which imparts a color like that of copper, and makes the Hawaiians class it as _pa'ikukui_. A portion of its former, its original, apparel has been secured. The image is now robed in a holokú of yellow cotton, beneath which is an underskirt of striped silk in green and white. The arms are loosely jointed to the body. The performer in the hula, who stood behind a screen, by insinuating his hands under the clothing of the marionette, could impart to it such movements as were called for by the action of the play, while at the same time he repeated the words of his part, words supposed to be uttered by the marionette. The hula ki'i was, perhaps, the nearest approximation made by the Hawaiians to a genuine dramatic performance. Its usual instrument of musical accompaniment was the ipu, previously described. This drumlike object was handled by that division of the performers called the hoopa'a, who sat in full view of the audience manipulating the ipu in a quiet, sentimental manner, similar to that employed in the hula kuolo. As a sample of the stories illustrated in a performance of the hula ki'i the following may be adduced, the dramatis personae of which are four: 1. _Maka-kú_: a famous warrior, a rude, strong-handed braggart, as boastful as Ajax. 2. _Puapua-kea_, a small man, but brave and active. 3. _Maile-lau-lii_ (Small-leafed-maile), a young woman, who becomes the wife of Maka-ku. 4. _Maile-Pakaha_, the younger sister of Maile-lau-lii, who becomes the wife of Puapua-kea. Maka-kú, a rude and boastful son of Mars, at heart a bully, if not a coward, is represented as ever aching for a fight, in which his domineering spirit and rough-and-tumble ways for a time gave him the advantage over abler, but more modest, adversaries. [Illustration: BUREAU OF AMERICAN ETHNOLOGY, BULLETIN 38 PLATE IX MARIONETTE, MAKA-KÚ] [Page 93] Puapuakea, a man of genuine courage, hearing of the boastful achievements of Maka-kú, seeks him out and challenges him. At the first contest they fought with javelins, _ihe_, each one taking his turn according to lot in casting his javelins to the full tale of the prescribed number; after which the other contestant did the same. Neither was victorious. Next they fought with slings, each one having the right to sling forty stones at the other. In this conflict also neither one of them got the better of the other. The next trial was with stone-throwing. The result was still the same. Now it was for them to try the classical Hawaiian game of _lua_. This was a strenuous form of contest that has many features in common with the panathlion of the ancient Hellenes, some points in common with boxing, and still more, perhaps, partakes of the character of the grand art of combat, wrestling. Since becoming acquainted with the fine Japanese art of _jiu-jitsu_, the author recognizes certain methods that were shared by them both. But to all of these it added the wild privileges of choking, bone-breaking, dislocating, eye-gouging, and the infliction of tortures and grips unmentionable and disreputable. At first the conflict was in suspense, victory favoring neither party; but as the contest went on Puapuakea showed a slight superiority, and at the finish he had bettered Maka-kú by three points, or _ai_[205], as the Hawaiians uniquely term it. [Footnote 205: _Ai_, literally a food, a course.] The sisters, Maile-lau-lii and Maile-pakaha, who had been interested spectators of the contest, conceived a passionate liking for the two warriors and laid their plans in concert to capture them for themselves. Fortunately their preferences were not in conflict. Maile-lau-lii set her affections on Maka-ku, while the younger sister devoted herself to Pua-pua-kea. The two men had previously allowed their fancies to range abroad at pleasure; but from this time they centered their hearts on these two Mailes and settled down to regular married life. Interest in the actual performance of the hula ki'i was stimulated by a resort to byplay and buffoonery. One of the marionettes, for instance, points to some one in the audience; whereupon one of the _hoopaa_ asks, "What do you want?" The marionette persists in its pointing. At length the interlocutor, as if divining the marionette's wish, says: "Ah, you want So-and-so." At this the marionette nods assent, and the hoopaa asks again, "Do you wish him to come to you?" The marionette expresses its delight and approval by nods and gestures, to the immense satisfaction of the audience, who join in derisive laughter at the expense of the person held up to ridicule. Besides the marionettes already named among the characters found in the different hula-plays of the hula ki'i, the [Page 94] author has heard mention of the following marionettes: _Ku, Kini-ki'i, Hoo-lehelehe-ki'i, Ki'i-ki'i_, and _Nihi-aumoe_. Nihi-aumoe was a man without the incumbrance of a wife, an expert in the arts of intrigue and seduction. Nihi-aumoe is a word of very suggestive meaning, to walk softly at midnight. In Judge Andrews's dictionary are found the following pertinent Hawaiian verses apropos of the word _nihi_: E hoopono ka hele i ka uka o Puna; E _nihi_ ka hele, mai hoolawehala, Mai noho a ako i ka pua, o hewa, O inaina ke Akua, paa ke alanui, Aole ou ala e hiki aku ai. [Translation] Look to your ways in upland Puna; Walk softly, commit no offense; Dally not, nor pluck the flower sin; Lest God in anger bar the road, And you find no way of escape. The marionette Ki'i-ki'i was a strenuous little fellow, an _ilamuku_, a marshal, or constable of the king. It was his duty to carry out with unrelenting rigor the commands of the alii, whether they bade him take possession of a taro patch, set fire to a house, or to steal upon a man at dead of night and dash out his brains while he slept. Referring to the illustrations (pl. VIII), a judge of human nature can almost read the character of the libertine Nihi-aumoe written in his features--the flattened vertex, indicative of lacking reverence and fear, the ruffian strength of the broad face; and if one could observe the reverse of the picture he would note the flattened back-head, a feature that marks a large number of Hawaiian crania. The songs that were cantillated to the hula ki'i express in some degree the peculiar libertinism of this hula, which differed from all others by many removes. They may be characterized as gossipy, sarcastic, ironical, scandal-mongering, dealing in satire, abuse, hitting right and left at social and personal vices--a cheese of rank flavor that is not to be partaken of too freely. It might be compared to the vaudeville in opera or to the genre picture in art. _Mele_ E Wewehi, ke, ke! Wewehi oiwi, ke, ke! Punana[206] i ka luna, ke, ke! Hoonoho kai-oa[207] ke, ke! [Page 95] 5 Oluna ka wa'a[208], ke, ke! O kela wa'a, ke, ke! O keia wa'a, ke, ke! Ninau o Mawi[209], ke, ke! Nawai ka luau'i?[209] ke, ke! 10 Na Wewehi-loa[210], ke, ke! 10 Ua make Wewehi, ke, ke! Ua ku i ka ihe, ke, ke! Ma ka puka kahiko[211] ke, ke! Ka puka a Mawi, ke, ke! 15 Ka lepe, ka lepe, la! 15 Ka lepe, ua hina a uwe! Ninau ka lepe, la! Mana-mana lii-lii, Mana-mana heheiao, 20 Ke kumu o ka lepe? 20 Ka lepe hiolo, e? [Footnote 206: _Punana_. Literally a nest; here a raised couch on the _pola_, which was a sheltered platform in the waist of a double canoe, corresponding to our cabin, for the use of chiefs and other people of distinction.] [Footnote 207: _Kai-oa_. The paddle-men; here a euphemism.] [Footnote 208: _Wa'a_. A euphemism for the human body.] [Footnote 209: _Mawi_. The hero of Polynesian mythology, whose name is usually spelled _Maui_, like the name of the island. Departure from the usual orthography is made in order to secure phonetic accuracy. The name of the hero is pronounced _Máh-wee_, not _Mów-ee_, as is the island. Sir George Gray, of New Zealand, following the usual orthography, has given a very full and interesting account of him in his Polynesian mythology.] [Footnote 210: _Wewehi-loa_. Another name for _Wahie-loa_, who is said to have been the grandfather of Wewehi. The word _luau'i_ in the previous verse, meaning real father, is an archaic form. Another form is _kua-u'i_.] [Footnote 211: _Puka kahiko_. A strange story from Hawaiian mythology relates that originally the human anatomy was sadly deficient in that the terminal gate of the _primae viæ_ was closed. Mawi applied his common-sense surgery to the repair of the defect and relieved the situation. _Ua olelo ia i kinahi ua hana ia kanaka me ka hemahema no ka nele i ka hou puka ole ia ka okole, a na Mawi i hoopau i keia pilikia mamuli o kana hana akamai. Ua kapa ia keia puka ka puka kahiko._] [Translation] _Song_ O Wewehi, la, la! Wewehi, peerless form, la, la! Encouched on the pola, la, la! Bossing the paddlers, la, la! 5 Men of the canoe, la, la! 5 Of that canoe, la, la! Of this canoe, la, la! Mawi inquires, la, la! Who was her grand-sire? la, la! 10 'Twas Wewehi-loa, la, la! 10 Wewehi is dead, la, la! Wounded with spear, la, la! The same old wound, la, la! Wound made by Mawi, la, la! [Page 96] 15 The flag, lo the flag! 15 The flag weeps at half-mast! The flag, indeed, asks-- Many, many the flags, A scandal for number. 20 Why are they overturned? 20 Why their banners cast down? The author has met with several variants to this mele, which do not greatly change its character. In one of these variants the following changes are to be noted: Line 4. Pikaka[212] e ka luna, ke, ke! Line 5. Ka luna o ka hale, ke, ke! Line 8. Ka puka o ka hale, a ke, ke! Line 9. E noho i anei, a ke, ke! To attempt a translation of these lines which are unadulterated slang: Line 4. The roof is a-dry, la, la! Line 5. The roof of the house, la, la! Line 8. The door of the house, la, la! Line 9. Turn in this way, la, la! [Footnote 212: _Pikaka_ (full form _pikakao_). Dried up, juiceless.] The one who supplied the above lines expressed inability to understand their meaning, averring that they are "classical Hawaiian," meaning, doubtless, that they are archaic slang. As to the ninth line, the practice of "sitting in the door" seems to have been the fashion with such folk as far back as the time of Solomon. Let us picture this princess of Maui, this granddaughter of Wahieloa, Wewehi, as a Helen, with all of Helen's frailty, a flirt-errant, luxurious in life, quickly deserting one lover for the arms of another; yet withal of such humanity and kindness of fascination that, at her death, or absence, all things mourned her--not as Lycidas was mourned: "With cowslips wan that hang the pensive head, ............................................. And daffodillies fill their cups with tears," but in some rude pagan fashion; all of which is wrought out and symbolized in the mele with such imagery as is native to the mind of the savage. The attentive reader will not need be told that, as in many another piece out of Hawaii's old-time legends, the path through this song is beset with euphuistic stumbling blocks. The purpose of language, says Talleyrand, is to conceal thought. The veil in this case is quite gauzy. The language of the following song for the marionette dance, hula ki'i, as in the one previously given, is mostly of that [Page 97] kind which the Hawaiians term _olelo kapékepéke_, or _olelo huná_, shifty talk, or secret talk. We might call it slang, though, it is not slang in the exact sense in which we use that word, applying it to the improvised counters of thought that gain currency in our daily speech until they find admission to the forum, the platform, and the dictionary. It is rather a cipher-speech, a method of concealing one's meaning from all but the initiated, of which the Hawaiian, whether alii or commoner, was very fond. The people of the hula were famous for this sort of accomplishment and prided themselves not a little in it as an effectual means of giving appropriate flavor and gusto to their performances. _Mele_ Ele-ele kau-kau;[213] Ka hala-le,[214] e kau-kau, Ka e-ele ihi, Ele ihi, ele a, 5 Ka e-ele ku-pou;[215] Ku-pou. Ka hala, e![216] [Translation] _Song_ Point to a dark one, Point to a dainty piece, A delicate morsel she! Very choice, very hot! 5 She that stoops over-- Aye stoops! Lo, the hala fruit! The translation has to be based largely on conjecture. The author of this bit of fun-making, which is couched in old-time slang, died without making known the key to his cipher, and no one whom the present writer has met with is able to unravel its full meaning. [Footnote 213: _Kau-kau_. Conjectural meaning to point out some one in the audience, as the marionettes often did. People were thus sometimes inveigled in behind the curtain.] [Footnote 214: _Hala-le_. Said to mean a sop, with which one took up the juice or gravy of food; a choice morsel.] [Footnote 215: _Ku-pou_. To stoop over, from devotion to one's own pursuits, from modesty, or from shame.] [Footnote 216: The meaning of this line has been matter for much conjecture. The author has finally adopted the suggestion embodied in the translation here given, which is a somewhat gross reference to the woman's physical charms.] The following mele for the hula ki'i, in language colored by the same motive, was furnished by an accomplished practitioner who had traveled far and wide in the practice of her art, having been one of a company of hula dancers that attended the Columbian exposition in Chicago. It was her good [Page 98] fortune also to reach the antipodes in her travels, and it was at Berlin, she says, that she witnessed for the first time the European counterpart of the hula ki'i, the "Punch and Judy" show: _Mele no ka Hula Ki'i_ E le'e kau-kau, kala le'e; E le'e kau-kau. E le'e kau-kau, kala le'e. E lepe kau-kau. 5 E o-ku ana i kai; E u-au ai aku; E u-au ai aku; E u-au ai aku! E-he-he, e! [Translation.] _Song for the Hula Ki'i_ Now for the dance, dance in accord; Prepare for the dance. Now for the dance, dance in time. Up, now, with the flag! 5 Step out to the right Step out to the left! Ha, ha, ha! This translation is the result of much research, yet its absolute accuracy can not be vouched for. The most learned authorities (_kaka-olelo_) in old Hawaiian lore that have been found by the writer express themselves as greatly puzzled at the exact meaning of the mele just given. Some scholars, no doubt, would dub these nonsense-lines. The author can not consent to any such view. The old Hawaiians were too much in earnest to permit themselves to juggle with words in such fashion. They were fond of mystery and concealment, appreciated a joke, given to slang, but to string a lot of words together without meaning, after the fashion of a college student who delights to relieve his mind by shouting "Upidee, upida," was not their way. "The people of the hula," said one man, "had ways of fun-making peculiar to themselves." When the hula-dancer who communicated to the author the above song--a very accomplished and intelligent woman--was asked for information that would render possible its proper translation, she replied that her part was only that of a mouthpiece to repeat the words and to make appropriate gestures, _he pono hula wale no_, mere parrot-work. The language, she said, was such "classic" Hawaiian as to be beyond her understanding. [Page 99] Here, again, is another song in argot, a coin of the same mintage as those just given: _Mele_ E kau-kau i hale manu, e! Ike oe i ka lola huluhulu, e? I ka huluhulu a we'uwe'u, e? I ka punohu,[217] e, a ka la e kau nei? 5 Walea ka manu i ka wai, e! I ka wai lohi o ke kini, e! [Translation] _Song_ Let's worship now the bird-cage. Seest thou the furzy woodland, The shag of herb and forest, The low earth-tinting rainbow, 5 Child of the Sun that swings above? O, happy bird, to drink from the pool, A bliss free to the million! [Footnote 217: _Punohu_. A compact mass of clouds, generally lying low in the heavens; a cloud-omen; also a rainbow that lies close to the earth, such as is formed when the sun is high in the heavens.] This is the language of symbolism. When Venus went about to ensnare Adonis, among her other wiles she warbled to him of mountains, dales, and pleasant fountains. The mele now presented is of an entirely different character from those that have just preceded. It is said to have been the joint composition of the high chief Keiki-o-ewa of Kauai, at one time the kahu of Prince Moses, and of Kapihe, a distinguished poet--haku-mele--and prophet. (To Kapihe is ascribed the prophetic and oracular utterance, _E iho ana o luna, e pii ana o lalo; e ku ana ka paia; e moe ana kaula; e kau ana kau-huhu--o lani iluna, o honua ilalo_--"The high shall be brought low, the lowly uplifted; the defenses shall stand; the prophet shall lie low; the mountain walls shall abide--heaven above, earth beneath.") This next poem may be regarded as an epithalamium, the celebration of the mystery and bliss of the wedding night, the _hoáo ana_ of a high chief and his high-born _kapu_ sister. The murmur of the breeze, the fury of the winds, the heat of the sun, the sacrificial ovens, all are symbols that set forth the emotions, experiences, and mysteries of the night: [Page 100] _Mele_ (Ko'ihonua) O Wanahili[218] ka po loa ia Manu'a,[219] O ka pu kau kama[220] i Hawaii akea; O ka pu leina[221] kea a Kiha-- O Kiha nui a Pii-lani--[222] 5 O Kauhi kalana-honu'-a-Kama;[223] O ka maka iolena[224] ke koohaulani i-ó! O kela kanaka hoali mauna,[225] O Ka Lani ku'i hono i ka moku.[226] I waihona kapuahi kanaka ehá,[227] 10 Ai' i Kauai, i Oahu, i Maui, I Hawaii kahiko o Keawe enaena,[228] Ke a-á, mai la me ke o-koko, Ke lapa-lapa la i ka makani, Makani kua, he Naulu.[229] 10 Kua ka Wainoa i ka Mikioi, [Page 101] Pu-á ia lalo o Hala-li'i, [230] Me he alii, alii, la no ka hele i Kekaha, Ka hookiekie i ka li'u-la,[231] Ka hele i ke alia-lia la, alia! 20 Alia-lia la'a-laau Kekaha. Ke kaha o Kala-ihi, Wai-o-lono. Ke olo la ke pihe a ka La, e! Ke nu la paha i Honua-ula. [Footnote 218: _Wanahili_. A princess of the mythological period belonging to Puna, Hawaii.] [Footnote 219: _Manu'a_. A king of Hilo, the son of Kane-hili, famous for his skill in spear-throwing, _maika_-rolling, and all athletic exercises. He was united in marriage, _ho-ao_, to the lovely princess Wanahili. Tradition deals with Manua as a very lovable character.] [Footnote 220: _Pu kau kama_. The conch (pu) is figured as the herald of fame. _Kau_ is used in the sense of to set on high, in contrast with such a word as _waiho_, to set down. _Kama_ is the word of dignity for children.] [Footnote 221: _Pu leina_. It is asserted on good authority that the triton (_pu_), when approached in its ocean habitat, will often make sudden and extraordinary leaps in an effort to escape. There is special reference here to the famous conch known in Hawaiian story as _Kiha-pu_. It was credited with supernatural powers as a _kupua_. During the reign of Umi, son of Liloa, it was stolen from the _heiau_ in Waipio valley and came into the hands of god Kane. In his wild awa-drinking revels the god terrified Umi and his people by sounding nightly blasts with the conch. The shell was finally restored to King Umi by the superhuman aid of the famous dog Puapua-lena-lena.] [Footnote 222: _Kiha-nui a Piilani_. Son of Piilani, a king of Maui. He is credited with the formidable engineering work of making a paved road over the mountain palis of Koolau, Maui.] [Footnote 223: _Kauhi kalana-honu'-a-Kama_. This Kauhi, as his long title indicates, was the son of the famous king, Kama-lala-walu, and succeeded his father in the kingship over Maui and, probably, Lanai. Kama-lala-walu had a long and prosperous reign, which ended, however, in disaster. Acting on the erroneous reports of his son Kauhi, whom he had sent to spy out the land, he invaded the kingdom of Lono-i-ka-makahiki on Hawaii, was wounded and defeated in battle, taken prisoner, and offered up as a sacrifice on the altar of Lono's god, preferring that death, it is said, to the ignominy of release.] [Footnote 224: _I-olena_. Roving, shifty, lustful.] [Footnote 225: _Kanaka hoali mauna_. Man who moved mountains; an epithet of compliment applied perhaps to Kiha, above mentioned, or to the king mentioned in the next verse, Kekaulike.] [Footnote 226: _Ku'i hono i ka moku_. Who bound together into one (state) the islands Maui, Molokai, Lanai, and Kahoolawe. This was, it is said, Kekaulike, the fifth king of Maui after Kama-lala-walu. At his death he was succeeded by Kamehameha-nui--to be distinguished from the Kamehameha of Hawaii--and he in turn by the famous warrior-king Kahekili, who routed the invading army of Kalaniopuu, king of Hawaii, on the sand plains of Wailuku.] [Footnote 227: _I waihona kapuahi kanaka ehá_. This verse presents grammatical difficulties. The word _I_ implies the imperative, a form of request or demand, though that is probably not the intent. It seems to be a means, authorized by poetical license, of ascribing honor and tabu-glory to the name of the person eulogized, who, the context leads the author to think, was Kekaulike. The island names other than that of Maui seem to have been thrown in for poetical effect, as that king, in the opinion of the author, had no power over Kauai, Oahu, or Hawaii. The purpose may have been to assert that his glory reached to those islands.] [Footnote 228: _Keawe enaena_. Keawe, whose tabu was hot as a burning oven. Presumably Keawe, the son of Umi, is the one meant.] [Footnote 229: _Naulu_. The sea-breeze at Waimea, Kauai.] [Footnote 230: _Hala-lii_. A sandy plain on Niihau, where grows a variety of sugar-cane that lies largely covered by the loose soil, _ke ko eli o Hala-lii_.] [Footnote 231: _Li'u-la_. The mirage, a common phenomenon on Niihau, and especially at Mana, on Kauai.] [Translation] _Song_ (Distinct utterance) Wanahili bides the whole night with Manu'a, By trumpet hailed through broad Hawaii, By the white vaulting conch of Kiha-- Great Kiha, offspring of Pii-lani, 5 Father of eight-branched Kama-lala-walu The far-roaming eye now sparkles with joy, Whose energy erstwhile shook mountains, The king who firm-bound the isles in one state, His glory, symboled by four human altars, 10 Reaches Kauai, Oahu, Maui, Hawaii the eld of Keawe, Whose tabu, burning with blood-red blaze, Shoots flame-tongues that leap with the wind, The breeze from the mountain, the Naulu. 15 Waihoa humps its back, while cold Mikioi Blows fierce and swift across Hala-li'i. It vaunts like a king at Kekaha, Flaunting itself in the sun's heat, And lifts itself up in mirage, 20 Ghost-forms of woods and trees in Kekaha-- Sweeping o'er waste Kala-ihi, Water-of-Lono; While the sun shoots forth its fierce rays-- Its heat, perchance, reaches to Honua-ula. The mele next given takes its local color from Kauai and brings vividly to mind the experiences of one who has climbed the mountain walls _pali_, that buffet the winds of its northern coast. _Mele_ Kalalau, pali eku i ka makani; Pu ka Lawa-kua,[232] hoi mau i Kolo-kini; Nu a anahulu ka pa ana i-uka-- Anahulu me na po keu elua. [Page 102] 5 Elua Hono-pu o ia kua kanaka; Elua Ko'a-mano[233] me Wai-aloha, Ka pali waha iho, waha iho[234] me ke kua; Ke keiki puu iloko o ka pali nui. E hii an'[235] e Makua i Kalalau. [Footnote 232: Laiea-kua. A wind in Kalalau that blows for a time from the mountains and then, it is said, veers to the north, so that it comes from the direction of a secondary valley, Kolo-kini, a branch of Kalalau. The bard describes it as continuing to blow for twelve nights before It shifts, an instance, probably, of poetic license.] [Footnote 233: _Ko'a-mano_. A part of the ocean into which the stream Wai-aloha falls.] [Footnote 234: _Waha iho_. With mouth that yawns downward, referring, doubtless, to the overarching of the _pali_, precipice. The same figure is applied to the back (_kua_) of the traveler who climbs it.] [Footnote 235: Elision of the final _a_ in _ana_.] [Translation] _Song_ The mountain walls of Kalalau Buffet the blasts of Lawa-kau, That surge a decade of nights and twain; Then, wearied, it veers to the north. 5 Two giant backs stand the cliffs Hono-pu; The falls Wai-aloha mate with the sea: An overhung pali--the climber's back swings in Its mouth--to face it makes one a child-- Makua, whose arms embrace Kalalau. The mind of the ancient bard was so narrowly centered on the small plot his imagination cultivated that he disregarded the outside world, forgetting that it could not gaze upon the scenes which filled his eyes. The valley of Kalalau from its deep recess in the northwestern coast of Kauai looks out upon the heaving waters of the Pacific. The mountain walls of the valley are abrupt, often overhanging. Viewed from the ocean, the cliffs are piled one upon another like the buttresses of a Gothic cathedral. The ocean is often stormy, and during several months in the year forbids intercourse with other parts of the island, save as the hardy traveler makes his way along precipitous mountain trails. The hula _ala'a-papa_, hula _ipu_, hula _pa-ipu_ (or _kuolo_), the hula _hoo-naná_, and the hula _ki'i_ were all performed to the accompaniment of the ipu or calabash, and, being the only ones that were so accompanied, if the author is correctly informed, they may be classed together under one head as the calabash hulas. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE X PAHU HULA, HULA DRUM] [Page 103] XII.--THE HULA PAHU The hula _pahu_ was so named from the _pahu_,[236] or drum, that was its chief instrument of musical accompaniment (pl. x). [Footnote 236: Full form, _pahu-hula_.] It is not often that the story of an institution can be so closely fitted to the landmarks of history as in the case of this hula; and this comes about through our knowledge of the history of the pahu itself. Tradition, direct and reliable, informs us that the credit of introducing the big drum belongs to La'a. This chief flourished between five and six centuries ago, and from having spent most of his life in the lands to the south, which the ancient Hawaiians called Kahiki, was himself generally styled La'a-mai-Kahiki (La'a-from-Kahiki). The young man was of a volatile disposition, given to pleasure, and it is evident that the big drum he brought with him to Hawaii on one of his voyages from Kahiki was in his eyes by no means the least important piece of baggage that freighted his canoes. On nearing the land he waked the echoes with the stirring tones of his drum, which so astonished the people that they followed him from point to point along the coast and heaped favors upon him whenever he came ashore. La'a was an enthusiastic patron of the hula and is said to have made a tour of the islands, in which he instructed the natives in new forms of this seductive pastime, one of which was the hula _ka-eke_. There is reason to believe, it seems, that the original use of the pahu was in connection with the services of the temple, and that its adaptation to the halau was simply a transference from one to another religious use. The hula pahu was preeminently a performance of formal and dignified character, not such as would be extemporized for the amusement of an irreverent company. Like all the formal hulas, it was tabu, by which the Hawaiians meant that it was a religious service, or so closely associated with the notion of worship as to make it an irreverence to trifle with it. For this reason as well as for its intrinsic dignity its performance was reserved for the most distinguished guests and the most notable occasions. Both classes of actors took part in the performance of the hula pahu, the olapa contributing the mele as they stood and went through the motions of the dance, while the hoopaa maintained the kneeling position and operated the big drum with the left hand. While his left hand was thus engaged, the [Page 104] musician with a thong held in his right hand struck a tiny drum, the _pu-niu_, that was conveniently strapped to the thigh of the same side. As its name signifies, the pu-niu was made from coconut shell, being headed with fish-skin. The harmonious and rhythmic timing of these two instruments called for strict attention on the part of the performer. The pahu, having a tone of lower pitch and greater volume than the other, was naturally sounded at longer intervals, while the pu-niu delivered its sharp crisp tones in closer order. _Mele_ (Ko'i-honua) O Hilo oe, Hilo, muliwai a ka ua i ka lani, I hana ia Hilo, ko-í ana e ka ua. E haló ko Hilo ma i-o, i-anei; Lenalena Hilo e, panopano i ka ua. 5 Ua lono Pili-keko o Hilo i ka wai; O-kakala ka hulu o Hilo i ke anu; Ua ku o ka paka a ka ua i ke one; Ua moe oni ole Hilo i-luna ke alo; Ua hana ka uluna lehu o Hana-kahi. 10 Haule ka onohi Hilo o ka ua i ke one; Loku kapa ka hi-hilo kai o Pai-kaka. Ha, e! 2 A Puna au, i Kuki'i au, i Ha'eha'e, Ike au i ke a kino-lau lehua. He laau malalo o ia pohaku. Hanohano Puna e, kehakeha i ka ua, 5 Káhiko mau no ia no-laila. He aina haaheo loa no Puna; I haaheo i ka hala me ka lehua; He maikai maluna, he a malalo; He kelekele ka papa o Mau-kele. 10 Kahuli Apua e, kele ana i Mau-kele. [Translation] _Song_ (Bombastic style) Thou art Hilo, Hilo, flood-gate of heaven. Hilo has power to wring out the rain. Let Hilo turn here and turn there; Hilo's kept from employ, somber with rain; 5 Pili-keko roars with full stream; The feathers of Hilo bristle with cold, And her hail-stones smite on the sand. She lies without motion, with upturned face, The fire-places pillowed with ashes; 10 The bullets of rain are slapping the land, Pitiless rain turmoiling Pai-kaka. So, indeed. [Page 105] 2 In Puna was I, in Ku-ki'i, in Ha'e-ha'e, I saw a wraith of lehua, a burning bush, A fire-tree beneath the lava plate. Magnificent Puna, fertile from rain, 5 At all times weaving its mantle. Aye Puna's a land of splendor, Proudly bedight with palm and lehua; Beauteous above, but horrid below, And miry the plain of Mau-kele. 10 Apua upturned, plod on to Mau-kele. _Mele_ Kau lilua i ke anu Wai-aleale; He maka halalo ka lehua makanoe;[237] He lihilihi kuku ia no Aipo,[238] e; O ka hulu a'a ia o Hau-a-iliki;[239] 5 Ua pehi 'a e ka ua a éha ka nahele, Maui ka pua, uwe éha i ke anu, I ke kukuna la-wai o Mokihana.[240] Ua hana ia aku ka pono a ua pololei; Ua hai 'na ia aku no ia oe; 10 O ke ola no ia. O kia'i loko, kia'i Ka-ula,[241] Nana i ka makani, hoolono ka leo, Ka halulu o ka Malua-kele;[242] Kiei, halo i Maka-ike-ole. 15 Kamau ke ea i ka halau[243] a ola; He kula lima ia no Wawae-noho,[244] Me he puko'a hakahaka la i Waahila Ka momoku a ka unu-lehua o Lehua. A lehulehu ka hale pono ka noho ana, 20 Loaa kou haawina--o ke aloha, Ke hauna[245] mai nei ka puka o ka hale. Ea! [Footnote 237: _Lehua makanoe_. The lehua trees that grow on the top of Wai-aleale, the mountain mass of Kauai, are of peculiar form, low, stunted, and so furzy as to be almost thorny, _kuku_, as mentioned in the next line.] [Footnote 238: _Ai-po_. A swamp that occupies the summit basin of the mountain, in and about which the thorny lehua trees above mentioned stand as a fringe.] [Footnote 239: _Hau-a-iliki_. A word made up of _hau_, dew or frost, and _iliki_, to smite. The _a_ is merely a connective.] [Footnote 240: _Mokihana_. The name of a region on the flank of Wai-aleale, also a plant that grows there, whose berry is fragrant and is used in making wreaths.] [Footnote 241: _Ka-ula_. A small rocky island visible from Kauai.] [Footnote 242: _Malua-kele_. A wind.] [Footnote 243: _Halau_. The shed or house which sheltered the canoe, _wa'a_, which latter, as we have seen, was often used figuratively to mean the human body, especially the body of a woman. _Kamau ke ea i ka halau_ might be translated "persistent the breath from her body." "There's kames o' hinny 'tween my luve's lips."] [Footnote 244: _Wawae-noho_. Literally the foot that abides; it is the name of a place. Here it is to be understood as meaning constancy. It is an instance in which the concrete stands for the abstract.] [Footnote 245: _Hauna_. An odor. In this connection it means the odor that hangs about a human habitation. The hidden allusion, it is needless to say, is to sexual attractiveness.] [Page 106] [Translation] _Song_ Wai-aleale stands haughty and cold, Her lehua bloom, fog-soaked, droops pensive; The thorn-fringe set ahout swampy Ai-po is A feather that flaunts in spite of the pinching frost. 5 Her herbage is pelted, stung by the rain; Bruised all her petals, and moaning in cold Mokihana's sun, his wat'ry beams. I have acted in good faith and honor, My complaint is only to you-- 10 A matter that touches my life. Best watch within and toward Ka-ula; Question each breeze, note every rumor, Even the whisper of Malua-kele. Search high and search low, unobservant. 15 There is life in the breath from her body, Fond caress by a hand not inconstant. Like fissured groves of coral Stand the ragged clumps of lehua. Many the houses, easy the life. 20 You have your portion--of love; Humanity smells at the door. Aye, indeed. The imagery of this poem is peculiarly obscure and the meaning difficult of translation. The allusions are so local and special that their meaning does not carry to a distance. Wai-aleale is the central mountain mass of Kauai, about 6,000 feet high. Its summit, a cold, fog-swept wilderness of swamp and lake beset with dwarfish growths of lehua, is used as the symbol of a woman, impulsively kind, yet in turn passionate and disdainful. The physical attributes of the mountain are ascribed to her, its spells of frosty coldness, its gloom and distance, its fickleness of weather, the repellant hirsuteness of the stunted vegetation that fringes the central swamp--these things are described as symbols of her temper, character, and physical make-up. The bloom and herbage of the wilderness, much pelted by the storm, are figures to represent her physical charms. But spite of all these faults and imperfections, a perennial fragrance, as of mokihana, clings to her person, and she is the object of devoted love, capable of weaving the spell of fascination about her victims. This poem furnishes a good example of a peculiarity that often is an obstacle to the understanding of Hawaiian poetry. It is the breaking up of the composition into a number of parts that have but a loose seeming connection the one with the other. [Illustration: BULLETIN 38 PLATE XI ÚLI-ULÍ, A GOURD RATTLE] [Page 107] XIII.--THE HULA ÚLI-ULÍ The hula _úli-ulí_ was so called from the rattle which was its sole instrument of accompaniment. This consisted of a small gourd about the size of a large orange, into the cavity of which were put shot-like seeds, like those of the canna; a handle was then attached (pl. xi). The actors who took part in this hula belonged, it is said, to the class termed hoopaa, and went through with the performance while kneeling or squatting, as has been described. While cantillating the mele they held the rattle, _úli-ulí_, in the right hand, shaking it against the palm of the other hand or the thigh, or making excursions in one direction and another. In some performances of this hula which the author has witnessed the olapa also took part, in one case a woman, who stood and cantillated the song with movement and gesture, while the hoopaa devoted themselves exclusively to handling the úli-ulí rattles. The sacrificial offerings that preceded the old-time performances of this hula are said to have been awa and a roast porkling, in honor of the goddess Laka. If the dignity and quality of the meles now used, or reported to have been used, in the hula _úli-ulí_ are to be taken as any criterion of the quality and dignity of this hula, one has to conclude that it must be assigned to a rank below that of some others, such, for instance, as the _ala'a-papa_, _pa-ipu_, _Pele_, and others. David Malo, the Hawaiian historian, author of _Ka Moolelo Hawaii_,[246] in the short chapter that he devotes to the hula, mentions only ten hulas by name, the _ka-laau_, _pa'i-umauma_, _pahu_, _pahu'a_, _ala'a-papa_, _pa'i-pa'i_, _pa-ipu_, _ulili_, _kolani_, and the _kielei_. _Ulili_ is but another form of the word _úli-ulí_. Any utterance of Malo is to be received seriously; but it seems doubtful if he deliberately selected for mention the ten hulas that were really the most important. It seems more probable that he set down the first ten that stood forth prominent in his memory. It was not Malo's habit, nor part of his education, to make an exhaustive list of sports and games, or in fact of anything. He spoke of what occurred to him. It must also be remembered that, being an ardent convert to Christianity, [Page 108] Malo felt himself conscience-bound to set himself in opposition to the amusements, sports, and games of his people, and he was unable, apparently, to see in them any good whatsoever. Malo was a man of uncompromising honesty and rigidity of principles. His nature, acting under the new influences that surrounded him after the introduction of Christianity, made it impossible for him to discriminate calmly between the good and the pernicious, between the purely human and poetic and the depraved elements in the sports practised by his people during their period of heathenism. There was nothing halfway about Malo. Having abandoned a system, his nature compelled him to denounce it root and branch. [Footnote 246: Translated by N.B. Emerson, M.D., under the title "Hawaiian Antiquities," and published by the B.P. Bishop Museum. Hawaiian Gazette Company (Limited), Honolulu, 1903.] The first mele here offered as an accompaniment to this hula can boast of no great antiquity; it belongs to the middle of the nineteenth century, and was the product of some gallant at a time when princes and princesses abounded in Hawaii: _Mele_ Aole i manao ia. Kahi wai a o Alekoki. Hookohu ka ua i uka, Noho mai la i Nuuanu. 5 Anuanu, makehewa au Ke kali ana i-laila. Ea ino paha ua paa Kou manao i ane'i, Au i hoomalu ai. 10 Hoomalu oe a malu; Ua malu keia kino Mamuli a o kou leo. Kau nui aku ka manao Kani wai a o Kapena. 15 Pani'a paa ia mai Na manowai a o uka; Ahu wale na ki'owai, Na papa-hale o luna. Maluna a'e no wau, 20 Ma ke kuono liilii. A waho, a o Mamala, Hao mai nei ehu-ehu; Pulu au i ka huna-kai, Kai heahea i ka ili. 25 Hookahi no koa nui, Nana e alo ia ino. Ino-ino mai nei luna, I ka hao a ka makani. He makani ahai-lono; 30 Lohe ka luna i Pelekane. O ia pouli nui Mea ole i ku'u manao. I o, i a-ne'i au, Ka piina la o Ma'ema'e, [Page 109] 35 E kilohi au o ka nani Na pua i Mauna-ala. He ala ona-ona kou, Ke pili mai i ane'i, O a'u lehua ula i-luna, 40 Ai ono a na manu. [Translation] _Song_ I spurn the thought with disdain Of that pool Alekoki: On the upland lingers the rain And fondly haunts Nuuanu. 5 Sharp was the cold, bootless My waiting up there. I thought thou wert true, Wert loyal to me, Whom thou laids't under bonds. 10 Take oath now and keep it; This body is sacred to thee, Bound by the word of thy mouth. My heart leaps up at thought Of the pool, pool of Kapena; 15 To me it is fenced, shut off, The water-heads tightly sealed up. The fountains must be a-hoarding, For skies are ever down-pouring; The while I am lodged up aloft, 20 Bestowed in the cleft of a rock. Now, tossed by sea at Mamala, The wind drives wildly the surf; I'm soaked with the scud of the ocean, My body is rough with the rime. 25 But one stout hero and soldier, With heart to face such a storm. Wild scud the clouds, Hurled by the tempest, A tale-bearing wind, 30 That gossips afar. The darkness and storm Are nothing to me. This way and that am I turning, Climbing the hill Ma'e-ma'e, 35 To look on thy charms, dear one, The fragrant buds of the mountain. What perfume breathes from thy body, Such time as to thee I come close, My scarlet bloom of lehua 40 Yields nectar sought by the birds. This mele is said to have been the production of Prince [Page 110] William Lunalilo--afterward King of the Hawaiian islands--and to have been addressed to the Princess Victoria Kamamalu, whom he sought in marriage. Both of them inherited high chief rank, and their offspring, according to Hawaiian usage, would have outranked her brothers, kings Kamehameha IV and V. Selfish and political considerations, therefore, forbade the match, and thereby hangs a tale, the shadow of which darkens this song. Every lover is one part poet; and Lunalilo, even without the love-flame, was more than one part poet. The poem shows the influence of foreign ways and teachings and the pressure of the new environment that had entered Hawaii, in its form, in the moderation of its language and imagery, and in the coherence of its parts; at the same time the spirit of the song and the color of its native imagery mark it as the product of a Polynesian mind. According to the author's interpretation of the song, _Alekoki_ (verse 2), a name applied to a portion of the Nuuanu stream lower down than the basin and falls of _Kapena_ (_Kahiwai a o Kapena_--verse 14), symbolizes a flame that may once have warmed the singer's imagination, but which he discards in favor of his new love, the pool of Kapena. The rain, which prefers to linger in the upland regions of Nuuanu (verses 3 and 4) and which often reaches not the lower levels, typifies his brooding affection. The cold, the storm, and the tempest that rage at _Mamala_ (verse 21)--a name given to the ocean just outside Honolulu harbor--and that fill the heavens with driving scud (verses 27 and 28) represent the violent opposition in high quarters to the love-match. The tale-bearing wind, _makani ahai-lono_ (verse 29), refers, no doubt, to the storm of scandal. The use of the place-names _Ma'ema'e_ and _Mauna-ala_ seem to indicate Nuuanu as the residence of the princess. _Mele_ PALE I Auhea wale oe, e ka Makani Inu-wai? Pa kolonahe i ka ili-kai, Hoonui me ka Naulu, Na ulu hua i ka hapapa. 5 Anó au ike i ke ko Hala-li'i, I keia wa nana ia Lehua. PALE II Aia i Waimea ku'u haku-lei? Hui pu me ka wai ula iliahi, Mohala ta pua i ke one o Pawene; 10 Ka lawe a ke Koolau Noho pu me ka ua punonohu ula i ka nahele, Ike i ka wai kea o Makaweli; [Page 111] Ua noho pu i ka nahele Me ka lei hinahina o Maka-li'i. 15 Liilii ka uka o Koae'a; Nana i ka ua lani-pili, Ka ó-ó, manu le'a o ka nahele. I Pa-ie-ie an, noho pu me ke anu. E ha'i a'e oe t ka puana: 20 Ke kahuna kalai-hoe o Puu-ka-Pele. [Translation] _Song_ CANTO I Whence art thou, thirsty wind, That gently kissest the sea, Then, wed to the ocean breeze, Playest fan with the breadfruit tree? 5 Here sprawl Hala-lii's canes, There stands bird-haunted Lehua. CANTO II My wreath-maker dwells at Waimea. Partnered is she to the swirling river; They plant with flowers the sandy lea, 10 While the bearded surf, tossed by the breeze, Vaunts on the hills as the sun-bow, Looks on the crystal stream Makaweli, And in the wildwood makes her abode With Hinahina of silvern wreaths. 15 Koaea's a speck to the eye, Under the low-hanging rain-cloud, Woodland home of the plaintive ó-ó. From frost-bitten Pa-ie-ie I bid you, guess me the fable: 20 Paddle-maker on Pele's mount. This mele comes from Kauai, an Island in many respects individualized from the other parts of the group and that seems to have been the nurse of a more delicate imagination than was wont to flourish elsewhere. Its tone is archaic, and it has the rare merit of not transfusing the more crudely erotic human emotions into the romantic sentiments inspired by nature. The Hawaiians dearly loved fable and allegory. Argument or truth, dressed out in such fanciful garb, gained double force and acceptance. We may not be able to follow a poet in his wanderings; his local allusions may obscure to us much of his meaning; the doctrine of his allegory may be to us largely a riddle; and the connection between the body of its thought and illustration and the application, or solution, of the poetical conundrum may be past our comprehension; but the [Page 112] play of the poet's fancy, whether childish or mature, is an interesting study, and brings us closer in human sympathy to the people who took pleasure in such things. In translating this poem, while not following literally the language of the poet, the aim has been to hit the target of his deeper meaning, without hopelessly involving the reader in the complexities of Hawaiian color and local topography. A few words of explanation must suffice. The _Makani Inu-wai_ (verse 1)--known to all the islands--is a wind that dries up vegetation, literally a water-drinking wind. The _Naulu_ (verse 3) is the ordinary sea-breeze at Waimea, Kauai, sometimes accompanied by showers. _Hala-li'i_ (verse 5) is a sandy plain on Niihau, and the peculiarity of its canes is that they sprawl along on the ground, and are often to a considerable extent covered by the loose soil. _Lehua_ (verse 6) is the well-known bird-island, lying north of Niihau and visible from the Waimea side of Kauai. The wreath-maker, _haku-lei_ (verse 7), who dwells at Waimea, is perhaps the ocean-vapor, or the moist sea-breeze, or, it may be, some figment of the poet's imagination--the author can not make out exactly what. The _hinahina_ (verse 14), a native geranium, is a mountain shrub that stands about 3 feet high, with silver-gray leaves. _Maka-weli, Maka-li'i, Koae'a_, and _Pa-ie-ie_ are names of places on Kauai. _Puu-ka-Pele_ (verse 20) as the name indicates, is a volcanic hill, situated near Waimea. The key or answer (_puana_), to the allegory given in verse 20, _Ke kahuna kalai-hoe o Puu-ka-Pele_, the paddle-making kahuna of Pele's mount, when declared by the poet (_haku-mele_), is not very informing to the foreign mind; but to the Hawaiian auditor it, no doubt, took the place of our _haec fabula docet_, and it at least showed that the poet was not without an intelligent motive. In the poem in point the author acknowledges his inability to make connection between it and the body of the song. One merit we must concede to Hawaiian poetry, it wastes no time in slow approach. The first stroke of the artist places the auditor _in medias res_. [Page 113] XIV.--THE HULA PUÍLI The character of a hula was determined to some extent by the nature of the musical instrument that was its accompaniment. In the hula _puíli_ it certainly seems as if one could discern the influence of the rude, but effective, instrument that was its musical adjunct. This instrument, the _puíli_ (fig. 1), consisted of a section of bamboo from which one node with its diaphragm had been removed and the hollow joint at that end split up for a considerable distance into fine divisions, which gave forth a breezy rustling when the instrument was struck or shaken. The performers, all of them hoopaa, were often placed in two rows, seated or kneeling and facing one another, thus favoring a responsive action in the use of the puíli as well as in the cantillation of the song. One division would sometimes shake and brandish their instruments, while the others remained quiet, or both divisions would perform at once, each individual clashing one puíli against the other one held by himself, or against that of his vis-a-vis; or they might toss them back and forth to each other, one bamboo passing another in mid air. [Illustration: FIG. 1.--Puíli, bamboo-rattle.] While the hula puíli is undeniably a performance of classical antiquity, it is not to be regarded as of great dignity or importance as compared with many other hulas. Its character, like that of the meles associated with it, is light and trivial. The mele next presented is by no means a modern production. It seems to be the work of some unknown author, a fragment of folklore, it might be called by some, that has drifted down to the present generation and then been put to service in the hula. If hitherto the word _folklore_ has not been used it is not from any prejudice against it, but rather from a feeling that there exists an inclination to stretch the application of it beyond its true limits and to make it include popular songs, stories, myths, and the like, regardless of its fitness of application. Some writers, no doubt, would apply this vague term to a large part of the poetical pieces which are given in this book. [Page 114] On the same principle, why should they not apply the term folklore to the myths and stories that make up the body of Roman and Greek mythology? The present author reserves the term folklore for application to those unappropriated scraps of popular song, story, myth, and superstition that have drifted down the stream of antiquity and that reach us in the scrap-bag of popular memory, often bearing in their battered forms the evidence of long use. Mele Hiki mai, niki mai ka La, e. Aloha wale ka La e kau nei, Aia malalo o Ka-wai-hoa,[247] A ka lalo o Kauai, o Lehua. 5 A Kauai au, ike i ka pali; A Milo-lii[248] pale ka pali loloa. E kolo ana ka pali o Makua-iki;[249] Kolo o Pu-á, he keiki, He keiki makua-ole ke uwe nei. [Translation] _Song_ It has come, it has come; lo the Sun! How I love the Sun that's on high; Below it swims Ka-wai-hoa, Oa the slope inclined from Lehua. 5 On Kauai met I a pali, A beetling cliff that bounds Milo-lii, And climbing up Makua-iki, Crawling up was Pua, the child, An orphan that weeps out its tale. The writer has rescued the following fragment from the wastebasket of Hawaiian song. A lean-to of modern verse has been omitted; it was evidently added within a generation: _Mele_ Malua,[250] ki'i wai ke aloha, Hoopulu i ka liko mamane. Uleuleu mai na manu, Inu wai lehua o Panaewa,[251] 5 E walea ana i ke onaona, Ke one wali o Ohele. [Page 115] Hele mal nei kou aloha A lalawe i ko'u nui kino, Au i hookohu ai, 10 E kuko i ka manao. Kuhi no paha oe no Hopoe[252] Nei lehua au i ka hana ohi ai. [Footnote 247: Kawaihoa. The southern point of Niihau, which is to the west of Kauai, the evident standpoint of the poet, and therefore "below" Kauai.] [Footnote 248: _Milo-lii_. A valley on the northwestern angle of Kauai, a precipitous region, in which travel from one point to another by land is almost impossible.] [Footnote 249: _Makua-iki_. Literally "little father," a name given to an overhanging pali, where was provided a hanging ladder to make travel possible. The series of palis in this region comes to an end at Milo-lii.] [Footnote 250: The _Malua_ was a wind, often so dry that it sucked up the moisture from the land and destroyed the tender vegetation.] [Footnote 251: Panaewa was a woodland region much talked of in poetry and song.] [Footnote 252: _Hopoe_ was a beautiful young woman, a friend of Hiiaka, and was persecuted by Pele owing to jealousy. One of the forms in which she as a divinity showed herself was as a lehua tree in full bloom.] [Translation] _Song_ Malua, fetch water of love, Give drink to this mamane bud. The birds, they are singing ecstatic, Sipping Panaewa's nectared lehua, 5 Beside themselves with the fragrance Exhaled from the garden Ohele. Your love comes to me a tornado; It has rapt away my whole body, The heart you once sealed as your own, 10 There planted the seed of desire. Thought you 'twas the tree of Hopoe, This tree, whose bloom you would pluck? What is the argument of this poem? A passion-stricken swain, or perhaps a woman, cries to _Malua_ to bring relief to his love-smart, to give drink to the parched _mamane_ buds--emblems of human feeling. In contrast to his own distress, he points to the birds caroling in the trees, reveling in the nectar of _lehua_ bloom, intoxicated with the scent of nature's garden. What answer does the lovelorn swain receive from the nymph he adores? In lines 11 and 12 she banteringly asks him if he took her to be like the traditional lehua tree of Hopoe, of which men stood in awe as a sort of divinity, not daring to pluck its flowers? It is as if the woman had asked--if the poet's meaning is rightly interpreted--"Did you really think me plighted to vestal vows, a tree whose bloom man was forbidden to pluck?" [Page 116] XV.--THE HULA KA-LAAU The hula _ka-laau_ (_ka_, to strike; _laau_, wood) was named from the instruments of wood used in producing the accompaniment, a sort of xylophone, in which one piece of resonant wood was struck against another. Both divisions of the performers, the hoopaa and the olapa, took part and each division was provided with the instruments. The cantillation was done sometimes by one division alone, sometimes by both divisions in unison, or one division would answer the other, a responsive chanting that was termed _haawe aku, haawe mai_--"to give, to return." Ellis gives a quotable description of this hula, which he calls the "hura ka raau:" Five musicians advanced first, each, with a staff in his left hand, five or six feet long, about three or four inches in diameter at one end, and tapering off to a point at the other. In his right hand he held a small stick of hard wood, six or nine inches long, with which he commenced his music by striking the small stick on the larger one, beating time all the while with his right foot on a stone placed on the ground beside him for that purpose. Six women, fantastically dressed in yellow tapas, crowned, with garlands of flowers, having also wreaths of native manufacture, of the sweet-scented flowers of the _gardenia_, on their necks, and branches of the fragrant _mairi_ (another native plant,) bound round their ankles, now made their way by couples through the crowd, and, arriving at the area, on one side of which the musicians stood, began their dance. Their movements were slow, and, though not always graceful, exhibited nothing offensive to modest propriety. Both musicians and dancers alternately chanted songs in honor of former gods and chiefs of the islands, apparently much to the gratification of the spectators. (Polynesian Researches, by William Ellis, IV, 78-79, London, 1836.) The mele here first presented is said to be an ancient mele that has been modified and adapted to the glorification of that astute politician, genial companion, and pleasure-loving king, Kalakaua. It was not an uncommon thing for one chief to appropriate the _mele inoa_ of another chief. By substituting one name for another, by changing a genealogy, or some such trifle, the skin of the lion, so to speak, could be made to cover with more or less grace and to serve as an apparel of masquerade for the ass, and without interruption so long as there was no lion, or lion's whelp, to do the unmasking. The poets who composed the mele for a king have been spoken of as "the king's washtubs." Mele inoa were not crown-jewels [Page 117] to be passed from one incumbent of the throne to another. The practice of appropriating the mele inoa composed in honor of another king and of another line was one that grew up with the decadence of honor in times of degeneracy. _Mele_ O Kalakaua, be inoa, O ka pua mae ole i ka la; Ke pua mai la i ka mauna, I ke kuahiwi o Mauna-kea; 5 Ke a la i Ki-lau-e-a, Malamalama i Wahine-kapu, I ka luna o Uwe-kahuna, I ka pali kapu o Ka-au-e-a. E a mai ke alii kia-manu; 10 Ua Wahi i ka hulu o ka mamo, Ka pua nani o Hawaii; O Ka-la-kaua, he inoa! [Translation] Song Ka-la-kaua, a great name, A flower not wilted by the sun; It blooms on the mountains, In the forests of Mauna-kea; 5 It burns in Ki-lau-e-a, Illumines the cliff Wahine-kapu, The heights of Uwe-kabuna, The sacred pali of Ka-au-e-a. Shine forth, king of bird-hunters, 10 Resplendent in plumage of mamo, Bright flower of Hawaii: Ka-la-kaua, the Illustrious! The proper names _Wahine-kapu, Uwe-kahuna_, and _Ka-au-e-a_ in the sixth, seventh, and eighth verses are localities, cliffs, bluffs, precipices, etc., in and about the great caldera of Kilauea, following up the mention (in the fifth verse) of that giant among the world's active volcanoes. The purpose of the poem seems to be to magnify the prowess of this once famous king as a captivator of the hearts and loving attentions of the fair sex. _Mele_ Kona kai opua[253] i kala i ka la'i; Opua binano ua i ka malie; Hiolo na wai naoa a ke kehau, [Page 118] Ke' na-ú[254] la na kamalii, 5 Ke kaohi la i ke kukuna o ka la; Ku'u la koili i ke kai-- Pumehana wale ia aina! Aloha wale ke kini o Hoolulu, Aohe lua ia oe ke aloha, 10 O ku'u puni, o ka me' owá. [Footnote 253: _Opua_ means a distinct cloud-pile, an omen, a weather-sign.] [Footnote 254: The word _na-ú_ refers to a sportive contest involving a trial of lung-power, that was practised by the youth of Kona, Hawaii, as well as of other places. They stood on the shore at sunset, and as the lower limb of the sun touched the ocean horizon each one, having filled his lungs to the utmost, began the utterance of the sound _na-u-u-u-u_, which he must, according to the rules of the game, maintain continuously until the sun had disappeared, a lapse of about two minutes' time. This must be done without taking fresh breath. Anyone inhaling more air into his lungs or intermitting the utterance of the sound was compelled by the umpire to withdraw from the contest and to sit down, while anyone who maintained the droning utterance during the prescribed time was declared victor. It was no mean trial.] [Translation] _Song_ The cloud-piles o'er Kona's sea whet my joy, Clouds that drop fain in fair weather. The clustered dew-pearls shake to the ground; The boys drone out the na-ú to the West, 5 Eager for Sol to sink to his rest. This my day for a plunge in the sea-- The Sun will be warming other shores-- Happy the tribes of that land of calm! Fathomless, deep is my love 10 To thee, my passion, my mate. The author of this love-song, _mele ipo_, is said to have been Kalola, a widow of Kamehameha I, at a time when she was an old woman; the place was Lahaina, and the occasion an amour between Liholiho (Kamehameha II) and a woman of rank. The last two verses of the poem have been omitted from the present somewhat free, yet faithful translation, as they do not seem to be of interest or pertinent from our point of view, and there is internal evidence that they were added as an afterthought. The hulas on the various islands differed somewhat from one another. In general, it may be said that on Kauai they were presented with more spirit and in greater variety than in other parts of the group. The following account will illustrate this fact: About the year 1870 the late Queen Emma made the tour of the island of Kauai, and at some places the hula was performed as a recreation in her honor. The hula ka-laau was thus presented; it was marked, however, by such peculiarities as to make it hardly recognizable as being the same performance as the one elsewhere known by that name. As given on Kauai, both the olapa and the hoopaa took part, as they do on the [Page 119] other islands, but in the Kauai performance the olapa alone handled the two sticks of the xylophone, which in other parts formed the sole instrument of musical accompaniment to this hula. Other striking novelties also were introduced. The olapa held between their toes small sticks with which they beat upon a resonant beam of wood that lay on the floor, thus producing tones of a low pitch. Another departure from the usual style of this hula was that the hoopaa, at the same time, devoted themselves with the right hand to playing upon the pu-niu, the small drum, while with the left they developed the deep bass of the pahu. The result of this outre combination must have been truly remarkable. It is a matter of observation that on the island of Kauai both the special features of its spoken language and the character of its myths and legends indicate a closer relationship to the groups of the southern Pacific, to which the Hawaiian people owe their origin, than do those of the other islands of the Hawaiian group. [Page 120] XVI.--THE HULA ÍLI-ÍLI The _hula íli-íli_, pebble-dance, was a performance of the classical times, in which, according to one who has witnessed it, the olapa alone took part. The dancers held in each hand a couple of pebbles, _ili-ili_--hence the name of the dance--which they managed to clash against each other, after the fashion of castanets, thus producing a rude music of much the same quality as that elicited from the "bones" in our minstrel performances. According to another witness, the drum also was sometimes used in connection with the pebbles as an accompaniment to this hula. The ili-ili was at times a hula of intensity--that is to say, was acted with that stress of voice and manner which the Hawaiians termed _ai-ha'a_; but it seems to have been more often performed in that quiet natural tone of voice and of manner termed _ko'i-honua_, which may be likened to utterance in low relief. The author can present only the fragment of a song to illustrate this hula: _Mele_ A lalo maua o Wai-pi'o, Ike i ka nani o Hi'i-lawe. E lawe mai a oki I na hala o Naue i ke kai, 5 I na lehua lu-lu'u pali; Noho ana lohe i ke kani o ka o-ó, Hoolono aku i ka leo o ke kahuli. [Translation] _Song_ We twain were lodged in Wai-pi'o, Beheld Hi'i-lawe, the grand. We brought and cut for our love-wreath The rich hala drupe from Naue's strand, 5 Tufted lehua that waves on the cliff; Then sat and gave ear to song of o-ó, Or harked the chirp of the tree-shell. _Wai-pi'o_, the scene of this idyl, is a valley deep and broad which the elements have scooped out in the windward exposure of Hawaii, and scarce needs mention to Hawaiian [Page 121] tourists. _Hi'i-lawe_ is one of several high waterfalls that leap from the world of clouds into the valley-basin. BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XII [Illustration: PUPU-KANI-OE, POETICALLY STYLED KAHULI HAWAIIAN TREE-SHELLS (ACHATINELLA)] _Kahuli_ is a fanciful name applied to the beautiful and unique genus of tree-shells (Achatinella), plate XII, that inhabit the Hawaiian woods. The natives are persuaded that these shells have the power of chirping a song of their own, and the writer has often heard the note which they ascribe to them; but to his ear it was indistinguishable from the piping of the cricket. This is the song that the natives credit to the tree-shells: _Mele_ Kahuli aku, Kahuli mai, Kahuli lei ula, Lei akolea.[255] 5 Kolea, kolea,[256] Ki'i ka wai, Wai akolea. [Translation] _Song of the Tree-shell_ Trill a-far, Trill a-near, A dainty song-wreath, Wreath akolea. 5 Kolea, Kolea, Fetch me some dew, Dew from pink akolea. This little piece of rustic imagination is said to have been used in the hula, but in connection with what dance the author has not been able to learn. [Footnote 255: The _akolea_ is a fern (by some classed as a Polypodium) which, according to Doctor Hillebrand (Flora of the Hawaiian Islands), "sustains its extraordinary length by the circinnate tips which twine round the branches of neighboring shrubs or trees."] [Footnote 256: _Kolea_. The red-breasted plover.] [Page 122] XVII.--THE HULA KÁ-ÉKE-ÉKE The _kaekeeke_ was a formal hula worthy of high consideration. Some authorities assert that the performers in this dance were chosen from the hoopaa alone, who, it will be remembered, maintained the kneeling position, while, according to another authority, the olapa also took part in it. There is no reason for doubting the sincerity of both these witnesses. The disagreement probably arose from hasty generalization. One is reminded of the wise Hawaiian saw, already noted, "Do not think that your halau holds all the knowledge." This hula took its name from the simple instrument that formed its musical accompaniment. This consisted of a single division of the long-jointed bamboo indigenous to Hawaii, which was left open at one end. (The varieties of bamboo imported from China or the East Indies have shorter joints and thicker walls, and will not answer the purpose, being not sufficiently resonant.) The joints used in the kaekeeke were of different sizes and lengths, thus producing tones of various pitch. The performer held one in each hand and the tone was elicited by striking the base of the cylinder sharply against the floor or some firm, nonresonant body. On making actual trial of the kaekeeke, in order to prove by experience its musical quality and capabilities, the writer's pleasure was as great as his surprise when he found it capable of producing musical tones of great purity and of the finest quality. Experiment soon satisfied him that for the best production of the tone it was necessary to strike the bamboo cylinder smartly upon some firm, inelastic substance, such as a bag of sand. The tone produced was of crystalline purity, and by varying the size and length of the cylinders it proved possible to represent a complete musical scale. The instrument was the germ of the modern organ. The first mele to be presented partakes of the nature of the allegory, a form of composition not a little affected by the Hawaiians: _Mele_ A Hamakua au, Noho i ka ulu hala. Malihini au i ka hiki ana, I ka ua pe'epe'e pohaku. 5 Noho oe a li'u-li'u, A luli-luli malie iho. [Page 123] He keiki akamai ko ia pali; Elima no pua i ka lima. Kui oe a lawa 10 I lei no ku'u aloha; Malama malie oe i ka makemake, I lei hooheno no ke aloha ole. Moe oe a ala mai; Nana iho oe i kou pono. 15 Hai'na ia ka puana: Keiki noho pali o Hamakua; A waka-waka, a waka-waka. [Translation] _Song_ It was in Hamakua; I sat in a grove of Pandanus, A stranger at my arrival, A rock was my shelter from rain. 5 I found it a wearisome wait, Cautiously shifting about. There's a canny son of the cliff That has five buds to his hand. You shall twine me a wreath of due length, 10 A wreath to encircle my love, Whilst you hold desire in strong curb, Till love-touch thaws the cold-hearted. When you rise from sleep on the mat, Look down, see the conquest of love. 15 The meaning of this short story? What child fondly clings to the cliff? Waka-waka, the shell-fish. The scene of this idyl, this love-song, _mele hoipoipo_, is Hamakua, a district on the windward side of Hawaii, subject to rain-squalls. The poet in his allegory represents himself as a stranger sitting in a pandanus grove, _ulu hala_ (verse 2); sheltering himself from a rain-squall by crouching behind a rock, _ua pe'epe'e pohaku_ (verse 4); shifting about on account of the veering of the wind, _luli-luli malie iho_ (verse 6). Interpreting this figuratively, Hamakua, no doubt, is the woman in the case; the grove an emblem of her personality and physical charms; the rain-squall, of her changeful moods and passions. The shifting about of the traveler to meet the veering of the wind would seem to mean the man's diplomatic efforts to deal with the woman's varying caprices and outbursts. He now takes up a parable about some creature, a child of the cliff--Hamakua's ocean boundary is mostly a precipitous wall--which he represents as a hand with five buds. Addressing it as a servant, he bids this creature twine a [Page 124] wreath sufficient for his love, _kui oe a_ _lawa_ (verse 9), _I lei no ku'u aloha_ (verse 10). This creature with five buds, what is it but the human hand, the errand-carrier of man's desire, _makemake_ (verse 11)? The _pali_, by the way, is a figure often used by Hawaiian poets to mean the glory and dignity of the human body. That is a fine imaginative touch in which the poet illustrates the power of the human hand to kindle love in one that is cold-hearted, as if he had declared the hand itself to be not only the wreath-maker, but the very wreath that is to encircle and warm into response the unresponsive loved one, _I lei hooheno no ke aloha ole_ (verse 12). Differences of physical environment, of social convention, of accepted moral and esthetic standards interpose seemingly impassable barriers between us and the savage mind, but at the touch of an all-pervading human sympathy these barriers dissolve into very thin air. _Mele_ Kahiki-nui, auwahi[257] ka makani! Nana aku au ia Kona, Me ke kua lei ahi[258] la ka moku; Me ke lawa uli e, la, no 5 Ku'u kai pa-ú hala-ká[259] I ka lae o Hana-maló;[260] Me he olohe ili polohiwa, Ke ku a mauna, Ma ka ewa lewa[261] Hawaii. 10 Me he ihu leiwi la, ka moku, Kou mauna, kou palamoa:[262] Kau a waha mai Mauna-kea[263] A me Mauna-loa,[263] Ke ku a Maile-hahéi.[264] 15 Uluna mai Mauna Kilohana[265] I ka poohiwi o Hu'e-Hu'e.[265] [Footnote 257: _Auwahi_ (a word not found in any dictionary) is said by a scholarly Hawaiian to be an archaic form of the word _uwahi_, or _uahi_ (milk of fire), smoke, _Kahiki-nui_ is a dry region and the wind (_makani_) often fills the air with dust.] [Footnote 258: _Kua lei ahi_. No Hawaiian has been found who professes to know the true meaning of these words. The translation of them here given is, therefore, purely formal.] [Footnote 259: _Pa-ú halaká_. An expression sometimes applied to the hand when used as a shield to one's modesty; here it is said of the ocean (_kai_) when one's hody is immersed in it.] [Footnote 260: _Hana-maló_. A cape that lies between Kawaihae and Kailua in north Kona.] [Footnote 261: _Ewa lewá_. In this reading the author has followed the authoritative suggestion of a Hawaiian expert, substituting it for that first given by another, which was _elewa_. The latter was without discoverable meaning. Even as now, given conjectures as to its meaning are at variance. The one followed presents the less difficulty.] [Footnote 262: _Palamoa_. The name of a virulent _kupua_ that acted as errand-carrier and agent for sorcerers (_kahuna ánaaná_); also the name of a beautiful grass found on Hawaii that has a pretty red seed. Following the line of least resistance, the latter meaning has been adopted; in it is found a generic expression for the leafy covering of the island.] [Footnote 263: _Mauna-kea_ and _Mauna-loa_. The two well-known mountains of the big island of Hawaii.] [Footnote 264: _Maile-hahei_. Said to be a hill in Kona.] [Footnote 265: _Kilohana_ and _Hu'e-hu'e_. The names of two hills in Kona, Hawaii.] [Page 125] [Translation] _Song_ Kahiki-nui, land of wind-driven smoke! Mine eyes gaze with longing on Kona; A fire-wreath glows aback of the district, And a robe of wonderful green 5 Lies the sea that has aproned my loins Off the point of Hana-malo. A dark burnished form is Hawaii, To one who stands on the mount-- A hamper swung down from heaven, 10 A beautiful carven shape is the island-- Thy mountains, thy splendor of herbage: Mauna-kea and Loa stand (in glory) apart, To him who looks from Maile-hahéi; And Kilohana pillows for rest 15 On the shoulder of Hu'e-hu'e. This love-song--_mele hoipoipo_--which would be the despair of a strict literalist--what is it all about? A lover in Kahiki-nui--of the softer sex, it would appear-- looks across the wind-swept channel and sends her thoughts lovingly, yearningly, over to Kona of Hawaii, which district she personifies as her lover. The mountains and plains, valleys and capes of its landscapes, are to her the parts and features of her beloved. Even in the ocean that flows between her and him, and which has often covered her nakedness as with a robe, she finds a link in the chain of association. [Page 126] XVIII.--AN INTERMISSION During the performance of a hula the halau and all the people there assembled are under a tabu, the imposition of which was accomplished by the opening prayer that had been offered before the altar. This was a serious matter and laid everyone present under the most formal obligations to commit no breach of divine etiquette; it even forbade the most innocent remarks and expressions of emotion. But when the performers, wearied of the strait-jacket, determined to unbend and indulge in social amenities, to lounge, gossip, and sing informal songs, to quaff a social bowl of awa, or to indulge in an informal dance, they secured the opportunity for this interlude, by suspending the tabu. This was accomplished by the utterance of a _pule hoo-noa_, a tabu-lifting prayer. If the entire force of the tabu was not thus removed, it was at least so greatly mitigated that the ordinary conversations of life might be carried on without offense. The pule was uttered by the kumu or some person who represented the whole-company: _Pule Hoo-noa_ Lehua[266] i-luna, Lehua i-lalo, A wawae, A Ka-ulua,[267] 5 A o Haumea,[268] Kou makua-kane,[269] Manu o Kaáe;[270] A-koa-koa, O Pe-kau,[271] 10 O Pe-ka-nana,[272] [Page 127] Papa pau. Pau a'e iluna; O Ku-mauna, A me Laka, 15 A me Ku. Ku i ka wao, A me Hina, Huna mele-lani. A ua pau; 20 Pau kakou; A ua noa; Noa ke kahua; Noa! [Footnote 266: _Lehua_. See plate XIII.] [Footnote 267: _Ka-ulua_. The name of the third month of the Hawaiian year, corresponding to late January or February, a time when In the latitude of Hawaii nature does not refrain from leafing and flowering.] [Footnote 268: _Haumea_. The name applied after her death and apotheosis to Papa, the wife of Wakea, and the ancestress of the Hawaiian race. (The Polynesian Race, A. Fornander, 1, 205. London, 1878.)] [Footnote 269: It is doubtful to whom the expression "makua-kane" refers, possibly to Wakea, the husband of Papa; and if so, very properly termed father, ancestor, of the people.] [Footnote 270: _Manu o Kaáe_ (_Manu-o-Kaáe_ it might be written) is said to have been a goddess, one of the family of Pele, a sister of the sea nymph _Moana-nui-ka-lehua_, whose dominion was in the waters between Oahu and Kauai. She is said to have had the gift of eloquence.] [Footnote 271: _Pe-káu_ refers to the ranks and classes of the gods.] [Footnote 272: _Pe-ka-naná_ refers to men, their ranks and classes.] BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XIII [Illustration: LEHUA (METROSIDEROS POLYMORPHA) FLOWERS AND LEAVES] [Translation] _Power to Remove Tabu_ Bloom of lehua on altar piled, Bloom of lehua below, Bloom of lehua at altar's base, In the month Ka-ulua. 5 Present here is Haumea, And the father of thee, And the goddess of eloquent speech; Gather, now gather, Ye ranks of gods, 10 And ye ranks of men, Complete in array. The heavenly service is done, Service of Ku of the mount, Service of Laka, 15 And the great god Ku, Ku of the wilds, And of Hina, Hina, the heavenly singer. Now it is done, 20 Our work is done; The tabu is lifted, Free is the place, Tabu-free! Here also is another pule hoo-noa, a prayer-song addressed to Laka, an intercession for the lifting of the tabu. It will be noticed that the request is implied, not explicitly stated. All heads are lifted, all eyes are directed heavenward or to the altar, and the hands with a noiseless motion keep time as the voices of the company, led by the kumu, in solemn cantillation, utter the following prayer: [Page 128] _Pule Hoo-noa no Laka_ Pupu we'u-we'u[273] e, Láka e, O kona we'u-we'u e ku-wá;[274] O Ku-ka-ohia-Laká,[275] e; Laua me Ku-pulu-pulu;[276] 5 Ka Lehua me ke Koa lau-lii; O ka Lama me Moku-halii, Kú-i-kú-i[277] me ka Hala-pepe; Lakou me Lau-ka-ie-ie, Ka Palai me Maile-lau-lii. 10 Noa, noa i kou kuahu; Noa, noa ia oe, Làka; Pa-pá-lùa noa! [Translation] _Tabu-lifting Prayer (to Laka)_ Oh wildwood bouquet, O Láka! Set her greenwood leaves in order due; And Ku, god of Ohia-La-ká, He and Ku, the shaggy, 5 Lehua with small-leafed Koa, And Lama and Moku-hali'i, Kú-i-kú-i and Haia-pé-pé; And with these leafy I-e-i-e, Fern and small-leafed Maile. 10 Free, the altar is free! Free through, you, Laka, Doubly free! [Footnote 273: _Pupu we'u-we'u_. A bouquet. The reference is to the wreaths and floral decorations that bedecked the altar, and that were not only offerings to the goddess, but symbols of the diverse forms in which she manifested herself. At the conclusion of a performance the players laid upon the altar the garlands they themselves had worn. These were in addition to those which were placed there before the play began.] [Footnote 274: _Ku-wá_. It has cost much time and trouble to dig out the meaning of this word. The fundamental notion is that contained in its two parts, _ku_, to stand, and _wa_, an interval or space, the whole meaning to arrange or set in orderly intervals.] [Footnote 275: _La-ká_. A Tahitian name for the tree which in Hawaii is called _lehua_, or _ohia_. In verse 3 the Hawaiian name _ohia_ and the Tahitian _laká_ (accented on the final syllable, thus distinguishing it from the name of the goddess _Láka_, with which it has no discoverable connection) are combined in one form as an appellation of the god _Ku-ku-ka-ohia-Laká_. This is a notable instance of the survival of a word as a sacred epithet in a liturgy, which otherwise, had been lost to the language.] [Footnote 276: _Ku-pulu-pulu_. Ku, the fuzzy or shaggy, a deity much worshiped by canoe-makers, represented as having the figure of an old man with a long beard. In the sixth verse the full form of the god's name here given as _Moku-ha-li'i_ would be _Ku-moku-hali'i_, the last part being an epithet applied to _Ku_ working in another capacity. _Moku-hali'i_ is the one who bedecks the island. His special emblem, as here implied, was the _lama_, a beautiful tree, whose wood was formerly used in making certain sacred inclosures. From this comes the proper name _Palama_, one of the districts of Honolulu.] [Footnote 277: _Kú-i-kú-i_. The same as the tree now called _ku-kú-i_, the tree whose nuts were used as candles and flambeaus. The Samoan name of the same tree is _tú-i-tú-i_.] But even now, when the tabu has been removed and the assembly is supposed to have assumed an informal character, before they may indulge themselves in informalities, there remains to be chanted a dismissing prayer, _pule hooku'u_, in which all voices must join: [Page 129] _Pule Hooku'u_ Ku ka makaia a ka huaka'i moe ipo;[278] Ku au, hele; Noho oe, aloha! Aloha na hale o makou i makamaka ole, 5 Ke alanui hele mauka o Huli-wale,[279] la; H-u-l-i. E huli a'e ana i ka makana, I ke alana ole e kanaenae aku ia oe. Eia ke kanaenae, o ka leo. [Translation] _Dismissing Prayer_ Doomed sacrifice I in the love-quest, I stand [loin-girt][280] for the journey; To you who remain, farewell! Farewell to our homes forsaken. 5 On the road beyond In-decision, I turn me about-- Turn me about, for lack of a gift, An offering, intercession, for thee-- My sole intercession, the voice. [Footnote 278: A literal translation of the first line would be as follows: (Here) stands the doomed sacrifice for the journey in search of a bed-lover.] [Footnote 279: _Huli-wale_. To turn about, here used as the name of a place, is evidently intended figuratively to stand for mental indecision.] [Footnote 280: The bracketed phrase is not in the text of the original.] This fragment--two fragments, in fact, pieced together--belongs to the epic of Pele. As her little sister, Hiiaka, is about to start on her adventurous journey to bring the handsome Prince Lohiau from the distant island of Kauai she is overcome by a premonition of Pole's jealousy and vengeance, and she utters this intercession. The formalities just described speak for themselves. They mark better than any comments can do the superstitious devotion of the old-timers to formalism, their remoteness from that free touch of social and artistic pleasure, the lack of which we moderns often lament in our own lives and sigh for as a lost art, conceiving it to have been once the possession of "the children of nature." The author has already hinted at the form and character of the entertainments with which hula-folk sometimes beguiled their professional interludes. Fortunately the author is able to illustrate by means of a song the very form of entertainment they provided for themselves on such an occasion. The following mele, cantillated with an accompaniment of expressive gesture, is one that was actually given at an awa-drinking bout indulged in by hula-folk. The author has an account of its recital at Kahuku, island of Oahu, so late as the year 1849, during a circuit of that [Page 130] island made by King Kamehameha III. This mele is reckoned as belonging to the ordinary repertory of the hula; but to which particular form of the dance it was devoted has not been learned: _Mele_ Ua ona o Kane i ka awa; Ua kau ke kéha[281] i ka uluna; Ua hi'o-lani[282] i ka moena. Kipú mai la i ke kapa o ka noe. 5 Noe-noe na hokú o ka lani-- Imo-imo mai la i ka po a'e-a'e. Mahana-lua[283] na kukui a Lanikaula,[274] He kaula no Kane.[285] Meha na pali o Wai-pi'o 10 I ke kani mau o Kiha-pú; A ono ole ka awa a ke alii I ke kani mau o Kiha-pú; Moe ole kona po o ka Hooilo; Uluhua, a uluhua, 15 I ka mea nana e hull a loaa I kela kupua ino i ka pali, Olali la, a olali. [Translation] _Song_ Kane is drunken with awa; His head is laid on the pillow; His body stretched on the mat. A trumpet sounds through the fog, 5 Dimmed are the stars in the sky; When the night is clear, how they twinkle! Lani-kaula's torches look double, The torches that burn for Kane. Ghostly and drear the walls of Waipio 10 At the endless blasts of Kiha-pú. The king's awa fails to console him; 'Tis the all-night conching of Kiha-pú. Broken his sleep the whole winter; Downcast and sad, sad and downcast, 15 At loss to find a brave hunter Shall steal the damned conch from the cliff. Look, how it gleams [through the fog]! [Footnote 281: _Kéha_ is an elegant expression for the side of the head.] [Footnote 282: _Hi'o-lani_, literally to turn the side to heaven, is a classic expression of refinement.] [Footnote 283: _Mahana-lua_, literally to see double, was an accepted test of satisfactory drunkenness. It reminds the author of an expression he once heard used by the comedian Clarke in the play of Toodles. While in a maudlin state from liquor he spoke of the lighted candle that was in his hand as a "double-barreled candle."] [Footnote 284: _Lani-kaula_ was a prophet who lived on Molokai at a place that still bears his name. He had his residence in the midst of a grove of fine kukui trees, the remnants of which remain to this day. Torches made from the nuts of these trees were supposed to be of superior quality and they furnished the illumination for the revelries of Kane and his fellows.] [Footnote 285: _He kaula no Kane_. A literal translation would be, a prophet of Kane.] BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XIV [Illustration: HAWAIIAN TRUMPET, PU (CASSIS MADAGASCARENSIS)] [Page 131] Kane, the chief god of the Hawaiian pantheon, in company with other immortals, his boon companions, met in revelry on the heights bounding Wai-pi'o valley. With each potation of awa they sounded a blast upon their conch-shells, and the racket was almost continuous from the setting of the sun until drowsiness overcame them or the coming of day put an end to their revels. The tumult of sound made it impossible for the priests to perform acceptably the offices of religion, and the pious king, Liloa, was distressed beyond measure. The whole valley was disturbed and troubled with forebodings at the suspension of divine worship. The chief offender was Kane himself. The trumpet which he held to his lips was a conch of extraordinary size (pl. XIV) and credited with a divine origin and the possession of supernatural power; its note was heard above all the others. This shell, the famed Kiha-pú, had been stolen from the heiau of Paka'a-lána, Liloa's temple in Waipi'o valley, and-after many-adventures had come into the hands of god Kane, who used it, as we see, for the interruption of the very services that were intended for his honor. The relief from this novel and unprecedented situation came from an unexpected quarter. King Liloa's awa-patches were found to be suffering from the nocturnal visits of a thief. A watch was set; the thief proved to be a dog, Puapua-lenalena, whose master was a confirmed awa-toper. When master and dog were brought into the presence of King Liloa, the shrewd monarch divined the remarkable character of the animal, and at his suggestion the dog was sent on the errand which resulted in the recovery by stealth of the famed conch Kiha-pú. As a result of his loss of the conch, Kane put an end to his revels, and the valley of Wai-pi'o again had peace. This mele is an admirable specimen of Hawaiian poetry, and may be taken as representative of the best product of Hawaii's classical period. The language is elegant and concise, free from the redundancies that so often load down Hawaiian compositions. No one, it is thought, will deny to the subject-matter of this mele an unusual degree of interest. There is a historic side to the story of the conch-shell Kiha-pú. Not many years ago the Hawaiian Museum contained an ethnological specimen of great interest, the conch-shell Kiha-pú. It was fringed, after the fashion of a witch-doll, with strings, beads, and wampumlike bits of mother-of-pearl, and had great repute as a _kupua_ or luckbringer. King Kalakaua, who affected a sentimental leaning to the notions of his mother's race, took possession of this famous "curio" and it disappeared from public view. [Page 132] XIX.--THE HULA MAU-KANI The hula _niau-kani_ was one of the classic dances of the halau, and took its name from the musical instrument that was its accompaniment. This was a simple, almost extemporaneous, contrivance, constructed, like the Jew's-harp, on the principle of a reed instrument. It was made of two parts, a broad piece of bamboo with a longitudinal slit at one end and a thin narrow piece of the same material, the reed, which was held firmly against the fenestra on the concave side of part number one. The convexity of the instrument was pressed against the lips and the sound was produced by projecting the breath through the slit in a speaking or singing tone in such a way as to cause vibrations in the reed. The manner of constructing and operating this reed instrument is suggestive of the jew's-harp. It is asserted by those who should know that the niau-kani was an instrument of purely Hawaiian invention. The performer did not depend simply upon the musical tone, but rather upon the modification it produced in the utterances that were strained through it. It would certainly require a quick ear, much practice, and a thorough acquaintance with the peculiarities of Hawaiian mele to enable one to distinguish the words of a song after being transformed by passage through the niau-kani. As late as about thirty or forty years ago the niau-kani was often seen in the hands of the native Hawaiian youth, who used it as a means of romantic conversations and flirtation. Since the coming in of the Portuguese and their importation of the _uku-lele_, the _taro-patch-fiddle_, and other cheap stringed instruments, the niau-kani has left the field to them and disappeared. The author's informant saw the niau-kani dance performed some years ago at Moana-lua, near Honolulu, and again on the island of Kauai. The dance in each case was the same. The kumu, aided by a pupil, stood and played on the niau-kani, straining the cantillations through the reed-protected aperture, while the olapa, girls, kept time to the music with the movements of their dancing, [Page 133] _Mele_ E pi'i ka wai ka nahele, U'ina, nakolo i na Molo-kama;[286] Ka ua lele mawaho o Mamala-hoa. He manao no ko'u e ike 5 I na pua ohi'a o Kupa-koili,[287] I hoa kaunu no Manu'a-kepa;[288] Ua like laua me Maha-moku.[289] Anapa i ke kai o Mono-lau.[290] Lalau ka lima a noa ia ia la, 10 I hoa pili no Lani-huli.[291] E huli oe i ku'u makemake, A loa'a i Kau-ka-opua.[292] Elua no pua kau A ka manao i makemake ai. 15 Hoohihi oe a hihi I lei kohu no neia kino. Ahea oe hiki mai? A kau ka La i na pali;[293] Ka huli a ka makani Wai-a-ma'o,[294] 20 Makemake e iki ia ka Hala-mapu-ana, Ka wai halana i Wai-pá.[295] NOTE.--The proper names belong to localities along the course of the Wai-oli stream. [Footnote 286: _Molokama_ (more often given as _Na Molo-kama_). The name applied to a succession of falls made by the stream far up in the mountains. The author has here used a versifier's privilege, compressing this long word into somewhat less refractory shape.] [Footnote 287: _Kupa-koili_. A grove of mountain-apples, _ohia ai_, that stand on the bank of the stream not far from the public road.] [Footnote 288: _Manu'a-kepa_. A sandy, grass-covered meadow on the opposite side of the river from Kupa-koili.] [Footnote 289: _Maha-moku_. A sandy beach near the mouth of the river, on the same bank as Manu'a-kepa.] [Footnote 290: _Mono-lau_. That part of the bay into which the river flows, that is used as an anchorage for vessels.] [Footnote 291: _Lani-huli_. The side of the valley Kilauea of Wai-oli toward which the river makes a bend before it enters the ocean.] [Footnote 292: _Kau-ka-opua_. Originally a phrase meaning "the cloud-omen hangs," has come to be used as the proper name of a place. It is an instance of a form of personification often employed by the Hawaiians, in which words having a specific meaning--such, for instance, as our "jack-in-the-box"--have come to be used as a noun for the sake of the meaning wrapped up in the etymology. This figure of speech is, no doubt, common to all languages, markedly so in the Hawaiian. It may be further illustrated by the Hebrew name Ichabod--"his glory has departed."] [Footnote 293: _A kau ka La, i na pali_. When stands the sun o'er the pali, evening or late in the afternoon. On this part of Kauai the sun sets behind the mountains.] [Footnote 294: _Wai-a-ma'o_. The land-breeze, which sometimes springs up at night.] [Footnote 295: _Wai-pá_. A spot on the bank of the stream where grew a pandanus tree, _hala_, styled _Ka-hala-mapu-ana_, the hala-breathing-out-its-fragrance.] [Translation] _Song_ Up to the streams in the wildwood, Where rush the falls Molo-kama, While the rain sweeps past Mala-hoa, I had a passion to visit 5 The forest of bloom at Koili, [Page 134] To give love-caress to Manu'a, And her neighbor Maha-moku, And see the waters flash at Mono-lau; My hand would quiet their rage, 10 Would sidle and touch Lani-huli. Grant me but this one entreaty, We'll meet 'neath the omens above. Two flowers there are that bloom In your garden of being; 15 Entwine them into a garland, Fit emblem and crown of our love. And what the hour of your coming? When stands the Sun o'er the pali, When turns the breeze of the land, 20 To breathe the perfume of hala, While the currents swirl at Wai-pá. This mele is the language of passion, a song in which the lover frankly pours into the ear of his inamorata the story of his love up to the time of his last enthrallment. Verses 11, 12, and 17 are the language of the woman. The scene is laid in the rainy valley of Hanalei, Kauai, a broad and deep basin, to the finishing of which the elements have contributed their share. The rush and roar of the waters that unite to form the river Wai-oli, from their wild tumbling in the falls of Molo-kama till they pass the river's mouth and mingle with the flashing waves of the ocean at Mono-lau, _Anapa i ke kai o Mono-lau_ (verse 8), are emblematic of the man's passion and his quest for satisfaction. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XV WOMAN PLAYING ON THE NOSE-FLUTE (OHE-HANO-IHU)] [Page 135] XX.--THE HULA OHE The action of the hula _ohe_ had some resemblance to one of the figures of the Virginia reel. The dancers, ranged in two parallel rows, moved forward with an accompaniment of gestures until the head of each row had reached the limit in that direction, and then, turning outward to right and left, countermarched in the same manner to the point of starting, and so continued to do. They kept step and timed their gestures and movements to the music of the bamboo nose-flute, the _ohe_. In a performance of this hula witnessed by an informant the chorus of dancers was composed entirely of girls, while the kumu operated the nose-flute and at the same time led the cantillation of the mele. This seemed an extraordinary statement, and the author challenged the possibility of a person blowing with the nose into a flute and at the same time uttering words with the mouth. The Hawaiian asserted, nevertheless, that, the leader of the hula, the kumu, did accomplish these two functions; yet his answer did not remove doubt that they were accomplished jointly and at the same time. The author is inclined to think that the kumu performed the two actions alternately. The musical range of the nose-flute was very limited; it had but two or, at the most, three stops. The player with his left hand held the flute to the nostril, at the same time applying a finger of the same hand to keep the other nostril closed. With the fingers of his right hand he operated the stops (pl. xv). _Mele_ E pi' i ka nahele, E ike ia Ka-wai-kini,[296] Nana ia Pihaua-ka-lani,[297] [Page 136] I kela manu hulu ma'e-ma'e,[298] 5 Noho pu me Ka-hale-lehua, Punahele ia Kaua-kahi-alii.[299] E Kaili,[300] e Kaili, e! E Kaili, lau o ke koa, E Kaili, lau o ke koa, 10 Moopuna a Hooipo-i-ka-Malanai,[301] Hiwa-hiwa a ka Lehua-wehe![302] Aia ka nani i Wai-ehu, I ka wai kaili puuwai o ka makemake. Makemake au i ke kalukalu o Kewá,[303] 15 E he'e ana i ka nalu o Maka-iwa. He iwa-iwa oe na ke aloha, I Wai-lua nui hoano. Ano-ano ka hale, aohe kanaka, Ua la'i oe no ke one o Ali-ó. 20 Aia ka ipo i ka nahele. [Footnote 296: _Ka-wai-kini_. The name of a rocky bluff that stands on the side of Mount Wai-ale-ale, looking to Wailua. It as said to divide the flow from the great morass, the natural reservoir formed by the hollow at the top of the mountain, turning a part of it in the direction of Wai-niha, a valley not far from Hanalei, which otherwise would, it is said by Hawaiians, go to swell the stream that forms the Wailua river. This rock, in the old times, was regarded as a demigod, a _kupua_, and had a lover who resided in Wai-lua, also another who resided in the mountains. The words in the first two or three verses may be taken as if they were the utterance of this Wai-lua lover, saying "I will go up and see my sweetheart Ka-wai-kini."] [Footnote 297: _Pihana-ka-lani_. Literally, the fullness of heaven. This was a forest largely of lehua that covered the mountain slope below Ka-wai-kini. It seems as if the purpose of its mention was to represent the beauties and charms of the human body. In this romantic region lived the famous mythological princes--_alii kupua_, the Hawaiians called them--named _Kaua-kahi-alii_ and _Aiwohi-kupua_, with their princess sister _Ka-hale-lehua_. The second name mentioned was the one who married the famous heroine of the romantic story of _Laie-i-ka-wai_.] [Footnote 298: _Manu hulu ma'ema'e_. An allusion to the great number of plumage birds that were reputed to be found in this place.] [Footnote 299: _Puna-hele ia Kaua-kahi-alli_. The birds of the region are said to have been on very intimate and friendly terms with Kaua-kahi-alii. (See note _b_, p. 135.)] [Footnote 300: _Kaili_. The full form is said to be _Ka-ili-lau-o-ke-koa_--Skin-like-the-leaf-of-the-koa. In the text of the mele this name is analyzed into its parts and written as if the phrase at the end were an appellative and not an integral part of the name itself. This was a mythical character of unusual beauty, a person of superhuman power, _kupua_, a mistress of the art of surf-riding, which passion she indulged in the waters about Wai-lua.] [Footnote 301: _Hooipo-i-ka-Malanai_. A mythical princess of Wailua, the grandmother of Kaili. This oft-quoted phrase, literally meaning to make love in the (gently-blowing) trade-wind, has become almost a stock expression, standing for romantic love, or love-making.] [Footnote 302: _Lehua-wehe_. The piece of ocean near the mouth of the Wailua river in which Kaili indulged her passion for surf-riding.] [Footnote 303: _Kalu-kalu o Kewá_. _Kalu-kalu_ may mean a species of soft, smooth grass specially fitted for sliding upon, which flourished on the inclined plain of Kewá, Kauai. One would sit upon a mat, the butt end of a coconut leaf, or a sled, while another dragged it along. The Hawaiian name for this sport is _pahe'e_. _Kalu-kalu_ is also the name applied to "a very thin gauze-like kapa." (See Andrews's Hawaiian Dictionary.) If we suppose the poet to have clearly intended the first meaning, the figure does not tally with the following verse, the fifteenth. Verses 14 and 15 would thus be made to read: I desire the kalu-kalu (grass) of Kewá, That is riding the surf of Maka-iwa. This is an impossible figure and makes no sense. If, on the other hand, we take another version and conceive that the bard had in mind the gauze-like robe of _kalu-kalu_--using this, of course, as a figure for the person clad in such a robe--the rendering I have given, I pine for the sylph, robed in gauze, Who rides the surf Maka-iwa, would not only make a possible, but a poetic, picture. Let the critical reader judge which of these two versions hits closer to common sense and probability.] [Translation] _Song._ Come up to the wildwood, come; Let us visit Wai-kini, And gaze on Pihána-ka-lani, [Page 137] Its birds of plumage so fine; 5 Be comrade to Hale-lehua, Soul-mate to Kau'kahi-alii. O, Kaili, Kaili! Kaili, leaf of the koa, Graceful as leaf of the koa, 10 Granddaughter of goddess, Whose name is the breath of love, Darling of blooming Lehua. My lady rides with the gray foam, On the surge that enthralls the desire. 15 I pine for the sylph robed in gauze, Who rides on the surf Maka-iwa-- Aye, cynosure thou of all hearts, In all of sacred Wailua. Forlorn and soul-empty the house; 20 You pleasure on the beach Ali-ó; Your love is up here in the wildwood. This mele hoipoipo, love-song, like the one previously given, is from Kauai. The proper names that abound in it, whether of places, of persons, or of winds, seem to have been mostly of Kauaian origin, furnished by its topography, its myths and legends. They have, however, become the common property of the whole group through having been interwoven in the national songs that pass current from island to island. [Page 138] XXI.--THE MUSIC AND MUSICAL INSTRUMENTS OF THE HAWAIIANS A bird is easier captured than the notes of a song. The _mele_ and _oli_ of Hawaii's olden time have been preserved for us; but the music to which they were chanted, a less perdurable essence, has mostly exhaled. In the sudden transition from the tabu system to the new order of things that came in with the death of Kamehameha in 1819, the old fashion of song soon found itself antiquated and outdistanced. Its survival, so far as it did survive, was rather as a memorial and remembrance of the past than as a register of the living emotions of the present. The new music, with its _pa, ko, li_--answering to our do, re, mi[304]--was soon in everybody's mouth. From the first it was evidently destined to enact a role different from that of the old cantillation; none the less the musical ideas that came in with it, the air of freedom from tabu and priestcraft it breathed, and the diatonic scale, the highway along which it marched to conquest, soon produced a noticeable reaction in all the musical efforts of the people. This new seed, when it had become a vigorous plant, began to push aside the old indigenous stock, to cover it with new growths, and, incredible as it may seem, to inoculate it with its own pollen, thus producing a cross which to-day is accepted in certain quarters as the genuine article of Hawaiian song. Even now, the people of northwestern America are listening with demonstrative interest to songs which they suppose to be those of the old hula, but which in reality have no more connection with that institution than our negro minstrelsy has to do with the dark continent. [Footnote 304: The early American missionaries to Hawaii named the musical notes of the scale _pa, ko, li, ha, no, la, mi_.] The one regrettable fact, from a historical point of view, is that a record was not made of indigenous Hawaiian song before this process of substitution and adulteration had begun. It is no easy matter now to obtain the data for definite knowledge of the subject. While the central purpose of this chapter will be a study of the music native to old Hawaii, and especially of that produced in the halau, Hawaiian music of later times and of the present day can not be entirely neglected; nor will it be without its value for the indirect light it will shed on ancient conditions and on racial characteristics. The reaction that has taken place in Hawaii within historic times in response to the stimulus from abroad can not fail to be of [Page 139] interest in itself. There is a peculiarity of the Hawaiian speech which can not but have its effect in determining the lyric tone-quality of Hawaiian music; this is the predominance of vowel and labial sounds in the language. The phonics of Hawaiian speech, we must remember, lack the sounds represented by our alphabetic symbols _b, c_ or _s, d, f, g, j, q, x_, and _z_--a poverty for which no richness in vowel sounds can make amends. The Hawaiian speech, therefore, does not call into full play the uppermost vocal cavities to modify and strengthen, or refine, the throat and mouth tones of the speaker and to give reach and emphasis to his utterances. When he strove for dramatic and passional effect, he did not make his voice resound in the topmost cavities of the voice-trumpet, but left it to rumble and mutter low down in the throat-pipe, thus producing a feature that colors Hawaiian musical recitation. This feature, or mannerism, as it might be called, specially marks Hawaiian music of the bombastic bravura sort in modern times, imparting to it in its strife for emphasis a sensual barbaric quality. It can be described further only as a gurgling throatiness, suggestive at times of ventriloquism, as if the singer were gloating over some wild physical sensation, glutting his appetite of savagery, the meaning of which is almost as foreign to us and as primitive as are the mewing of a cat, the gurgling of an infant, and the snarl of a mother-tiger. At the very opposite pole of development from this throat-talk of the Hawaiian must we reckon the highly-specialized tones of the French speech, in which we find the nasal cavities are called upon to do their full share in modifying the voice-sounds. The vocal execution of Hawaiian music, like the recitation of much of their poetry, showed a surprising mastery of a certain kind of technique, the peculiarity of which was a sustained and continuous outpouring of the breath to the end of a certain period, when the lungs again drank their fill. This seems to have been an inheritance from the old religious style of prayer-recitation, which required the priest to repeat the whole incantation to its finish with the outpour of one lungful of breath. Satisfactory utterance of those old prayer-songs of the Aryans, the _mantras_, was conditioned likewise on its being a one-breath performance. A logical analogy may be seen between all this and that unwritten law, or superstition, which made it imperative for the heroes and demigods, _kupua_, of Hawaii's mythologic age to discontinue any unfinished work on the coming of daylight.[305] [Footnote 305: The author can see no reason for supposing that this prolonged utterance had anything to do with that Hindoo practice belonging to the _yoga_, the exercise of which consists in regulating the breath.] [Page 140] When one listens for the first time to the musical utterance of a Hawaiian poem, it may seem only a monotonous onflow of sounds faintly punctuated by the primary rhythm that belongs to accent, but lacking those milestones of secondary rhythm which set a period to such broader divisions as distinguish rhetorical and musical phrasing. Further attention will correct this impression and show that the Hawaiians paid strict attention not only to the lesser rhythm which deals with the time and accent of the syllable, but also to that more comprehensive form which puts a limit to the verse. With the Hawaiians musical phrasing was arranged to fit the verse of the mele, not to express a musical idea. The cadencing of a musical phrase in Hawaiian song was marked by a peculiarity all its own. It consisted of a prolonged trilling or fluctuating movement called _i'i_, in which the voice went up and down in a weaving manner, touching the main note that formed the framework of the melody, then springing away from it for some short interval--a half of a step, or even some shorter interval--like an electrified pith-ball, only to return and then spring away again and again until the impulse ceased. This was more extensively employed in the oil proper, the verses of which were longer drawn out, than in the mele such as formed the stock pieces of the hula. These latter were generally divided into shorter verses. MUSICAL INSTRUMENTS The musical instruments of the Hawaiians included many classes, and their study can not fail to furnish substantial data for any attempt to estimate the musical performances, attainments, and genius of the people. Of drums, or drumlike instruments of percussion, the Hawaiians had four: 1. The _pahu_, or _pahu-hula_ (pl. x), was a section of hollowed log. Breadfruit and coconut were the woods generally used for this purpose. The tough skin of the shark was the choice for the drumhead, which was held in place and kept tense by tightening cords of coconut fiber, that passed down the side of the cylinder. The workmanship of the pahu, though rude, was of tasteful design. So far as the author has studied them, each pahu was constructed with a diaphragm placed about two-thirds the distance from the head, obtained by leaving in place a cross section of the log, thus making a closed chamber of the drum-cavity proper, after the fashion of the kettledrum. The lower part of the drum also was hollowed out and carved, as will be seen in the illustration. In the carving of all the specimens examined the artists have shown a notable fondness for a fenestrated design representing a series of arches, [Page 141] after the fashion of a two-storied arcade, the haunch of the superimposed arch resting directly on the crown of that below. In one case the lower arcade was composed of Roman,-while the upper was of Gothic, arches. The grace of the design and the manner of its execution are highly pleasing, and suggest the inquiry, Whence came the opportunity for this intimate study of the arch? The tone of the pahu was produced by striking its head with the finger-tips, or with the palm of the hand; never with a stick, so far as the writer has been able to learn. Being both heavy and unwieldly, it was allowed to rest upon the ground, and, if used alone, was placed to the front of the operator; if sounded in connection with the instrument next to be mentioned, it stood at his left side. The pahu, if not the most original, was the most important instrument used in connection with the hula. The drum, with its deep and solemn tones, is an instrument of recognized efficiency in its power to stir the heart to more vigorous pulsations, and in all ages it has been relied upon as a means of inspiring emotions of mystery, awe, terror, sublimity, or martial enthusiasm. Tradition of the most direct sort ascribes the introduction of the pahu to La'a--generally known as La'a-mai-Kahiki (La'a-from-Kahiki)--a prince who flourished about six centuries ago. He was of a volatile, adventurous disposition, a navigator of some renown, having made the long voyage between Hawaii and the archipelagoes in the southern Pacific--Kahiki--not less than twice in each direction. On his second arrival from the South he brought with him the big drum, the pahu, which he sounded as he skirted the coast quite out to sea, to the wonder and admiration of the natives on the land. La'a, being of an artistic temperament and an ardent patron of the hula, at once gave the divine art of Laka the benefit of this newly imported instrument. He traveled from place to place, instructing the teachers and inspiring them with new ideals. It was he also who introduced into the hula the kaékeéke as an instrument of music. 2. The _pu-niu_ (pl. XVI) was a small drum made from the shell of a coconut. The top part, that containing the eyes, was removed, and the shell having been smoothed and polished, the opening was tightly covered with the skin of some scaleless fish--that of the _kala_ (Acanthurus unicornis) was preferred. A venerable kumu-hula states that it was his practice to use only the skin taken from the right side of the fish, because he found that it produced a finer quality of sound than that of the other side. The Hawaiian mind was very insistent on little matters of this sort--the mint, anise, and cummin of their system. The drumhead was stretched and placed in position while moist and flexible, and was then made fast to a ring-shaped cushion--_poaha_--of fiber or tapa that hugged the base of the shell. [Page 142] The Hawaiians sometimes made use of the clear gum of the _kukui_ tree to aid in fixing the drumhead in place. When in use the pu-niu was lashed to the right thigh for the convenience of the performer, who played upon it with a thong of braided fibers held in his right hand (fig. 2), his left thus being free to manipulate the big drum that stood on the other side. Of three pu-niu in the author's collection, one, when struck, gives off the sound of [=c] below the staff; another that of [=c]# below the staff, and a third that of [==c]# in the staff. While the grand vibrations of the pahu filled the air with their solemn tremor, the lighter and sharper tones of the pu-niu gave a piquancy to the effect, adding a feature which may be likened to the sparkling ripples which the breeze carves in the ocean's swell. [Illustration: FIG. 2.--Ka, drumstick for pu-niu. (Pl. XVI.)] 3. The _ipu_ or _ipu-hula_ (pl. VII), though not strictly a drum, was a drumlike instrument. It was made by joining closely together two pear-shaped gourds of large size in such fashion as to make a body shaped like a figure 8. An opening was made in the upper end of the smaller gourd to give exit to the sound. The cavities of the two gourds were thrown into one, thus making a single column of air, which, in vibration, gave off a note of clear bass pitch. An ipu of large size in the author's collection emits the tone of c in the bass. Though of large volume, the tone is of low intensity and has small carrying power. For ease in handling, the ipu is provided about its waist with a loop of cord or tapa, by which device the performer was enabled to manipulate this bulky instrument with one hand. The instrument was sounded by dropping or striking it with well-adjusted force against the padded earth-floor of the Hawaiian house. The manner and style of performing on the ipu varied with the sentiment of the mele, a light and caressing action when the feeling was sentimental or pathetic, wild and emphatic when the subject was such as to stir the feelings with enthusiasm and passion. Musicians inform us that the drum--exception is made in the case of the snare and the kettle drum--is an instrument in which the pitch is a matter of comparative indifference, its function being to mark the time and emphasize the rhythm. [Page 143] There are other elements, it would seem, that must be taken into the account in estimating the value of the drum. Attention may be directed first to its tone-character, the quality of its note which touches the heart in its own peculiar way, moving it to enthusiasm or bringing it within the easy reach of awe, fear, and courage. Again, while, except in the orchestra, the drum and other instruments of percussion may require no exact pitch, still this does not necessarily determine their effectiveness. The very depth and gravity of its pitch, made pervasive by its wealth of overtones, give to this primitive instrument a weird hold on the emotions. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 98 PLATE XVI PU-NIU, A DRUM] This combination of qualities we find well illustrated in the pahu and the ipu, the tones of which range in the lower registers of the human voice. The tone-character of the pu-niu, on the other hand, is more subdued, yet lively and cheerful, by reason in part of the very sharpness of its pitch, and thus affords an agreeable offset to the solemnity of the other two. Ethnologically the pahu is of more world-wide interest than any other member of its class, being one of many varieties of the kettle-drum that are to be found scattered among the tribes of the Pacific, all of them, perhaps, harking back to Asiatic forbears, such as the tom-tom of the Hindus. The sound of the pahu carries one back in imagination to the dread sacrificial drum of the Aztec teocallis and the wild kettles of the Tartar hordes. The drum has cruel and bloody associations. When listening to its tones one can hardly put away a thought of the many times they have been used to drown the screams of some agonized creature. For more purely local interest, inventive originality, and simplicity, the round-bellied ipu takes the palm, a contrivance of strictly Hawaiian, or at least Polynesian, ingenuity. It is an instrument of fascinating interest, and when its crisp rind puts forth its volume of sound one finds his imagination winging itself back to the mysterious caverns of Hawaiian mythology. The gourd, of which the ipu is made, is a clean vegetable product of the fields and the garden, the gift of Lono-wahine--unrecognized daughter of mother Ceres--and is free from all cruel alliances. Fo bleating lamb was sacrificed to furnish parchment for its drumhead. Its associations are as innocent as the pipes of Pan. 4. The _ka-éke-éke_, though not drumlike in form, must be classed as an instrument of percussion from the manner of eliciting its note. It was a simple joint of bamboo, open at one end, the other end being left closed with the diaphragm provided by nature. The tone is produced by striking the closed end of the cylinder, while held in a vertical position, with a sharp blow against some solid, nonresonant body, such as the matted earth floor of the old Hawaiian [Page 144] house. In the author's experiments with the kaékeéke an excellent substitute was found in a bag filled with sand or earth. In choosing bamboo for the kaékeéke it is best to use a variety which is thin-walled and long-jointed, like the indigenous Hawaiian varieties, in preference to such as come from the Orient, all of which are thick-walled and short-jointed, and therefore less resonant than the Hawaiian. The performer held a joint in each hand, the two being of different sizes and lengths, thus producing tones of diverse pitch. By making a proper selection of joints it would be possible to obtain a set capable of producing a perfect musical scale. The tone of the kaékeéke is of the utmost purity and lacks only sustained force and carrying power to be capable of the best effects. An old Hawaiian once informed the writer that about the year 1850, in the reign of Kamehameha III, he was present at a hula kaékeéke given in the royal palace in Honolulu. The instrumentalists numbered six, each one of whom held two bamboo joints. The old man became enthusiastic as he described the effect produced by their performance, declaring it to have been the most charming hula he ever witnessed. 5. The _úli-ulí_ (pl. XI) consisted of a small gourd of the size of one's two fists, into which were introduced shotlike seeds, such as those of the canna. In character it was a rattle, a noise-instrument pure and simple, but of a tone by no means disagreeable to the ear, even as the note produced by a woodpecker drumming on a log is not without its pleasurable effect on the imagination. The illustration of the úliulí faithfully pictured by the artist reproduces a specimen that retains the original simplicity of the instrument before the meretricious taste of modern times tricked it out with silks and feathers. (For a further description of this instrument, see p. 107.) 6. The _pu-íli_ was also a variety of the rattle, made by splitting a long joint of bamboo for half its length into slivers, every alternate sliver being removed to give the remaining ones greater freedom and to make their play the one upon the other more lively. The tone is a murmurous breezy rustle that resembles the notes of twigs, leaves, or reeds struck against one another by the wind--not at all an unworthy imitation of nature-tones familiar to the Hawaiian ear. The performers sat in two rows facing each other, a position that favored mutual action, in which each row of actors struck their instruments against those of the other side, or tossed them back and forth. (For further account of the manner in which the puili was used in the hula of the same name, see p. 113.) 7. The _laau_ was one of the noise-instruments used in the hula. It consisted of two sticks of hard resonant wood, the [Page 145] smaller of which was struck against the larger, producing a clear xylophonic note. While the pitch of this instrument is capable of exact determination, it does not seem that there was any attempt made at adjustment. A laau in the author's collection, when struck, emits tones the predominant one of which is [=d] (below the staff). 8. The _ohe_, or _ohe-hano-ihu_ (fig. 3), is an instrument of undoubted antiquity. In every instance that has come under the author's observation the material has been, as its name--_ohe_--signifies, a simple joint of bamboo, with an embouchure placed about half an inch from the closed end, thus enabling the player to supply the instrument with air from his right nostril. In every nose-flute examined there have been two holes, one 2 or 3 inches away from the embouchure, the older about a third of the distance from the open end of the flute. [Illustration: FIG. 3.--Ohe-hano-ihu, nose-flute.] The musician with his left hand holds the end of the pipe squarely against his lip, so that the right nostril slightly overlaps the edge of the embouchure. The breath is projected into the embouchure with modulated force. A nose-flute in the author's collection with the lower hole open produces the sound of [=f]#; with both holes unstopped it emits the sound [==a]; and when both holes are stopped it produces the sound of [==c]#, a series of notes which are the tonic, mediant, and dominant of the chord of F# minor. An ohe played by an old Hawaiian named Keaonaloa, an inmate of the Lunalilo Home, when both holes were stopped sounded [=f]; with the lower hole open it sounded [==a], and when both holes were open it sounded [===c]. The music made by Keaonaloa with his ohe was curious, but not soul-filling. We must bear in mind, however, that it was intended only as an accompaniment to a poetical recitation. Some fifty or sixty years ago it was not uncommon to see bamboo flutes of native manufacture in the hands of Hawaiian musicians of the younger generation. These instruments were avowedly imitations of the D-flute imported from abroad. The idea of using bamboo for this purpose must have been suggested by its previous use in the nose-flute. "The tonal capacity of the Hawaiian nose-flute," says Miss Jennie Elsner, "which has nothing harsh and strident about it, embraces five tones, [=f] and [==g] in the middle [Page 146] register, and [==f], [=g], and [==a] an octave above. These flutes are not always pitched to the same key, varying half a tone or so." On inquiring of the native who kindly furnished the following illustrations, he stated that he had bored the holes of his ohe without much measurement, trusting to his intuitions and judgment. I--Range of the Nose-flute [Music] The player began with a slow, strongly accented, rhythmical movement, which continued to grow more and more intricate. Rhythmical diminution continued in a most astounding manner until a frenzied climax was reached; in other words, until the player's breath-capacity was exhausted. A peculiar effect, as of several instruments being used at the same time, was produced by the two lower tones being thrown in wild profusion, often apparently simultaneously with one of the upper tones. As the tempo in any one of these increased, the rhythm was lost sight of and a peculiar syncopated effect resulted.[306] [Footnote 306: The writer is indebted to Miss Elsner not only for the above comments but for the following score which she has cleverly arranged as a sample of nose-flute music produced by Keaonaloa.] II--Music from the Nose-flute Arranged by JENNIE ELSNER [Music] 9. The _pu-á_ was a whistle-like instrument. It was made from a gourd of the size of a lemon, and was pierced with three holes, or sometimes only two, one for the nose, by which it [Page 147] was blown, while the others were controlled by the fingers. This instrument has been compared to the Italian ocarina. 10. The _íli-íli_ was a noise-instrument pure and simple. It consisted of two pebbles that were held in the hand and smitten together, after the manner of castanets, in time to the music of the voices. (See p. 120.) 11. The _niau-kani_--singing splinter--was a reed-instrument of a rude sort, made by holding a reed of thin bamboo against a slit cut out in a larger piece of bamboo. This was applied to the mouth, and the voice being projected against it produced an effect similar to that of the Jew's harp. (See p. 132.) 12. Even still more extemporaneous and rustic than any of these is a modest contrivance called by the Hawaiians _pú-la-í_. It is nothing more than a ribbon torn from the green leaf of the _ti_ plant, say three-quarters of an inch to an inch in width by 5 or 6 inches long, and rolled up somewhat after the manner of a lamplighter, so as to form a squat cylinder an inch or more in length. This was compressed to flatten it. Placed between the lips and blown into with proper force, it emits a tone of pure reedlike quality, that varies in pitch, according to the size of the whistle, from G in the middle register to a shrill piping note more than an octave above. The hula girl who showed this simple device offered it in answer to reiterated inquiries as to what other instruments, besides those of more formal make already described, the Hawaiians were wont to use in connection with their informal rustic dances. "This," said she, "was sometimes used as an accompaniment to such informal dancing as was indulged in outside the halau." This little rustic pipe, quickly improvised from the leaf that every Hawaiian garden supplies, would at once convert any skeptic to a belief in the pipes of god Pan. 13. The _ukeké_, the one Hawaiian instrument of its class, is a mere strip of wood bent into the shape of a bow that its elastic force may keep tense the strings that are stretched upon it. These strings, three in number, were originally of sinnet, later after the arrival of the white man, of horsehair. At the present time it is the fashion to use the ordinary gut designed for the violin or the taro-patch guitar. Every ukeké seen followed closely a conventional pattern, which, argues for the instrument a historic age sufficient to have gathered about itself some degree of traditional reverence. One end of the stick is notched or provided with holes to hold the strings, while the other end is wrought into a conventional figure resembling the tail of a fish and serves as an attachment about which to wind the free ends of the strings. No ukeké seen by the author was furnished with pins, pegs, or any similar device to facilitate tuning. Nevertheless, the [Page 148] musician does tune his ukeké, as the writer can testify from his own observation. This Hawaiian musician was the one whose performances on the nose-flute are elsewhere spoken of. When asked to give a sample of his playing on the ukeké, he first gave heed to his instrument as if testing whether it was in tune. He was evidently dissatisfied and pulled at one string as if to loosen it; then, pressing one end of the bow against his lips, he talked to it in a singing tone, at the same time plucking the strings with a delicate rib of grass. The effect was most pleasing. The open cavity of the mouth, acting as a resonator, reenforced the sounds and gave them a volume and dignity that was a revelation. The lifeless strings allied themselves to a human voice and became animated by a living soul. With the assistance of a musical friend it was found that the old Hawaiian tuned his strings with approximate correctness to the tonic, the third and the fifth. We may surmise that this self-trained musician had instinctively followed the principle or rule proposed by Aristoxenus, who directed a singer to sing his most convenient note, and then, taking this as a starting point, to tune the remainder of his strings--the Greek kithara, no doubt--in the usual manner from this one. While the ukeké was used to accompany the mele and the oli, its chief employment was in serenading and serving the young folk in breathing their extemporized songs and uttering their love-talk--_hoipoipo_. By using a peculiar lingo or secret talk of their own invention, two lovers could hold private conversation in public and pour their loves and longings into each other's ears without fear of detection--a thing most reprehensible in savages. This display of ingenuity has been the occasion for outpouring many vials of wrath upon the sinful ukeké. Experiment with the ukeké impresses one with the wonderful change in the tone of the instrument that takes place when its lifeless strings are brought into close relation with the cavity of the mouth. Let anyone having normal organs of speech contract his lips into the shape of an O, make his cheeks tense, and then, with the pulp of his finger as a plectrum, slap the center of his cheek and mark the tone that is produced. Practice will soon enable him to render a full octave with fair accuracy and to perform a simple melody that shall be recognizable at a short distance. The power and range thus acquired will, of course, be limited by the skill of the operator. One secret of the performance lies in a proper management of the tongue. This function of the mouth [Page 149] familiarly illustrated in the jew's-harp. The author is again indebted to Miss Elsner for the following comments on the ukeké: "The strings of this ukeké, the Hawaiian fiddle, are tuned to [=e]; to [=b] and to [=d]. These three strings are struck nearly simultaneously, but the sound being very feeble, it is only the first which, receiving the sharp impact of the blow, gives out enough volume to make a decided impression." III--The Ukeké (as played by Keaonaloa) Arranged by JENNIE ELSNER [Music] The early visitors to these islands, as a rule, either held the music of the savages in contempt or they were unqualified to report on its character and to make record of it. We know that in ancient times the voices of the men as well as of the women were heard at the same time in the songs of the hula. One of the first questions that naturally arises is, Did the men and the women sing in parts or merely in unison? It is highly gratifying to find clear historical testimony on this point from a competent authority. The quotation that follows is from the pen of Capt. James King, who was with Capt. James Cook on the latter's last voyage, in which he discovered the Hawaiian islands (January 18, 1778). The words were evidently penned after the death of Captain Cook, when the writer of them, it is inferred, must have succeeded to the command of the expedition. The fact that Captain King weighs his words, as evidenced in the footnote, and that he appreciates the bearing and significance of his testimony, added to the fact that he was a man of distinguished learning, gives unusual weight to his statements. The subject is one of so great interest and importance, that the whole passage is here quoted.[307] It adds not a little to its value that the writer thereof did not confine his remarks to the music, but enters into a general description of the hula. The only regret is that he did not go still further into details. [Footnote 307: Italics used are those of the present author.] Their dances have a much nearer resemblance to those of the New Zealanders than of the Otaheitians or Friendly Islanders. They are prefaced with a slow, solemn song, in which all the party join, moving their legs, and gently striking their breasts in a manner and with attitudes that are perfectly easy and graceful; and so far they are the same with the dances of the Society Islands. When this has lasted about ten minutes, both the tune and the motions gradually quicken, and [Page 150] end only by their inability to support the fatigue, which part of the performance is the exact counterpart of that of the New Zealanders; and (as it is among them) the person who uses the most violent action and holds out the longest is applauded as the best dancer. It is to be observed that in this dance the women only took part and that the dancing of the men is nearly of the same kind with what we saw at the Friendly Islands; and which may, perhaps, with more propriety, be called the accompaniment of the songs, with corresponding and graceful motions of the whole body. Yet as we were spectators of boxing exhibitions of the same kind with those we were entertained with at the Friendly Islands, it is probable that they had likewise their grand ceremonious dances, in which numbers of both sexes assisted. Their music is also of a ruder kind, having neither flutes nor reeds, nor instruments of any other sort, that we saw, except drums of various sizes. But their songs, _which they sing in parts_, and accompany with a gentle motion of the arms, in the same manner as the Friendly Islanders, had a very pleasing effect. To the above Captain King adds this footnote: As this circumstance of their _singing in parts_ has been much doubted by persons eminently skilled in music, and would be exceedingly curious if it was clearly ascertained, it is to be lamented that it can not be more positively authenticated. Captain Burney and Captain Phillips of the Marines, who have both a tolerable knowledge of music, have given it as their opinion they did sing in parts; that is to say, that they sang together in different notes, which formed a pleasing harmony. These gentlemen have fully testified that the Friendly Islanders undoubtedly studied their performances before they were exhibited in public; that they had an idea of different notes being useful in harmony; and also that they rehearsed their compositions in private and threw out the inferior voices before they ventured to appear before those who were supposed to be judges of their skill in music. In their regular concerts each man had a bamboo[308] which was of a different length and gave a different tone. These they beat against the ground, and each performer, assisted by the note given by this instrument, repeated the same note, accompanying it with words, by which means it was rendered sometimes short and sometimes long. In this manner they sang in chorus, and not only produced octaves to each other, according to their species of voice, but fell on concords such as were not disagreeable to the ear. [Footnote 308: These bamboos were, no doubt, the same as the _kaékeéke_, elsewhere described. (See P. 122.)] Now, to overturn this fact, by the reasoning of persons who did not hear these performances, is rather an arduous task. And yet there is great improbability that any uncivilized people should by accident arrive at this perfection in the art of music, which we imagine can only be attained by dint of study and knowledge of the system and the theory on which musical composition is founded. Such miserable jargon as our country psalm-singers practice, which may be justly deemed the lowest class of counterpoint, or singing in several parts, can not be acquired in the coarse manner in which it is performed in the churches without considerable time and practice. It is, therefore, scarcely credible that a people, semibarbarous, should naturally arrive at any perfection in that art which it is much doubted whether the Greeks and Romans, with all their refinements in music, ever attained, and which the Chinese, who have been longer civilized than any people on the globe, have not yet found out. [Page 151] If Captain Burney (who, by the testimony of his father, perhaps the greatest musical theorist of this or any other age, was able to have done it) has written down in European notes the concords that these people sung, and if these concords had been such as European ears could tolerate, there would have been no longer doubt of the fact; but, as it is, it would, in my opinion, be a rash judgment to venture to affirm that they did or did not understand counterpoint; and therefore I fear that this curious matter must be considered as still remaining undecided. (A Voyage to the Pacific Ocean, undertaken by the command of His Majesty, for making discoveries in the Northern Hemisphere. Performed under the direction of Captains Cook, Clerke, and Gore, in His Majesty's ships the Resolution and Discovery, in the years 1776, 1777, 1778, and 1780, 3 volumes, London, 1784, III, 2d ed., 142, 143, 144.) While we can not but regret that Captain King did not go into detail and inform us specifically what were the concords those old-time people "fell on," whether their songs were in the major or minor key, and many other points of information, he has, nevertheless, put science under obligations to him by his clear and unmistakable testimony to the fact that they did arrange their music in parts. His testimony is decisive: "In this manner they sang in chorus, and not only produced octaves to each other, according to their species of voice, but fell on concords such as were not disagreeable to the ear." When the learned doctor argues that to overturn this fact would be an arduous task, we have to agree with, him--an arduous task indeed. He well knew that one proven fact can overthrow a thousand improbabilities. "What man has done man can do" is a true saying; but it does not thence follow that what man has not done man can not do. If the contention were that the Hawaiians understood counterpoint as a science and a theory, the author would unhesitatingly admit the improbability with a readiness akin to that with, which he would admit the improbability that the wild Australian understood the theory of the boomerang. But that a musical people, accustomed to pitch their voices to the clear and unmistakable notes of bamboo pipes cut to various lengths, a people whose posterity one generation later appropriated the diatonic scale as their own with the greatest avidity and readiness, that this people should recognize the natural harmonies of sound, when they had chanced upon them, and should imitate them in their songs--the improbability of this the author fails to see. The clear and explicit statement of Captain King leaves little to be desired so far as this sort of evidence can go. There are, however, other lines of inquiry that must be developed: 1. The testimony of the Hawaiians themselves on this matter. This is vague. No one of whom inquiry has been made is able to affirm positively the existence of part-singing in the olden times. Most of those with whom the writer has talked are inclined to the view that the ancient cantillation was not in any sense part-singing as now practised. One must not, [Page 152] however, rely too much on such testimony as this, which at the best is only negative. In many cases it is evident the witnesses do not understand the true meaning and bearing of the question. The Hawaiians have no word or expression synonymous with our expression "musical chord." In all inquiries the writer has found it necessary to use periphrasis or to appeal to some illustration. The fact must be borne in mind, however, that people often do a thing, or possess a thing, for which they have no name. 2. As to the practice among Hawaiians at the present time, no satisfactory proof has been found of the existence of any case in which in the cantillations of their own songs the Hawaiians--those uninfluenced by foreign music--have given an illustration of what can properly be termed part-singing; nor can anyone be found who can testify affirmatively to the same effect. Search for it has thus far been as fruitless as pursuit of the will-o'-the-wisp. 3. The light that is thrown on this question by the study of the old Hawaiian musical instruments is singularly inconclusive. If it were possible, for instance, to bring together a complete set of kaekeeke bamboos which were positively known to have been used together at one performance, the argument from the fact of their forming a musical harmony, if such were found to be the case--or, on the other hand, of their producing only a haphazard series of unrelated sounds, if such were the fact--would bring to the decision of the question the overwhelming force of indirect evidence. But such an assortment the author has not been able to find. Bamboo is a frail and perishable material. Of the two specimens of kaekeeke tubes found by him in the Bernice Pauahi Bishop Museum one was cracked and voiceless; and so the testimony of its surviving partner was of no avail. The Hawaiians of the present day are so keenly alive to musical harmony that it is hardly conceivable that their ancestors two or three generations ago perpetrated discords in their music. They must either have sung in unison or hit on "concords such as were not disagreeable to the ear." If the music heard in the halau to-day in any close degree resembles that of ancient times--it must be assumed that it does--no male voice of ordinary range need have found any difficulty in sounding the notes, nor do they scale so low that a female voice would not easily reach them. Granting, then, as we must, the accuracy of Captain King's statement, the conclusion to which the author of this paper feels forced is that since the time of the learned doctor's visit to these shores, more than one hundred and twenty-eight years ago, the art and practice of singing or cantillating after the old fashion has declined among the Hawaiians. The hula of the old times, in spite of all the efforts to [Page 153] maintain it, is becoming more and more difficult of procurement every day. Almost none of the singing that one hears at the so-called hula performances gotten up for the delectation of sightseers is Hawaiian music of the old sort. It belongs rather to the second or third rattoon-crop, which, has sprung up under the influence of foreign stimuli. Take the published hula songs, such as "_Tomitomi_," "_Wahine Poupou_" and a dozen others that might be mentioned, to say nothing about the words--the music is no more related to the genuine Hawaiian article of the old times than is "ragtime" to a Gregorian chant. The bare score of a hula song, stripped of all embellishments and reduced by the logic of our musical science to the merest skeleton of notes, certainly makes a poor showing and gives but a feeble notion of the song itself--its rhythm, its multitudinous grace-notes, its weird tone-color. The notes given below offer such a skeletal presentation of a song which the author heard cantillated by a skilled hula-master. They were taken down at the author's request by Capt. H. Berger, conductor of the Royal Hawaiian Band: IV--Song from the Hula Pa'i-umauma Arranged by H. BERGER [Music] The same comment may be made on the specimen next to be given as on the previous one: there is an entire omission of the trills and flourishes with which the singer garlanded his scaffolding of song, and which testified of his adhesion to the fashion of his ancestors, the fashion according to which songs have been sung, prayers recited, brave deeds celebrated since the time when Kane and Pele and the other gods dipped paddle for the first time into Hawaiian waters. Unfortunately, in this as in the previous piece and as in the one next to be given, the singer escaped the author before he was able to catch the words. V--Song from the Hula Pa-ipu Arranged by H. BERGER [Music] [Page 154] Here, again, is a piece of song that to the author's ear bears much the same resemblance to the original that an oiled ocean in calm would bear to the same ocean when stirred by a breeze. The fine dimples which gave the ocean its diamond-flash have been wiped out. VI--Song for the Hula Pele Arranged by H. BERGER [Music] Is it our ear that is at fault? Is it not rather our science of musical notation, in not reproducing the fractions of steps, the enharmonics that are native to the note-carving ear of the Chinaman, and that are perhaps essential to the perfect scoring of an oli or mele as sung by a Hawaiian? None of the illustrations thus far given have caught that fluctuating trilling movement of the voice which most musicians interviewed on the subject declare to be impossible of representation, while some flout the assertion that it represents a change of pitch. One is reminded by this of a remark made by Pietro Mascagni:[309] [Footnote 309: The Evolution of Music from the Italian Standpoint, _in_ the Century Library of Music, XVI, 521.] "The feeling that a people displays in its character, its habits, its nature, and thus creates an overprivileged type of music, may be apprehended by a foreign spirit which has become accustomed to the usages and expressions common from that particular people. But popular music, [being] void of any scientific basis, will always remain incomprehensible to the foreigner who seeks to study it technically." When we consider that the Chinese find pleasure in musical performances on instruments that divide the scale into intervals less than half a step, and that the Arabian musical scale included quarter-steps, we shall be obliged to admit that this statement of Mascagni is not merely a fling at our musical science. Here are introduced the words and notes of a musical recitation done after the manner of the hula by a Hawaiian professional and his wife. Acquaintance with the Hawaiian language and a feeling for the allusions connoted in the text of the song would, of course, be a great aid in enabling one to enter into the spirit of the performance. As these [Page 155] adjuncts will, be available to only a very few of those who will read these words, in the beginning are given the words of the oli with which he prefaced the song, with a translation of the same, and then the mele which formed the bulk of the song, also with a translation, together with such notes and comments as are necessary to bring one into intellectual and sympathetic relation with the performance, so far as that is possible under the circumstances. It is especially necessary to familiarize the imagination with the language, meaning, and atmosphere of a mele, because the Hawaiian approached song from the side of the poet and elocutionist. Further discussion of this point must, however, be deferred to another division of the subject: _He Oli_ Halau[310] Hanalei i ka nini a ka ua; Kumano[311] ke po'o-wai a ka liko;[312] Nahá ka opi-wai[313] a a Wai-aloha; O ke kahi koe a hiki i Wai-oli.[314] Ua ike 'a. [Translation] _A Song_ Hanalei is a hall for the dance in the pouring rain; The stream-head is turned from its bed of fresh green; Broken the dam that pent the water of love-- Naught now to hinder its rush to the vale of delight. You've seen it. [Footnote 310: _Halau_. The rainy valley of Hanalei, on Kauai, is here compared to a halau, a dance-hall, apparently because the rain-columns seem to draw together and inclose the valley within walls, while the dark foreshortened vault of heaven covers it as with a roof.] [Footnote 311: _Kumano_. A water-source, or, as here, perhaps, a sort of dam or loose stone wall that was run out into a stream for the purpose of diverting a portion of it into a new channel.] [Footnote 312: _Liko_. A bud; fresh verdure; a word much used in modern Hawaiian poetry.] [Footnote 313: _Opiwai_. A watershed. In Hawaii a knife-edged ridge as narrow as the back of a horse will often decide the course of a stream, turning its direction from one to the other side of the island.] [Footnote 314: _Waioli_ (_wai_, water; _oli_, joyful). The name given to a part of the valley of Hanalei, also the name of a river.] The mele to which the above oli was a prelude is as follows: _Mele_ Noluna ka hale kai, e ka ma'a-lewa, Nana ka maka ia Moana-nui-ka-Lehúa. Noi au i ke kai e mali'o. Ane ku a'e la he lehúa ilaila-- 5 Hopoe Lehúa ki'eki'e. Maka'u ka Lehúa i ke kanáka, Lilo ilalo e hele ai, ilalo, e. Keaau iliili nehe; olelo ke kai o Puna I ka ulu hala la, e, kaiko'o Puna. 10 Ia hoone'ene'e ia pili mai kaua, E ke hoa, ke waiho e mai la oe; Eia ka mea ino, he anu, e. Aohe anu e! Me he mea la iwaho kaua, e ke hoa, 15 Me he wai la ko kaua ili, e. [Page 156] VII--_Oli and Mele from the Hula Ala'a-papa_ _Oli--A prelude_ Arranged by Mrs. YARNDLEY [Music:] [Page 157] [Music: (_4 times r._)] [Translation] _Song from the Hula Ala'a-papa_ From mountain-retreat and root-woven ladder Mine eye looks down on goddess Moana-Lehúa. Then I pray to the Sea, be thou calm; Would there might stand on thy shore a lehúa-- 5 Lehúa tree tall of Hopoe. The Lehúa is fearful of man, Leaves him to walk on the ground below, To walk on the ground far below. The pebbles at Keaau grind in the surf; 10 The sea at Keaau shouts to Puna's palms, "Fierce is the sea of Puna." Move hither, snug close, companion mine; You lie so aloof over there. Oh what a bad fellow is Cold! 15 Not cold, do you say? It's as if we were out in the wold, Our bodies so clammy and chill, friend. EXPLANATORY REMARKS The acute or stress accent is placed over syllables that take the accent in ordinary speech. A word or syllable italicized indicates drum-down-beat. [Page 158] It will be noticed that the stress-accent and the rhythmic accent, marked by the down-beat, very frequently do not coincide. The time marked by the drum-down-beat was strictly accurate throughout. The tune was often pitched on some other key than that in which it is here recorded. This fact was noted when, from time to tune, it was found necessary to have the singer repeat certain passages. The number of measures devoted to the _i'i_, or fluctuation, which is indicated by the wavering line [Illustration:], varied from time to time, even when the singer repeated the same passage. (See remarks on the _i'i_ p. 140.) Redundancies of speech (interpolations) which are in disagreement with the present writer's text (pp. 155-156) are inclosed in brackets. It will be seen that in the fifth verse he gives the version _Maka'u ke kanaka i ka lehua_ instead of the one given by the author, which is _Maka'u ka Lehua i ke kanaká_. Each version has its advocates, and good arguments are made in favor of each. On reaching the end of a measure that coincided with the close of a rhetorical phrase the singer, Kualii, made haste to snatch, as it were, at the first word or syllable of the succeeding phrase. This is indicated by the word "anticipating," or "anticipatory"--written _anticip._--placed over the syllable or word thus snatched. It was somewhat puzzling to determine whether the tones which this man sang were related to each other as five and three of the major key, or as three and one of the minor key. Continued and strained attention finally made it seem evident that it was the major key which he intended, i.e., it was [Music: f] and [Music: d] in the key of [Music: B-flat], rather than [Music: f] and [Music: d] in the key of D minor. ELOCUTION AND RHYTHMIC ACCENT IN HAWAIIAN SONG In their ordinary speech the Hawaiians were good elocutionists--none better. Did they adhere to this same system of accentuation in their poetry, or did they punctuate their phrases and words according to the notions of the song-maker and the conceived exigencies of poetical composition? After hearing and studying this recitation of Kualii the author is compelled to say that he does depart in a great measure from the accent of common speech and charge his words with intonations and stresses peculiar to the mele. What artificial influence has come in to produce this result? Is it from some demand of poetic or of musical rhythm? Which? It was observed that he substituted the soft sound of _t_ for the stronger sound of _k_, "because," as he explained, "the sound of the _t_ is lighter." Thus he said _te tanata_ instead of _ke kanaka_, the man. The Hawaiian ear has always a delicate feeling for tone-color. [Page 159] In all our discussions and conclusions we must bear in mind that the Hawaiian did not approach song merely for its own sake; the song did not sing of itself. First in order came the poem, then the rhythm of song keeping time to the rhythm of the poetry. The Hawaiian sang not from a mere bubbling up of indefinable emotion, but because he had something to say for which he could find no other adequate form of expression. The Hawaiian boy, as he walks the woods, never whistles to keep his courage up. When he paces the dim aisles of Kaliuwa'a, he sets up an altar and heaps on it a sacrifice of fruit and flowers and green leaves, but he keeps as silent as a mouse. During his performance Kualii cantillated his song while handling a round wooden tray in place of a drum; his wife meanwhile performed the dance. This she did very gracefully and in perfect time. In marking the accent the left foot was, if anything, the favorite, yet each foot in general took two measures; that is, the left marked the down-beat in measures 1 and 2, 5 and 6, and so on, while the right, in turn, marked the rhythmic accent that comes with the down-beat in measures 3 and 4, 7 and 8, and so on. During the four steps taken by the left foot, covering the time of two measures, the body was gracefully poised on the other foot. Then a shift was made, the position was reversed, and during two measures the emphasis came on the right foot. The motions of the hands, arms, and of the whole body, including the pelvis--which has its own peculiar orbital and sidelong swing--were in perfect sympathy one part with another. The movements were so fascinating that one was at first almost hypnotized and disqualified for criticism and analytic judgment. Not to derogate from the propriety and modesty of the woman's motions, under the influence of her Delsartian grace one gained new appreciation of "the charm of woven paces and of waving hands." Throughout the whole performance of Kualii and his wife Abi-gaila it was noticed that, while he was the reciter, she took the part of the olapa (see p. 28) and performed the dance; but to this rôle she added that of prompter, repeating to him in advance the words of the next verse, which he then took up. Her verbal memory, it was evident, was superior to his. Experience with Kualii and his partner, as well as with others, emphasizes the fact that one of the great difficulties encountered in the attempt to write out the slender thread of music (_leo_) of a Hawaiian mele and fit to it the words as uttered by the singer arises from the constant interweaving of meaningless vowel sounds. This, which the Hawaiians call _i'i_, is a phenomenon comparable to the weaving of a vine about a framework, or to the [Page 160] pen-flourishes that illuminate old German text. It consists of the repetition of a vowel sound--generally _i_ (=_ee_) or _e_ (=_a_, as in fate), or a rapid interchange of these two. To the ear of the author the pitch varies through an interval somewhat less than a half-step. Exactly what is the interval he can not say. The musicians to whom appeal for aid in determining this point has been made have either dismissed it for the most part as a matter of little or no consequence or have claimed the seeming variation in pitch was due simply to a changeful stress of voice or of accent. But the author can not admit that the report of his senses is here mistaken. A further embarrassment comes from the fact that this tone-embroidery found in the i'i is not a fixed quantity. It varies seemingly with the mood of the singer, so that not unfrequently, when one asks for the repetition of a phrase, it will, quite likely, be given with a somewhat different wording, calling for a readjustment of the rhythm on the part of the musician who is recording the score. But it must be acknowledged that the singer sticks to his rhythm, which, so far as observed, is in common time. In justice to the Hawaiian singer who performs the accommodating task just mentioned it must be said that, under the circumstances in which he is placed, it is no wonder that at times he departs from the prearranged formula of song. His is the difficult task of pitching his voice and maintaining the same rhythm and tempo unaided by instrumental accompaniment or the stimulating movements of the dance. Let any stage-singer make the attempt to perform an aria, or even a simple recitative, off the stage, and without the support--real or imaginary--afforded by the wonted orchestral accompaniment as well as the customary stage-surroundings, and he will be apt to find himself embarrassed. The very fact of being compelled to repeat is of itself alone enough to disconcert almost anyone. The men and women who to-day attempt the forlorn task of reproducing for us a hula mele or an oli under what are to them entirely unsympathetic and novel surroundings are, as a rule, past the prime of life, and not unfrequently acknowledge themselves to be failing in memory. After making all of these allowances we must, it would seem, make still another allowance, which regards the intrinsic nature and purpose of Hawaiian song. It was not intended, nor was it possible under the circumstances of the case, that a Hawaiian song should be sung to an unvarying tempo or to the same key; and even in the words or sounds that make up its fringework a certain range of individual choice was allowed or even expected of the singer. This privilege of exercising individuality might even extend to the solid framework of the mele or oli and not merely to the filigree, the i'i, that enwreathed it. [Page 161] It would follow from this, if the author is correct, that the musical critic of to-day must be content to generalize somewhat and must not be put out if the key is changed on repetition and if tempo and rhythm depart at times from their standard gait. It is questionable if even the experts in the palmy days of the hula attained such a degree of skill as to be faultless and logical in these matters. It has been said that modern music has molded and developed itself under the influence of three causes, (1) a comprehension of the nature of music itself, (2) a feeling or inspiration, and (3) the influence of poetry. Guided by this generalization, it may be said that Hawaiian poetry was the nurse and pedagogue of that stammering infant, Hawaiian music; that the words of the mele came before its rhythmic utterance in song; and that the first singers were the priests and the eulogists. Hawaiian poetry is far ahead of Hawaiian song in the power to move the feelings. A few words suffice the poet with which to set the picture before one's eyes, and one picture quickly follows another; whereas the musical attachment remains weak and colorless, reminding one of the nursery pictures, in which a few skeletal lines represent the human frame. Let us now for refreshment and in continued pursuit of our subject listen to a song in the language and spirit of old-time Hawaii, composed, however, in the middle of the nineteenth century. It is given as arranged by Miss Lillian Byington, who took it down as she heard it sung by an old Hawaiian woman in the train of Queen Liliuokalani, and as the author has since heard it sung by Miss Byington's pupils of the Kamehameha School for Girls. The song has been slightly idealized, perhaps, by trimming away some of the superfluous i'i, but not more than is necessary to make it highly acceptable to our ears and not so much as to take from it the plaintive bewitching tone that pervades the folk-music of Hawaii. The song, the mele, is not in itself much--a hint, a sketch, a sweep of the brush, a lilt of the imagination, a connotation of multiple images which no jugglery of literary art can transfer into any foreign speech. Its charm, like that of all folk-songs and of all romance, lies in its mysterious tug at the heartstrings. [Page 162] VIII--He Inoa no Kamehameha (Old Mele--Kindness of H.R.H. Liliuokalani) Arranged by LILLIAN BYINGTON [Music:] _He Inoa no Kamehameha_ Aia i Waipi'o[315] Paka'alana,[316] Paepae[317] kapu ia o Liloa.[318] He aloha ka wahine pi'i ka pali,[319] Puili ana i ka hua ulei, 5 I ka ai mo'a i ka lau laau.[320] Hoolaau[321] mai o ka welowelo. Ua pe'e pa Kai-a-ulu o Waimea,[322] Ua ola i ku'u kai,[323] Keoloewa,[324] e. [Footnote 315: _Waipi'o_. A deep valley on the windward side of Hawaii.] [Footnote 316: _Paka'alana_. A temple and the residence of King Liloa in Waipi'o.] [Footnote 317: _Paepae_. The doorsill (of this temple), always an object of superstitious regard, but especially so in the case of this temple. Here it stands for the whole temple.] [Footnote 318: _Liloa_. A famous king of Hawaii who had his seat in Waipi'o.] [Footnote 319: _Wahine pii ka pali_, Haina-kolo, a mythical character, is probably the one alluded to. She married a king of Kukulu o Kahiki, and, being deserted by him, swam back to Hawaii. Arrived at Waipi'o in a famishing state, she climbed the heights and ate of the _ulei_ berries without first propitiating the local deity with a sacrifice. As an infliction of the offended deity, she became distraught and wandered away into the wilderness. Her husband repented of his neglect and after long search found her. Under kind treatment she regained her reason and the family was happily reunited.] [Footnote 320: _Lau laau_. Leaves of plants.] [Footnote 321: _Hoolaau_. The last part of this word, _laau_, taken in connection with the last word of the previous verse, form a capital instance of word repetition. This was an artifice much used in Hawaiian poetry, both as a means of imparting tone-color and for the punning wit it was supposed to exhibit.] [Footnote 322: _Ua pe'e pa Kai-a-ulu o Waimea_. _Kai-a-ulu_ is a fierce rain-squall such as arises suddenly in the uplands of Waimea, Hawaii. The traveler, to protect himself, crouches (_pe'e_) behind a hummock of grass, or builds up in all haste a barricade (_pa_) of light stuff as a partial shelter against the oncoming storm.] [Footnote 323: _Kai_. Taken in connection with _Kai-a-ulu_ in the preceding verse, this is another instance of verse repetition. This word, the primary meaning of which is sea, or ocean, is used figuratively to represent a source of comfort or life.] [Footnote 324: _Keoloewa_. The name of one of the old gods belonging to the class called _akua noho_, a class of deities that were sent by the necromancers on errands of demoniacal possession.] [Page 163] [Translation] _A Name-song of Kamehameha_ In Waipi'o stands Paka'alana, The sacred shrine of Liloa. Love to the woman climbing the steep, Who gathered the ulei berries, 5 Who ate of the uncooked herbs of the wild, 5 Craving the swaying fruit like a hungry child. A covert I found from the storm, Life in my sea of delight. The text of this mele--said to be a name-song of Kamehameha V--as first secured had undergone some corruption which obscured the meaning. By calling to his aid an old Hawaiian in whose memory the song had long been stored the author was able to correct it. Hawaiian authorities are at variance as to its meaning. One party reads in it an exclusive allusion to characters that have flitted across the stage within the memory of people now living, while another, taking a more romantic and traditional view, finds in it a reference to an old-time myth--that of _Ke-anini-ula-o-ka-lani_--the chief character in which was _Haina-kolo_. (See note _e_.) After carefully considering both sides of the question it seems to the author that, while the principle of double allusion, so common in Hawaiian poetry, may here prevail, one is justified in giving prominence to the historico-mythological interpretation that is inwoven in the poem. It is a comforting thought that adhesion to this decision will suffer certain unstaged actions of crowned heads to remain in charitable oblivion. The music of this song is an admirable and faithful interpretation of the old Hawaiian manner of cantillation, having received at the hands of the foreign musician only so much trimming as was necessary to idealize it and make it reducible to our system of notation. EXPLANATORY NOTE _Hoaeae_.--This term calls for a quiet, sentimental style of recitation, in which the fluctuating trill i'i, if it occurs at all, is not made prominent. It is contrasted with the _olioli_, in which the style is warmer and the fluctuations of the i'i are carried to the extreme. Thus far we have been considering the traditional indigenous music of the land. To come now to that which has been and is being produced in Hawaii by Hawaiians to-day, under influences from abroad, it will not be possible to mistake the presence in it of two strains: The foreign, showing its hand in the lopping away of much redundant foliage, has brought it largely within the compass of scientific and technical expression; the native element reveals itself, now [Page 164] in plaintive reminiscence and now in a riotous _bonhommie_, a rollicking love of the sensuous, and in a style of delivery and vocal technique which demands a voluptuous throatiness, and which must be heard to be appreciated. The foreign influence has repressed and well-nigh driven from the field the monotonous fluctuations of the i'i, has lifted the starveling melodies of Hawaii out of the old ruts and enriched them with new notes, thus giving them a spring and _élan_ that appeal alike to the cultivated ear and to the popular taste of the day. It has, moreover, tapped the springs of folk-song that lay hidden in the Hawaiian nature. This same influence has also caused to germinate a Hawaiian appreciation of harmony and has endowed its music with new chords, the tonic and dominant, as well as with those of the subdominant and various minor chords. The persistence of the Hawaiian quality is, however, most apparent in the language and imagery of the song-poetry. This will be seen in the text of the various mele and oli now to be given. Every musician will also note for himself the peculiar intervals and shadings of these melodies as well as the odd effects produced by rhythmic syncopation. The songs must speak for themselves. The first song to be given, though dating from no longer ago than about the sixth decade of the last century, has already scattered its wind-borne seed and reproduced its kind in many variants, after the manner of other folklore. This love-lyric represents a type, very popular in Hawaii, that has continued to grow more and more personal and subjective in contrast with the objective epic style of the earliest Hawaiian mele. IX--Song, Poli Anuanu Arranged by Mrs. YARNDLEY _Andante cantabile_ [Music] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XVII HAWAIIAN MUSICIAN PLAYING ON THE UKU-LELE (By permission of Hubert Voss)] [Page 165] _Poli Anuanu_ 1. Aloha wale oe, Poli anuanu; Máeéle au I ke ánu, e. 2. He anu e ka ua, He anu e ka wai, Li'a kuu ill I ke anu, e. 3. Ina paha, Ooe a owau Ka i pu-kukú'i, I ke anu, e. He who would translate this love-lyric for the ear as well as for the mind finds himself handicapped by the limitations of our English speech--its scant supply of those orotund vowel sounds which flow forth with their full freight of breath in such words as _a-ló-ha_, _pó-li_, and _á-nu-á-nu_. These vocables belong to the very genius of the Hawaiian tongue. [Translation] _Cold Breast_ 1. Love fain compels to greet thee, Breast so cold, so cold. Chilled, benumbed am I With the pinching cold. 2. How bitter cold the rainfall, Bitter cold the stream, Body all a-shiver, From the pinching cold. 3. Pray, what think you? What if you and I Should our arms enfold, Just to keep off the cold? The song next given, dating from a period only a few years subsequent, is of the same class and general character as Poli Anuanu. Both words and music are peculiarly Hawaiian, though one may easily detect the foreign influence that presided over the shaping of the melody. [Page 166] X--Song, Hua-hua'i Arranged by Mrs. YARNDLEY Moderato [Music:] _Huahua'i_ He aloha wau ia oe, I kau hana, hana pono; La'i ai ke kaunu me ia la, Hoapaapa i ke kino. _Chorus_: Kaua i ka huahua'i, E uhene la'i pili koolua, Pu-kuku'i aku i ke koekoe, Anu lipo i ka palai. [Page 167] [Translation] _Outburst_ O my love goes out to thee, For thy goodness and thy kindness. Fancy kindles at that other, Stirs, with her arts, my blood. _Chorus:_ You and I, then, for an outburst! Sing the joy of love's encounter, Join arms against the invading damp, Deep chill of embowering ferns. The following is given, not for its poetical value and significance, but rather as an example of a song which the trained Hawaiian singer delights to roll out with an unctuous gusto that bids defiance to all description: XI--Song, Ka Mawae By permission of the Hawaiian News Co., of Honolulu Arranged by H. BERGER [Music:] NOTE.--The music to which this hula song is set was produced by a member of the Hawaiian Band, Mr. Solomon A. Hiram, and arranged by Capt. H. Berger, to whom the author is indebted for permission to use it. _Ka Mawae_ A e ho'i ke aloha i ka mawae, I ke Kawelu-holu, Papi'ohúli.[325] Huli mai kou alo, ua anu wau, Ua pulu i ka ua, malule o-luna. [Footnote 325: _Papi'o-huli_. A slope in the western valley-side at the head of Nuuanu, where the tall grass (_kawelu_) waves (_holu_) in the wind.] [Page 168] [Translation] _The Refuge_ Return, O love, to the refuge, The wind-tossed covert of Papi'ohúli. Face now to my face; I'm smitten with cold, Soaked with the rain and benumbed. XII--Like no a Like By permission of the Hawaiian News Co. (Ltd.) Arranged by H. BERGER [Music] _Like no a Like_ 1. Ua like no a like Me ka ua kani-lehua; Me he la e i mai ana, Aia ilaila ke aloha. _Chorus_: Ooe no ka'u i upu ai, Ku'u lei hiki ahiahi, O ke kani o na manu, I na hora o ke aumoe. 2. Maanei mai kaua, He welina pa'a i ka piko, A nau no wau i imi mai, A loaa i ke aheahe a ka makani. _Chorus_. [Page 169] [Translation] _Resemblance_ 1. When the rain drums loud on the leaf, It makes me think of my love; It whispers into my ear, Your love, your love--she is near. _Chorus_: Thou art the end of my longing, The crown of evening's delight, When I hear the cock blithe crowing, In the middle watch of the night. 2. This way is the path for thee and me, A welcome warm at the end. I waited long for thy coming, And found thee in waft of the breeze. _Chorus_. XIII--Song, Pili Aoao By permission of the Hawaiian News Co. (Ltd.) Arranged by H. BEEGER [Music] NOTE.--The composer of the music and the author of the mele was a Hawaiian named John Meha, of the Hawaiian Band, who died some ten years ago, at the age of 40 years. 1. O ka ponaha iho a ke ao. Ka pipi'o malie maluna, Ike oe i ka hana, mikiala, Nowelo i ka pili aoao. _Chorus_: Maikai ke aloha a ka ipo-- Hana mao ole i ka puuwai, Houhou liilii i ka poli-- Nowelo i ka pili aoao. 2. A mau ka pili'na olu pono; Huli a'e, hooheno malie, Hanu liilii nahenahe, Nowelo i ka pili aoao. _Chorus_. [Page 170] The author of the mele was a Hawaiian named John Meha, who died some years ago. He was for many years a member of the Hawaiian Band and set the words to the music given below, which has since been arranged by Captain Berger. [Translation] _Side by Side_ 1. Outspreads now the dawn, Arching itself on high-- But look! a wondrous thing, A thrill at touch of the side. _Chorus_: Most dear to the soul is a love-touch; Its pulse stirs ever the heart And gently throbs in the breast-- At thrill from the touch of the side. 2. In time awakes a new charm As you turn and gently caress; Short comes, the breath--at The thrill from the touch of the side. _Chorus_. The fragments of Hawaiian music that have drifted down to us no doubt remain true to the ancient type, however much they may have changed in quality. They show the characteristics that stamp all primitive music--plaintiveness to the degree almost of sadness, monotony, lack of acquaintance with the full range of intervals that make up our diatonic scale, and therefore a measurable absence of that ear-charm we call melody. These are among its deficiencies. If, on the other hand, we set down the positive qualities by the possession of which it makes good its claim to be classed as music, we shall find that it has a firm hold on rhythm. This is indeed one of the special excellencies of Hawaiian music. Added to this, we find that it makes a limited use of such-intervals as the third, fifth, fourth, and at the same time resorts extravagantly, as if in compensation, to a fine tone-carving that divides up the tone-interval into fractions so much less than the semitone that our ears are almost indifferent to them, and are at first inclined to deny their existence. This minute division of the tone, or step, and neglect at the same time of the broader harmonic intervals, reminds one of work in which the artist charges his picture with unimportant detail, while failing in attention to the strong outlines. Among its merits we must not forget to mention a certain quality of tone-color which inheres in the Hawaiian tongue and which greatly tends to the enhancement of Hawaiian music, especially when thrown into rhythmic forms. The first thing, then, to repeat, that will strike the auditor on listening to this primitive music will be its lack of melody. The voice goes wavering and lilting along like a canoe on a rippling ocean. [Illustration: PLATE XVIII HALA FRUIT BUNCH AND DRUPE WITH A "LEI" (PANDANUS ODORATISSIMUS)] [Page 171] Then, of a sudden, it swells upward, as if lifted by some wave of emotion; and there for a time it travels with the same fluctuating movement, soon descending to its old monotone, until again moved to rise on the breast of some fresh impulse. The intervals sounded may be, as already said, a third, or a fifth, or a fourth; but the whole movement leads nowhere; it is an unfinished sentence. Yet, in spite of all these drawbacks and of this childish immaturity, the amateur and enthusiast finds himself charmed and held as if in the clutch of some Old-World spell, and this at what others will call the dreary and monotonous intoning of the savage. In matters that concern the emotions it is rarely possible to trace with certainty the lines that lead up from effect to cause. Such is the nature of art. If we would touch the cause which lends attractiveness to Hawaiian music, we must look elsewhere than to melody. In the belief of the author the two elements that conspire for this end are rhythm and tone-color, which comes of a delicate feeling for vowel-values. The hall-mark of Hawaiian music is rhythm, for the Hawaiians belong to that class of people who can not move hand or foot or perform any action except they do it rhythmically. Not alone in poetry and music and the dance do we find this recurring accent of pleasure, but in every action of life it seems to enter as a timekeeper and regulator, whether it be the movement of a fingerful of poi to the mouth or the swing of a _kahili_ through the incense-laden air at the burial of a chief. The typical Hawaiian rhythm is a measure of four beats, varied at times by a 2-rhythm, or changed by syncopation into a 3-rhythm. These people have an emotional susceptibility and a sympathy with environment that belongs to the artistic temperament; but their feelings, though easily stirred, are not persistent and ideally centered; they readily wander away from any example or pattern. In this way may be explained their inclination to lapse from their own standard of rhythm into inexplicable syncopations. As an instance of sympathy with environment, an experience with a hula dancer may be mentioned. Wishing to observe the movement of the dance in time with the singing of the mele, the author asked him to perform the two at one time. He made the attempt, but failed. At length, bethinking himself, he drew off his coat and bound it about his loins after the fashion of a pa-ú, such as is worn by hula dancers. He at once caught inspiration, and was thus enabled to perform the double rôle of dancer and singer. It has been often remarked by musical teachers who have had experience with these islanders that as singers they are prone to flat the tone and to drag the time, yet under the stimulus of emotion they show the ability to acquit themselves in these respects with great credit. The native [Page 172] inertia of their being demands the spur of excitement to keep them up to the mark. While human nature everywhere shares in this weakness, the tendency seems to be greater in the Hawaiian than in some other races of no higher intellectual and esthetic advancement. Another quality of the Hawaiian character which reenforces this tendency is their spirit of communal sympathy. That is but another way of saying that they need the stimulus of the crowd, as well as of the occasion, even to make them keep step to the rhythm of their own music. In all of these points they are but an epitome of humanity. Before closing this special subject, the treatment of which has grown to an unexpected length, the author feels constrained to add one more illustration of Hawaii's musical productions. The Hawaiian national hymn on its poetical side may be called the last appeal of royalty to the nation's feeling of race-pride. The music, though by a foreigner, is well suited to the words and is colored by the environment in which the composer has spent the best years of his life. The whole production seems well fitted to serve as the clarion of a people that need every help which art and imagination can offer. XIV--Hawaii Ponoí Words by King KALAKAUA Composed by H. BERGER [Music:] [Illustration: PU (TRITON TRITONIS) BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XIX] [Page 173] [Page 174] _HAWAI'I PONOI_ 1. Hawai'i ponoi, Nana i kou Moi, Ka lani Ali'i, Ke Ali'i. _Refrain_: Makua lani, e, Kamehameha, e, Na kaua e pale, Me ka ihe. 2. Hawai'i ponoi, Nana i na 'li'i, Na pua muli kou, Na poki'i. _Refrain_: 3. Hawai'i ponoi E ka lahui, e, O kau hana nui E ui, e. _Refrain_. [Page 175] [Translation] _Hawaii Ponoi_ 1. Hawaii's very own, Look to your sovran Lord, Your chief that's heaven-born, Who is your King. _Refrain_: Protector, heaven-sent, Kamehameha great, To vanquish every foe, With conquering spear. 2. Men of Hawaii's land, Look to your native chiefs, Your sole surviving lords, The nation's pride. _Refrain_: 3. Men of Hawaiian stock, My nation ever dear, With loins begirt for work, Strive with your might. _Refrain_. [Page 176] XXII.--GESTURE Gesture is a voiceless speech, a short-hand dramatic picture. The Hawaiians were adepts in this sort of art. Hand and foot, face and eye, and those convolutions of gray matter which are linked to the organs of speech, all worked in such harmony that, when the man spoke, he spoke not alone with his vocal organs, but all over, from head to foot, every part adding its emphasis to the utterance. Von Moltke could be reticent in six languages; the Hawaiian found it impossible to be reticent in one. The hands of the hula dancer are ever going out in gesture, her body swaying and pivoting itself in attitudes of expression. Her whole physique is a living and moving picture of feeling, sentiment, and passion. If the range of thought is not always deep or high, it is not the fault of her art, but the limitations of her original endowment, limitations of hereditary environment, the universal limitations imposed on the translation from spirit into matter. The art of gesture was one of the most important branches taught by the kumu. When the hula expert, the _olohe_, who has entered the halau as a visitor, utters the prayer (p. 47), "O Laka, give grace to the feet of Pohaku, and to her bracelets and anklets; give comeliness to the figure and skirt of Luukia. To each one give gesture and voice. O Laka, make beautiful the _lei_; inspire the dancers to stand before the assembly," his meaning was clear and unmistakable, and showed his high valuation of this method of expression. We are not, however, to suppose that the kumu-hula, whatever his artistic attainments, followed any set of formulated doctrines in his teaching. His science was implicit, unformulated, still enfolded in the silence of unconsciousness, wrapped like a babe in its mother's womb. To apply a scientific name to his method, it might be called inductive, for he led his pupils along the plain road of practical illustration, adding example to example, without the confusing aid of preliminary rule or abstract proposition, until his pupils had traveled over the whole ground covered by his own experience. Each teacher went according to the light that was in him, not forgetting the instructions of his own kumu, but using them as a starting point, a basis on which to build as best he knew. There were no books, no manuals of instruction, to pass from hand to hand and thus secure uniformity of instruction. Then, again, it was a long journey from Hawaii to Kauai, or [Page 177] even from one island to another. The different islands, as a rule, were not harnessed to one another under the same political yoke; even districts of the same island were not unfrequently under the independent sway of warring chiefs; so that for long periods the separation, even the isolation, in matters of dramatic art and practice was as complete as in politics. The method pursued by the kumu may be summarized as follows: Having labored to fix the song, the mele or oli, in the minds of his pupils, the _haumana_, he appointed some one to recite the words of the piece, while the class, standing with close attention to the motions of the kumu and with ears open at the same time to the words of the leader, were required to repeat the kumu's gestures in pantomime until he judged them to have arrived at a sufficient degree of perfection. That done, the class took up the double task of recitation joined to that of gesture. In his attempt to translate his concepts into physical signs the Hawaiian was favored not only by his vivid power of imagination, but by his implicit philosophy, for the Hawaiian, looked at things from a physical plane--a safe ground to stand upon--albeit he had glimpses at times far into the depths of ether. When he talked about spirit, he still had in mind a form of matter. A god was to him but an amplified human being. It is not the purpose to attempt a scientific classification of gesture as displayed in the halau. The most that can be done will be to give a few familiar generic illustrations which are typical and representative of a large class. The _pali_, the precipice, stands for any difficulty or obstacle of magnitude. The Hawaiian represents this in his dramatic, pictorial manner with the hand vertically posed on the outstretched arm, the palm of the hand looking away. If it is desired to represent this wall of obstacle as being surmounted, the hand is pushed forward, and at the same time somewhat inclined, perhaps, from its rigid perpendicularity, the action being accompanied by a series of slight lifting or waving movements as of climbing. Another way of dramatically picturing this same concept, that of the pali as a wall of obstacle, is by holding the forearm and hand vertically posed with the palmar aspect facing the speaker. This method of expression, while perhaps bolder and more graphic than that before mentioned, seems more purely oratorical and less graceful, less subtly pictorial and elegant than the one previously described, and therefore less adapted to the hula. For it must be borne in mind that the hula demanded the subordination of strength to grace and elegance. We may at the same time be sure that the halau showed individuality in its choice of methods, that it varied its technique and manner of expression at different times and places, according to the different conception of one or another kumu. [Page 178] Progression, as in walking or traveling, is represented by means of a forward undulatory movement of the outstretched arm and hand, palm downward, in a horizontal plane. This gesture is rhythmic and beautifully pictorial. If the other hand also is made a partner in the gesture, the significance would seem to be extended, making it include, perhaps, a larger number in the traveling company. The mere extension of the arm, the back-hand advanced, would serve the purpose of indicating removal, travel, but in a manner less gracious and caressing. To represent an open level space, as of a sand-beach or of the earth-plain, the Hawaiian very naturally extended his arms and open hands--palms downward, of course--the degree of his reaching effort being in a sense a measure of the scope intended. To represent the act of covering or protecting oneself with clothing, the Hawaiian placed the hollow of each hand over the opposite shoulder with a sort of hugging action. But here, again, one can lay down no hard and fast rule. There was differentiation; the pictorial action might well vary according to the actor's conception of the three or more generic forms that constituted the varieties of Hawaiian dress, which were the _málo_ of the man, the _pa-ú_ of the woman, and the decent _kiheí_, a toga-like robe, which, like the blanket of the North American Indian, was common to both sexes. Still another gesture, a sweeping of the hands from the shoulder down toward the ground, would be used to indicate that costly feather robe, the _ahuula_, which was the regalia and prerogative of kings and chiefs. The Hawaiian places his hands, palms up, edge to edge, so that the little finger of one hand touches its fellow of the other hand. By this action he means union or similarity. He turns one palm down, so that the little finger and thumb of opposite hands touch each other. The significance of the action is now wholly reversed; he now means disunion, contrariety. To indicate death, the death of a person, the finger-tips, placed in apposition, are drawn away from each other with a sweeping gesture and at the same time lowered till the palms face the ground. In this case also we find diversity. One old man, well acquainted with hula matters, being asked to signify in pantomimic fashion "the king is sick," went through the following motions: He first pointed upward, to indicate the heaven-born one, the king; then he brought his hands to his body and threw his face into a painful grimace. To indicate the death of the long he threw his hands upward toward the sky, as if to signify a removal by flight. He admitted the accuracy of the gesture, previously described, in which the hands are moved toward the ground. There are, of course, imitative and mimetic gestures galore, as of paddling, swimming, diving, angling, and the like, [Page 179] which one sees every day of his life and which are to be regarded as parts of that universal shorthand vocabulary of unvocalized speech that is used the world over from Naples to Honolulu, rather than stage-conventions of the halau. It will suffice to mention one motion or gesture of this sort which the author has seen used with dramatic effect. An old man was describing the action of Hiiaka (the little sister of Pele) while clearing a passage for herself and her female companion with a great slaughter of the reptilian demon-horde of _ma'o_ that came out in swarms to oppose the progress of the goddess through their territory while she was on her way to fetch Prince Lohiau. The goddess, a delicate piece of humanity in her real self, made short work of the little devils who covered the earth and filled the air. Seizing one after another, she bit its life out, or swallowed it as if it had been a shrimp. The old man represented the action most vividly: pressing his thumb, forefinger, and middle finger into a cone, he brought them quickly to his mouth, while he snapped his jaws together like a dog seizing a morsel, an action that pictured the story better than any words. It might seem at first blush that facial expression, important as it is, owing to its short range of effectiveness, should hardly be put in the same category with what may be called the major stage-gestures that were in vogue in the halau. But such a judgment would certainly be mistaken. The Greek use of masks on the stage for their "carrying power" testified to their valuation of the countenance as a semaphore of emotion; at the same time their resort to this artifice was an implicit recognition of the desirability of bringing the window of the soul nearer to the audience. The Hawaiians, though they made no use of masks in the halau, valued facial expression no less than the Greeks. The means for the study of this division of the subject, from the nature of the case, is somewhat restricted and the pursuit of illustrations makes it necessary to go outside of the halau. The Hawaiian language was one of hospitality and invitation. The expression _mai_, or _komo mai_, this way, or come in, was the most common of salutations. The Hawaiian sat down to meat before an open door; he ate his food in the sight of all men, and it was only one who dared being denounced as a churl who would fail to invite with word and gesture the passer-by to come in and share with him. This gesture might be a sweeping, downward, or sidewise motion of the hand in which the palm faced and drew toward the speaker. This seems to have been the usual form when the two parties were near to each other; if they were separated by any considerable distance, the fingers would perhaps more likely be turned upward, thus making the signal more distinctly visible and at the same time more emphatic. [Page 180] In the expression of unvoiced assent and dissent the Hawaiian practised refinements that went beyond our ordinary conventions. To give assent he did not find it necessary so much as to nod the head; a lifting of the eyebrows sufficed. On the other hand, the expression of dissent was no less simple as well as decisive, being attained by a mere grimace of the nose. This manner of indicating dissent was not, perhaps, without some admixture of disdain or even scorn; but that feeling, if predominant, would call for a reenforcement of the gesture by some additional token, such as a pouting of the lips accompanied by an upward toss of the chin. A more impersonal and coldly businesslike way of manifesting a negative was by an outward sweep of the hand, the back of the hand being turned to the applicant. Such a gesture, when addressed to a huckster or a beggar--a rare bird, by the way, in old Hawaii--was accepted as final. There was another method of signifying a most emphatic, even contemptuous, no. In this the tongue is protruded and allowed to hang down flat and wide like the flaming banner of a panting hound. A friend states that the Maoris made great use of gestures with the tongue in their dances, especially in the war-dance, sometimes letting it hang down broad, flat, and long, directly in front, sometimes curving it to right or left, and sometimes stuffing it into the hollow of the cheek and puffing out one side of the face. This manner--these methods it might be said--of facial expression, so far as observed and so far as can be learned, were chiefly of feminine practice. The very last gesture--that of the protruded tongue--is not mentioned as one likely to be employed on the stage in the halau, certainly not in the performance of what one would call the serious hulas. But it might well have been employed in the hula ki'i (see p. 91), which was devoted, as we have seen, to the portrayal of the lighter and more comic aspects of daily life. It is somewhat difficult to interpret the meaning of the various attitudes and movements of the feet and legs. Their remoteness from the centers of emotional control, their detachment from the vortices of excitement, and their seeming restriction to mechanical functions make them seem but slightly sympathetic with those tides of emotion that speed through the vital parts of the frame. But, though somewhat aloof from, they are still under the dominion of, the same emotional laws that govern the more central parts. Man is all sympathy one part with another; For head with, heart hath joyful amity, And both with moon and tides. The illustrations brought to illuminate this division of the subject will necessarily be of the most general application and will seem to belong rather to the domain of oratory than [Page 181] to that of dramatic or stage expression, by which is meant expression fitted for the purposes of the halau. [Illustration: PHYLLODIA AND TRUE LEAVES OF THE KOA (ACACIA KOA) BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XX] To begin with a general proposition, the attitude of the feet and legs must be sympathetic with that of the other parts of the body. When standing squarely on both feet and looking directly forward, the action may be called noncommittal, general; but if the address is specialized and directed to a part of the audience, or if attention is called to some particular region, the face will naturally turn in that direction. To attain this end, while the leg and arm of the corresponding side will be drawn back, the leg and arm of the opposite side will be advanced, thus causing the speaker to face the point of address. If the speaker or the actor addresses himself, then, to persons, or to an object, on his right, the left leg will be the one more in advance and the left arm will be the one on which the burden of gesture will fall, and vice versa. It would be a mistake to suppose that every motion or gesture displayed by the actors on the stage of the halau was significant of a purpose. To do that would be to ascribe to them a flawless perfection and strength that no body of artists have ever attained. Many of their gestures, like the rhetoric of a popular orator, were mere flourishes and ornaments. With a language so full of seemingly superfluous parts, it could not well be otherwise than that their rhetoric of gesture should be overloaded with flourishes. The whole subject of gesture, including facial expression, is worthy of profound study, for it is linked to the basic elements of psychology. The illustrations adduced touch only the skirts of the subject; but they must suffice. An exhaustive analysis, the author believes, would show an intimate and causal relation between these facial expressions and the muscular movements that are the necessary accompaniments or resultants of actual speech. To illustrate, the pronunciation of the Hawaiian word _ae_ (pronounced like our aye), meaning "yes," involves the opening of the mouth to its full extent; and this action, when accomplished, results in a sympathetic lifting of the eyebrows. It is this ultimate and completing part of the action which the Hawaiian woman adopts as her semaphore of assent. One of the puzzling things about gesture comes when we try to think of it as a science rooted in psychology. It is then we discover variations presented by different peoples in different lands, which force us to the conviction that in only a part of its domain does it base itself on the strict principles of psychology. Gesture, like language, seems to be made up in good measure of an opportunist growth that springs up in answer to man's varying needs and conditions. The writer hopes he will not be charged with begging the question in suggesting that another element which we must [Page 182] reckon with as influential in fashioning and stereotyping gesture is tradition and convention. To illustrate--the actor who took the rôle of Lord Dundreary in the first performance of the play of the same name accidentally made a fantastic misstep while crossing the stage. The audience was amused, and the actor, quick to avail himself of any open door, followed the lead thus hinted at. The result is that he won great applause and gave birth to a mannerism which has well-nigh become a stage convention. [Page 183] XXIII.--THE HULA PA-HUA The hula _pa-hua_ was a dance of the classical times that has long been obsolete. Its last exhibition, so far as ascertained, was in the year 1846, on the island of Oahu. In this performance both the olapa and the hoopaa cantillated the mele, while the latter squatted on the floor. Each one was armed with a sharp stick of wood fashioned like a javelin, or a Hawaiian spade, the _o-ó_; and with this he made motions, thrusting to right and to left; whether in imitation of the motions of a soldier or of a farmer could not be learned. The gestures of these actors were in perfect time with the rhythm of the mele. The dance-movements performed by the olapa, as the author has heard them described, were peculiar, not an actual rotation, but a sort of half-turn to one side and then to the other, an advance followed by a retreat. While doing this the olapa, who were in two divisions, marked the time of the movement by clinking together two pebbles which they held in each hand. The use of the pebbles after the manner of castanets, the division of the dancers into two sets, their advance and retreat toward and away from each other are all suggestive of the Spanish bolero or fandango. The resemblance went deeper than the surface. The prime motive of the song, the mele, also is the same, love in its different phases even to its most frenzied manifestations. _Mele_ Pa au i ka ihee a Kane;[326] Nana ka maka ia Koolau;[327] Kau ka opua[327] ma ka moana. Lu'u a e-a, lu'u a e-a,[329] 5 Hiki i Wai-ko-loa. Aole loa ke kula I ka pai-lani a Kane.[330] Ke kane[331] ia no hoi ia Ka tula pe-pe'e 10 A ka hale ku'i. Ku'i oe a lono Kahiki-nui; Hoolei ia iluna o Kaua-loa, Ka lihilihi pua o ka makemake. Mao ole ke Koolau i ka lihilihi. 13 He lihi kuleana ia no Puna. O ko'u puni no ia o ka ike maka. Aohe makamaka o ka hale, ua hele oe; Nawai la au e hookipa I keia mahaoi ana mai nei o ka loa? 20 He makemake no au e ike maka; I hookahi no po, le'a ke kaunu, Ka hana mao ole a ke anu. He anu mawaho, a he hu'i ma-loko. A ilaila laua la, la'i pono iho. 25 Ua pono oe o kaua, ua alu ka moena; Ka hana mau a ka Inu-wai; Mao ole i ka nui kino. Ku'u kino keia mauna ia ha'i. E Ku, e hoolei la! 30 A ua noa! [Footnote 327: _The a Kane_. The spear of Kane. What else can this he than that old enemy to man's peace and comfort, love, passion?] [Footnote 328: _Koolau_. The name applied to the weather side of an island; the direction in which one would naturally turn first to judge of the weather.] [Footnote 329: _Opua_. A bunch of clouds; a cloud-omen; a heavenly phenomenon; a portent. In this case it probably means a lover. The present translation, is founded on this view.] [Footnote 330: _Lu'u a e-a_. To dive and then come up to take breath, as one does in swimming out to sea against the incoming breakers, or as one might do in escaping from a pursuer, or in avoiding detection, after the manner of a loon.] [Footnote 331: _A Kane_ and _Ke kane_. Instances of word-repetition, previously mentioned as a fashion much used in Hawaiian poetry. See instances also of the same figure in lines 13 and 14 and in lines 16 and 17.] [Page 184] [Translation] _Song_ I am smitten with spear of Kane; Mine eyes with longing scan Koolau; Behold the love-omen hang o'er the sea. I dive and come up, dive and come up; 5 Thus I reach my goal Wai-ko-loa. The width of plain is a trifle To the joyful spirit of Kane. Aye, a husband, and patron is he To the dance of the bended knee, 10 In the hall of the stamping feet. Stamp, till the echo reaches Kahiki; Still pluck you a wreath by the way To crown your fondest ambition; A wreath not marred by the salt wind 15 That plays with the skirts of Puna. I long to look eye into eye. Friendless the house, you away; Pray who will receive, who welcome, This guest uninvited from far? 20 I long for one (soul-deep) gaze, One night of precious communion; Such a flower wilts not in the cold-- Cold without, a tumult within. What bliss, if we two were together! 25 You are the blest of us twain; The mat bends under your form. The thirsty wind, it still rages, [Page 185] Appeased not with her whole body. My body is pledged to another. 30 Crown it, Ku, crown it. Now the service is free! Some parts of this mele, which is a love-song, have defied the author's most strenuous efforts to penetrate their deeper meaning. No Hawaiian consulted has made a pretense of understanding it wholly. The Philistines of the middle of the nineteenth century, into whose hands it fell, have not helped matters by the emendations and interpolations with which they slyly interlarded the text, as if to set before us in a strong light the stigmata of degeneracy from which they were suffering. The author has discarded from the text two verses which followed verse 28: Hai'na ia mai ka puana: Ka wai anapa i ke kala. [Translation] Declare to me now the riddle: The waters that flash on the plain. The author has refrained from casting out the last two verses, though in his judgment they are entirely out of place and were not in the mele originally. [Page 186] XXIV--THE HULA PELE The Hawaiian drama could lay hold of no worthier theme than that offered by the story of Pele. In this epic we find the natural and the supernatural, the everyday events of nature and the sublime phenomena of nature's wonderland, so interwoven as to make a story rich in strong human and deific coloring. It is true that the genius of the Hawaiian was not equal to the task of assembling the dissevered parts and of combining into artistic unity the materials his own imagination had spun. This very fact, however, brings us so much nearer to the inner workshop of the Hawaiian mind. The story of Pele is so long and complicated that only a brief abstract of it can be offered now: Pele, the goddess of the volcano, in her dreams and wanderings in spirit-form, met and loved the handsome Prince Lohiau. She would not be satisfied with mere spiritual intercourse; she demanded the sacrament of bodily presence. Who should be the ambassador to bring the youth from his distant home on Kauai? She begged her grown-up sisters to attempt the task. They foresaw the peril and declined the thankless undertaking. Hiiaka, the youngest and most affectionate, accepted the mission; but, knowing her sister's evil temper, strove to obtain from Pele a guaranty that her own forests and the life of her bosom friend Hopoe should be safeguarded during her absence. Hiiaka was accompanied by Wahine-oma'o--the woman in green--a woman as beautiful as herself. After many adventures they arrived at Haena and found Lohiau dead and in his sepulchre, a sacrifice to the jealousy of Pele. They entered the cave, and after ten days of prayer and incantation Hiiaka had the satisfaction of seeing the body of Lohiau warmed and animated by the reentrance of the spirit; and the company, now of three, soon started on the return to Kilauea. The time consumed by Hiiaka in her going and doing and returning had been so long that Pele was moved to unreasonable jealousy and, regardless of her promise to her faithful sister, she devastated with fire the forest parks of Hiiaka and sacrificed the life of Hiiaka's bosom friend, the innocent and beautiful Hopoe. Hiiaka and Lohiau, on their arrival at Kilauea, seated themselves on its ferny brink, and there, in the open view of Pele's court, Hiiaka, in resentment at the broken faith of her sister and in defiance of her power, invited and received [Page 187] from Lohiau the kisses and dalliance which up to that time she had repelled. Pele, in a frenzy of passion, overwhelmed her errant lover, Lohiau, with fire, turned his body into a pillar of rock, and convulsed earth and sea. Only through the intervention of the benevolent peacemaking god Kane was the order of the world saved from utter ruin. The ancient Hawaiians naturally regarded the Pele hula with special reverence by reason of its mythological importance, and they selected it for performance on occasions of gravity as a means of honoring the kings and alii of the land. They would have considered its presentation on common occasions, or in a spirit of levity, as a great impropriety. In ancient times the performance of the hula Pele, like that of all other plays, was prefaced with prayer and sacrifice. The offering customarily used in the service of this hula consisted of salt crystals and of luau made from the delicate unrolled taro leaf. This was the gift demanded of every pupil seeking admission to the school of the hula, being looked upon as an offering specially acceptable to Pele, the patron of this hula. In the performance of the sacrifice teacher and pupil approached and stood reverently before the kuahu while the former recited a mele, which was a prayer to the goddess. The pupil ate the luau, the teacher placed the package of salt on the altar, and the service was complete. Both olapa and hoopaa took part in the performance of this hula. There was little or no moving about, but the olapa did at times sink down to a kneeling position. The performance was without instrumental accompaniment, but with abundant appropriate gestures. The subjects treated of were of such dignity and interest as to require no extraneous embellishment. Perusal of the mele which follows will show that the story of Pele dated back of her arrival in this group: _He Oli-O ka mele mua keia o ka, hula Pele_ Mai Kahiki ka wahine, o Pele, Mai ka aina i Pola-pola, Mai ka punohu ula a Kane, Mai ke ao lalapa i ka lani, 5 Mai ka opua lapa i Kahiki. Lapa-ku i Hawaii ka wahine, o Pele; Kalai i ka wa'a Houna-i-a-kea, Kou wa'a, e Ka-moho-alii. I apo'a ka moku i pa'a; 10 Ua hoa ka wa'a o ke Akua, Ka wa'a o Kane-kalai-honua. Holo mai ke au, a'ea'e Pele-honua-mea; A'ea'e ka Lani, ai-puni'a i ka moku; A'ea'e Kini o ke Akua, [Page 188] 15 Noho a'e o Malau. Ua ka ia ka liu o ka wa'a. Ia wai ka hope, ka uli o ka wa'a, e ne hoa 'lii? Ia Pele-honua-mea. A'ea'e kai hoe oluna o ka wa'a. 20 O Ku ma, laua o Lono, Noho i ka honua aina, Kau aku i hoolewa moku. Hiiaka, noiau, he akua, Ku ae, hele a noho i ka hale o Pele. 25 Huahua'i Kahiki, lapa uila, e Pele. E hua'i, e! [Translation] _A Song--The first song of the hula Pele_ From Kahiki came the woman, Pele, From the land of Pola-pola, From the red cloud of Kane, Cloud blazing in the heavens, 5 Fiery cloud-pile in Kahiki. Eager desire for Hawaii seized the woman, Pele; She carved the canoe, Honna-i-a-kea, Your canoe, O Ka-moho-alii. They push the work on the craft to completion. 10 The lashings of the god's canoe are done, The canoe of Kane, the world-maker. The tides swirl, Pele-honua-mea o'ermounts them; The god rides the waves, sails about the island; The host of little gods ride the billows; 15 Malau takes his seat; One bales out the bilge of the craft. Who shall sit astern, be steersman, O, princes? Pele of the yellow earth. The splash of the paddles dashes o'er the canoe. 20 Ku and his fellow, Lono, Disembark on solid land; They alight on a shoal. Hiiaka, the wise one, a god, Stands up, goes to stay at the house of Pele. 25 Lo, an eruption in Kahiki! A flashing of lightning, O Pele! Belch forth, O Pele! Tradition has it that Pele was expelled from Kahiki by her brothers because of insubordination, disobedience, and disrespect to their mother, _Honua-mea_, sacred land. (If Pele in Kahiki conducted herself as she has done in Hawaii, rending and scorching the bosom of mother earth--Honua-Mea--it is not to be wondered that her brothers were anxious to get rid of her.) She voyaged north. Her [Page 189] first stop was at the little island of Ka-ula, belonging to the Hawaiian group. She tunneled into the earth, but the ocean poured in and put a stop to her work. She had the same experience on Lehua, on Kiihau, and on the large island of Kauai. She then moved on to Oahu, hoping for better results; but though she tried both sides of the island, first mount Ka-ala--the fragrant--and then Konahuanui, she still found the conditions unsatisfactory. She passed on to Molokai, thence to Lanai, and to West Maui, and East Maui, at which last place she dug the immense pit of Hale-a-ka-la; but everywhere she was unsuccessful. Still journeying east and south, she crossed the wide Ale-nui-haha channel and came to Hawaii, and, after exploring in all directions, she was satisfied to make her home at Kilauea. Here is (_ka piko o ka honua_) the navel of the earth. Apropos of this effort of Pele to make a fire-pit for herself, see the song for the hula kuolo (p. 86), "A pit lies (far) to the east." _Mele_ A Kauai, a ke olewa [332] iluna, Ka pua lana i kai o Wailua; Nana mai Pele ilaila; E waiho aku ana o Aim.[333] 5 Aloha i ka wai niu o ka aina; E ala mai ana mokihana, Wai auau o Hiiaka. Hoo-paapaa Pele ilaila; Aohe Kau [334] e ulu ai. 10 Keehi aku Pele i ka ale kua-loloa, He onohi no Pele, ka oaka o ka lani, la. Eli-eli, kau mai! [Translation] _Song_ To Kauai, lifted in ether, A floating flower at sea off Wailua-- That way Pele turns her gaze, She's bidding adieu to Oahu, 5 Loved land of new wine of the palm. 5 There comes a perfumed waft--mokihana-- The bath of the maid Hiiaka. Scene it was once of Pele's contention, Put by for future attention. 10 Her foot now spurns the long-backed wave; 10 The phosphor burns like Pele's eye, Or a meteor-flash in the sky. Finished the prayer, enter, possess! [Footnote 332: _Olewa_. Said to be the name of a wooded region high up on the mountain of Kauai. It is here treated as if it meant the heavens or the blue ether. Its origin is the same with the word _lewa_, the upper regions of the air.] [Footnote 333: _O Ahu_. In this instance the article still finds itself disunited from its substantive. To-day we have _Oahu_ and _Ola'a_.] [Footnote 334: _Kau_, The summer; time of warm weather; the growing season.] [Page 190] The incidents and allusions in this mele belong to the story of Pele's journey in search of Lohiau, the lover she met in her dreams, and describe her as about to take flight from Oahu to Kauai (verse 4). Hiiaka's bath, _Wai auau o Hiiaka_ (verse 7), which was the subject of Pele's contention (verse 8), was a spring of water which Pele had planted at Huleia on her arrival from Kahiki. The ones with whom Pele had the contention were Kukui-lau-manienie and Kukui-lauhanahana, the daughters of Lima-loa, the god of the mirage. These two women lived at Huleia near the spring. Kamapua'a, the swinegod, their accepted lover, had taken the liberty to remove the spring from the rocky bed where Pele had planted it to a neighboring hill. Pele was offended and demanded of the two women: "Where is my spring of water?" "Where, indeed, is your spring? You belong to Hawaii. What have you to do with any spring on Kauai?" was their answer. "I planted a clean spring here on this rock," said Pele. "You have no water here," they insisted; "your springs are on Hawaii." "If I were not going in search of my husband Lohiau," said Pele, "I would set that spring back again in its old place." "You haven't the power to do that," said they. "The son of Kahiki-ula (Kama-puaa) moved it over there, and you can't undo his action." The eye of Pele, _He onohi no Pele_ (verse 11), is the phosphorescence which Pele's footfall stirs to activity in the ocean. The formal ending of this mele, _Elieli, kau mai_, is often found at the close of a mele in the hula Pele, and marks it as to all intents and purposes a prayer. _E waiho aku ana, o Ahu_ (verse 4). This is an instance of the separation of the article _o_ from the substantive _Ahu_, to which it becomes joined to form the proper name of the island now called Oahu. _Mele_ Ke amo la ke ko'i ke akua la i-uka; Haki nu'a-nu'a mai ka nalu mai Kahiki, Po-po'i aku la i ke alo o Kilauea.[335] Kanaka hea i ka lakou puaa kanu; 5 He wahine kui lei lehua i uka o Olaa, Ku'u moku lehua i ke alo o He-eia. O Kuku-ena[336] wahine, Komo i ka lau-ki, [Page 191] A'e-a'e a noho. 10 Eia makou, kou lau kaula la. Eli-eli, kau mai! [Footnote 335: The figure in the second and third verses, of waves from Kahiki (_nalu mai Kahiki_) beating against the front of Kilauea (_Po-po'i aku la i ke alo o Kilauea_), seems to picture the trampling of the multitude splashing the mire as if it were, waves of ocean.] [Footnote 336: _Kukuena_. There is some uncertainty as to who this character was; probably the same as Haumea, the mother of Pele.] [Translation] _Song_ They bear the god's ax up the mountain; Trampling the mire, like waves from Kahiki That beat on the front of Kilauea. The people with offerings lift up a prayer; 5 A woman strings wreaths in Olaa-- Lehua grove mine bord'ring He-eia. And now Kukuena, mother god, Covers her loins with a pa-ú of ti leaf; She mounts the altar; she sits. 10 Behold us, your conclave of priests. Enter in, possess us! This has the marks of a Hawaiian prayer, and as such it is said to have been used in old times by canoe-builders when going up into the mountains in search of timber. Or it may have been recited by the priests and people who went up to fell the lehua tree from which to carve the Makahiki[337] idol; or, again, may it possibly have been recited by the company of hula folk who climbed the mountain in search of a tree to be set up in the halau as a representation of the god whom they wished to honor? This is a question the author can not settle. That it was used by hula folk is indisputable, but that would not preclude its use for other purposes. _Mele_ Ku i Wailua ka pou hale[338] Ka ipu hoolono i ka uwalo, Ka wawa nui, e Ulupo. Aole uwalo mai, e. 5 Aloha nui o Ikuwa, Mahoena. Ke lele la ka makawao o ka hinalo. Aia i Maná ka oka'i o ka ua o Eleao; Ke holu la ka a'ahu o Ka-ú [339] i ka makani; Ke puhi a'e la ka ale kumupali o Ka-ú, Honuapo; 10 Ke hakoko ka niu o Paiaha'a i ka makani. Uki-uki oukou: Ke lele la ke kai; Lele iao,[340] lele! O ka makani Koolau-wahine, [Page 192] 15 O ka Moa'e-ku. Lele ua, lele kawa! [341] Lele aku, lele mai! Lele o-ó,[342] o-ó lele; [343] Lele opuhi,[344] lele; 20 Lele o Kauná,[345] kaha oe. E Hiiaka e, ku! [Footnote 337: For an account of the Makahiki idol see Hawaiian Antiquities, p. 189, by David Malo; translated by N.B. Emerson, A.M., M.D., Honolulu, Hawaiian Gazette Company (Limited), 1903.] [Footnote 338: _Pou hele_. The main post of a house, which is here intended, was the _pou-haná_; it was regarded with a superstitious reverence.] [Footnote 339: _A'hu o Ka-u_. A reference, doubtless, to the long grass that once covered Ka-ú.] [Footnote 340: _I-áo_. A small fish that took short flights in the air.] [Footnote 341: _Lele kawa_. To jump in sport from a height into the water.] [Footnote 342: _Lele o-ó_. To leap feet first into the water.] [Footnote 343: _O-ó lele_. To dive head first into the water.] [Footnote 344: _Lele opuhi_. The same as _pahi'a_, to leap obliquely into the water from a height, bending oneself so that the feet come first to the surface.] [Footnote 345: _Kauná_. A woman of Ka-ú celebrated for her skill in the hula, also the name of a cape that reaches out into the stormy ocean.] [Translation] _Song_ At Wailua stands the main house-post; This oracle harks to wild voices, Tumult and clamor, O Ulu-po; It utters no voice to entreaty. 5 Alas for the prophet that's dumb! But there drifts the incense of hala. Maná sees the rain-whirl of Eleao. The robe of Ka-ú sways in the wind, That dashes the waves 'gainst the sea-wall, 10 At Honu-apo, windy Ka-ú; The Pai-ha'a palms strive with the gale. Such weather is grievous to you: The sea-scud is flying. My little i-ao, O fly 15 With the breeze Koolau! Fly with the Moa'e-ku! Look at the rain-mist fly! Leap with the cataract, leap! Plunge, now here, now there! 20 Feet foremost, head foremost; Leap with a glance and a glide! Kauná, opens the dance; you win. Rise, Hiiaka, arise! The meaning of this mele centers about a phenomenon that is said to have been observed at Ka-ipu-ha'a, near Wailua, on Kauai. To one standing on a knoll near the two cliffs Ikuwa and Mahoena (verse 5) there came, it is said, an echo from the murmur and clamor of the ocean and the moan of the wind, a confused mingling of nature's voices. The listener, however, got no echoing answer to his own call. The mele does not stick to the unities as we understand them. The poets of old Hawaii felt at liberty to run to the ends of their earth; and the auditor must allow his imagination to be transported suddenly from one island to another; in this [Page 193] case, first from Wailua to Maná on the same island, where he is shown the procession of whirling rain clouds of Eleao (verse 7). Thence the poet carries him to Honuapo, Hawaii, and shows him the waves dashing against the ocean-walls and the clashing of the palm-fronds of Paiaha'a in the wind. The scene shifts back to Kauai, and one stands with the poet looking down on a piece of ocean where the people are wont to disport themselves. (Maka-iwa, not far from Ka-ipu-ha'a, is said to be such a place.) Verses 12 to 19 in the Hawaiian (13 to 21 in the translation) describe the spirited scene. It is somewhat difficult to determine whether the Kauná mentioned in the next poem is the name of the woman or of the stormy cape. In the mind of a Hawaiian poet the inanimate and the animate are often tied so closely together in thought and in speech as to make it hard to decide which is intended. _Mele_ Ike ia Kauná-wahine, Makani Ka-ú, He umauma i pa ia e ka Moa'e, E ka makani o-maka o Unulau. Lau ka wahine kaili-pua o Paía, 5 Alualu puhala o ka Milo-pae-kanáka, e-e-e-e! He kanáka ke koa no ka ehu ahiahi, O ia nei ko ka ehu kakahiaka-- O maua no, me ka makua o makou. Ua ike 'a! [Translation] _Song_ Behold Kauná, that sprite of windy Ka-ú, Whose bosom is slapped by the Moa'e-kú, And that eye-smiting wind Unulaú-- Women by hundreds filch the bloom 5 Of Paía, hunt fruit of the hala, a-ha! That one was the gallant, at evening, This one the hero of love, in the morning-- 'Twas our guardian I had for companion. Now you see it, a-ha! This mele, based on a story of amorous rivalry, relates to a contest which arose between two young women of rank regarding the favors of that famous warrior and general of Kamehameha, Kalaimoku, whom the successful intrigante described as _ka makua o makou_ (verse 8), our father, i.e., our guardian. The point of view is that of the victorious intrigante, and in speaking of her defeated rival she uses the ironical language of the sixth verse, _He kanáka ke koa no ka ehu ahiahi_ meaning that her opponent's chance of success faded with the evening twilight, whereas her own success was crowned with [Page 194] the glow of morning, _O ia neí ko ka ehu kakahiaka_ (verse 7). The epithet _kanáka_ hints ironically that her rival is of lower rank than herself, though in reality the rank of her rival may have been superior to her own. The language, as pointed out by the author's informant, is marked with an elegance that stamps it as the product of a courtly circle. _Mele_ E oe mauna i ka ohu, Kahá, ka leo o ka ohi'a; Auwe! make au i ke ahi a mau A ka luahine[346] moe naná, 5 A papa enaena, wai hau, A wa'a kau-hí.[347] Haila pepe[348] mua me pepe waena, O pepe ka muimui: O kiele[348] i na ulu[348] 10 Ka makahá kai kea O Niheu[349] kolohe; Ka makaha kai kea! Eli-eli, kau mai. [Translation] _Song_ Ho! mountain of vapor-puffs, Now groans the mountain-apple tree. Alas! I burn in this deathless flame, That is fed by the woman who snores 5 On a lava plate, now hot, now cold; Now 'tis a canoe full-rigged for sea; There are seats at the bow, amidships, abaft; Baggage and men--all is aboard. And now the powerful thrust of the paddle, [Page 195] 10 Making mighty swirl of wat'ry yeast, As of Nihéu, the mischief-maker-- A mighty swirl of the yeasty wave. In heavea's name, come aboard! [Footnote 346: Pele is often spoken of as _ka luahine_, the old woman; but she frequently used her power of transformation to appear as a young woman of alluring beauty.] [Footnote 347: Lava poured out in plates and folds and coils resembles many diverse things, among others the canoe, _wa'a_ here characterized as complete in its appointments and ready for launching, _kauhí_. The words are subtly intended, no doubt, to convey the thought of Pele's readiness to launch on the voyage of matrimony.] [Footnote 348: _Pepe_, a seat; _kiele_, to paddle; and _ulu_, a shortened form of the old word _oulu_, meaning a paddle, are archaisms now obsolete.] [Footnote 349: Nihéu. One of the mythological heroes of an old-time adventure, in which his elder brother Kana, who had the form of a long rope, played the principal part. This one enterprise of their life in which they joined forces was for the rescue of their mother, Hina, who had been kidnaped by a marauding chief and carried from her home in Hilo to the bold headland of Haupu, Molokai. Nihéu is generally stigmatized as _kolohe_ (verse 11), mischievous, for no other reason apparently than that he was an active spirit, full of courage, given to adventure and heaven-defying audacities, such as put the Polynesian Mawi and the Greek Prometheus in bad odor with the gods of their times. One of these offensive actions was Nihéu's theft of a certain _ulu_, breadfruit, which one of the gods rolled with a noise like that of thunder in the underground caverns of the southern regions of the world. Nihéu is represented as a great sport, an athlete, skilled in all the games of his people. The worst that could be said of him was that he had small regard for other people's rights and that he was slow to pay his debts of honor.] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XXI PALA-PALAI FERNS] After the death of Lohiau, his best friend, Paoa, came before Pele determined to invite death by pouring out the vials of his wrath on the head of the goddess. The sisters of Pele sought to avert the impending tragedy and persuaded him to soften his language and to forego mere abuse. Paoa, a consummate actor, by his dancing, which has been perpetuated in the hula Pele, and by his skillfully-worded prayer-songs, one of which is given above, not only appeased Pele, but won her. The piece next appearing is also a song that was a prayer, and seems to have been uttered by the same mouth that, groaned forth the one given above. It does not seem necessary to take the language of the mele literally. The sufferings that the person in the mele describes in the first person, it seems to the author, may be those of his friend Lohiau; and the first person is used for literary effect. _Mele[350]_ Aole e mao ka ohu: Auwe! make au i ke ahi a mau A ka wahine moe naná, A papa ena-ena, 5 A wa'a kau-hí. Ilaila pepe mua me pepe waena, O pepe ka mu'imu'i, O lei'na kiele, Kau-meli-eli: [351] 10 Ka maka kakahi kea O Niheu kolohe-- Ka maka kaha-kai kea. Eli-eli, kau mai! [Translation] _Song_ Alas, there's no stay to the smoke; I must die mid the quenchless flame-- Deed of the hag who snores in her sleep, Bedded on lava plate oven-hot. 5 Now it takes the shape of canoe; [Page 196] Seats at the bow and amidships, And the steersman sitting astern; Their stroke stirs the ocean to foam-- The myth-craft, Kau-meli-eli! 10 Now look, the white gleam of an eye-- It is Nihéu, the turbulent one-- An eye like the white sandy shore. Amen, possess me! [Footnote 350: The remarks on pp. 194 and 195 regarding the mele on p. 194 are mostly applicable to this mele.] [Footnote 351: _Kau-meli-eli_. The name of the double canoe which brought a company of the gods from the lands of the South--Kukulu o Kahiki--to Hawaii. Hawaiian myths refer to several migrations of the gods to Hawaii; one of them is that described in the mele given on p. 187, the first mele in this chapter.] The mele now to be given has the form of a serenade. Etiquette forbade anyone to wake the king by rude touch, but it was permissible for a near relative to touch his feet. When the exigencies of business made it necessary for a messenger, a herald, or a courtier to disturb the sleeping monarch, he took his station at the king's feet and recited a serenade such as this: _Mele Hoala _(no ka Hula Pele) E ala, e Kahiki-ku;[352] E ala, e Kahiki-moe; [352] E ala, e ke apapa nu'u;[353] E ala, e ke apapa lani.[353] 5 Eia ka hoala nou, e ka lani[354] la, e-e! E ala oe! E ala, ua ao, ua malamalama. Aia o Kape'a ma,[355] la, i-luna; Ua hiki mai ka maka o Unulau; [356] [Page 197] 10 Ke hóolalé mai la ke kupa holowa'a o Ukumehame,[357] Ka lae makaui kaohi-wa'a o Papawai,[358] Ka lae makani o'Anahenahe la, e-e! E ala oe! E ala, ua ao, ua malamalama; 15 Ke o a'e la ke kukuna o ka La i lea ili o ke kai; Ke hahai a'e la, e like me Kumukahi [359] E hoaikane ana me Makanoni; Ka papa o Apua, ua lohi i ka La. E ala oe! 20 E ala, ua ao, ua malamalama; Ke kau aku la ka La i Kawaihoa: Ke kolii aku la ka La i ka ili o ke kai; Ke anai mai la ka iwa auai-maka o Lei-no-ai, I ka lima o Maka-iki-olea, 25 I ka poll wale o Leliua la. E ala oe! [Footnote 352: Hawaiians conceived of the dome of heaven as a solid structure supported by walls that rested on the earth's plain. Different names were given to different sections of the wall. _Kahiki-ku_ and _Kahiki-moe_ were names applied to certain of these sections. It would, however, be too much, to expect any Hawaiian, however intelligent and well versed in old lore, to indicate the location of these regions.] [Footnote 353: The words _apapa nu'u_ and _apapa lani_, which convey to the mind of the author the picture of a series of terraced plains or steppes--no doubt the original meaning--here mean a family or order of gods, not of the highest rank, at or near the head of which stood Pele. Apropos of this subject the following lines have been quoted: Hanau ke apapa nu'u: Hanau ke apapa lani; Hanau Pele, ka hihi'o na lani. [Translation] Begotten were the gods of graded rank; Begotten were the gods of heavenly rank; Begotten was Pele, quintessence of heaven. This same expression was sometimes used to mean an order of chiefs, _alii. Apapa lani_ was also used to mean the highest order of gods, _Ku, Kane, Kanaloa, Lono_. The kings also were gods, for which reason this expression at times applied to the alii of highest rank, those, for instance, who inherited the rank of _niau-pi'o_ or of _wohi._] [Footnote 354: _Lani_. Originally the heavens, came to mean king, chief, _alii_.] [Footnote 355: There is a difference of opinion as to the meaning of _Kape'a ma_. After hearing diverse opinions the author concludes that it refers to the rays of the sun that precede its rising--a Greek idea.] [Footnote 356: _Unulau_. A name for the trade-wind which, owing to the conformation of the land, often sweeps down with great force through the deep valleys that seam the mountains of west Maui between Lahaina and Maalaea bay; such a wind squall was called a _mumuku_.] [Footnote 357: _Ukumehame_. The name of a deep valley on west Maui in the region above described.] [Footnote 358: _Papawai_. The principal cape on west Maui between Lahaina and Maalaea bay.] [Footnote 359: _Kumu-kahi_. A cape in Puna, the easternmost part of Hawaii; by some said to be the sun's wife, and the object of his eager pursuit after coming out of his eastern gate Ha'eha'e. The name was also applied to a pillar of stone that was planted on the northern border of this cape. Standing opposite to it, on the southern side, was the monolith Makanoni. In summer the sun in its northern excursion inclined, as the Hawaiians noted, to the side of Kumukahi, while in the season of cool weather, called Makalii, it swung in the opposite direction and passed over to Makanoni. The people of Puna accordingly said, "The sun has passed over to Makanoni," or "The sun has passed over to Kumukahi," as the case might be. These two pillars are said to be of such a form as to suggest the thought that they are phallic emblems, and this conjecture is strengthened by consideration of the tabus connected with them and of the religious ceremonies peformed before them. The Hawaiians speak of them as _pohaku eho_, which, the author believes, is the name given to a phallus, and describe them as plain uncarved pillars. These stones were set up in very ancient times and are said to have been tabu to women at the times of their infirmity. If a woman climbed upon them at such a period or even set foot upon the platform on which one of them stood she was put to death. Another stringent tabu forbade anyone to perform an office of nature while his face was turned toward one of these pillars. The language of the mele, _Ke hahai ae la e like me Kumukahi_ (verse 16), implies that the sun chased after Kumukahi. Apropos of this is the following quotation from an article on the phallus in Chambers's Encyclopedia: "The common myth concerning it [the phallus] was the story of some god deprived of his power of generation--an allusion to the sun, which in autumn loses its fructifying influence." In modern times there seems to have grown up a curious mixture of traditions about these two stones, in which the old have become overlaid with new superstitions; and these last in turn seem to be dying out. They are now vaguely remembered as relics of old demigods, petrified forms of ancient _kupua_.[360] Fishermen, it is said, not long ago offered sacrifices to them, hoping thus to purchase good luck. Any offense against them, such as that by women, above mentioned, or by men, was atoned for by offering before these ancient monuments the first fish that came to the fisherman's hook or net. Mention of the name Kumu-kahi to a Hawaiian versed in ancient lore called up to his memory the name of Pala-moa as his associate. The account this old man gave of them was that they were demigods much worshiped and feared for their power and malignity. They were reputed to be cannibals on the sly, and, though generally appearing in human form, were capable of various metamorphoses, thus eluding detection. They were believed to have the power of taking possession of men through spiritual obsession, as a result of which the obsessed ones were enabled to heal sickness as well as to cause it, to reveal secrets, and to Inflict death, thus terrifying people beyond measure. The names of these, two demigods, especially that of Palamoa, are to this day appealed to by practitioners of the black arts.] [Footnote 360: The Hawaiian alphabet had no letter _s_. The Hawaiians indicated the plural by prefixing the particle _na_.] [Page 198] [Translation] _Song_ Awake now, Kahiki-ku; Awake now, Kahiki-moe; Awake, ye gods of lower grade; Awake, ye gods of heavenly rank. 5 A serenade to thee, O king. Awake thee! Awake, it is day, it is light; The Day-god his arrows is shooting, Unulau his eye far-flashing, 10 Canoe-men from Uku-me-hame Are astir to weather the windy cape, The boat-baffling cape, Papa-wai, And the boisterous A-nahe-nahe. Awake thee! 15 Awake, day is come and the light; The sun-rays stab the skin of the deep; It pursues, as did god Kumu-kahi To companion with god Maka-noni; The plain of Apua quivers with heat. 20 Awake thee! Awake, 'tis day, 'tis light; The sun stands over Waihoa, Afloat on the breast of ocean; The iwa of Leinoai is preening 25 On the cliff Maka-iki-olea. On the breast of naked Lehua. Awake thee! awake! The following is a prayer said to have been used at the time of awa-drinking. When given in the hula, the author is informed, its recitation was accompanied by the sound of the drum. _He Pule no Pele_ PALE I O Pele la ko'u akua: Miha ka lani, miha ka honua. Awa iku, awa lani; Kai awaawa, ka awa nui a Hiiaka, 5 I kua i Mauli-ola;[361] He awa kapu no na wahine. E kapu! Ka'i kapu kou awa, e Pele a Honua-mea; E kala, e Haumea wahine, 10 O ka wahine i Kilauea, Nana i eli a hohonu ka lua O Mau-wahine, o Kupu-ena, O na wahine i ka inu-hana awa. E ola na 'kua malihini![362] PALE II 15 I kama'a-ma'a la i ka pua-lei; E loa ka wai apua, Ka pii'na i Ku-ka-la-ula;[363] Hoopuka aku i Puu-lena, Aina a ke Akua i noho ai. [Page 199] 20 Kanaenae a ke Akua malihini;[362] O ka'u wale iho la no ia, o ka leo, He leo wale no, e-e! E ho-i! Eia ka ai! [Footnote 361: _Maull-ola_. A god of health; perhaps also the name of a place. The same word also was applied to the breath of life, or to the physician's power of healing. In the Maori tongue the word _mauri_, corresponding to _mauli_, means life, the seat of life. In Samoan the word _mauli_ means heart. "Sneeze, living heart" (_Tihe mauri ora_), says the Maori mother to her infant when it sneezes. For this bit of Maori lore acknowledgment is due to Mr. S. Percy Smith, of New Zealand.] [Footnote 362: According to one authority, at the close of the first canto the stranger gods--_akua malihini_--who consisted of that multitude of godlings called the _Kini Akua_, took their departure from the ceremony, since they did not belong to the Pele family. Internal evidence, however, the study of the prayer itself in its two parts, leads the writer to disagree with this authority. Other Hawaiians of equally deliberate judgment support him in this opinion. The etiquette connected with ceremonious awa-drinking, which the Samoans of to-day still maintain in full form, long ago died out in Hawaii. This etiquette may never have been cultivated here to the same degree as in its home, Samoa; but this poem is evidence that the ancient Hawaiians paid greater attention to it than they of modern times. The reason for this decline of ceremony must be sought for in the mental and esthetic make-up of the Hawaiian people; it was not due to any lack of fondness in the Hawaiian for awa as a beverage or as an intoxicant. It is no help to beg the question by ascribing the decline of this etiquette to the influence of social custom. To do so would but add one more link to the chain that binds cause to effect. The Hawaiian mind was not favorable to the observance of this sort of etiquette; it did not afford a soil fitted to nourish such an artificial growth.] [Footnote 363: The meaning of the word _Ku-ka-la-ula_ presented great difficulty and defied all attempts at translation until the suggestion was made by a bright Hawaiian, which was adopted with satisfaction, that it probably referred to that state of dreamy mental exaltation which comes with awa-intoxication. This condition, like that of frenzy, of madness, and of idiocy, the Hawaiian regarded as a divine possession.] [Translation] _A Prayer to Pele_ CANTO I Lo, Pele's the god of my choice: Let heaven and earth in silence wait Here is awa, potent, sacred, Bitter sea, great Hiiaka's root; 5 'Twas cut at Mauli-ola-- Awa to the women forbidden, Let it tabu be! Exact be the rite of your awa, O Pele of the sacred land. [Page 200] 10 Proclaim it, mother. Haumea, Of the goddess of Kilauea; She who dug the pit world-deep, And Mau-wahine and Kupu-ena, Who prepare the awa for drink. 15 A health to the stranger gods! CANTO II Bedeck now the board for the feast; Fill up the last bowl to the brim; Then pour a draught in the sun-cave Shall flow to the mellow haze, 20 That tints the land of the gods. All hail to the stranger gods! This my offering, simply a voice, Only a welcoming voice. Turn in! 25 Lo, the feast! This prayer, though presented in two parts or cantos, is really one, its purpose being to offer a welcome, _kanaenae_, to the feast and ceremony to the gods who had a right to expect that courtesy. One more mele of the number specially used in the hula Pele: _Mele_ Nou paha e, ka inoa E ka'i-ka'i ku ana, A kau i ka nuku. E hapa-hapai a'e; 5 A pa i ke kihi O Ki-lau-é-a. Ilaila ku'u kama, O Ku-nui-akea.[364] Hookomo a'e iloko 10 A o Hale-ma'u-ma'u;[365] A ma-ú na pu'u E óla-olá, nei. E kulipe'e nui ai-ahua.[366] E Pele, e Pele! 15 E Pele, e Pele! Huai'na! huai'na! Ku ia ka lani, Pae a huila! [Footnote 364: Kalakaua, for whom all these fine words are intended, could no more claim kinship with Ku-nui-akea, the son of Kau-i-ke-aouli, than with Julius Cæsar.] [Footnote 365: _Hale-mau-mau_. Used figuratively of the mouth, whose hairy fringe--moustache and beard--gives it a fancied resemblance to the rough lava pit where Pele dwelt. The figure, to us no doubt obscure, conveyed to the Hawaiian the idea of trumpeting the name and making it famous.] [Footnote 366: _E kuli-pe'e nui ai-ahua_. Pele is here figured as an old, infirm woman, crouching and crawling along; a character and attitude ascribed to her, no doubt, from the fancied resemblance of a lava flow, which, when in the form of _a-á_, rolls and tumbles along over the surface of the ground in a manner suggestive of the motions and attitude of a palsied crone.] [Page 201] [Translation] _Song_ Yours, doubtless, this name. Which people are toasting With loudest acclaim. Now raise it, aye raise it, 5 Till it reaches the niches Of Kí-lau-é-a. Enshrined is there my kinsman, Kú-núi-akéa. Then give it a place 10 In the temple of Pele; And a bowl for the throats That are croaking with thirst. Knock-kneed eater of land, O Pele, god Pele! 15 O Pele, god Pele! Burst forth now! burst forth! Launch a bolt from the sky! Let thy lightnings fly: When this poem[367] first came into the author's hands, though attracted by its classic form and vigorous style, he could not avoid being repelled by an evident grossness. An old Hawaiian, to whom he stated his objections, assured him that the mele was innocent of all bad intent, and when the offensive word was pointed out he protested that it was an interloper. The substitution of the right word showed that the man was correct. The offense was at once removed. This set the whole poem in a new light and it is presented with satisfaction. The mele is properly a name-song, _mele-inoa_. The poet represents some one as lifting a name to his mouth for praise and adulation. He tells him to take it to Kilauea--that it may reecho, doubtless, from the walls of the crater. [Footnote 367: It is said to ue the work of a hula-master, now some years dead, by the name of Namakeelua.] [Page 202] XXV.--THE HULA PA'I-UMAUMA The hula _pa'i-umauma_--chest-beating hula--called also hula _Pa-láni_,[368] was an energetic dance, in which the actors, who were also the singers, maintained a kneeling position, with the buttocks at times resting on the heels. In spite of the restrictions imposed by this attitude, they managed to put a spirited action into the performance; there were vigorous gestures, a frequent smiting of the chest with the open hand, and a strenuous movement of the pelvis and lower part of the body called _ami_. This consisted of rhythmic motions, sidewise, backward, forward, and in a circular or elliptical orbit, all of which was done with the precision worthy of an acrobat, an accomplishment attained only after long practice. It was a hula of classic celebrity, and was performed without the accompaniment of instrumental music. [Footnote 368: _Paláni_, French, so called at Moanalua because a woman who was its chief exponent was a Catholic, one of the "poe Paláni." Much odium has been laid to the charge of the hula on account of the supposed indecency of the motion termed _ami_. There can be no doubt that the ami was at times used to represent actions unfit for public view, and so far the blame is just. But the ami did not necessarily nor always represent obscenity, and to this extent the hula has been unjustly maligned.] In the mele now to be given the poet calls up a succession of pictures by imagining himself in one scenic position after another, beginning at Hilo and passing in order from one island to another--omitting, however, Maui--until he finds himself at Kilauea, an historic and traditionally interesting place on the windward coast of the garden-island, Kauai. The order of travel followed by the poet forbids the supposition that the Kilauea mentioned is the great caldera of the volcano on Hawaii in which Pele had her seat. It is useless to regret that the poet did not permit his muse to tarry by the way long enough to give us something more than a single eyeshot at the quickly shifting scenes which unrolled themselves before him, that so he might have given us further reminiscence of the lands over which his Pegasus bore him. Such completeness of view, however, is alien to the poesy of Hawaii. [Page 203] _Mele_ A Hilo au e, hoolulu ka lehua[369]; A Wai-luku la, i ka Lua-kanáka[370]; A Lele-iwi[371] la, au i ke kai; A Pana-ewa[372], i ka ulu-lehna; 5 A Ha-ili[373], i ke kula-manu; A Mologai, i ke ala-kahi, Ke kula o Kala'e[374] wela i ka la; Mauna-loa[375] la, Ka-lua-ko'i[376], e; Na hala o Nihoa[377], he mapuna la; 10 A Ko'i-ahi[378] au, ka maile lau-lu la; A Makua[379] la, i ke one opio-pio[380], E holu ana ke kai o-lalo; He wahine a-po'i-po'i[381] e noho ana, A Kilauea[382], i ke awa ula. [Translation] _Song_ At Hilo I rendezvoused with, the lehua; By the Wailuku stream, near the robber-den; Off cape Lele-iwi I swam in the ocean; At Pana-ewa, mid groves of lehua; 5 At Ha-ili, a forest of flocking birds. On Molokai I travel its one highway; I saw the plain of Kala'e quiver with heat, And beheld the ax-quarries of Mauna-loa. Ah, the perfume Nihoa's pandanus exhales! 10 Ko'i-ahi, home of the small-leafed maile; And now at Makua, lo, its virgin sand, While ocean surges and scours on below. Lo, a woman crouched on the shore by the sea, In the brick-red bowl, Kilauea's bay. [Footnote 369: _Lehúa._ A tree that produces the tufted scarlet flower that is sacred to the goddess of the hula, Laka.] [Footnote 370: _Lua-kanáka._ A deep and dangerous crossing at the Wailuku river, which is said to have been the cause of death by drowning of very many. Another story is that it was once the hiding place of robbers.] [Footnote 371: _Lele-iwi._ The name of a cape at Hilo, near the mouth of the Wai-luku river;--water of destruction.] [Footnote 372: _Pana-ewa._ A forest region in Ola'a much mentioned in myth and poetry.] [Footnote 373: _Haili._ A region in Ola'a, a famous: resort for bird-catchers.] [Footnote 374: _Ka-la'e._ A beautiful place in the uplands back of Kaunakakai, on Molokai.] [Footnote 375: _Mauna-loa._ The mountain in the western part of Molokai.] [Footnote 376: _Ka-lua-ko'i._ A place on this same Mauna-loa where was quarried stone suitable for making the Hawaiian ax.] [Footnote 377: _Nihoa._ A small land near Kalaupapa, Molokai, where was a grove of fine pandanus trees.] [Footnote 378: _Ko'i-ahi._ A small valley in the district of Waianae, Oahu, where was the home of the small-leafed maile.] [Footnote 379: _Makua._ A valley in Waianae.] [Footnote 380: _One opio-pio._ Sand freshly smoothed by an ocean wave.] [Footnote 381: _Apo'i-po'i._ To crouch for the purpose, perhaps, of screening oneself from view, as one, for instance, who is naked and desires to escape observation.] [Footnote 382: _Kilauea._ There is some doubt whether this is the Kilauea on Kauai or a little place of the same name near cape Kaeua, the westernmost point of Oahu.] [Page 204] In the next mele to be given it is evident that, though the motive is clearly Hawaiian, it has lost something of the rugged simplicity and impersonality that belonged to the most archaic style, and that it has taken on the sentimentality of a later period. _Mele_ E Manono la, e-a, E Manono la, e-a, Kau ka ópe-ópe; Ka ulu hala la, e-a, 5 Ka uluhe la, e-a. Ka uluhe la, e-a, A hiki Pu'u-naná, Hali'i punána No huli mai. 10 Hull mai o-e la; Moe kaua; Hali'i punana No hull mai. Hull mai o-e la; 15 Moe kaua; Moe aku kaua; O ka wai welawela, O ka papa lohi O Mau-kele; 20 Moe aku kaua; O ka wai welawela, O ka papa lohi O Mau-kele. A kele, a kele 25 Kou manao la, e-a; A kele, a kele Kou manao la, e-a. [Translation] _Song_ Come now, Manono, Come, Manono, I say; Take up the burden; Through groves of pandanus 5 And wild stag-horn fern, Wearisome fern, lies our way. Arrived at the hill-top, We'll smooth out the nest, That we may snug close. 10 Turn now to me, dear, While we rest here. Make we a little nest, That we may draw near. This way your face, dear, [Page 205] 15 While, we rest here. Rest thou and I here, Near the warm, warm water And the smooth lava-plate Of Mau-kele. 20 Rest thou and I here. By the water so warm, And the lava-plate smooth Of Mau-kele. Little by little 25 Your thoughts will be mine. Little by little Your thoughts I'll divine. Manono was the name of the brave woman, wife of Ke-kua-o-kalani, who fell in the battle of Kuamo'o, in Kona, Hawaii, in 1819, fighting by the side of her husband. They died in support of the cause of law and order, of religion and tabu, the cause of the conservative party in Hawaii, as opposed to license and the abolition of all restraint. The _uluhe_ (verses 5, 6) is the stag-horn fern, which forms a matted growth most obstructive to woodland travel. The burden Manono is asked to bear, what else is it but the burden of life, in this case lightened by love? Whether there is any connection between the name of the hula--breast-beating--and the expression, in the first verse of the following mele is more than the author can say. _Mele_ Ka-hipa[383], na waiu olewa, Lele ana, ku ka mahiki akea; Keké ka niho o Laui-wahine[384]; Opi ke a lalo, ke a luna. 5 A hoi aku au i Lihue, Kana aku ia Ewa; E au ana o Miko-lo-lóu,[385] [Page 206] A pahú ka naau no Pa-pi'-o[386]. A pa'a ka mano. 10 Hopu i ka lima. Ai pakahi, e, i ka nahele,[387] Alawa a'e na ulu kani o Leiwalo. E noho ana Kolea-kani[388] Ka pii'na i ka Uwa-lua; 15 Oha-ohá, lei i ka makani. [Footnote 383: _Ka-hipa_. Said to be the name of a mythological character, now applied to a place in Kahuku where the mountains present the form of two female breasts.] [Footnote 384: _Lani-wahine_. A benignant _mo'o_, or water-nymph, sometimes taking the form of a woman, that is said to have haunted the lagoon of Uko'a, Waialua, Oahu. There is a long story about her.] [Footnote 385: _Miko-lo-lóu_. A famous man-eating shark-god whose home was in the waters of Hana, Maui. He visited Oahu and was hospitably received by Ka-ahu-pahau and Ka-hi'u-ká, sharks of the Ewa lagoons, who had a human ancestry and were on friendly terms with their kindred. Miko-lo-lóu, when his hosts denied him human flesh, helped himself. In the conflict that rose the Ewa sharks joined with their human relatives and friends on land to put an end to Miko-lo-lóu. After a fearful contest they took him and reduced his body to ashes. A dog, however, snatched and ate a portion--some say the tongue, some the tail--and another part fell into the water. This was reanimated by the spirit of the dead shark and grew to be a monster of the same size and power as the one deceased. Miko-lo-lóu now gathered his friends and allies from all the waters and made war against the Ewa sharks, but was routed.] [Footnote 386: _Pa-pi'-o_. A shark of moderate size, but of great activity, that fought against Mlko-lo-lóu. It entered his enormous mouth, passed down into his stomach, and there played havoc with the monster, eating its way out.] [Footnote 387: _Ai pakahi, e, i ka nahele_. The company represented by the poet to be journeying pass through an uninhabited region barren of food. The poet calls upon them to satisfy their Imnger by eating of the edible wild herbs--they abound everywhere in Hawaii--at the same time representing them as casting longing glances on the breadfruit trees of Leiwalo. This was a grove in the lower levels of Ewa that still survives.] [Footnote 388: _Kolea-kani_. A female _kupua_--witch she might be called now--that had the form of a plover. She looked after the thirsty ones who passed along the road, and benevolently showed them where to find water. By her example the people of the district are said to have been induced to give refreshment to travelers who went that way.] [Translation] _Song_ 'Tis Kahipa, with, pendulous breasts; How they swing to and fro, see-saw! The teeth of Lani-wahine gape-- A truce to upper and lower jaw! 5 From Lihue we look upon Ewa; There swam the monster, Miko-lo-lóu, His bowels torn out by Pa-pi'-o. The shark was caught in grip of the hand. Let each one stay himself with wild herbs, And for comfort turn his hungry eyes 10 To the rustling trees of Lei-walo. Hark! the whistling-plover--her old-time seat, As one climbs the hill from Echo-glen, And cools his brow in the breeze. The thread of interest that holds together the separate pictures composing this mele is slight. It will, perhaps, give to the whole a more definite meaning if we recognize that it is made up of snapshots at various objects and localities that presented themselves to one passing along the old road from Kahúku, on Oahu, to the high land which gave the tired traveler his first distant view of Honolulu before he entered the winding canyon of Moana-lua. [Page 207] XXVI.--THE HULA KU'I MOLOKAI The hula _ku'i Molokai_ was a variety of the Hawaiian dance that originated on the island of Molokai, probably at a later period than what one would call the classic times. Its performance extended to the other islands. The author has information of its exhibition on the island of its name as late as the last quarter of the nineteenth century. The actors, as they might be called, in this hula were arranged in pairs who faced each other and went through motions similar to those of boxing. This action, _ku'i_, to smite, gave the name to the performance. The limiting word Molokai was added to distinguish it from another still more modern form of dance called _ku'i_, which will be described later. While the performers stood and went through with their motions, marching and countermarching, as they are said to have done, they chanted or recited in recitative some song, of which the following is an example. This they did with no instrumental accompaniment: _Mele_ He ala kai olohia,[389] He hiwahiwa na ka la'i luahine, He me' aloha na'u ka makani hauai-loli,[390] E uwe ana I ke kai pale iliahi. 5 Kauwá ke aloha i na lehua o Kaana.[391] Pomaikai au i kou aloha e noho nei; Ka haluku wale no ia a ka waimaka, Me he makamaka puka a la Ke aloha i ke kanaka, 10 E ho-iloli nei i ku'u nui kino. Mahea hoi au, a? Ma ko oe alo no. [Footnote 389: _Kai olohia_. A calm and tranquil sea. This expression has gained a poetic vogue that almost makes it pass current as a single word, meaning tranquillity, calmness of mind. As thus explained, it is here translated by the expression "heart's-ease."] [Footnote 390: _Makani hanai-loli_. A wind so gentle as not to prevent the bêche de mer _loli_ sea-anemones, and other marine slugs from coming out of their holes to feed. A similar figure is used in the next line in the expression _kai pale iliahi_. The thought is that the calmness of the ocean invites one to strip and plunge in for a bath.] [Footnote 391: _Kauwá ke aloha i na lehua o Kaana_. Kaana is said to be a hill on the road from Keaau to Olaa, a spot where travelers were wont to rest and where they not infrequently made up wreaths of the scarlet lehua bloom which there abounded. It took a large number of lehua flowers to suffice for a wreath, and to bind them securely to the fillet that made them a garland was a work demanding not only artistic skill hut time and patience. If a weary traveler, halting at Kaana, employed his time of rest in plaiting flowers into a wreath for some loved one, there would be truth as well as poetry in the saying, "Love slaves for the lehuas of Kaana."] [Page 208] [Translation] _Song_ Precious the gift of heart's-ease, A wreath for the cheerful dame; So dear to my heart is the breeze That murmurs, strip for the ocean. 5 Love slaves for wreaths from Kaana. I'm blest in your love that reigns here; It speaks in the fall of a tear-- The choicest thing in one's life, This love for a man by his wife-- 10 It has power to shake the whole frame. Ah, where am I now? Here, face to your face. The platitudes of mere sentimentalism, when put into cold print, are not stimulating to the imagination; moods and states of feeling often approaching the morbid, their oral expression needs the reenforcement of voice, tone, countenance, the whole attitude. They are for this reason most difficult of translation and when rendered literally into a foreign speech often become meaningless. The figures employed also, like the watergourds and wine-skins of past generations and of other peoples, no longer appeal to us as familiar objects, but require an effort of the imagination to make them intelligible and vivid to our mental vision. If the translator carries these figures of speech over into his new rendering, they will often demand an explanation on their own account, and will thus fail of their original intent; while if he clothes the thought in some new figure he takes the risk of failing to do justice to the intimate meaning of the original. The force of these remarks will become apparent from an analysis of the prominent figures of speech that occur in the mele. _Mele_ He inoa no ka Lani, No Náhi-éna-éna; A ka luna o wahine. Ho'i ka ena a ka makani; 5 Noho ka la'i i ka malino-- Makani ua ha-aó; Ko ke au i hala, ea. Punawai o Maná,[392] Wai ola na ke kupa 10 A ka ilio naná, Hae, nanahu i ke kai; Ehu kai nána ka pua, Ka pua o ka iliau, [Page 209] Ka ohai o Mapépe,[393] 15 Ka moena we'u-we'u, I ulana ia e ke A'e, Ka naku loloa. Hea mai o Kawelo-hea,[394] Nawai la, e, ke kapu? 20 No Náhi-éna-éna. Ena na pua i ka wai, Wai au o Holei. [Footnote 392: _Punaurai o Maná_. A spring of water at Honuapo, Hawaii, which bubbled up at such a level that the ocean covered it at high tide.] [Footnote 393: _Ka ohai o Mapépe_. A beautiful flowering shrub, also spoken of as _ka ohai o Papi'o-huli_, said to have been brought from Kahiki by Namaka-o-kaha'i.] [Footnote 394: _Kawelo-hea_. A blowhole or spouting horn, also at Honuapo, through which the ocean at certain times sent up a column of spray or of water. After the volcanic disturbance of 1868 this spouting horn ceased action. The rending force of the earthquakes must have broken up and choked the subterranean channel through which the ocean had forced its way.] [Translation] _Song_ A eulogy for the princess, For Náhi-éna-éna a name! Chief among women! She soothes the cold wind with her flame-- 5 A peace that is mirrored in calm, A wind that sheddeth rain; A tide that flowed long ago; The water-spring of Maná, Life-spring for the people, 10 A fount where the lapping dog Barks at the incoming wave, Drifting spray on the bloom Of the sand-sprawling ili-au And the scarlet flower of ohai, 15 On the wind-woven mat of wild grass, Long naku, a springy mattress. The spout-horn, Kawelo-hea, Asks, Who of right has the tabu? The princess Náhi-éna-éna! 20 The flowers glow in the pool, The bathing pool of Holei! This mele inoa--name-song or eulogy--was composed in celebration of the lamented princess, Nahienaena, who, before she was misled by evil influences, was a most attractive and promising character. She was the daughter of Keopuolani and younger sister of Kamehameha III, and came to her untimely death in 1836. The name was compounded from the words _na_, the, _áhi_, fires, and _énaéna_, hot, a meaning which furnishes the motive to the mele. [Page 210] XXVII.--THE HULA KIELÉI The hula _kí-e-léi_, or _kí-le-léi_, was a performance of Hawaii's classic times, and finds mention as such in the professedly imperfect list of hulas given by the historian David Malo.[395] It was marked by strenuous bodily action, gestures with feet and hands, and that vigorous exercise of the pelvis and body termed _ami_, the chief feature of which was a rotation of the pelvis in circles and ellipses, which is not to be regarded as an effort to portray sexual attitudes. It was a performance in which the whole company stood and chanted the mele without instrumental accompaniment. [Footnote 395: Hawaiian Antiquities, by David Malo; translated by N.B. Emerson, A.M., M.D. Honolulu, the Hawaiian Gazette Company (Limited), 1903.] The sacrifice offered at the kuahu in connection with the production of this hula consisted of a black pig, a cock of the color termed ula-hiwa--black pointed with red--a white hen, and awa. According to some authorities the offerings deemed appropriate for the sacrifice that accompanied each hula varied with the hula, but was definitely established for each variety of hula. The author's studies, however, lead him to conclude that, whatever may have been the original demands of the gods, in the long run they were not overparticular and were not only willing to put up with, but were well pleased so long as the offering contained, good pork or fish and strong awa. _Mele_ Ku piliki'i Hanalei-lehua,[396] la; Kao'o[397] 'luna o ka naéle,[398] la; Ka Pili-iki i ka Hua-moa, la; E ka mauna o ke a'a lewalewa[399] la. 5 A lewa ka hope o ko'u hoa, la, [Page 211] A ko-ú ka hope o ke koléa, la-- Na u'i elua.[400] Ki-ki'i ka ua i ka nana keia, la.[401] [Footnote 396: _Hanalei-lehua_. A wilderness back of Hanalei valley, Kauai, in which the lehua tree abounds. The features of this region are as above described.] [Footnote 397: _Kaó'o_. To bend down the shrubs and tussocks of grass to furnish solid footing in crossing swampy ground.] [Footnote 398: _Naé'le_. Boggy ground; a swamp, such as pitted the summit of Kauai's central mountain mass, Waiáleále.] [Footnote 399: _A'a lewalewa_. Aerial roots such as are put forth by the lehua trees in high altitudes and in a damp climate. They often aid the traveler by furnishing him with a sort of ladder.] [Footnote 400: _U'i elua_. Literally two beauties. One interpreter says the reference is to the arms, with which one pulls himself up; it is here rendered "flanks."] [Footnote 401: _Ki-ki'i ka na i ka nana keia, la_. The meaning of this passage is obscure. The most plausible view is that this is an exclamation made by one of the two travelers while crouching for shelter under an overhanging bank. This one, finding himself unprotected, exclaims to his companion on the excellence of the shelter he has found, whereupon the second man comes over to share his comfort only to find that he has been hoaxed and that the deceiver has stolen his former place. The language of the text seems a narrow foundation on which to base such an incident. A learned Hawaiian friend, however, finds it all implied in this passage.] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XXII AWA-PUHI, A HAWAIIAN GINGER (ZINGIBER ZERUMBET)] [Translation] _Song_ Perilous, steep, is the climb to Hanalei woods; To walk canny footed over its bogs; To balance oneself on its ledges, And toil up ladder of hanging roots. 5 The bulk of my guide overhangs me, His loins are well-nigh exhausted; Two beautiful shapes! 'Neath this bank I crouch sheltered from rain. At first blush this mele seems to be the account of a perilous climb through that wild mountainous region that lies back of Hanalei, Kauai, a region of tangled woods, oozy steeps, fathomless bogs, narrow ridges, and overhanging cliffs that fall away into profound abysses, making such an excursion a most precarious adventure. This is what appears on the surface. Hawaiian poets, however, did not indulge in landscape-painting for its own sake; as a rule, they had some ulterior end in view, and that end was the portrayal of some primal human passion, ambition, hate, jealousy, love, especially love. Guided by this principle, one asks what uncouth or romantic love adventure this wild mountain climb symbolizes. All the Hawaiians whom the author has consulted on this question deny any hidden meaning to this mele. [Page 212] XXVIII.--THE HULA MÚ'U-MÚ'U The conception of this peculiar hula originated from a pathetic incident narrated in the story of Hiiaka's journey to bring Prince Lohiau to the court of Pele. Haiika, standing with her friend Wahine-oma'o on the heights that overlooked the beach at Kahakuloa, Maui, saw the figure of a woman, maimed as to hands and feet, dancing in fantastic glee on a plate of rock by the ocean. She sang as she danced, pouring out her soul in an ecstasy that ill became her pitiful condition; and as she danced her shadow-dance, for she was but a ghost, poor soul! these were the words she repeated: Auwé, auwé, mo' ku'u lima! Auwé, auwé, mo' ku'u lima! [Translation] Alas, alas, maimed are my hands! Alas, alas, maimed are my hands! Wahine-oma'o, lacking spiritual sight, saw nothing of this; but Hiiaka, in downright pity and goodness of impulse, plucked a hala fruit from the string about her neck and threw it so that it fell before the poor creature, who eagerly seized it and with the stumps of her hands held it up to enjoy its odor. At the sight of the woman's pleasure Hiiaka sang: Le'a wale hoi ka wahine lima-lima ole, wawae ole, E ha ana i kana i'a, ku'i-ku'i ana i kana opihi, Wa'u-wa'u ana i kana limu, Mana-mana-ia-kalu-é-a. [Translation] How pleased is the girl maimed of hand and foot, Groping for fish, pounding shells of opihi, Kneading her moss, Mana-mana-ia-kalu-éa! The answer of the desolate creature, grateful for Hiiaka's recognition and kind attention, was that pretty mele appropriated by hula folk as the wreath-song, already given (p. 56), which will bear repetition: Ke lei mai la o Ka-ula i ke kai, e-e! Ke malamalama o Niihau, ua malie. A malie, pa ka Inu-wai. Ke inu mai la na hala o Naue i ke kai. 5 No Naue ka hala, no Puna ka wahine, No ka lua no i Kilauea. [Page 213] [Translation] Kaula wreathes her brow with the ocean; Niihau shines forth in the calm. After the calm blows the Inu-wai, And the palms of Naue drink of the salt. 5 From Naue the palm, from Puna the maid, Aye, from the pit of Kilauea. The hula _mu'u-mu'u_, literally the dance of the maimed, has long been out of vogue, so that the author has met with but one person, and he not a practitioner of the hula, who has witnessed its performance. This was in Puna, Hawaii; the performance was by women only and was without instrumental accompaniment. The actors were seated in a half-reclining position, or kneeling. Their arms, as if in imitation of a maimed person, were bent at the elbows and doubled up, so that their gestures were made with the upper arms. The mele they cantillated went as follows: Pii ana a-áma,[402] A-áma kai nui; Kai pua-lena; A-áma, pai-é-a,[403] 5 Naholo i lea laupapa. Popo'i, popo'i, popo'i! Pii mai pipipi,[404] alea-lea; Noho i ka malua kai O-ú,[405] o-í kela. 10 Ai ka limu akaha-kaha;[406] Ku e, Kahiki, i ke kai nui! I ke kai pualena a Kane! A ke Akua o ka lua, Ua hiki i kai! 15 Ai humu-humu, E lau, e lau e, Ka opihi[407] koele! Pa i uka, pa i kai, Kahi a ke Akua i pe'e ai. 20 Pe'e oe a nalo loa; Ua nalo na Pele. E hua'i e, hua'i e, hua'i, O Ku ka mahu nui akea![408] Iho i kai o ka Milo-holu;[409] 25 Auau meliana i ka wai o ke Akua. Ke a e, ke a mai la Ke ahi a ka Wahine. E hula e, e hula e, e hula e! E hula mai oukou! 30 Ua noa no Manamana-ia-kalu-é-a, Puili kua, puili alo; Holo i kai, holo i uka, Holo i ka lua o Pele-- He Akua ai pohaku no Puna. 35 O Pi,[410] o Pa,[410] uhini mai ana, O Pele i ka lua. A noa! [Footnote 402: _A-áma_. An edible black crab. When the surf is high, it climbs up on the rocks.] [Footnote 403: _Pai-é-a_. An edible gray crab. The favorite time for taking these crabs is when the high tide or surf forces them to leave the water for protection.] [Footnote 404: _Pipípi_. A black seashell (Nerita). With it is often found the _alea-lea_, a gray shell. These shellfish, like the crabs above mentioned, crawl up the rocks and cliffs during stormy weather.] [Footnote 405: _O-ú_. A variety of eel that lurks in holes; it is wont to keep its head lifted. The _o-i'_ (same verse) is an eel that snakes about in the shallow water or on the sand at the edge of the water.] [Footnote 406: _Akahakaha_. A variety of moss. If one ate of this as he gathered it, the ocean at once became tempestuous.] [Footnote 407: _Opihi_. An edible bivalve found in the salt waters of Hawaii. Pele is said to have been very fond of it. There is an old saying, _He akua ai opihi o Pele_--"Pele is a goddess who eats the opihi." In proof of this statement they point to the huge piles of opihi shells that may be found along the coast of Puna, the middens, no doubt, of the old-time people. _Koéle_ was a term applied to the opihi that lives well under water, and therefore are delicate eating. Another meaning given to the word _koele--opihi koele_,--line 17--is "heaped up."] [Footnote 408: _O Ku ka mahu nui akea_. The Hawaiians have come to treat this phrase as one word, an epithet applied to the god Ku. In the author's translation it is treated as an ordinary phrase.] [Footnote 409: _Milo-hólu_. A grove of milo trees that stood, as some affirm, about that natural basin of warm water in Puna, which the Hawaiians called _Wai-wela-wela_.] [Footnote 410: _Pi, Pa_. These were two imaginary little beings who lived in the crater of Kilauea, and who declared their presence by a tiny shrill piping sound, such, perhaps, as a stick of green wood will make when burning. Pi was active at such times as the fires were retreating, Pa when the fires were rising to a full head.] [Page 214] [Translation] Black crabs are climbing, Crabs from the great sea, Sea that is darkling. Black crabs and gray crabs 5 Scuttle o'er the reef-plate. Billows are tumbling and lashing, Beating and surging nigh. Seashells are crawling up; And lurking in holes 10 Are the eels o-ú and o-í. But taste the moss akáhakáha, Kahiki! how the sea rages! The wild sea of Kane! The pit-god has come to the ocean, 15 All consuming, devouring By heaps the delicate shellfish! Lashing the mount, lashing the sea, Lurking place of the goddess. Pray hide yourself wholly; 20 The Pele women are hidden. Burst forth now! burst forth! Ku with spreading column of smoke! Now down to the grove Milo-holu; Bathe in waters warmed by the goddess. 25 Behold, they burn, behold, they burn! [Page 215] The fires of the goddess burn! Now for the dance, the dance! Bring out the dance made public By Mána-mána-ia-kálu-é-a. 30 Turn about back, turn about face; Advance toward the sea; Advance toward the land, Toward the pit that is Pele's, Portentous consumer of rocks in Puna. 35 Pi and Pa chirp the cricket notes Of Pele at home in her pit. Have done with restraint! The imagery and language of this mele mark the hula to which it belonged as a performance of strength. [Page 216] XXIX.--THE HULA KOLANI For the purpose of this book the rating of any variety of hula must depend not so much on the grace and rhythm of its action on the stage as on the imaginative power and dignity of its poetry. Judgedin this way, the _kolani_ is one of the most interesting and important of the hulas. Its performance seems to have made no attempt at sensationalism, yet it was marked by a peculiar elegance. This must have been due in a measure to the fact that only adepts--_olóhe_--those of the most finished skill in the art of hula, took part in its presentation. It was a hula of gentle, gracious action, acted and sung while the performers kept a sitting position, and was without instrumental accompaniment. The fact that this hula was among the number chosen for presentation before the king (Kamehameha III) while on a tour of Oahu in the year 1846 or 1847 is emphatic testimony as to the esteem in which it was held by the Hawaiians themselves. The mele that accompanied this hula when performed for the king's entertainment at Waimanalo was the following: He ua la, he ua, He ua pi'i mai; Noe-noe halau, Halau loa o Lono. 5 O lono oe; Pa-á-a na pali I ka hana a Ikuwá-- Pohá ko-ele-ele. A Welehu ka maláma, 10 Noho i Makali'i; Li'i-li'i ka hana. Aia a e'é-u, He eu ia no ka la hiki. Hiki mai ka Lani, 15 Nauweuwe ka honua, Ka hana a ke ola'i nui: Moe pono ole ko'u po-- Na niho ai kalakala, Ka hana a ka Niuhi 20 A mau i ke kai loa. He loa o ka hiki'na. A ua noa, a ua noa. [Page 217] [Translation] Lo, the rain, the rain! The rain is approaching; The dance-hall is murky, The great hall of Lono. 5 Listen! its mountain walls Are stunned with the clatter, As when in October, Heaven's thunderbolts shatter. Then follows Welehu, 10 The month of the Pleiads. Scanty the work then done, Save as one's driven. Spur comes with the sun, When day has arisen. 15 Now comes the Heaven-born; The whole land doth shake, As with an earthquake; Sleep quits then my bed: How shall this maw be fed! 20 Great maw of the shark-- Eyes that gleam in the dark Of the boundless sea! Rare the king's visits to me. All is free, all is free! If the author of this Hawaiian idyl sought to adapt its descriptive imagery to the features of any particular landscape, it would almost seem as if he had in view the very region in which Kauikeaouli found himself in the year 1847 as he listened to the mele of this unknown Hawaiian Theocritus. Under the spell of this poem, one is transported to the amphitheater of Mauna-wili, a valley separated from Waimanalo only by a rampart of hills. At one's back are the abrupt walls of Konahuanui; at the right, and encroaching so as almost to shut in the front, stands the knife-edge of Olomana; to the left range the furzy hills of Ulamawao; while directly to the front, looking north, winds the green valley, whose waters, before reaching the ocean, spread out into the fish-ponds and duck swamps of Kailua. It would seem as if this must have been the very picture the idyllic poet had in mind. This smiling, yet rock-walled, amphitheater was the vast dance-hall of Lono--_Halau loa o Lono_ (verse 4)--whose walls were deafened, stunned (_pa-á-a_, verse 6), by the tumult and uproar of the multitude that always followed in the wake of a king, a multitude whose night-long revels banished sleep: _Moe pono ole ko'u po_ (verse 17). The poet seems to be thinking of this same hungry multitude in verse 18, _Na niho ai kalakala_, literally the teeth that tear the food; also when he speaks of the Niuhi (verse 19), a mythical shark, the glow of whose eyes was said to be visible [Page 218 for a great distance in the ocean, _A mau i ke kai loa_ (verse 20). _Ikuwá, Welehu, Makali'i_ (verses 7, 9, and 10). These were months in the Hawaiian year corresponding to a part of September, October and November, and a part of December. The Hawaiian year began when the Pleiades (_Makali'i_) rose at sunset (about November 20), and was divided into twelve lunar months of twenty-nine or thirty days each. The names of the months differed somewhat in the different parts of the group. The month _Ikuwá_ is said to have been named from its being the season of thunderstorms. This does not of itself settle the time of its occurrence, for the reason that in Hawaii the procession of the seasons and the phenomena of weather follow no definite order; that is, though electrical storms occur, there is no definite season of thunderstorms. _Maka-li'i_ (verse 10) was not only the name of a month and the name applied to the Pleiades, but was also a name given the cool, the rainy, season. The name more commonly given this season was _Hooilo_. The Makahiki period, continuing four months, occurred at this time of the year. This was a season when the people rested from unnecessary labor and devoted themselves to festivals, games, and special religious observances. Allusion is made to this avoidance of toil in the words _Li'ili'i ka hana_ (verse 11). One can not fail to perceive a vein of gentle sarcasm cropping up in this idyl, softened, however, by a spirit of honest good feeling. Witness the following: _Noe-noe_ (verse 3), primarily meaning cloudy, conveys also the idea of agreeable coolness and refreshment. Again, while the multitude that follows the king is compared to the ravenous man-eating _Niuhi_ (verse 19), the final remark as to the rarity of the king's visits, _He loa o ka hiki'na_ (verse 21), may be taken not only as a salve to atone for the satire, but as a sly self-gratulation that the affliction is not to be soon repeated. [Page 219] XXX.--THE HULA KOLEA There was a peculiar class of hulas named after animals, in each one of which the song-maker developed some characteristic of the animal in a fanciful way, while the actors themselves aimed to portray the animal's movements in a mimetic fashion. To this class belongs the hula _kolea_.[411] It was a peculiar dance, performed, as an informant asserts, by actors who took the kneeling posture, all being placed in one row and facing in the same direction. There were gestures without stint, arms, heads, and bodies moving in a fashion that seemed to imitate in a far-off way the movements of the bird itself. There was no instrumental accompaniment to the music. The following mele is one that was given with this hula: Kolea kai piha![412] I aha mai nei? Ku-non[413] mai nei. E aha kakou? 5 E ai kakou.[414] Nohea ka ai?[415] No Kahiki mai.[415] Hiki mai ka Lani,[415] Olina Hawaii, 10 Mala'ela'e ke ala, Nou, e ka Lani. Puili pu ke aloha, Pili me ka'u manu.[416] Ka puana a ka moe? 15 Moe oe a hoolana [Page 220] Ka hali'a i hiki mai; Ooe pu me a'u Noho pu i ka wai aliali. Hai'na ia ka pauna. 20 O ka hua o ke kolea, aia i Kahiki.[417] Hiki mai kou aloha, mae'ele au. [Footnote 411: The plover.] [Footnote 412: _Kolea kai piha_. The kolea is a feeder along the shore, his range limited to a narrower strip as the tide rises. The snare was one of the methods used by the Hawaiians for the capture of this bird. In his efforts to escape when snared he made that futile bobbing motion with his head that must be familiar to every hunter.] [Footnote 413: Usually the bobbing motion, _ku-nou_, is the prelude to flight; but the snared bird can do nothing more, a fact which suggests to the poet the nodding and bowing of two lovers when they meet.] [Footnote 414: _E ai kakou_. Literally, let us eat. While this figure of speech often has a sensual meaning, it does not necessarily imply grossness. Hawaiian literalness and narrowness of vocabulary is not to be strained to the overthrow of poetical sentiment.] [Footnote 415: To the question _Nohea ka ai?_, whence the food? that is, the bird, the poet answers, _No Kahiki mai_, from Kahiki, from some distant region, the gift of heaven, it may be, as implied in the next line, _Hiki mai ka Lani_. The coming of the king, or chief, _Lani_, literally, the heaven-born, with the consummation of the love. Exactly what this connection is no one can say.] [Footnote 416: In the expression _Pili me ka'u manu_ the poet returns to his figure of a bird as representing a loved one.] [Footnote 417: _O ka hua o ke kolea, aia i Kahiki_. In declaring that the egg of the kolea is laid in a foreign land, Kahiki, the poet enigmatizes, basing his thought on some fancied resemblance between the mystery of love and the mystery of the kolea's birth.] [Translation] A plover at the full of the sea-- What, pray, is it saying to me? It keeps bobbing its noddy. To do what would you counsel? 5 Why, eat its plump body! Whence comes the sweet morsel? From the land of Kahiki. When our sovereign appears, Hawaii gathers for play, 10 Stumble-blocks cleared from the way-- Fit rule of the king's highway. Let each one embrace then his love; For me, I'll keep to my dove. Hark now, the signal for bed! 15 Attentive then to love's tread, While a wee bird sings in the soul, My love comes to me heart-whole-- Then quaff the waters of bliss. Say what is the key to all this? 20 The plover egg's laid in Kahiki. Your love, when it comes, finds me dumb. The plover--kolea--is a wayfarer in Hawaii; its nest-home is in distant lands, Kahiki. The Hawaiian poet finds in all this something that reminds him of the spirit of love. [Page 221] XXXI.--THE HULA MANÓ The hula _manó_, shark-dance, as its name signifies, was a performance that takes class with the hula kolea, already mentioned, as one of the animal dances. But little can be said about the physical features of this hula as a dance, save that the performers took a sitting position, that the action was without sensationalism, and that there was no instrumental accompaniment. The cantillation of the mele was in the distinct and quiet tone and manner which the Hawaiians termed ko'i-honua. The last and only mention found of its performance in modern times was in the year 1847, during the tour, previously mentioned, which Kamehameha III made about Oahu. The place was the lonely and romantic valley of Waimea, a name already historic from having been the scene of the tragic death of Lieutenant Hergest (of the ship _Dædalus_) in 1792. _Mele_ Auwe! pau au i ka manó nui, e! Lala-keat[418] niho pa-kolu. Pau ka papa-ku o Lono[419] I ka ai ia e ka manó nui, 5 O Niuhi maka ahi, Olapa i ke kai lipo. Ahu e! au-we! A pua ka wili-wili, A nanahu ka manó,[420] [Page 222] 10 Auwe! pau au i ka manó nui! Kai uli, kai ele, Kai popolohua o Kane. A lealea au i ka'u hula, Pau au i ka manó nui! [Footnote 418: _Lala-kea_. This proper name, as it seems once to have been, has now become rather the designation of a whole class of man-eating sea-monsters. The Hawaiians worshiped individual sharks as demigods, in the belief that the souls of the departed at death, or even before death, sometimes entered and took possession of them, and that they at times resumed human form. To this class belonged the famous shark Niuhi (verse 5).] [Footnote 419: _Papa-ku o Lono_. This was one of the underlying strata of the earth that must be passed before reaching _Mílu_, the hades of the Hawaiians. The cosmogony of the southern Polynesians, according to Mr. Tregear, recognized ten _papa_, or divisions. "The first division was the earth's surface; the second was the abode of Rongo-ma-tane and Haumia-tiketike; ... the tenth was Meto, or Ameto, or Aweto, wherein the soul of man found utter extinction." (The Maori-Polynesian Comparative Dictionary, by Edward Tregear, F.R.G.S., etc., Wellington, New Zealand, 1891.)] [Footnote 420: Verses 8 and 9 are from an old proverb which the Hawaiians put into the following quatrain: A pua ka wiliwili, A nanahu ka manó; A pua ka wahine u'i, A nanahu ke kanawai. [Translation] When flowers the wiliwili, Then bites the shark; When flowers a young woman. Then bites the law. The people came to take this old saw seriously and literally, and during the season when the wiliwili (Erythrina monosperma) was clothed in its splendid tufts of brick-red, mothers kept their children from swimming into the deep sea by setting before them the terrors of the shark.] [Translation] _Song_ Alas! I am seized by the shark, great shark! Lala-kea with triple-banked teeth. The stratum of Lono is gone, Torn up by the monster shark, 5 Niuhi with fiery eyes, That flamed in the deep blue sea. Alas! and alas! When flowers the wili-wili tree, That is the time when the shark-god bites. 10 Alas! I am seized by the huge shark! O blue sea, O dark sea, Foam-mottled sea of Kane! What pleasure I took in my dancing! Alas! now consumed by the monster shark! Who would imagine that a Hawaiian would ever picture the god of love as a shark? As a bird, yes; but as a shark! What a light this fierce idyl casts on the imagination of the people of ancient Hawaii! [Page 223] XXXII.--THE HULA ILÍO The dog took his part and played his enthusiastic rôle in the domestic life of every Hawaiian. He did not starve in a fool's paradise, a neglected object of man's superstitious regard, as in Constantinople; nor did he vie with kings and queens in the length and purity of his pedigree, as in England; but in Hawaii he entered with full heart of sympathy into all of man's enterprises, and at his death bequeathed his body a sacrifice to men and gods. It was fitting that the Hawaiian poet should celebrate the dog and his altogether virtuous and altruistic services to mankind. The hula _ilío_ may be considered as part of Hawaii's tribute to man's most faithful friend, the dog. The hula ilío was a classic performance that demanded of the actors much physical stir; they shifted their position, now sitting, now standing; they moved from place to place; indulged in many gestures, sometimes as if imitating the motions of the dog. This hula has long been out of commission. Like the two animal-hulas previously mentioned, it was performed without the aid of instrumental accompaniment. The allusions in this mele are to the mythical story that tells of Kane's drinking, revels on the heights about Waipi'o valley; how he and his fellows by the noise of their furious conching disturbed the prayers and rituals of King Liloa and his priests, Kane himself being the chief offender by his blowing on the conch-shell Kihapú, stolen from Liloa's temple of Paka'alana: its recovery by the wit and dramatic action of the gifted dog Puapua-lenalena. (See p. 131.) _Mele_ Ku e, naná e! Makole[421] o Ku! Hoolei ia ka lei,[422] I lei no Puapua-lenalena, 5 He lei hinano no Kahili,[423] He wehiwehi no Niho-kú[424] [Page 224] Kaanini ka lani,[425] uwé ka honua: A aoa aku oe; Lohe o Hiwa-uli,[426] 10 Ka milimili a ka lani. Noho opua i ka malámaláma Málama ia ka ipu.[427] He hano-wai no Kilioe,[428] Wahine noho pali o Haena. 15 Enaena na ahi o Kilauea,[429] Ka haku pali o Kamohoalii.[430] A noho i Waipi'o, Ka pali kapu a Kane. Moe ole ka po o ke alii, 20 Ke kani mau o Kiha-pú. Ukiuki, uluhua ke alii: Hoouna ka elele;[431] Loaa i Kauai o Máno, Kupueu a Wai-uli me Kahili; 25 A ao aku oe, aoa,[432] aoa a aoa. Hana e o Kaua-hoa,[433] Ka mea [=u] i o Hanalei, Hu'e'a kaua, moe i ke awakea, [Page 225] Kapae ke kaua o ka hoahanau![434] 30 Hookahi no pua o ka oi; Awili pu me ke kaio'e.[435] I lei no Puapua-lenalena. O ku'u luhi ua hiki iho la, Ka nioi o Paka'a-lana.[436] 35 A lana ka manao, hakuko'i 'loko, Ka hae mau ana a Puapua-lenalena, A hiki i Kuma-kahi,[437] Kahi an i noho ai, A hiki iho la ka elele, 40 Inu i ka awa kau-laau o Puna.[438] Aoa, he, he, hene! [Footnote 421: _Makole_. Red-eyed; ophthalmic.] [Footnote 422: The wreath, _lei_, is not for the god, but for the dog Puapua-lenalena, the one who in the story recovered the stolen conch, _Kiha-pú_ (verse 20), with which god Kane made night hideous and disturbed the repose of pious King Liloa (_Moe ole ka po o ke alii_, verse 19).] [Footnote 423: _Kahili_. Said to be the foster mother of Puapua-lenalena.] [Footnote 424: _Niho-kú_. Literally an upright tooth, was the name of the hill on which lived the old couple who were the foster parents of the dog.] [Footnote 425: _Kaanini ka lani_, etc. Portents by which heaven and earth expressed their appreciation of the birth of a new prodigy, the dog Puapua-lenalena.] [Footnote 426: _Hiwa-uli_. An epithet applied to the island of Hawaii, perhaps on account of the immense extent of territory on that island that was simply black lava; _hiwa_, black, was a sacred color. The term _uli_ has reference to its verdancy.] [Footnote 427: _Ipu_. Wai-uli, the foster father of the dog, while fishing in a mountain brook, brought up a pebble on his hook; his wife, who was childless and yearned for offspring, kept it in a calabash wrapped in choice tapa. In a year or two it had developed into the wonderful dog, Puapua-lenalena. The calabash was the _ipu_ here mentioned, the same as the _hano wai_ (verse 13), a water-container.] [Footnote 428: _Kilióe_. A sorceress who lived at Haena, Kauai, on the steep cliffs that were inaccessible to human foot.] [Footnote 429: _Ena-ena, na ahi o Kilauea_. "Hot are the fires of Kilauea." The duplicated word _ena-ena_, taken in connection with _Ha-ena_ in the previous verse, is a capital instance of a form of assonance, or nonterminal rhyme, much favored and occasionally used by Hawaiian poets of the middle period. From the fact that its use here introduces a break in the logical relation which it is hard to reconcile with unity one may think that the poet was seduced from the straight and narrow way by this opportunity for an indulgence that sacrifices reason to rhyme.] [Footnote 430: _Kamoho-alii_. The brother of Pele; his person was so sacred that the flames and smoke of Kilauea dared not invade the bank on which he reposed. The connection of thought between this and the main line of argument is not clear.] [Footnote 431: _Hoouna ka elele_. According to one story Liloa dispatched a messenger to bring Puapua-lenalena and his master to Waipi'o to aid him in regaining possession of Kiha-pú.] [Footnote 432: _A ao aku oe, aoa_ ... This indicated the dog's assent. Puapua-lenalena understood what was said to him, but could make no reply in human speech. When a question was put to him, if he wished to make a negative answer, he would keep silent; but if he wished to express assent to a proposition, he barked and frisked about.] [Footnote 433: _Hana e o Kaua-hoa_ ... No one has been found who can give a satisfactory explanation of the logical connection existing between the passage here cited and the rest of the poem. It treats of an armed conflict between Kauahoa and his cousin Kawelo, a hero from Oahu, which took place on Kauai. Kauahoa was a retainer and soldier of Ai-kanaka, a king of Kauai. The period was in the reign of King Kakuhihewa, of Oahu. Kawelo invaded Kauai with an armed force and made a proposition to Kauahoa which involved treachery to Kauahoa's liege-lord Ai-kanaka. Kauahoa's answer to this proposition is given in verse 28; _Hu'e a kaua, moe i ke awakea!_--"Strike home, then sleep at midday!" The sleep at midday was the sleep of death.] [Footnote 434: _Kapae ke kaua o ka hoahanau!_ This was the reply of Kawelo, urging Kauahoa to set the demands of kinship above those of honor and loyalty to his liege-lord. In the battle that ensued Kauahoa came to his death. The story of Kawelo is full of romance.] [Footnote 435: _Kaio'e_. Said to be a choice and beautiful flower found on Kauai. It is not described by Hillebrand.] [Footnote 436: _Ka nioi o Paka'a-lana_. The doorsill of the temple, _heiau_, of Paka'a-lana was made of the exceedingly hard wood _nioi_. It was to this temple that Puapua-lenalena brought the conch Kiha-pú when he had stolen (recovered) it from god Kane.] [Footnote 437: _Qumukahi_. See note _c_ on p. 197.] [Footnote 438: _Awa kau-laau o Puna_. It is said that in Puna the birds sometimes planted the awa in the stumps or in the crotches of the trees, and this awa was of the finest quality.] The author of this mele, apparently under the sanction of his poetic license, uses toward the great god Ku a plainness of speech which to us seems satirical; he speaks of him as _makole_, red-eyed, the result, no doubt, of his notorious addiction to awa, in which he was not alone among the gods. But it is not at all certain that the Hawaiians looked upon this ophthalmic redness as repulsive or disgraceful. Everything connected with awa had for them a cherished value. In the mele given on p. 130 the cry was, "Kane is drunken with awa!" The two gods Kane and Ku were companions in their revels as well as in nobler adventures. Such a poem as this flashes a strong light into the workings of the Hawaiian mind on the creations of their own imagination, the beings who stood to them as gods; not robbing them of their power, not deposing them from the throne of the universe, perhaps not even penetrating the veil of enchantment and mystery with which the popular regard covered them, at the most perhaps giving them a hold on the affections of the people. [Translation] _Song_ Look forth, god Ku, look forth! Huh! Ku is blear-eyed! Aye, weave now the wreath-- A wreath for the dog Pua-lena; 5 A hala plume for Kahili, Choice garlands from Niho-kú. [Page 226] There was a scurry of clouds, earth, groaned; The sound of your baying reached Hawaii the verdant, the pet of the gods; 10 A portent was seen in the heavens. You were kept in a cradle of gourd, Water-gourd of the witch Kilioe, Who haunted the cliffs of Haena-- The fiery blasts of the crater 15 Touch not Kamoho-alii's cliff. Your travel reaches Waipi'o, The sacred cliff of god Kane. Sleep fled the bed of the king At the din of the conch Kiha-pú. 20 The king was tormented, depressed; His messenger sped on his way; Found help from Kanai of Máno-- The marvelous foster child, By Waiuli, Kahuli, upreared; 25 Your answer, a-o-a, a-o-a!-- 'Twas thus Kauahoa made ready betimes, That hero of old Hanalei-- "Strike home! then sleep at midday!" "God fend a war between kindred!" 30 One flower all other surpasses; Twine with it a wreath of kai-o'e, A chaplet to crown Pua-lena. My labor now has its reward, The doorsill of Pa-ka'a-lana. 35 My heart leaps up in great cheer; The bay of the dog greets my ear, It reaches East Cape by the sea, Where Puna gave refuge to thee, Till came the king's herald, hot-foot, 40 And quaffed the awa's tree-grown root. A-o-a, a-o-a, he, he, hene! The problem to be solved by the translator of this peculiar mele is a difficult one. It involves a constant readjustment of the mental standpoint to meet the poet's vagrant fancy, which to us seems to occupy no consistent point of view. If this difficulty arises from the author's own lack of insight, he can at least absolve himself from the charge of negligence and lack of effort to discover the standpoint that shall give unity to the whole composition; and can console himself with the reflection that no native Hawaiian scholar with whom he has conferred has been able to give a key to the solution of this problem. In truth, the native Hawaiian scholars of to-day do not appreciate as we do the necessity of holding fast to one viewpoint. They seem to be willing to accept with gusto any production of their old-time singers, though they may not be able to explain them, and though to us, in whose hearts the songs of the masters ever make music, they may seem empty riddles. [Page 227] The solution of this problem here furnished is based on careful study of the text and of the allusions to tradition and myth that therein abound. Its expression in the translation has rendered necessary occasional slight departures from absolute literalness, and has involved the supplying of certain conjunctive and explanatory words and phrases of which the original, it is true, gives no hint, but without which the text would be meaningless. One learned Hawaiian with whom the author has enjoyed much conference persists in taking a most discouraging and pessimistic view of this mele. It is gratifying to be able to differ from him in this matter and to be able to sustain one's position by the consenting opinion of other Hawaiians equally accomplished as the learned friend just referred to. The incidents in the story of Puapua-lenalena alluded to in the mele do not exactly chime with any version of the legend met with. That is not strange. Hawaiian legends of necessity had many variants, especially where, as in this case, the adventures of the hero occurred in part on one and in part on another island. The author's knowledge of this story is derived from various independent sources, mainly from a version given to his brother, Joseph S. Emerson, who took it down from the words of an intelligent Hawaiian youth of Kohala. English literature, so far as known to the author, does not furnish any example that is exactly comparable to or that will serve as an illustration of this nonterminal rhyme, which abounds in Hawaiian poetry. Perhaps the following will serve the purpose of illustration: 'Twas the swine of Gadara, fattened on _mast_. The _mast_-head watch of a ship was the last To see the wild herd careering past, Or such a combination as this: He was a mere _flat_, Yet _flat_tered the girls. Such artificial productions as these give us but a momentary intellectual entertainment. While the intellectual element in them was not lacking with the Hawaiians, the predominant feeling, no doubt, was a sensuous delight coming from the repetition of a full-throated vowel-combination. [Page 228] XXXIII.--THE HULA PUA'A The hula _pua'a_ rounds out the number of animal-dances that have survived the wreck of time, or the memory of which has come down to us. It was a dance in which only the olapa took part without the aid of instrumental accompaniment. Women as well as men were eligible as actors in its performance. The actors put much spirit into the action, beating the chest, flinging their arms in a strenuous fashion, throwing the body into strained attitudes, at times bending so far back as almost to touch the floor. This energy seems to have invaded the song, and the cantillation of the mele is said to have been done in that energetic manner called _ai-ha'a_. The hula pua'a seems to have been native to Kauai. The author has not been able to learn of its performance within historic times on any other island. The student of Hawaiian mythology naturally asks whether the hula pua'a concerned itself with the doings of the mythological hog-deity Kama-pua'a whose amour with Pele was the scandal of Hawaiian mythology. It takes but a superficial reading of the mele to answer this question in the affirmative. The following mele, or oli more properly, which was used in connection with the hula pua'a, is said to have been the joint production of two women, the daughters of a famous bard named Kana, who was the reputed brother of Limaloa (long-armed), a wonder-working hero who piled up the clouds in imitation of houses and mountains and who produced the mirage: _Oli_ Ko'i maka nui,[439] Ike ia na pae moku, Na moku o Mala-la-walu,[440] Ka noho a Ka-maulu-a-niho, 5 Kupuna o Kama-pua'a. [Page 229] Ike ia ka hono a Pii-lani;[441] Ku ka paóa i na mokupuni. Ua puni au ia Pele, Ka u'i noho mau i Kilauea, 10 Anau hewa i ke a o Puna. Keiki kolohe a Ku ame Hina--[442] Hina ka opua, kau i ke olewa, Ke ao pua'a[443] maalo i Haupu. Haku'i ku'u manao e hoi[444] i Kahiki; 15 Pau ole ka'u hoohihi ia Hale-ma'u-ma'u,[445] I ka pali kapu a Ka-moho-alii.[446] Kela kuahiwi a mau a ke ahi. He manao no ko'u e noho pu; Pale 'a mai e ka hilahila, 20 I ka hakukole ia mai e ke Akua wahine Pale oe, pale au, iloko o ka hilahila; A hilahila wale ia iho no e oe; Nau no ia hale i noho.[447] Ka hana ia a ke Ko'i maka nui, 25 Ike ia na pae moku. He hiapo[448] au na Olopana, He hi'i-alo na Ku-ula, Ka mea nana na haka moa; [Page 230] Noho i ka uka o Ka-liu-wa'a;[449] 30 Ku'u wa'a ia ho'i i Kahiki. Pau ia ike ana ia Hawaii, Ka aina a ke Akua i hiki mai ai, I noho malihini ai i na moku o Hawaii. Malihini oe, malihini au, 35 Ko'i maka nui, ike ia na-pae opuaa. A pepelu, a pepelu, a pepelu Ko ia la huelo! pili i ka lemu! Hu! hu! hu! hu! Ka-haku-ma'a-lani[450] kou inoa! 40 A e o mai oe, e Kane-hoa-lani. Ua noa. [Footnote 439: _Ko'i maka nui_ The word _maka_, which from the connection here must mean the edge of an ax, is the word generally used to mean an eye. Insistence on their peculiarity leads one to think that there must have been something remarkable about the eyes of Kama-pua'a. One account describes Kama-pua'a as having eight eyes and as many feet. It is said that on one occasion as Kama-pua'a was lying in wait for Pele in a volcanic bubble in the plains of Puna Pele's sisters recognized his presence by the gleam of his eyes. They immediately walled up the only door of exit.] [Footnote 440: _Mala-la-walu_. A celebrated king of Maui, said to have been a just ruler, who was slain in battle on Hawaii while making war against Lono-i-ka-makahiki, the rightful ruler of the island. It may be asked if the name is not introduced here because of the word _walu_ (eight) as a reference to Kama-pua'a's eight eyes.] [Footnote 441: _Pi'i-lani_. A king of Maui, father-in-law to Umi, the son of Liloa.] [Footnote 442: _Hina_. There were several Hinas in Hawaiian mythology and tradition. Olopana, the son of Kamaulu-a-niho (Fornander gives this name as Ka-maunu-a-niho), on his arrival from Kahiki, settled in Koolau and married a woman named Hina. Kama-pua'a is said to be the natural son of Hina by Kahiki-ula, the brother of Olopana. To this Olopana was attributed the heiau of Kawaewae at Kaneohe.] [Footnote 443: _A o pu-a'a_. The cloud-cap that often rested on the summit of Haupu, a mountain on Kauai, near Koloa, is said to have resembled the shape of a pig. It was a common saying, "The pig is resting on Haupu."] [Footnote 444: _Ho'i_. To return. This argues that, if Kama-pua'a was not originally from Kahiki, he had at least visited there.] [Footnote 445: _Hale-ma'u-ma'u_. This was an ancient lava-cone which until within a few years continued to be the most famous fire-lake in the caldera of Kilauea. It was so called, probably, because the roughness of its walls gave it a resemblance to one of those little shelters made from rough _ama'u_ fern such as visitors put up for temporary convenience. The word has not the same pronunciation and is not to be confounded with that other word _mau_, meaning everlasting.] [Footnote 446: _Kamoho-ali'i_. The brother of Pele; in one metamorphosis he took the form of a shark. A high point in the northwest quarter of the wall of Kilauea was considered his special residence and regarded as so sacred that no smoke or flame from the volcano ever touched it. He made his abode chiefly In the earth's underground caverns, through which the sun made its nightly transit from West back to the East. He often retained the orb of the day to warm and illumine his abode. On one such occasion the hero Mawi descended into this region and stole away the sun that his mother Hina might have the benefit of its heat in drying her tapas.] [Footnote 447: _Hale i noho_. The word _hale_, meaning house, is frequently used metaphorically for the human body, especially that of a woman. Pele thus acknowledges her amour with Kama-pua'a.] [Footnote 448: _Hiapo_. A firstborn child. Legends are at variance with one another as to the parentage of Kama-pua'a. According to the legend referred to previously, Kama-pua'a was the son of Olopana's wife Hina, his true father being Kahiki-ula, the brother of Olopana. Olopana seems to have treated him as his own son. After Kama-pua'a's robbery of his mother's henroosts, Olopana chased the thief into the mountains and captured him. Kama eventually turned the tables against his benefactor and caused the death of Olopana through the treachery of a priest in a heiau; he was offered up on the altar as a sacrifice.] [Footnote 449: _Ka-liu-wa'a_. The bilge of the canoe. This is the name of a deep and narrow valley at Hauula, Koolau, Oahu, and is well worth a visit. Kama-pua'a, hard pressed by the host of his enemies, broke through the multitude that encompassed him on the land side and with his followers escaped up this narrow gorge. When the valley came to an abrupt end before him, and he could retreat no farther, he reared up on his hind legs and scaled the mountain wall; his feet, as he sprang up, scored the precipice with immense hollowed-out grooves or flutings. The Hawaiians call these _wa'a_ from their resemblance to the hollow of a Hawaiian canoe. This feat of the hog-god compelled recognition of Kama-pua'a as a deity; and from that time no one entered Ka-liu-wa'a valley without making an offering to Kama-pua'a.] [Footnote 450: _Ka-haku-ma'a-lani._ A name evidently applied to Kama-pua'a.] [Translation] _Song_ Ax of broadest edge I'm hight; The island groups I've visited, Islands of Mala-la-walu, Seat of Ka-maulu-a-niho, 5 Grandam of Kama, the swine-god. I have seen Pi'i-lani's glory, Whose fame spreads over the islands. Enamored was I of Pele; Her beauty holds court at the fire-pit, 10 Given to ravage the plains of Puna. Mischievous son of Ku, and of Hina, Whose cloud-bloom hangs in ether, The pig-shaped cloud that shadows Haupu. An impulse comes to return to Kahiki-- 15 The chains of the pit still gall me, The tabu cliff of Ka-moho-alii, The mount that is ever ablaze. I thought to have domiciled with her; Was driven away by mere shame-- 20 The shameful abuse of the goddess! Go thou, go I--a truce to the shame. It was your manners that shamed me. Free to you was the house we lived in. These were the deeds of Broad-edged-Ax, 25 Who has seen the whole group of islands. Olopana's firstborn am I, Nursed in the arms of Ku-ula; [Page 231] Hers were the roosts for the gamecocks. The wilds of Ka-liu-wa'a my home, 30 That too my craft back to Kahiki; This my farewell to Hawaii, Land of the God's immigration. Strangers we came to Hawaii; A stranger thou, a stranger I, 35 Called Broad-edged-Ax: I've read the cloud-omens in heaven. It curls, it curls! his tail--it curls! Look, it clings to his buttocks! Faugh, faugh, faugh, faugh, uff! 40 What! Ka-haku-ma'a-lani your name! Answer from heaven, oh Kane! My song it is done! If one can trust, the statement of the Hawaiian who communicated the above mele, it represents only a portion of the whole composition, the first canto--if we may so term it--having dropped into the limbo of forgetfulness. The author's study of the mele lends no countenance to such a view. Like all Hawaiian poetry, this mele wastes no time with introductory flourishes; it plunges at once in medias res. Hawaiian mythology figured Pele, the goddess of the volcano, as a creature of passion, capable of many metamorphoses; now a wrinkled hag, asleep in a cave on a rough lava bed, with banked fires and only an occasional blue flame playing about her as symbols of her power; now a creature of terror, riding on a chariot of flame and carrying destruction; and now as a young woman of seductive beauty, as when she sought passionate relations with the handsome prince, Lohiau; but in disposition always jealous, fickle, vengeful. Kama-pua'a was a demigod of anomalous birth, character, and make-up, sharing the nature and form of a man and of a hog, and assuming either form as suited the occasion. He was said to be the nephew of Olopana, a king of Oahu, whose kindness in acting as his foster father he repaid by the robbery of his henroosts and other unfilial conduct. He lived the lawless life of a marauder and freebooter, not confining his operations to one island, but swimming from one to another as the fit took him. On one occasion, when, the farmers of Waipi'o, whom he had robbed, assembled with arms to bar his retreat and to deal vengeance upon him, he charged upon the multitude, overthrew them with great slaughter, and escaped with his plunder. Toward Pele Kama-pua'a assumed the attitude of a lover, whose approaches she at one time permitted to her peril. The incident took place in one of the water caves--volcanic bubbles--in Puna, and at the level of the ocean; but when he had the audacity to invade her privacy and call to her as she reposed in her home at Kilauea she repelled his advances and answered his persistence with a fiery onset, from which he [Page 232] fled in terror and discomfiture, not halting until he had put the width of many islands and ocean channels between himself and her. In seeking an explanation of this myth of Pele, the volcano god and Kama-pua'a, who, on occasion, was a sea-monster, there is no necessity to hark back to the old polemics of Asia. Why not account for this remarkable myth as the statement in terms of passion familiar to all Hawaiians of those impressive natural phenomena that were daily going on before them? The spectacle of the smoking mountain pouring out its fiery streams, overwhelming river and forest, halting not until they had invaded the ocean; the awful turmoil as fire and water came in contact; the quick reprisal as the angry waves overswept the land; then the subsiding and retreat of the ocean to its own limits and the restoration of peace and calm, the fiery mount still unmoved, an apparent victory for the volcanic forces. Was it not this spectacular tournament of the elements that the Hawaiian sought to embody and idealize in his myth of Pele and Kama-pua'a?[451] [Footnote 451: "The Hawaiian tradition of _Pele_, the dread goddess of the volcanic fires," says Mr. Fornander, "analogous to the Samoan _Fe'e_, is probably a local adaptation in aftertimes of an elder myth, half forgotten and much distorted. The contest related in the legend between Pele and _Kamapua'a_, the eight-eyed monster demigod, indicates, however, a confused knowledge of some ancient strife between religious sects, of which the former represented the worshipers of fire and the latter those with whom water was the principal element worthy of adoration." (Abraham Fornander, The Polynesian Race, pp. 51, 52, Trubner & Co., London.)] The likeness to be found between the amphibious Kama-pua'a and the hog appeals picturesquely to one's imagination in many ways. The very grossness of the hog enables him becomingly to fill the role of the Beast as a foil to Pele, the Beauty. The hog's rooting snout, that ravages the cultivated fields; his panicky retreat when suddenly disturbed; his valiant charge and stout resistance if cornered; his lowered snout in charge or retreat; his curling tail--how graphically all these features appeal to the imagination in support of the comparison which likens him to a tidal wave. [Page 233] XXXIV.--THE HULA OHELO The hula _ohelo_ was a very peculiar ancient dance, in which the actors, of both sexes, took a position almost that of reclining, the body supported horizontally by means of the hand and extended leg of one side, in such a manner that flank and buttock did not rest upon the floor, while the free leg and arm of the opposite side swung in wide gestures, now as if describing the arch of heaven, or sweeping the circle of the horizon, now held straight, now curved like a hook. At times the company, acting in concert, would shift their base of support from the right hand to the left hand, or vice versa. The whole action, though fantastical, was conducted with modesty. There was no instrumental accompaniment; but while performing the gymnastics above described the actors chanted the words of a mele to some Old World tune, the melody and rhythm of which are lost. A peculiar feature of the training to which pupils were subjected in preparation for this dance was to range them in a circle about a large fire, their feet pointing to the hearth. The theory of this practice was that the heat of the fire suppled the limbs and imparted vivacity to the motions, on the same principle apparently as fire enables one to bend into shape a crooked stick. The word _kapuahi_, fireplace, in the fourth line of the mele, is undoubtedly an allusion to this practice. The fact that the climate of the islands, except in the mountains and uplands, is rarely so cold as to make it necessary to gather about a fire seems to argue that the custom of practising this dance about a fireplace must have originated in some land of climate more austere than Hawaii. It is safe to say that very few kumu-hulas have seen and many have not even heard of the hula ohelo. The author has an authentic account of its production at Ewa in the year 1856, its last performance, so far as he can learn, on the public stage. _Mele_ 1 Ku, oe ko'u wahi ohelo nei la, auwe, auwe! Maka'u au i kau mea nui wali-wali, wali-wali! Ke hoolewa nei, a lewa la, a lewa nei! Minomino, enaena ka ia la kapuani, kapuahi! 5 Nenea i ka la'i o Kona, o Kona, a o Kona! Ponu malino i ke kai hawana-wana, hawana-wana! He makau na ka lawaia nui, a nui e, a nui la! Ke o-é nei ke aho o ka ipu-holoholona, holoholona! [Page 234] Naná, i ka opua makai e, makai la! 10 Maikai ka hana a Mali'o e, a Mali'o la! Kohu pono ka inu ana i ka wai, a wai e! Auwe, ku oe ko'u wahi ohelo nei la, ohelo nei la! 2 Ki-ó lele, ki-ó lele, ki-ó lele, e! Ke mapu mai nei ke ala, ke ala e! 15 Ua malihini ka hale, ua hiki ia, ua hiki e! Ho'i paoa i ka uka o Manai-ula, ula la, ula e! Maanei oe, e ka makemake e noho malie, ma-li-e! Ka pa kolonahe o ka Unulau mahope, ma-ho-pe! Pe'e oe, a pe'e au, pe'e o ia la, 20 A haawe ke aloha i ke kaona, i ke kaona la! Mo-li-a i ka nahele e, nahele la! E hele oe a manao mai i ka luhi mua, a i-mua! O moe hewa na iwi i ke alanui, alanui. Kaapa Hawaii a ka moku nui, a nui e! 25 Nui mai ke aloha a uwe au, a uwe au. Au-we! pau au i ka manó nui, manó nui! Au-we! pau au i ka manó nui, manó nui! [Translation] _Song_ 1 Touched, thou art touched by my gesture, I fear, I fear. I dread your mountain of flesh, of flesh; How it sways, how it sways, it sways! I'm scorched by the heat of this hearth, this hearth. 5 We bask in this summer of Kona, of Kona; Calm mantles the whispering sea, the whispering sea. Lo, the hook of the fisherman great, oh so great! The line hums as it runs from the gourd, from the gourd. Regard the cloud-omens over the sea, the sea. 10 Well skilled in his craft is Mali'o, Mali'o. How grateful now were a draught of water, of water! Pardon! thou art touched by thrust of my leg, of my leg! 2 Forth and return, forth and return, forth and return! Now waft the woodland perfumes, the woodland perfumes. 15 The house ere we entered was tenant-free, quite free. Heart-heavy we turn to the greenwood, the greenwood; This the place, Heart's desire, you should tarry, And feel the soft breath of the Unulau, Unulau-- Retirement for you, retirement for me, and for him. 20 We'll give then our heart to this task, this great task, And build in the wildwood a shrine, ay a shrine. You go; forget not the toils we have shared, have shared, Lest your bones lie unblest in the road, in the road. How wearisome, long, the road 'bout Hawaii, great Hawaii! 25 Love carries me off with a rush, and I cry, I cry, Alas, I'm devoured by the shark, great shark! This is not the first time that a Hawaiian poet has figured love by the monster shark. [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE XXIII HINANO HALA MALE FLOWER OF THE PANDANUS ODORATISSIMUS] [Page 235] XXXV.--THE HULA KILU The hula _kilu_ was so called from being used in a sport bearing that name which was much patronized by the alii class of the ancient regime. It was a betting game, or, more strictly, forfeits were pledged, the payment of which was met by the performance of a dance, or by the exaction of kisses and embraces. The satisfaction of these forfeits not infrequently called for liberties and concessions that could not be permitted on the spot or in public, but must wait the opportunity of seclusion. There were, no doubt, times when the conduct of the game was carried to such a pitch of license as to offend decency; but as a rule the outward proprieties were seemingly as well regarded as at an old-fashioned husking bee, when the finding of the "red ear" conferred or imposed the privilege or penalty of exacting or granting the blushing tribute of a kiss. Actual improprieties were not witnessed. The game of kilu was played in an open matted space that lay between the two divisions of the audience--the women being on one side and the men on the other. Any chief of recognized rank in the _papa alii_ was permitted to join in the game; and kings and queens were not above participating in the pleasures of this sport. Once admitted to the hall or inclosure, all were peers and stood on an equal footing as to the rules and privileges of the game. King nor queen could plead exemption from the forfeits incurred nor deny to another the full exercise of privileges acquired under the rules. The players, five or more of each sex, having been selected by the president, _La anoano_ ("quiet day"), sat facing each other in the space between the spectators. In front of each player stood a conical block of heavy wood, broad at the base to keep it upright. The kilu, with which the game was played, was an oval, one-sided dish, made by cutting in two an egg-shaped coconut shell. The object of the player was to throw his kilu so that it should travel with a sliding and at the same time a rotary motion across the matted floor and hit the wooden block which stood before the one of his choice on the side opposite. The men and the women took turns in playing. A successful hit entitled the player to claim a kiss from his opponent, a toll which was exacted at once. Success in winning ten points made one the victor in the game, and, according to some, entitled him to claim the larger forfeit, [Page 236] such as was customary in the democratic game of _ume_. The payment of these extreme forfeits was delayed till a convenient season, or might be commuted---on grounds of policy, or at the request of the loser, if a king or queen--by an equivalent of land or other valuable possession. Still no fault could be found if the winner insisted on the strict payment of the forfeit. The game of kilu was often got up as a compliment, a supreme expression of hospitality, to distinguished visitors of rank, thus more than making good the polite phrase of the Spanish don, "all that I have is yours." The fact that the hula kilu was performed by the alii class, who took great pains and by assiduous practice made themselves proficient that they might be ready to exhibit their accomplishment before the public, was a guarantee that this hula, when performed by them, would be of more than usual grace and vivacity. When performed in the halau as a tabu dance, according to some, the olapa alone took part, and the number of dancers, never very large, was at times limited to one performer. Authorities differ as to whether any musical instrument was used as an accompaniment. From an allusion to this dance met with in an old story it is quite certain that the drum was sometimes used as an accompaniment. Let us picture to ourselves the scene: A shadowy, flower-scented hall; the elite of some Hawaiian court and their guests, gathered, in accord with old-time practice, to contend in a tournament of wit and grace and skill, vying with one another for the prize of beauty. The president has established order in the assembly; the opposing players have taken their stations, each one seated behind his target-block. The tallykeeper of one side now makes the challenge. "This kilu," says he, "is a love token; the forfeit a kiss." An Apollo of the opposite side joyfully takes up the gauge. His tallykeeper introduces him by name. He plumes himself like a wild bird of gay feather, standing forth in the decorous finery of his rank, girded and flowerbedecked after the manner of the halau, eager to win applause for his party not less than to secure for himself the loving reward of victory. In his hand is the instrument of the play, the kilu; the artillery of love, however, with which he is to assail the heart and warm the imagination of the fair woman opposed to him is the song he shoots from his lips. The story of the two songs next to be presented is one, and will show us a side of Hawaiian life on which we can not afford entirely to close our eyes. During the stay at Lahaina of Kamehameha, called the Great--whom an informant in this matter always calls "the murderer," in protest against the treacherous assassination of Keoua, which took place at Kawaihae in Kamehameha's very presence--a high chiefess of his court named Kalola engaged in a love affair with a young [Page 237] man of rank named Ka'i-áma. He was much her junior, but this did not prevent his infatuation. Early one morning she rose, leaving him sound asleep, and took canoe for Molokai to serve as one of the escort to the body of her relative, Keola, on the way to its place of sepulture. Some woman, appreciating the situation, posted to the house and waked the sleeper with the information. Ka'iáma hastened to the shore, and as he strained his vision to gain sight of the woman of his infatuation the men at the paddles and the bristling throng on the central platform--the _pola_--of the craft, vanishing in the twilight, made on his imagination the impression of a hazy mountain thicket floating on the waves, but hiding from view some rare flower. He gave vent to his feelings in song: _Mele_ Pua ehu kamaléna[452] ka uka o Kapa'a; Luhi-ehu iho la[453] ka pua i Maile-húna; Hele a ha ka iwi[454] a ke Koolau, Ke puá mai i ka maka o ka nahelehele, 5 I hali hoo-muú,[455] hoohalana i Wailua. Pa kahea a Koolau-wahine, O Pua-ke'i, e-e-e-e! He pua laukona[456] ka moe e aloh' aí; O ia moe la, e kaulele hou[457] 10 No ka po i hala aku aku nei. Hoiho kaua a eloelo, e ka hoa, e, A hookahi! [Translation] _Song_ Misty and dim, a bush in the wilds of Kapa'a, The paddlers bend to their work, as the flower-laden Shrub inclines to the earth in Maile-húna; They sway like reeds in the breeze to crack their bones 5 Such the sight as I look at this tossing grove, The rhythmic dip and swing on to Wailua. My call to the witch shall fly with the breeze, Shall be heard at Pua-ke'i, e-he, e-he! The flower-stalk Laukóna beguiles man to love, 10 Can bring back the taste of joys once our own, [Page 238] Make real again the hours that are flown. Turn hither, mine own, let's drench us with love-- Just for one night! [Footnote 452: _Pua ehu Kamaléna_ (yellow child). This exclamation is descriptive of the man's visual impression on seeing the canoe with its crowd of passengers and paddlers, in the misty light of morning, receding in the distance. The kamaléna is a mountain shrub having a yellow flower.] [Footnote 453: _Luhi ehu iho la_. Refers to the drooping of a shrub under the weight of its leaves and flowers, a figure applied to the bending of the paddlemen to their work.] [Footnote 454: _Hele a ha ka iwi_. An exaggerated figure of speech, referring to the exertions of the men at their paddles (_ha_, to strain).] [Footnote 455: _I hali hoomú_. This refers in a fine spirit of exaggeration to the regular motions of the paddlers.] [Footnote 456: _Pua laukona_. A kind of sugar-cane which was prescribed and used by the kahunas as an aphrodisiac.] [Footnote 457: _Kaulele hou_. To experience, or to enjoy, again.] The unchivalrous indiscretion of the youth in publishing the secret of his amour elicited from Kamehameha only the sarcastic remark, "Couldn't he eat his food and keep his mouth shut?" The lady herself took the same view of his action. There was no evasion in her reply; her only reproach was for his childishness in blabbing. _Mele_ Kálakálaíhi, kaha[458] ka La ma ke kua o Lehua; Lulana iho la ka pihe a ke Akua;[459] Ea mai ka Unulau[460] o Halali'i; Lawe ke Koolau-wahine[461] i ka hoa la, lilo; 5 Hao ka Mikioi[462] i ke kai o Lehua: Puwa-i'a na hoa-makani[463] mai lalo, e-e-e, a. I hoonalonalo i ke aloha, pe'e ma-loko; Ha'i ka wai-maka hanini; I ike aku no i ka uwe ana iho; 10 Pelá wale no ka hoa kamalii, e-e, a! [Translation] _Song_ The sun-furrow gleams at the back of Lehua; The King's had his fill of scandal and chaff; The wind-god empties his lungs with a laugh; And the Mikioi tosses the sea at Lehua, 5 As the trade-wind wafts his friend on her way-- A congress of airs that ruffles the bay. Hide love 'neath a mask--that's all I would ask. To spill but a tear makes our love-tale appear; He pours out his woe; I've seen it, I know; 10 That's the way with a boy-friend, heigh-ho! The art of translating from the Hawaiian into the English tongue consists largely in a fitting substitution of generic for specific terms. The Hawaiian, for instance, had at command scores of specific names for the same wind, or for [Page 239] the local modifications that were inflicted upon it by the features of the landscape. One might almost say that every cape and headland imposed a new nomenclature upon the breeze whose direction it influenced. He rarely contented himself with using a broad and comprehensive term when he could match the situation with a special form. [Footnote 458: The picture of the sun declining, _kaha_, to the west, its reflected light-track, _kala kalaihi_, farrowing the ocean with glory, may be taken to be figurative of the loved and beautiful woman, Kalola, speeding on her westward canoe-flight.] [Footnote 459: _Akua_. Literally a god, must stand for the king.] [Footnote 460: _Unulau_. A special name for the trade-wind.] [Footnote 461: _Koolau-wahine_. Likewise another name for the trade-wind, here represented as carrying off the (man's) companion.] [Footnote 462: _Mikioi_. An impetuous, gusty wind is represented as lashing the ocean at Lehua, thus picturing the emotional stir attending Kalola's departure.] [Footnote 463: The words _Puwa-i'a na hoa makani_, which literally mean that the congress of winds, _na hoa makani_, have stirred up a commotion, even as a school of fish agitate the surface, of the ocean, _puwa-i'a_, refer to the scandal caused by Ka'i-ama's conduct.] The singer restricts her blame to charging her youthful lover with an indiscreet exhibition of childish emotion. The mere display of emotion evinced by the shedding of tears was in itself a laudable action and in good form. This first reply of the woman to her youthful lover did not by any means exhaust her armament of retaliation. When she next treats of the affair it is with an added touch of sarcasm and yet with a sang-froid that proved it had not unsettled her nerves. _Mele_ Ula Kala'e-loa[464] i ka lepo a ka makani; Hoonu'anu'a na pua i Kalama-ula, He hoa i ka la'i a ka manu--[465] Manu ai ia i ka hoa laukona. 5 I keke lau-au'a ia e ka moe; E kuhi ana ia he kanaka e. Oau no keia mai luna a lalo; Huná, ke aloha, pe'e maloko. Ike 'a i ka uwe ana iho. 10 Pelá ka hoa kamalii-- He uwe wale ke kamalii. [Translation] _Song_ Red glows Kala'e through the wind-blown dust That defiles the flowers of Lama-ula, Outraged by the croak of this bird, That eats of the aphrodisiac cane, 5 And then boasts the privileged bed. He makes me a creature of outlaw: True to myself from crown to foot-sole, My love I've kept sacred, pent up within. He flouts it as common, weeping it forth-- 10 That is the way with a child-friend; A child just blubbers at nothing. [Footnote 464: _Kala'e-loa_. The full name of the place on Molokai now known as Kala'e.] [Footnote 465: _La'i a ka manu_. Some claim this to be a proper name, _La'i-a-ka-manu_, that of a place near Kala'e. However that may be the poet evidently uses the phrase here in its etymological sense.] To return to the description of the game, the player, having uttered his vaunt in true knightly fashion, with a dexterous whirl now sends his kilu spinning on its course. If his play is successful and the kilu strikes the target on the other [Page 240] side at which he aims, the audience, who have kept silence till now, break forth in applause, and his tally-keeper proclaims his success in boastful fashion: _Oli_ A úweuwé ke kó'e a ke kae; Puehuehu ka la, komo inoino; Kakía, kahe ka ua ilalo. [Translation] Now wriggles the worm to its goal; A tousling; a hasty encounter; A grapple; down falls the rain. It is now the winner's right to cross over and claim his forfeit. The audience deals out applause or derision in unstinted measure; the enthusiasm reaches fever-point when some one makes himself the champion of the game by bringing his score up to ten, the limit. The play is often kept up till morning, to be resumed the following night.[466] [Footnote 466: The account above given is largely based on David Malo's description of the game kilu. In his confessedly imperfect list of the hulas he does not mention the hula kilu. This hula was, however, included in the list of hulas announced for performance in the programme of King Kalakaua's coronation ceremonies.] Here also is a mele, which tradition reports to have been cantillated by Hiiaka, the sister of Pele, during her famous kilu contest with the Princess Pele-ula, which took place at Kou--the ancient name for Honolulu--on Hiiaka's voyage of return from Kauai to her sister's court at Kilauea. In this affair Lohiau and Wahineoma'o contended on the side of Hiiaka, while Pele-ula was assisted by her husband, Kou, and by other experts. But on this occasion the dice were cogged; the victory was won not by human skill but by the magical power of Hiiaka, who turned Pele-ula's kilu away from the target each time she threw it, but used her gift to compel it to the mark when the kilu was cast by herself. _Mele_ Ku'u noa mai ka makani kuehu-kapa o Kalalau,[467] Mai na pali ku'i[468] o Makua-iki, Ke lawe la i ka haka,[469] a lilo! A lilo o-e, la! 5 Ku'u kane i ka uhu ka'i o Maka-pu'u, Huki iluna ka Lae-o-ka-laau;[470] Oia pali makua-ole[471] olaila. Ohiohi ku ka pali o Ulamao, e-e! A lilo oe, la! [Footnote 467: _Ka-lalau_ (in the translation by the omission of the article _ka_, shortened to _Lalau_). A deep cliff-bound valley on the windward side of Kauai, accessible only at certain times of the year by boats and by a steep mountain trail at its head.] [Footnote 468: _Pali ku'i_. _Ku'i_ means literally to join together, to splice or piece out. The cliffs tower one above another like the steps of a stairway.] [Footnote 469: _Haka_. A ladder or frame such as was laid across a chasm or set up at an impassable place in a precipitous road. The windward side of Kauai about Kalalau abounded in such places.] [Footnote 470: _Lae-o-ka-laau_. The southwest point of Molokai, on which is a light-house.] [Footnote 471: _Makua-ole_. Literally fatherless, perhaps meaning remarkable, without peer.] [Page 241] [Translation] _Song_ Comrade mine in the robe-stripping gusts of Lalau, On the up-piled beetling cliffs of Makua, The ladder... is taken away... it is gone! Your way is cut off, my man! 5 With you I've backed the uhu of Maka-pu'u, Tugging them up the steeps of Point-o'-woods, A cliff that stands fatherless, even as Sheer stands the pali of Ula-mao-- And thus... you are lost! This is but a fragment of the song which Hiiaka pours out in her efforts to calm the fateful storm which she saw piling up along the horizon. The situation was tragic. Hiiaka, daring fate, defying the dragons and monsters of the primeval world, had made the journey to Kauai, had snatched away from death the life of Lohiau and with incredible self-denial was escorting the rare youth to the arms of her sister, whose jealousy she knew to be quick as the lightning, her vengeance hot as the breath of the volcano, and now she saw this featherhead, with monstrous ingratitude, dallying with fate, calling down upon the whole party the doom she alone could appreciate, all for the smile of a siren whose charms attracted him for the moment; but, worst of all, her heart condemned her as a traitress--she loved him. Hiiaka held the trick-card and she won; by her miraculous power she kept the game in her own hands and foiled the hopes of the lovers. _Mele_ Ula ka lani ia Kanaloa,[472] Ula ma'ema'e ke ahi a ke A'e-loa.[473] Pohina iluna i ke ao makani, Naue pu no i ka ilikai o Makahana-loa,[474] 5 Makemake i ka ua lihau.[475] Aohe hana i koe a Ka-wai-loa;[476] Noho a ka li'u-lá i ke kula. I kula oe no ka makemake, a hiki iho, I hoa hula no ka la le'ale'a, 10 I noho pu me ka uahi pohina.[477] [Page 242] Hina oe i ka Naulu,[478] noho pu me ka Inuwai.[479] Akahi no a pumehana ka hale, ua hiki oe: Ma'ema'e ka luna i Haupu.[480] Upu ka makemake e ike ia Ka-ala. 15 He ala ka makemake e ike ia Lihu'e;[481] Ku'u uka ia noho ia Halemano.[482] Maanei oe, pale oe, pale au, Hana ne'e ke kikala i ka ha'i keiki. Hai'na ka manao--noho i Waimea, 20 Hoonu'u pu i ka i'a ku o ka aina.[483] E kala oe a kala au a kala ia Ku, Ahuena.[484] [Footnote 472: _Kanaloa_. One of the four great gods of the Hawaiians, here represented as playing the part of Phoebus Apollo.] [Footnote 473: _A'e-loa_. The name of a wind whose blowing was said to be favorable to the fisherman in this region.] [Footnote 474: _Makahana-loa_, A favorite fishing ground. The word _ilikai_ ("skin of the sea") graphically depicts the calm of the region. In the translation the name aforementioned has been shortened to Kahana.] [Footnote 475: _Lihau_. A gentle rain that was considered favorable to the work of the fisherman.] [Footnote 476: _Ka-wai-loa_. A division of Waialua, here seemingly used to mean the farm.] [Footnote 477: _Uahi pohina_. Literally gray-headed smoke. It is said that when studying together the words of the mele the pupils and the kumu would often gather about a fire, while the teacher recited and expounded the text. There is a possible allusion to this in the mention of the smoke.] [Footnote 478: _Naulu_. A wind.] [Footnote 479: _Inu-wai_. A wind that dried up vegetation, here indicating thirst.] [Footnote 480: _Haupu_. A mountain on Kauai, sometimes visible on Oahu in clear weather. (See note _c_, p. 229, on Haupu.)] [Footnote 481: _Lihu'e_. A beautiful and romantic region nestled, as the Hawaiians say, "between the thighs of the mountain," Mount Kaala.] [Footnote 482: _Hale-mano_. Literally the multitude of houses; a sylvan region bound to the southwestern flank of the Konahuanui range of mountains, a region of legend and romance, since the coming of the white man given over to the ravage and desolation that follow the free-ranging of cattle and horses, the vaquero, and the abusive use of fire and ax by the woodman.] [Footnote 483: _I'a ku o ka aina_. Fish common to a region; in this place it was probably the kala, which word is found in the next line, though in a different sense. Here the expression is doubtless a euphemism for dalliance.] [Footnote 484: _Ku, Ahuena_. At Waimea, Oahu, stood two rocks on the opposite bluffs that sentineled the bay. These rocks were said to represent respectively the gods Ku and Ahuena, patrons of the local fishermen.] [Translation] _Song_ Kanaloa tints heaven with a blush, 'Tis the flame of the A'e, pure red, And gray the wind-clouds overhead. We trudge to the waters calm of Kahana-- 5 Heaven grant us a favoring shower! The work is all done on the farm. We stay till twilight steals o'er the plain, Then, love-spurred, tramp o'er it again, Have you as partner in holiday dance-- 10 We've moiled as one in the gray smoke; Cast down by the Naulu, you thirst. For once the house warms at your coming. How clear glow the heights of yon Haupu! I long for the sight of Ka-ala, 15 And sweet is the thought of Lihu'e, And our mountain retreat, Hale-mano. Here, fenced from each other by tabu, Your graces make sport for the crowd. What then the solution? Let us dwell 20 At Waimea and feast on the fish That swarm in the neighboring sea, With freedom to you and freedom to me, Licensed by Ku and by Ahu-éna. [Page 243] The scene of this idyl is laid in the district of Waialua, Oahu, but the poet gives his imagination free range regardless of the unities. The chief subjects of interest that serve as a trellis about which the human sentiments entwine concern the duties of the fisherman, who is also a farmer; the school for the hula, in which the hero and the heroine are pupils; and lastly an ideal condition of happiness which the lovers look forward to tinder the benevolent dispensation of the gods Ku and Ahuena. Among the numerous relatives of Pele was one said to be a sister, who was stationed on a bleak sun-burnt promontory in Koolau, Oahu, where she supported a half-starved existence, striving to hold soul and body together by gathering the herbs of the fields, eked out by unsolicited gifts of food contributed by passing travelers. The pathetic plaint given below is ascribed to this goddess. _Mele_ Mao wale i ka lani Ka leo o ke Akua pololi. A pololi a moe au O ku'u la pololi, 5 A ola i kou aloha; I na'i pu no i ka waimaka e uwe nei. E uwe kaua, e! [Translation] _Song_ Engulfed ill heaven's abyss Is the cry of the famished god. I sank to the ground from faintness, My day of utter starvation; 5 Was rescued, revived, by your love: Ours a contest of tears sympathetic-- Let us pour out together our tears. The Hawaiian thought it not undignified to express sympathy (_aloha-ino_) with tears. [Page 244] XXXVI.--THE HULA HOO-NA-NÁ The hula _hoo-na-ná_--to quiet, amuse--was an informal dance, such as was performed without the usual restrictions of tabu that hedged about the set dances of the halau. The occasion of an outdoor festival, an _ahaaina_ or _luau_, was made the opportunity for the exhibition of this dance. It seems to have been an expression of pure sportiveness and mirth-making, and was therefore performed without sacrifice or religious ceremony. While the king, chiefs, and _aialo_--courtiers who ate in the king's presence--are sitting with the guests about the festal board, two or three dancers of graceful carriage make a circuit of the place, ambling, capering, gesturing as they go in time to the words of a gay song. A performance of this sort was witnessed by the author's informant in Honolulu many years ago; the occasion was the giving of a royal luau. There was no musical instrument, the performers were men, and the mele they cantillated went as follows: A pili, a pili, A pili ka'u manu Ke kepau[485] o ka ulu-laau. Poai a puni, 5 Noho ana i muli-wa'a;[486] Hoonu'u ka momona a ke alii. Eli-eli[487] ke kapu; ua noa. Noa ia wai? Noa ia ka lani. 10 Kau lilua,[488] kaohi ka maku'u E ai ana ka ai a ke alii! Hoonu'u, hoonu'u hoonu'u I ka i'a a ke alii! [Footnote 485: _Kepáu._ Gum, the bird-lime of the fowler, which was obtained from forest trees, but especially from the _ulu_, the breadfruit.] [Footnote 486: _Muli-wa'a_ (_muli_, a term applied to a younger brother). The idea involved is that of separation by an interval, as a younger brother is separated from his older brother by an interval. _Muliwai_ is an interval of water, a stream. _Wa'a_, the last part of the above compound word, literally a canoe, is here used tropically to mean the tables, or the dishes, on which the food was spread, they being long and narrow, in the shape of a canoe. The whole term, consequently, refers to the people and the table about which they are seated.] [Footnote 487: _Eli-eli._ A word that is found in ancient prayers to emphasize the word _kapu_ or the word _noa_.] [Footnote 488: _Lilua_. To stand erect and act without the restraint usually prescribed in the presence of royalty.] [Page 245] [Translation] She is limed, she is limed, My bird is limed, With the gum of the forest. We make a great circuit, 5 Outskirting the feast. You shall feast on king's bounty: No fear of the tabu, all's free. Free! and By whom? Free by the word of the king. 10 Then a free rein to mirth! Banish the kill-joy Who eats the king's dainties! Feast then till replete With the good king's meat! [Page 246] XXXVII.--THE HULA ULILI The hula _ulili_, also called by the descriptive name _kolili_--to wave or flutter, as a pennant--was a hula that was not at all times confined to the tabu restrictions of the halau. Like a truant schoolboy, it delighted to break loose from restraint and join the informal pleasurings of the people. Imagine an assembly of men and women in the picturesque illumination given by flaring kukui torches, the men on one side, the women on the other. Husbands and wives, smothering the jealousy instinctive to the human heart, are there by mutual consent--their daughters they leave at home--each one ready to play his part to the finish, with no thought of future recrimination. It was a game of love-forfeits, on the same lines as kilu and ume. Two men, armed with wands furnished with tufts of gay feathers, pass up and down the files of men and women, waving their decorated staffs, ever and anon indicating with a touch of the wand persons of the opposite sex, who under the rules must pay the forfeit demanded of them. The kissing, of course, goes by favor. The wand-bearers, as they move along, troll an amorous ditty: _Oli_ Kii na ka ipo ... Mahele-liele i ka la o Kona![489] O Kona, kai a ke Akua.[490] Elua la, huli ka Wai-opua,[491] 5 Nete i ke kula, Leha iluna o Wai-aloha[492] Kani ka aka a ka ua i ka laau, Hoolaau ana i ke aloha ilaila. Pili la, a pili i ka'u manu-- 10 O pili o ka La-hiki-ola. Ola ke kini o-lalo. Hana i ka mea he ipo. A hui e hui la! Hui Koolau-wahine[493] o Pua-ke-i![494] [Footnote 489: _La o Kona_. A day of Kona, i.e., of fine weather.] [Footnote 490: _Kai a ke Akua_. Sea of the gods, because calm.] [Footnote 491: _Wai-opua_. A wind which changed its direction after blowing for a few days from one quarter.] [Footnote 492: _Wai-aloha_. The name of a hill. In the translation the author has followed its meaning ("water of love").] [Footnote 493: _Koolau-wahine_. The name of a refreshing wind, often mentioned in Hawaiian poetry; here used as a symbol of female affection.] [Footnote 494: _Pua-ke-i_. The name of a sharp, bracing wind felt on the windward side of Molokai; used here apparently as a symbol of strong masculine passion.] [Page 247] [Translation] _Song_ A search for a sweetheart... Sport for a Kona day! Kona, calm sea of the gods. Two days the wind surges; 5 Then, magic of cloud! It veers to the plain, Drinks up the water of love. How gleesome the sound Of rain on the trees, 10 A balm to love's wound! The wand touches, heart-ease! It touches my bird-- Touch of life from the sun! Brings health to the million. 15 Ho, now comes the fun! A meeting, a union-- The nymph, Koo-lau, And the hero, Ke-í. [Page 248] XXXVIII.--THE HULA O-NIU The so-called hula _o-niu_ is not to be classed with the regular dances of the halau. It was rather a popular sport, in which men and women capered about in an informal dance while the players engaged in a competitive game of top-spinning: The instrument of sport was made from the lower pointed half of an oval coconut shell, or from the corresponding part of a small gourd. The sport was conducted in the presence of a mixed gathering of people amid the enthusiasm and boisterous effervescence which betting always greatly stimulated in Hawaii. The players were divided into two sides of equal number, and each player had before him a plank, slightly hollowed in the center--like the board on which the Hawaiians pounded their poi--to be used as the bed for spinning his top. The naked hand, unaided by whip or string, was used to impart to the rude top a spinning motion and at the same time the necessary projectile force--a balancing of forces that called for nice adjustment, lest the whirling thing reel too far to one side or run wild and fly its smooth bed. Victory was declared and the wager given to the player whose top spun the longest. The feature that most interests us is the singing, or cantillation, of the oli. In a dance and game of this sort, which the author's informant witnessed at Kahuku, Oahu, in 1844, one contestant on each side, in turn, cantillated an oli during the performance of the game and the dance. _Oli_ Ke pohá, nei; u'ína la! Kani óle-oléi, hau-walaau! Ke wawa Pu'u-hina-hina;[495] Kani ka aka, he-hene na pali, 5 Na pali o Ka-iwi-ku'i.[496] Hanohano, makana i ka Wai-opua.[497] Malihini ka hale, ua hiki mai; Kani ka pahu a Lohiau, A Lohiau-ipo[498] i Haena la. 10 Enaena ke aloha, ke hiki mai; [Page 249] Auau i ka wai a Kanaloa.[499] Nana kaua ia Lima-hull,[500] e. E huli oe a loaa pono Ka ia nei o-niu. [Footnote 495: _Pu'u-hina-hina_. A precipitous place on the coast near Haena.] [Footnote 496: _Ka-iwi-ku'i_. A high cliff against which the waves dash.] [Footnote 497: _Wai-opua_. The name of a pleasant breeze.] [Footnote 498: _Lohiau-ipo_. The epithet _ipo_, sweetheart, dear one, was often affixed to the name of Lohiau, in token, no doubt, of his being distinguished as the object of Pele's passionate regard.] [Footnote 499: _Kanaloa_. There is a deep basin, of clear water, almost fluorescent in its sparkle, in one of the arched caves of Haena, which is called the water of Kanaloa--the name of the great God. This is a favorite bathing place.] [Footnote 500: Lima-huli. The name of a beautiful valley that lies back of Haena.] [Translation] Song The rustle and hum of spinning top, Wild laughter and babel of sound-- Hear the roar of the waves at Pu'u-hina! Bursts of derision echoed from cliffs, 5 The cliffs of Ka-iwi-ku'i; And the day is stirred by a breeze. The house swarms with women and men. List! the drum-beat of Lohiau, Lohiau, the lover, prince of Haena-- 10 Love glows like an oven at his coming; Then to bathe in the lake of the God. Let us look at the vale Lima-huli, look! Now turn we and study the spinning-- That trick we must catch to be winning. This fragment from antiquity, as the local coloring indicates, finds its setting at Haena, the home of the famous mythological Prince Lohiau, of whom Pele became enamored in her spirit journey. Study of the mele suggests the occasion to have been the feast that was given in celebration of Lohiau's restoration to life and health through the persevering incantations of Hiiaka, Pele's beloved sister. The feast was also Lohiau's farewell to his friends at Haena. At its conclusion Hiiaka started with her charge on the journey which ended with the tragic death of Lohiau at the brink of the volcano. Pele in her jealousy poured out her fire and consumed the man whom she had loved. [Page 250] XXXIX.--THE HULA KU'I The account of the Hawaiian hulas would be incomplete if without mention of the hula _ku'i_. This was an invention, or introduction, of the last quarter of the nineteenth century. Its formal, public, appearance dates from the coronation ceremonies of the late King Kalakaua, 1883, when it filled an important place in the programme. Of the 262 hula performances listed for exhibition, some 30 were of the hula ku'i. This is perhaps the most democratic of the hulas, and from the date' of its introduction it sprang at once into public favor. Not many years ago one could witness its extemporaneous performance by nonprofessionals at many an entertainment and festive gathering. Even the school-children took it up and might frequently be seen innocently footing its measures on the streets. (Pl. XXIV.) The steps and motions of the hula ku'i to the eyes of the author resemble those of some Spanish dances. The rhythm is in common, or double, time. One observes the following motions: _Figure A_.--1. A step obliquely forward with the left foot, arms pointing the same way, body inclining to the right. 2. The ball of the left foot (still advanced) gently pressed on the floor; the heel swings back and forth, describing an arc of some 30 or 40 degrees. 8. The left foot is set firmly in the last position, the body inclining to it as the base of support; the right foot is advanced obliquely, and 4, performs the heel-swinging motions above described, arms pointing obliquely to the right. _Figure B_.--Hands pressed to the waist, fingers directed forward, thumbs backward, elbows well away from the body; left foot advanced as in figure A, 1, body inclining to the right. 2. The left foot performs the heel-waving motions, as above. 3. Hands in same position, right foot advanced as previously described. 4. The right foot performs the swinging motions previously described--the body inclined to the left. _Figure C_.--In this figure, while the hands are pressed as before against the waist, with the elbows thrown well away from the body, the performer sways the pelvis and central axis of the trunk in a circular or elliptical orbit, a movement, which, carried to the extreme, is termed ami. There are other figures and modifications, which the ingenuity and fancy of performers have introduced into this dance; but this account must suffice. [Illustration: LADY DANCING THE HULA KU'I] [Page 251] Given a demand for a _pas seul_, some pleasing dance combining grace with dexterity, a shake of the foot, a twist of the body, and a wave of the hands, the hula ku'i filled the bill to perfection. The very fact that it belonged by name to the genus hula, giving it, as it were, the smack of forbidden fruit, only added to its attractiveness. It became all the rage among dancing folk, attaining such a vogue as almost to cause a panic among the tribunes and censors of society. Even to one who cares nothing for the hula per se, save as it might be a spectacle out of old Hawaii, or a setting for an old-time song, the innocent grace and Delsartian flexibility of this solo dance, which one can not find in its Keltic or African congeners, associate it in mind with the joy and light-heartedness of man's Arcadian period. The instruments generally used in the musical accompaniment of the hula ku'i are the guitar, the _uku-lele_,[501] the taro-patch fiddle,[501] or the mandolin; the piano also lends itself effectively for this purpose; or a combination of these may be used. The songs that are sung to this dance as a rule belong naturally to later productions of the Hawaiian muse, or to modifications of old poetical compositions. The following mele was originally a namesong (mele-inoa). It was appropriated by the late Princess Kino-iki; and by her it was passed on to Kalani-ana-ole, a fact which should not prejudice our appreciation of its beauty. _Mele_ I aloha i ke ko a ka wai, I ka i mai, e, anu kaua. Ua anu na pua o ka laina,[502] Ka wanine noho anu o ke kula. 5 A luna au a o Poli-ahu;[503] Ahu wale kai a o Wai-lua. Lua-ole ka hana a ka makani, A ke Kiu-ke'e[504] a o na pall, Pa iho i ke kai a o Puna-- 10 Ko Puna mea ma'a mau ia. Pau ai ko'u lihi hoihoi I ka wai awili me ke kai. Ke ono hou nei ku'u pu'u I ka wai hu'ihu'i o ka uka, [Page 252] 15 Wai hone i ke kumu o ka pali, I malu i ka lau kui-kui.[505] Ke kuhi nei au a he pono Ka ilima lei a ke aloha, Au i kau nui aku ai, 20 I ka nani oi a oia pua. [Footnote 501: The _uku-lele_ and the _taro-patch fiddle_ are stringed instruments resembling in general appearance the fiddle. They seem to have been introduced into these islands by the Portuguese immigrants who have come in within the last twenty-five years. As with the guitar, the four strings of the uku-lele or the five strings of the taro-patch fiddle are plucked with the finger or thumb.] [Footnote 502: _Na pua o ka laina_. The intent of this expression, which seems to have an erotic meaning, may perhaps be inferred from its literal rendering in the translation. It requires a tropical imagination to follow a Hawaiian poem.] [Footnote 503: _Poli-ahu_. A place or region on Mauna-kea.] [Footnote 504: _Kiu-ke'e_. The name of a wind felt at Nawiliwili, Kauai. The local names for winds differed on the various islands and were multiplied almost without measure: as given in the mythical story of Kama-pua'a, or in the semihistoric tale of Kú-a-Paka'a, they taxed the memories of raconteurs.] [Footnote 505: _Kui-kui._ The older name-form of the tree (Aleurites triloba), popularly known by some as the candle-nut tree, from the fact that its oily nuts were used in making torches. _Kukui_, or _tutui_, is the name now applied to the tree, also to a torch or lamp. The Samoan language still retains the archaic name _tuitui_. This is one of the few instances in which the original etymology of a word is retained in Hawaiian poetry.] [Translation] _Song_ How pleasing, when borne by the tide, One says, you and I are a-cold. The buds of the center are chilled Of the woman who shivers on shore. 5 I stood on the height Poli-ahu; The ocean enrobed Wai-lua. Ah, strange are the pranks of the wind, The Kiu-ké'e wind of the pali! It smites now the ocean at Puna-- 10 That's always the fashion at Puna. Gone, gone is the last of my love, At this mixture of brine in my drink! My mouth is a-thirst for a draught Of the cold mountain-water, 15 That plays at the foot of the cliff, In the shade of the kui-kui tree. I thought our love-flower, ilima-- Oft worn as a garland by you-- Still held its color most true. 20 You'd exchange its beauty for rue! _Mele_ Kaulana mai nei Pua Lanakila; Olali oe o ke aupuni hui, Nana i koké áku ke kahua, Na ale o ka Pakipika. 5 Lilo i mea ole na enemi; Puuwai hao-kila, he manao paa; Na ka nupepa la i hoike mai. Ua kau Lanakila i ka hanohano, O ka u'i mapela la o Aina-hau; 10 O ko'u hoa ia la e pili ai-- I hoa kaaua i ka puuwai, I na kohi kelekele i ka Pu'ukolu. Ina ilaila Pua Komela, Ka u'i kaulana o Aina-pua! 15 O ka pua o ka Lehua me ka Ilima I lei kahiko no ko'u kino, Ka Palai lau-lii me ka Maile, Ke ala e hoene i kou poli. [Page 253] [Translation] _Song_ Fame trumpets your conquests each day, Brave Lily Victoria! Your scepter finds new hearts to sway, Subdues the Pacific's wild waves, 5 Your foes are left stranded ashore, Firm heart as of steel! Dame Rumor tells us with glee Your fortunes wax evermore, Beauty of Aina-hau, 10 Comrade dear to my heart. And what of the hyacinth maid, Nymph of the Flowery Land? I choose the lehua, ilima, As my wreath and emblem of love, 15 The small-leafed fern and the maile-- What fragrance exhales from thy breast! The story that might explain this modern lyric belongs to the gossip of half a century ago. The action hinges about one who is styled Pua Lanakila--literally Flower of Victory. Now there is no flower, indigenous or imported, known by this name to the Hawaiians. It is an allegorical invention of the poet. A study of the name and of its interpretation, Victory, at once suggested to me the probability that it was meant for the Princess Victoria Kamamalu. As I interpret the story, the lover seems at first to be in a condition of unstable equilibrium, but finally concludes to cleave to the flowers of the soil, the _lehua_ and the _ilima_ (verse 15), the _palai_ and the _maile_ (verse 17), the meaning of which is clear. [Page 254] XL.--THE OLI The Hawaiian word _mele_ included all forms of poetical composition. The fact that the mele, in whatever form, was intended for cantillation, or some sort of rhythmical utterance addressed to the ear, has given to this word in modern times a special meaning that covers the idea of song or of singing, thus making it overlap ambiguously into the territory that more properly belongs to the word _oli_. The oli was in strict sense the lyric utterance of the Hawaiians. In its most familiar form the Hawaiians--many of whom possessed the gift of improvisation in a remarkable degree--used the oli not only for the songful expression of joy and affection, but as the vehicle of humorous or sarcastic narrative in the entertainment of their comrades. The traveler, as he trudged along under his swaying burden, or as he rested by the wayside, would solace himself and his companions with a pensive improvisation in the form of an oli. Or, sitting about the camp-fire of an evening, without the consolation of the social pipe or bowl, the people of the olden time would keep warm the fire of good-fellowship and cheer by the sing-song chanting of the oli, in which the extemporaneous bard recounted the events of the day and won the laughter and applause of his audience by witty, ofttimes exaggerated, allusions to many a humorous incident that had marked the journey. If a traveler, not knowing the language of the country, noticed his Hawaiian guide and baggage-carriers indulging in mirth while listening to an oli by one of their number, he would probably be right in suspecting himself to be the innocent butt of their merriment. The lover poured into the ears of his mistress his gentle fancies: the mother stilled her child with some bizarre allegory as she rocked it in her arms; the bard favored by royalty--the poet laureate--amused the idle moments of his chief with some witty improvisation; the alii himself, gifted with the poetic fire, would air his humor or his didactic comments in rhythmic shape--all in the form of the oli. The dividing line, then, between the oli and those other weightier forms of the mele, the _inoa_, the _kanikau_ (threnody), the _pule_, and that unnamed variety of mele in which the poet dealt with historic or mythologic subjects, is to be found almost wholly in the mood of the singer. In truth, the Hawaiians not unfrequently applied the term pule to compositions which we moderns find it hard to bring within our definitions of prayer. For to our understanding the Hawaiian pule often contains neither petition, nor entreaty, nor aspiration, as we measure such things. [Page 255] The oli from, its very name (_oli-oli_, joyful) conveys the notion of gladness, and therefore of song. It does not often run to such length as the more formal varieties of the mele; it is more likely to be pitched to the key of lyric and unconventional delight, and, as it seems to the writer, more often than other forms attains a gratifying unity by reason of closer adherence to some central thought or mood; albeit, when not so labeled, one might well be at a loss whether in any given case he should term the composition mele or oli. It may not be entirely without significance that the first and second examples here given come from Kauai, the island which most vividly has retained a memory of the southern lands that were the homes of the people until they came as emigrants to Hawaii. The story on which this song is founded relates that the comely Pamaho'a was so fond of her husband during his life that at his death she was unwilling to part with his bones. Having cleaned and wrapped them in a bundle, she carried them with her wherever she went. In the indiscretion begotten of her ill-balanced state of mind she committed the mortal offense of entering the royal residence while thus encumbered, where was Kaahumanu, favorite wife of Kamehameha I. The king detailed two constables (_ilamuku_) to remove the woman and put her to death. When they had reached a safe distance, moved with pity, the men said: "Our orders were to slay; but what hinders you to escape?" The woman took the hint and fled hot-foot. _Oli_ Ka wai opua-makani o Wailua,[506] I hulihia e ke kai; Awahia ka lau hau, Ai pála-ka-há, ka ai o Maká'u-kiu. 5 He kin ka pua kukui, He elele hooholo na ke Koolau;[507] Ke kipaku mai la i ka wa'a--[508] "E holo oe!" Holo newa ka lau maia me ka pua hau, 10 I pili aloha me ka mokila ula i ka wai; Maalo pulelo i ka wai o Malu-aka. He aka kaua makani kaili-hoa; Kaili ino ka lau Malua-kele, Lalau, hopu hewa i ka hoa kanáka;[509] [Page 256] 15 Koe a kau me ka manao iloko. Ke apo wale la no i ke one, I ka uwe wale iho no i Mo'o-mo'o-iki,[510] e! He ike moolelo na ke kuhi wale, Aole ma ka waha mai o kánaka, 20 Hewa, pono ai la hoi au, e ka hoa; Nou ka ke aloha, I lua-ai-ele[511] ai i o, i anei; Ua kuewa i ke ala me ka wai-maka. Aohe wa, ua uku i kou hale-- 25 Hewa au, e! [Footnote 506: The scene is laid in the region about the _Wailua_, a river on Kauai. This stream, tossed with waves driven up from the sea, represents figuratively the disturbance of the woman's mind at the coming of the officers.] [Footnote 507: _Koolau_. The name of a wind; stands for the messengers of the king, whose instructions were to expel (_kipaku_, verse 7) and then to slay.] [Footnote 508: _Wa'a_. Literally canoe; stands for the woman herself.] [Footnote 509: _Hoa kanáka_. Human companion; is an allusion to the bundle of her husband's bones which she carries with her, but which are torn away and lost in the flood.] [Footnote 510: _Mo'o-mo'o-iki_. A land at Wailua, Kauai.] [Footnote 511: _Lua-ai-ele_. To carry about with one a sorrow.] [Translation] _Song_ The wind-beaten stream of Wailua Is tossed into waves from the sea; Salt-drenched are the leaves of the hau, The stalks of the taro all rotted-- 5 'Twas the crop of Maka'u-kiu, The flowers of kukui are a telltale, A messenger sped by the gale To warn the canoe to depart. Pray you depart! 10 Hot-foot, she's off with her pack-- A bundle red-stained with the mud-- And ghost-swift she breasts Malu-aka. Quest follows like smoke--lost is her companion; Fierce the wind plucks at the leaves, 15 Grabs--by mistake--her burden, the man. Despairing, she falls to the earth, And, hugging the hillock of sand, Sobs out her soul on the beach Mo-mo-iki. A tale this wrung from my heart, 20 Not told by the tongue of man. Wrong! yet right, was I, my friend; My love after all was for you, While I lived a vagabond life there and here, Sowing my vagrom tears in all roads-- 25 Prompt my payment of debt to your house-- Yes, truly, I'm wrong! [Page 257] XLI.--THE WATER OF KANE If one were asked what, to the English-speaking mind, constitutes the most representative romantico-mystical aspiration that has been embodied in song and story, doubtless he would be compelled to answer the legend and myth of the Holy Grail. To the Hawaiian mind the aspiration and conception that most nearly approximates to this is that embodied in the words placed at the head of this chapter. The Water of Kane. One finds suggestions and hints of this conception in many passages of Hawaiian song and story, sometimes a phosphorescent flash, answering to the dip of the poet's blade, sometimes crystallized into a set form; but nowhere else than in the following mele have I found this jewel deliberately wrought into shape, faceted, and fixed in a distinct form of speech. This mele comes from Kauai, the island which more than any other of the Hawaiian group retains a tight hold on the mystical and imaginative features that mark the mythology of Polynesia; the island also which less than any other of the group was dazzled by the glamour of royalty and enslaved by the theory of the divine birth of kings. _He Mele no Kane_ He ú-i, he ninau: He ú-i aku ana au ia oe, Aia i-héa ka wai a Kane? Ala i ka hikina a ka La, 5 Puka i Hae-hae;[512] Aia i-laila ka Wai a Kane. E ú-i aku ana au ia oe, Aia i-hea ka Wai a Kane? Aia i Kau-lana-ka-la,[513] 10 I ka pae opua i ke kai,[514] Ea mai ana ma Nihoa,[515] [Page 258] Ma ka mole mai o Lehua; Aia i-laila ka Wai a Kane. E ú-i aku ana au ia oe, 15 Aia i-hea ka Wai a Kane? Aia i ke kua-hiwi, i ke kua-lono, I ke awáwa, i ke kaha-wai; Aia i-laila ka Wai a Kane. E ú-i aku ana au ia oe, 20 Aia i-hea ka Wai a Kane? Aia i-kai, i ka moana, I ke Kua-lau, i ke anuenue, I ka punohu,[516] i ka ua-koko,[517] I ka alewa-lewa; 25 Aia i-laila ka Wai a Kane. E ú-i aku ana au ia oe, Aia i-hea ka Wai a Kane? Aia i-luna ka Wai a Kane, I ke ouli, i ke ao eleele, 30 I ke ao pano-pano, I ke ao popolo-hua mea a Kane la, e! Aia i-laila ka Wai a Kane. E ú-i aku ana au ia oe, Aia i-hea ka Wai a Kane? 35 Aia i-lalo, i ka honua, i ka Wai hu, I ka wai kau a Kane me Kanaloa--[518] He wai-puna, he wai e inu, He wai e mana, he wai e ola. E ola no, e-a! [Footnote 512: _Hae-hae_. Heaven's eastern gate; the portal in the solid walls that supported the heavenly dome, through which the sun entered in the morning.] [Footnote 513: _Kau-lana-ka-la_. When the setting sun, perhaps by an optical illusion drawn out into a boatlike form, appeared to be floating on the surface of the ocean, the Hawaiians named the phenomenon _Kau-lana-ka-la_--the floating of the sun. Their fondness for personification showed itself in the final conversion of this phrase into something like a proper name, which they applied to the locality of the phenomenon.] [Footnote 514: _Pae opua i ke kai_. Another instance of name-giving, applied to the bright clouds that seem to rest on the horizon, especially to the west.] [Footnote 515: _Nihoa_ (Bird island). This small rock to the northwest of Kauai, though far below the horizon, is here spoken of as if it were in sight.] [Footnote 516: _Punohu_ A red luminous cloud, or a halo, regarded as an omen portending some sacred and important event.] [Footnote 517: _Ua-koko_. Literally bloody rain, a term applied to a rainbow when lying near the ground, or to a freshet-stream swollen with the red muddy water from the wash of the hillsides. These were important omens, claimed as marking the birth of tabu chiefs.] [Footnote 518: _Wai kau a Kane me Kanaloa_. Once when Kane and Kanaloa were journeying together Kanaloa complained of thirst. Kane thrust his staff into the pali near at hand, and out flowed a stream of pure water that has continued to the present day. The place is at Keanae, Maui.] [Translation] _The Water of Kane_ A query, a question, I put to you: Where is the water of Kane? At the Eastern Gate 5 Where the Sun comes in at Hae-hae; There is the water of Kane. A question I ask of you: Where is the water of Kane? Out there with the floating Sun, [Page 259] 10 Where cloud-forms rest on Ocean's breast, Uplifting their forms at Nihoa, This side the base of Lehua; There is the water of Kane. One question I put to you: 15 Where is the water of Kane? Yonder on mountain peak, On the ridges steep, In the valleys deep, Where the rivers sweep; 20 There is the water of Kane. This question I ask of you: Where, pray, is the water of Kane? Yonder, at sea, on the ocean, In the driving rain, 25 In the heavenly bow, In the piled-up mist-wraith, In the blood-red rainfall, In the ghost-pale cloud-form; There is the water of Kane. 30 One question I put to you: Where, where is the water of Kane? Up on high is the water of Kane, In the heavenly blue, In the black piled cloud, 35 In the black-black cloud, In the black-mottled sacred cloud of the gods; There is the water of Kane. One question I ask of you: Where flows the water of Kane? 10 Deep in the ground, in the gushing spring, In the ducts of Kane and Loa, A well-spring of water, to quaff, A water of magic power-- The water of life! 45 Life! O give us this life! [Page 260] XLII.--GENERAL REVIEW In this preliminary excursion into the wilderness of Hawaiian literature we have covered but a small part of the field; we have reached no definite boundaries; followed no stream to its fountain head; gained no high point of vantage, from which to survey the whole. It was indeed outside the purpose of this book to make a delimitation of the whole field of Hawaiian literature and to mark out its relations to the formulated thoughts of the world. Certain provisional conclusions, however, are clearly indicated: that this unwritten speech-literature is but a peninsula, a semidetached, outlying division of the Polynesian, with which it has much in common, the whole running back through the same lines of ancestry to the people of Asia. There still lurk in the subliminal consciousness of the race, as it were, vague memories of things that long ago passed from sight and knowledge. Such, for instance, was the _mo'o_; a word that to the Hawaiian meant a nondescript reptile, which his imagination vaguely pictured, sometimes as a dragonlike monster belching fire like a chimera of mythology, or swimming the ocean like a sea-serpent, or multiplied into a manifold pestilential swarm infesting the wilderness, conceived of as gifted with superhuman powers and always as the malignant foe of mankind, Now the only Hawaiian representatives of the reptilian class were two species of harmless lizards, so that it is not conceivable that the Hawaiian notion of a mo'o was derived from objects present in his island home. The word _mo'o_ may have been a coinage of the Hawaiian speechcenter, but the thing it stood for must have been an actual existence, like the python and cobra of India, or the pterodactyl of a past geologic period. May we not think of it as an ancestral memory, an impress, of Asiatic sights and experiences? In this connection, it will not, perhaps, lead us too far afield, to remark that in the Hawaiian speech we find the chisel-marks of Hindu and of Aryan scoring deep-graven. For instance, the Hawaiian, word _pali_, cliff or precipice, is the very word that Young-husband--following, no doubt, the native speech of the region, the Pamirs--applies to the mountain-walls that buttress off Tibet and the central plateaus of Asia from northern India. Again the Hawaiian word _mele_, which we have used so often in these chapters as to make it seem almost like a household word, corresponds in form, in sound, and in meaning to the Greek. [Greek: melos: [Page 261] ta melê], lyric poetry (Liddell and Scott). Again, take the Hawaiian word _i'a_, fish--Maori, _ika_; Malay, _ikan_; Java, _iwa_; Bouton, _ikani_ (Edward Tregear: The Maori-Polynesian Comparative Dictionary). Do not these words form a chain that links the Hawaiian form to the [Greek: ichthus] of classic Greece? The subject is fascinating, but it would soon lead us astray. These examples must suffice. If we can not give a full account of the tangled woodland of Hawaiian literature, it is something to be able to report on its fruits and the manner of men and beasts that dwelt therein. Are its fruits good for food, or does the land we have explored bring forth only poisonous reptiles and the deadly upas? Is it a land in which the very principles of art and of human nature are turned upside down? Its language the babble of Bander-log? This excursion into the jungle of Hawaiian literature should at least impress us with the oneness of humanity; that its roots and springs of action, and ours, draw their sustenance from one and the same primeval mold; that, however far back one may travel, he will never come to a point where he can say this is "common or unclean;" so that he may without defilement "kill and eat" of what the jungle provides. The wonder is that they in Hawaii of the centuries past, shut off by vast spaces of sea and land from our world, yet accomplished so much. Test the ancient Hawaiians by our own weights and measures. The result will not be to their discredit. In practical science, in domestic arts, in religion, in morals, in the raw material of literature, even in the finished article--though, unwritten--the showing would not be such as to give the superior race cause for self-gratulation. Another lesson--a corollary to the above--is the debt of recognition we owe to the virtues and essential qualities of untutored human nature itself. Imagine a portion of our own race cut off from the thought-currents of the great world and stranded on the island-specks of the great ocean, as the Polynesians have been for a period of centuries that would count back to the times of William the Conqueror or Charlemagne, with only such outfit of the world's goods as might survive a 3,000-mile voyage in frail canoes, reenforced by such flotsam of the world's metallic stores as the tides of ocean might chance to bring them--and, with such limited capital to start with in life, what, should we judge, would have been the outcome of the experiment in religion, in morals, in art, in mechanics, in civilization, or in the production of materials for literature, as compared with what the white man found in Hawaii at its discovery in the last quarter of the eighteenth century? It were well to come to the study of primitive and savage people, of nature-folk, with a mind purged of the thanks-to-the-goodness-and-the-grace spirit. [Page 262] It will not do for us to brush aside contemptuously the notions held by the Hawaiians in religion, cosmogony, and mythology as mere heathen superstitions. If they were heathen, there was nothing else for them to be. But even the heathen can claim the right to be judged by their deeds, not by their creeds. Measured by this standard, the average heathen would not make a bad showing in comparison with the average denizen of Christian lands. As to beliefs, how much more defensible were the superstitions of our own race two or three centuries ago, or of to-day, than those of the Hawaiians? How much less absurd and illogical were our notions of cosmogony, of natural history; how much less beneficent, humane, lovable the theology of the pagan Hawaiians than of our Christian ancestors a few centuries ago if looked at from an ethical or practical point of view. At the worst, the Hawaiian sacrificed the enemy he took in battle on the altar of his gods; the Christian put to death with exquisite torture those who disagreed with him in points of doctrine. And when it comes to morals, have not the heathen time and again demonstrated their ability to give lessons in self-restraint to their Christian invaders? It is a matter of no small importance in the rating of a people to take account of their disposition toward nature. If there has been a failure to appreciate truly the mental attitude of the "savage," and especially of the Polynesian savage, the Hawaiian, toward the book of truth that was open to him in nature, it is always in order to correct it. That such a mistake has been made needs no further proof than the perusal of the following passage in a book entitled "History of the Sandwich Islands:" To the heathen the book of nature is a sealed book. Where the word of God is not, the works of God fail either to excite admiration or to impart instruction. The Sandwich Islands present some of the sublimest scenery on earth, but to an ignorant native--to the great mass of the people in entire heathenism--it has no meaning. As one crested billow after another of the heaving ocean rolls in and dashes upon the unyielding rocks of an iron-bound coast, which seems to say, "Hitherto shalt thou come and no farther," the low-minded heathen is merely thinking of the shellfish on the shore. As he looks up to the everlasting mountains, girt with clouds and capped with snow, he betrays no emotion. As he climbs a towering cliff, looks down a yawning precipice, or abroad upon a forest of deep ravines, immense rocks, and spiral mountains thrown together in the utmost wildness and confusion by the might of God's volcanoes, he is only thinking of some roots in the wilderness that may be good for food. There is hardly a poem in this volume that does not show the utter falsity of this view. The writer of the words quoted above, now in his grave for more than sixty years, was a man for whose purity and moral character one must entertain the highest esteem. He enjoyed the very best opportunity to study the minds of the "heathen" about him, to discern their [Page 263] thoughts, to learn at first hand their emotions toward the natural world, whether of admiration, awe, reverence, or whether their attitude was that of blank indifference and absorption in selfish things. But he utterly failed to penetrate the mystery, the "truth and poetry," of the Hawaiian mind and heart. Was it because he was tied to a false theology and a false theory of human nature? We are not called upon to answer this question. Let others say what was wrong in his standpoint. The object of this book is not controversial; but when a palpable injustice has been done, and is persisted in by people of the purest motives, as to the thoughts, emotions, and mental operations of the "savage," and as to the finer workings within that constitute the furniture and sanctuary of heart and soul, it is imperative to correct so grave a mistake; and we may be sure that he whose words have just been quoted, were he living today, would acknowledge his error. Though it is not the purpose of these pages to set forth in order a treatise on the human nature of the "savage," or to make unneeded apology for the primitive and uncultured races of mankind in general, or for the Hawaiian in particular, yet it is no small satisfaction to be able to set in array evidence from the life and thoughts of the savages themselves that shall at least have a modifying influence upon our views on these points. The poetry of ancient Hawaii evinces a deep and genuine love of nature, and a minute, affectionate, and untiring observation of her moods, which it would be hard to find surpassed in any literature. Her poets never tired of depicting nature; sometimes, indeed, their art seems heaven-born. The mystery, beauty, and magnificence of the island world appealed profoundly to their souls; in them the ancient Hawaiian found the image of man the embodiment of Deity; and their myriad moods and phases were for him an inexhaustible spring of joy, refreshment, and delight. GLOSSARY The study of Hawaiian pronunciation is mainly a study of vowel sounds and of accent. Each written vowel represents at least two related sounds. A (_ah_) has the Italian sound found in f_a_ther, as in h_a_-le or in L_a_-ka; also a short sound like that of a in li_a_ble, as in ke-_a_-ke-_a_, to contradict, or in _a_-ha, an assembly. E (_a_) has the sound of long a in f_a_te, or of e in pr_e_y, without the i-glide that follows, as in the first syllable of P_é_-le, or of m_é_-a, a thing; also the short sound of e in n_e_t, as in _é_-ha, hurt, or in p_é_a, a sail. I (_ee_) has the long sound of i in p_i_que, or in pol_i_ce, as in _i_-li, skin, or in h_í_-la-h_í_-la, shame; also the short sound of i in h_i_ll, as in l_í_-hi, border, and in _í_-ki, small. O (_oh_) has the long sound of o in n_o_te or in _o_ld, without the u-glide, as in l_ó_-a, long, or as in the first syllable of L_ó_-no; also a short sound, which approximates to that sometimes erroneously given to the vowel in c_o_at, as in p_ó_-po, rotten, or as in l_ó_-ko, a lake. U (_oo_) has the long sound of u in r_u_le, as in h_ú_-la, to dance; and a short sound approximating to that of u in f_u_ll, as in m_ú_-ku, cut off. Every Hawaiian syllable ends in a vowel. No attempt has been made to indicate these differences of vowel sound. The only diacritical marks here employed are the acute accent for stressed syllables and the apostrophe between two vowels to indicate the glottic closure or interruption of sound (improperly sometimes called a guttural) that prevents the two from coalescing. In the seven diphthongs _ae_, _ai_, _ao_, _au_, _ei_, _ia_, and _ua_ a delicate ear will not fail to detect a coalescence of at least two sounds, thus proving them not to be mere digraphs. In animated description or pathetic narrative, or in the effort to convey the idea of length, or height, or depth, or immensity, the Hawaiian had a way of prolonging the vowel sounds of a word, as if by so doing he could intimate the amplitude of his thought. The letter w (_way_) represents two sounds, corresponding to our w and our v. At the beginning of a word it has the sound of w (_way_), retaining this even when the word has become compounded. This is illustrated in _Wái_-a-lú-a (geographical name), and _w_á-ha mouth. In the middle of a word, or after the first syllable, it almost always has the sound of v (_vay_), as in hé-_w_a (wrong), and in E-_w_á (geographical name). In há-_w_a-_w_á (awkward), the compound word ha-_w_ái (water-pipe), and several others the w takes the _way_ sound. The great majority of Hawaiian words are accented on the penult, and in simple words of four or more syllables there is, as a rule, an accent on the fourth and on the sixth syllables, counting back from the final syllable, as in lá-na-kí-la (victorious) and as in hó-o-kó-lo-kó-lo (to try at law). _Aha_, (á-ha)--a braided cord of sinet; an assembly; a prayer or religious service (note a, p. 20). _Ahaaina_ (á-ha-ái-na)--a feast. _Ai_ (ai, as in aisle)--vegetable food; to eat; an event in a game or contest (p. 93). _Ai-á-lo_ (to eat in the presence of)--the persons privileged to eat at an alii's table. _Aiha'a_ (ai-ha'a):--a strained, bombastic, guttural tone of voice in reciting a mele, in contrast to the style termed _ko'i-honua_ (pp. 89, 90). _Ailolo_ (ai-ló-lo=to eat brains)--a critical, ceremonial sacrifice, the conditions of which must be met before a novitiate can be admitted as a practitioner of the hula as well as of other skilled professions (pp. 15, 31, 34). _Aina_ (aí-na)--the land; a meal (of food). _Alii_ (a-li'i)--a chief; a person of rank; a king. _Aloha_ (a-ló-ha)--goodwill; affection; love; a word of salutation. _Ami_ (á-mi)--to bend; a bodily motion used in the hula (note, p. 202). _Anuenue_ (a-nú-e-nú-e)--a rainbow; a waterfall in Hilo (p. 61, verse 13). _Ao_ (á-o)--dawn; daytime; the world; a cloud (p. 196, verse 7). _Aumakua_ (aú-ma-kú-a)--an ancestral god (p. 23). _Awa_ (á-va)--bitter; sour; the soporific root of the Piper methysticum (p. 130). _Ekaha_ (e-káha)--the nidus fern, by the Hawaiians sometimes called _ka hoe a Mawi_, Mawi's paddle, from the shape of its leaves (p. 19). _Haena_ (Ha-é-na)--a village on the windward coast of Kauai, the home of Lohiau, for whom Pele conceived a passion in her dreams (p. 186). _Hala_ (há-la)--a sin; a variety of the "screw-pine" (Pandanus odoratissimus, Hillebrand). Its drupe was used in decoration, its leaves were braided into mats, hats, bags, etc. _Halapepe_ (há-la-pé-pe)--a tree used in decorating the kuahu (Dracæna aurea, Hillebrand) (p. 24). _Halau_ (ha-láu--made of leaves)--a canoe-shed; a hall consecrated to the hula; a sort of school of manual arts or the art of combat (p. 14). _Hale_ (há-le)--a house. _Hanai-kuahu_ (ha-nái-ku-á-hu--altarfeeder)--the daily renewal of the offerings laid on the kuahu; the officer who performed this work (p. 29). _Hanohano_ (há-no-há-no)--having dignity and wealth. _Hau_ (how)--a tree whose light, tough wood, strong fibrous bark, and mucilaginous flowers have many uses (Hibiscus tiliaceus). _Haumea_ (Hau-mé-a)--a mythological character, the same as Papa (note c, p. 126). _Heiau_ (hei-aú)--a temple. _Hiiaka_, (Hi'i-á-ka)--the youngest sister of Pele (p. 186). _Hilo_ (Hí-lo)--to twist as in making string; the first day in the month when the new moon appears; a town and district in Hawaii (pp. 60, 61). _Holoku_ (hó-lo-kú)--a loose gown resembling a "Mother Hubbard," much worn by the women of Hawaii. _Hoonoa_ (ho'o-nó-a)--to remove a tabu; to make ceremonially free (p. 126). _Hooulu_ (ho'o-ú-lu)--to cause to grow; to inspire. (Verse 3, Pule Kuahu, p. 20, and verse 1, Pule Kuahu, p. 21.) _Hoopaa_ (ho'o-pá'a)--the members of a hula company who, as instrumentalists, remained stationary, not moving in the dance (p. 28). _Huikala_ (hú-i-ká-la)--to cleanse ceremonially; to pardon (p. 15). _Hula_, (hú-la), or int. _húlahúla_--to dance, to make sport, to the accompaniment of music and song. _I'a_ (i'a)--fish; a general term for animal food or whatever relish serves for the time in its place. _Ieie_ (í-e-í-e)--a tall woody climber found in the wild woods, much used in decoration (Freycinetia arnotti, p. 19). _Ilamuka_ (í-la-mú-ku)--a constable. _Ilima_ (i-lí-ma)--a woody shrub (Sida fallax, Hillebrand) whose chrome-yellow flowers were much used in making wreaths (p. 56). _Ilio_ (i-lí-o)--a dog; a variety of hula (p. 223). _Imu_ (í-mu), sometimes _umu_ (ú-mu)--a native oven, made by lining a hole in the ground and arching it over with stones (verse 3, Oli Paú, p. 51). _Inoa_ (i-nó-a)--a name. (See Mele inoa.) Ipo (í-po)--a lover; a sweetheart. Ipoipo (í-po-í-po), _hoipo_ (ho-í-po)', or _hoipoipo_ (ho-í-po-í-po)--to make love; to play the lover; sexual dalliance. _Ipu_ (í-pu)--a general name for the Cucurbitaceæ, and the dishes made from them, as well as dishes of coconut shell, wood, and stone; the drumlike musical instrument made from joining two calabashes (p. 73). _Iwa_ (í-wa, pr. í-va)--the number nine; a large black sea-bird, probably a gull (p. 76). _Kahiki_ (Ka-hí-ki)--Tahiti; any foreign country (p. 17). _Kahiko_ (ka-hí-ko)--ancient; to array; to adorn. _Kahuna_ (ka-hú-na)--a priest; a skilled craftsman. Every sort of kahuna was at bottom and in some regard a priest, his special department being indicated by a qualifying word, as _kahuna anaana_, sorcerer, _kahuna kalai wa'a_, canoe-maker. _Kai_ (pr. kye)--the ocean; salty. _I-kai_, to the ocean; _ma-kai_, at the ocean. _Kakaolelo_ (ka-ká-o-lé-lo)--one skilled in language; a rhetorician; a councilor (p. 98). _Kamapua'a_ (Ká-ma-pu-a'a)--literally the hog-child; the mythological swine-god, whose story is connected with that of Pele (p. 231). _Kanaka_, (ka-ná-ka)--a man; a commoner as opposed to the alii. _Kanaka_ (ká-na-ka), men in general; the human race. (Notice the different accents.) _Kanaenae_ (ká-nae-naé)--a propitiatory sacrifice; an intercession; a part of a prayer (pp. 16, 20). _Kanaloa_ (Ká-na-ló-a)--one of the four major gods, represented as of a dark complexion, and of a malignant disposition (p. 24). _Kane_ (Ká-ne)--male; a husband; one of the four major gods, represented as being a tall blond and of a benevolent disposition (p. 24). _Kapa_ (ká-pa)--the paper-cloth of the Polynesians, made from the fibrous bark of many plants by pounding with wooden beaters while kept moist. _Kapo_ (Ká-po)--a goddess and patron of the hula, sister of the poison-god, Kalai-pahoa, and said to be mother of Laka (pp. 25, 45). _Kapu_ (ká-pu).---a tabu; a religious prohibition (pp. 30, 57). _Kau_ (Ka-u)--"the milk;" a district on the island of Hawaii. _Kawele_ (ka-wé-le)--a manner of cantillating in a distinct and natural tone of voice; about the same as _ko'i-honua_ (p. 58). _Kihei_ (ki-héi)--a robe of kapa worn after the fashion of the Roman toga. _Kii_ (ki'i)--to fetch, to go after a thing; an image, a picture, a marionette; a Tariety of the hula (p. 91). _Kilauea_ (Ki-lau-é-a)--the great active volcano of Hawaii. _Kini_ (kí-ni)--the number 40,000; a countless number. _Kini Akua_, a host of active, often mischievous, "little" folk in human form that peopled the deep woods. They resembled our elves and brownies, and were esteemed as having godlike powers (p. 21, note; p. 24). _Kilu_ (kí-lu)--a dish made by cutting off obliquely the top of a coconut or small gourd, which was used as a sort of top in the game and dance called _kilu_. (Hula kilu, p. 235.) _Ko_--sugar-cane; performed, accomplished. With the causative prefix _ho'o_, as in _ho'oko_ (ho'o-kó), to accomplish, to carry to success (p. 30). _Ko'i_ (kó'i)--an ax, an adz; originally a stone implement. (See mele beginning _Ko'i maka nui_, p. 228.) _Ko'i honua_ (ko'i ho-nú-a)--a compound of the causative _ko_, _i_, to utter, and _honua_, the earth; to recite or cantillate in a quiet distinct tone, in distinction from the stilted bombastic manner termed ai-ha'a (p. 58). _Kokua-kumu_, (ko-kú-a-kú-mu)--the assistant or deputy who took charge of the halau in the absence of the _kumu-hula_, (p. 29). _Kolea_ (ko-lé-a)--the plover; the name of a hula (p. 219). _Kolohe_ (ko-ló-he)--mischievous; restless; lawless (note d, p. 194). _Kona_, (Kóna)--a southerly wind or storm; a district on the leeward side of many of the islands. _Koolau_ (Ko'o-láu)--leaf-compeller; the windward side of an island; the name of a wind. (_A Koolau wau, ike i ka ua_, verse 1, p. 59.) _Ku_--to stand; to rise up; to fit; a division of land; one of the four major gods who had many functions, such as Ku-pulupulu, Ku-mokuhalii, Ku-kaili-moku, etc. (Mele, _Ku e, nana e!_ p. 223.) _Kuahu_ (ku-á-hu)--an altar; a rustic stand constructed in the halau in honor of the hula gods (p. 15). _Kuhai-moana_ (Ku-hái-mo-á-na)--a shark-god (pp. 76, 77). _Ku'i_ (ku'i)--to smite; to beat; the name of a hula (p. 250). _Kukui_ (ku-kú-i)--a tree (Aleurites moluccana) from the nuts of which were made torches; a torch. (_Mahana lua na kukui a Lanikaula_, p. 130, note c.) _Kumu-hula_ (kú-mu húla)--a teacher and leader of the hula. _Kupee_ (ku-pe'e)--a bracelet; an anklet (Mele Kupe'e, p. 49.) _Kupua_ (ku-pú-a)--a superhuman being; a wonder-worker; a wizard. _Ku-pulupulu_ (Kú-pú-lu-pú-lú)--Ku the hairy; one of the forms of god Ku, propitiated by canoe-makers and hula folk (p. 24). _Laa_ (Lá'a)--consecrated; holy; devoted. _Laa-mai-Kahiki_--A prince who flourished some six or seven centuries ago and voyaged to Kahiki and back. He was an ardent patron of the hula (p. 103). _Lama_ (lá-ma)--a torch; a beautiful tree (Maba sandwicensis, Hillebrand) having fine-grained whitish wood that was much used for sacred purposes (p. 23). _Lanai_ (la-nái)--a shed or veranda; an open part of a house covered only by a roof. _Lanai_ (La-na'i)--the small island lying southwest of Maui. _Lani_ (lá-ni)--the sky; the heaven or the heavens; a prince or king; heaven-born (pp. 81, 82). _Lehua_, (le-hú-a)--a forest tree (Metrosideros polymorpha) whose beautiful scarlet or salmon-colored flowers were much used in decoration (Pule Hoo-noa, p. 126). _Lei_ (lei: both vowels are sounded, the _i_ slightly)--a wreath of flowers, of leaves, feathers, beads, or shells (p. 56). _Liloa_ (Li-ló-a)--an ancient king of Hawaii, the father of Umi (p. 131). _Lohiau_ (Ló-hi-áu)--the prince of Haena, with whom Pele became enamored in her dreams (p. 186). _Lolo_ (ló-lo)--the brain (p. 34). _Lono_ (Ló-no)--one of the four major gods of Hawaii (p. 24). _Luau_ (lu-aú)--greens made by cooking young taro leaves; in modern times a term applied to a Hawaiian feast. _Mahele_ (ma-hé-le)--to divide; a division of a mele; a canto; a part of a song-service (p. 58). _Mahiole_ (má-hi-ó-le)--a helmet or war-cap, a style of hair-cutting in imitation of the same (p. 91). _Mahuna_ (ma-hú-na)--a small particle; a fine scale; a variety of delicate kapa; the desquamation of the skin resulting from habitual awa-drinking. _Makalii_ (Má-ka-li'i)--small eyes; small, fine; the Pleiades (p. 216 and note on p. 218). _Malo_ (má-lo)--a loin-cloth worn especially by men. (Verses 3, 4, 5, 6 of mele on p. 36). _Mano_ (ma-nó)--a shark; a variety of hula (p. 221). _Mauna_ (máu-na)--a mountain. A word possibly of Spanish origin. _Mele_ (mé-le)--a poem; a song; to chant; to sing. _Mele inoa_--a name-song; a eulogy (pp. 27, 37). _Mele kahea_ (ka-héa = to call)--a password by which one gained admission to the halau (pp. 38, 41). _Moo_ (mó'o)--a reptile; a dragon; a mythologic monster (p. 260). _Muumuu_ (mu'u-mu'u)--an under garment worn by women; a shift; a chemise; a person maimed of hand or foot; the name of a hula (p. 212). _Naulu_ (náu-lu)--name of the seabreeze at Waimea, Kauai. _Ua naulu_ = a heavy local rain (pp. 110, 112). _Noa_ (nó-a)--ceremonially free; unrestrained by tabu (p. 126). _Noni_ (no-ni)--a dye-plant (Morinda citrifolia) whose fruit was sometimes eaten. _Nuuanu_ (Nu'u-á-nu) a valley back of Honolulu that leads to the "Pali." _Ohe_ (ó-he)--bamboo; a flute; a variety of the hula (pp. 135, 145). _Ohelo_ (o-hé-lo)--an edible berry that grows at high altitudes; to reach out; to stretch; a variety of the hula (p. 233). _Ohia_ (o-hi'a)--a name in some places applied to the _lehua_ (q. v.), more generally the name of a fruit tree, the "mountain apple" (Eugenia malaccensis). _Olapa_ (o-lá-pa)--those members of a hula company who moved in the dance, as distinguished from the _hoopaa_, q. v., who sat and cantillated or played on some instrument (p. 28). _Oli_ (ó-li)--a song; a lyric; to sing or chant (p. 254). _Olioli_--Joyful. _Olohe_ (o-ló-he)--an expert in the hula; one who has passed the _ailolo_ test and has also had much experience (p. 32). _Oo_ (o-ó)--a spade; an agricultural implement, patterned after the whale spade (p. 85); a blackbird, one of those that furnished the golden-yellow feathers for the _ahuula_, or feather cloak. _Paepae_ (pae-páe)--a prop; a support; the assistant to the _po'o-pua'a_ (p. 29). _Pahu_ (pá-hu)--a box; a drum; a landmark; to thrust, said of a spear (pp. 103, 138). _Pale_ (pá-le)--a division; a canto of a mele; a division of the song service in a hula performance (pp. 58, 89). _Pali_ (pá-li)--a precipice; a mountain wall cut up with steep ravines. (Mele on pp. 51-53, verses 4, 5, 8, 16, 17, 27, 49.) _Papa_ (pá-pa)--a board; the plane of the earth's surface; a mythological character, the wife of Wakea. _Pa-u_ (pa-ú)--a skirt; a garment worn by women reaching from the waist to about the knees (p. 50). The dress of the hula performer (p. 49), Oli Pa-ú (p. 51). _Pele_ (Pé-le)--the goddess of the volcano and of volcanoes generally, who held court at the crater of Kilauea, on Hawaii; a variety of the hula (p. 186). _Pikai_ (pi-kái)--to asperse with seawater mixed, perhaps, with turmeric, etc., as in ceremonial cleansing (p. 31). _Poo-puaa_ (po'o-pu-a'a)--Boar's head; the one selected by the pupils in a school of the hula to be their agent and mouthpiece (p. 29). _Pua'a_ (pu-a'a)--a pig; the name of a hula (p. 228). _Puka_ (pú-ka)--a hole, a doorway, to pass through. _Pule_ (pú-le)--a prayer; an incantation; to pray. _Pulou_ (pu-lo'u)--to muffle; to cover the head and face (p. 31). _Puniu_ (pu-ní-u)--a coconut shell; a small drum made from the coconut shell (p. 141); a derisive epithet for the human headpiece. _Ti_, or _ki_--a plant (Dracæna terminalis) that has large smooth green leaves used for wrapping food and in decoration. Its fleshy root becomes syrupy when cooked (p. 44). _Uka_ (ú-ka)--landward or mountainward. _Uku-lele_ (ú-ku-lé-le)--a flea; a sort of guitar introduced by the Portuguese. _Uniki_ (u-ní-ki)--the début or the first public performance of a hula actor. (Verse 21 of mele on p. 17.) _Waa_ (wá'a)--a canoe. _Wahine_ (wa-hí-ne)--a female; a woman; a wife. _Wai_--water. _Waialeale_ (Wai-á-le-á-le)--billowy water; the central mountain on the island of Kauai (p. 106). INDEX [NOTE.--All Hawaiian words, as such (except catch words), are italicized.] AALA KUPUKUPU: _mele kupe'e_ 49 A EULOGY for the princess: song for the _hula ku'i Molokai_ 209 A HAMAKUA AU: _mele_ for the _hula kaekeeke_ 122 A HILO _au, e_: _mele_ for the _hula pa'i-umauma_ 203 AIA I _Wai-pi'o Paka'alana_: old _mele_ set to music VIII 162 AI-HA'A, a style of recitation 58 AILOLO OFFERING, at graduation from the school of the _halau_ 32 eating of 34 inspection of 33 A KAUAI, _a ke olewa iluna_: _mele_ for the _hula Pele_ 189 A KE KUAHIWI: a _kanaenae_ to Laka 16 A KOA'E-KEA: _mele_ for the _hula ala'a-papa_ 67 A KOOLAU WAU: _mele_ for the _hula ala'a-papa_ 59 A LALO _maua o Waipi'o_: _mele_ for the _hula íliíli_ 120 ALAS, alas, maimed are my hands! lament of Mana-mana-ia-kaluea 212 ALAS, I am seized by the shark: song for the _hula manó_ 222 ALAS, there's no stay to the smoke! song for the _hula Pele_ 195 ALOHA _na hale o makou: mele komo_, welcome to the _halau_ 39 ALOHA _wale oe_: song with music IX 164 ALTAR-PRAYER-- at _ailolo_ inspection: Laka sits in her shady grove 34 at _ailolo_ service: O goddess Laka! 34 in prose speech: _E ola ia'u, i ka malihini_ 46 Invoke we now the four thousand 22 Thou art Laka 42 to Kane and Kapo: Now Kane, approach 45 to Laka: Here am I, O Laka from the mountains 20 to Laka: This my wish 43 to Laka: This spoil and rape of the wildwood 19 ALTAR, visible abode of the deity 15 A MACKEREL SKY, time for foul weather: song for the _hula ala'a-papa_ 70 AMI, not a motion of lewd intent 210 AMUSEMENTS in Hawaii communal 13 ANKLET SONG: Fragrant the grasses 49 AOLE AU E HELE _ka li'u-la o Maná_: _mele_ for the _hula pa-ipu_ 79 AOLE E MAO _ka ohu_: _mele_ for the _hula Pele_ 195 AOLE I MANAO IA: _mele_ for the _hula úli-ulí_ 108 A PILI, _a pili_: _mele_ for the _hula hoonaná_ 244 A PIT LIES (far) to the East: song for the _hula pa-ipu_ 86 A PLOVER at the full of the sea: song for the _hula kolea_ 220 A PUA _ka wiliwili_: a bit of folk-lore (note) 221 A PUNA AU: _mele_ for the _hula pahu_ 104 A SEARCH for a sweetheart: song for the _hula ulili_ 247 ASPERSION in ceremonial purification 15 ASSONANCE by word-repetition 227 A STORM from the sea: song for the _hula pa-ipu_ 78 AT HILO I rendezvoused with the _lehua_: song for the _hula pa'i-umauma_ 203 ATTITUDE of the Hawaiian toward-- nature 262 song 159 the gods 225 AT WAILUA stands the main house-post: song for the _hula Pele_ 192 AUHEA _wale oe, e ka Makani Inu-wai_? _mele_ for the _hula úli-ulí_ 110 AUWE, _auwe, mo' ku'u lima_! lament of Mana-mana-ia-kaluea 212 AUWE, _pau au i ka manó nui, e_! _mele_ for the _hula manó_ 221 A ÚWEUWÉ _ke ko'e a ke kae_: _mele oli_ in the game of _kilu_ 240 AWA DEBAUCH of Kane 131 AWILIWILI _i ka hale o ka lauwili, e_: a proverbial saying (note) 53 AX OF BROADEST EDGE I'm hight: song for the _hula pua'a_ 230 BAMBOO RATTLE, the _puili_ 144 BEDECK now the board for the feast: song-prayer for the _hula Pele_ 200 BEGOTTEN were the gods of graded rank: song of cosmology (note) 196 BEHOLD KAUNÁ, that sprite of windy Ka-ú: song for the _hula Pele_ 193 BIG WITH CHILD is the princess Ku: song for the _hula pa-ipu_ 81 BIT OF FOLK-LORE: _A pua ka wiliwili_ (note) 221 When flowers the _wiliwili_ (note) 221 BLACK CRABS are climbing: song for the _hula mu'umu'u_ 214 BLOOM OF LEHUA on altar piled: prayer to remove tabu at intermission 127 BLOW, BLOW, thou wind of Hilo! old sea song (note) 65 BURST OF SMOKE from the pit: song for the _hula pa-ipu_ 89 CADENCE IN MUSIC 140 CALABASH HULAS 102 CALL TO THE MAN to come in: song of welcome to the _halau_ 41 CASTANETS 147 CEREMONIAL CLEANSING in the _halau_ 30 CIPHER SPEECH 97 CLOTHING OR COVERING, illustrated by gesture 178 COCONUT DRUM, _puniu_ 141 COME NOW, MANONO: song for the _hula pa'i-umauma_ 204 COME UP to the wildwood, come: song for the _hula ohe_ 136 COMRADE MINE in the robe-stripping gusts of Lalau: song for the _hula kilu_ 241 CONVENTIONAL GESTURES 180, 182 COSTUME of the _hula_ dancer 49 COURT OF THE ALII the recruiting ground for _hula_ performers 27 CULTS of the _hula_ folk--were there two? 47 DANCE, a premeditated affair in Hawaii 13 DAVID MALO, _hulas_ mentioned by 107 DEATH, represented by gesture 178 DÉBUT of a _hula_ performer 35 DÉBUT-SONG of a _hula_ performer: _Ka nalu nui, a ku ka nalu mai Kona_ 35 DECORATIONS of the _kuahu_--the choice limited 19 DISMISSING PRAYER at intermission: Doomed sacrifice I 129 DISPENSATION granted to pupils before graduation from the _halau_ 33 DIVISIONS of _mele_ recitation in the _hula_ 58 DOOMED SACRIFICE I: dismissing prayer at intermission 129 DRESSING SONG of _hula_ girls: _Ku ka punohu ula_ 55 DRUM-- description of 140 introduced by La'a-mai-Kahiki 141 DRUM HULA, the 103 E ALA, _e Kahiki-ku_: _mele_ for the _hula Pele_ 196 E HEA _i ke kanáka e komo maloko (mele komo)_: welcome to the _halau_ 41 E HOOPONO _ka hele_: _mele_ apropos of Nihi-aumoe 94 E HOOULU _ana i Kini o ke Akua_: altar-prayer 21 EIA KE KUKO, _ka li'a_: altar-prayer, to Laka 43 EI'AU, _e Laka mai uka_: altar-prayer 20 E IHO _ana oluna_: oracular utterance of Kapihe 99 E KAUKAU _i hale manu, e_: _mele_ for the _hula ki'i_ 99 E LAKA, E! _mele kuahu_ at _aiolo_ service 34 E LE'E KAUKAU: _mele_ for the hula _ki'i_ 98 ELEELE KAUKAU: _mele_ for the _hula ki'i_ 97 ELLIS, REV. WILLIAM-- his description of the "_hura ka-raau_" 116 his remarks about the "_hura araapapa_" 71 ELOCUTION and rhythmic accent in Hawaiian song 158 E MANONO _la, ea_: _mele_ for the _hula pa'i-umauma_ 204 ENGULFED in heaven's abyss: song for the _hula kilu_ 243 E OE MAUNA _i ka ohu_: _mele_ for the _hula Pele_ 194 E OLA IA'U, _i ka malihini_: altar-prayer, in prose speech 46 E PI' I _ka nahele_: _mele_ for the _hula ohe_ 135 E P'I _ka-wai ka nahele_: _mele_ for the _hula niau-kani_ 133 EPITHALAMIUM, _mele_ for the _hula ki'i: O Wanahili ka po loa ia Manu'a_ 100 E ULU, _e ulu_: altar-prayer to the _Kini Akua_ 46 EWA'S LAGOON is red with dirt: song for the _hula pa-ipu_ 84 E WEWEHI, _ke, ke_! _mele_ for the _hula ki'i_ 94 FABLE, Hawaiian love of 111 FACIAL EXPRESSION 179 FAME TRUMPETS your conquests each day: song for the _hula ku'i_ 253 FEET AND LEGS in gesture 181 FISH-TREE, _Maka-léi_ (note) 17 FLOWERS acceptable for decoration 19 FLUCTUATING UTTERANCE in song, _i'i_ 158 FOLK-LORE, application of the term 114 FOREIGN INFLUENCE on Hawaiian music 138, 163 FRAGRANT THE GRASSES of high Kane-hoa: anklet song 49 FROM KAHIKI came the woman, Pele: song for the _hula Pele_ 188 FROM MOUNTAIN RETREAT--- song for the _hula ala'a-papa_ 64 with music VII 157 GAME OF KILU 235 GAME OF NA-Ú (note) 118 GENERAL REVIEW 260 GESTURE-- illustrating an obstacle 177 illustrating movement 178 influenced by convention 180 inviting to come in 179 mimetic 178 representing a plain 178 representing clothing or covering 178 representing death 178 representing union or similarity 178 taught by the _kumu-hula_ 176 with feet and legs 181 GIRD ON THE PA-Ú: tiring song 54 GLOSSARY 266 GLOWING is Kahiki, oh! song for the _hula pa-ipu_ 75 GOD-- of health, Mauli-ola (note) 198 of mirage, Lima-loa (note) 79 GODS, attitude of the Hawaiian toward the 225 GODS of the _hula_ 23 GOURD DRUM, _ipu-hula_ 142 GOURD-RATTLE, _úli-ulí_ 144 GRADUATION from the _halau_-- _aiolo_ sacrament 32, 34 ceremonies of 31 tabu-lifting prayer: Oh wildwood bouquet, oh Laka 32 HAKI _pu o ka nahelehele_: altar-prayer to Laka 18 HAKU'I _ka uahi o ka lua: mele_ for the _hula pa-ipu_ 88 HALAU-- a school for the _hula_ 30 ceremonies of graduation from 31 decorum required in 30 description of 14 its worship contrasted with that of the _heiau_ 15 passwords to 38 purification of its site 14 rules of conduct while it is abuilding 15 worship in 42 HALAU HANALEI _i ka nini a ka ua_: an _oli_ 155 HALE-MA'UMA'U (note) 229 HALL for the _hula_. See _Halau_. HANALEI is a hall for the dance in the pouring rain: a song 155 HANAU _ke apapa nu'u_: song of cosmology (note) 196 HAUNT of white tropic bird: song for the _hula ala'a-papa_ 67 HAWAIIAN HARP, the _ukeké_ 147 HAWAIIAN love of fable 111 HAWAIIAN MUSICAL INSTRUMENTS 138 HAWAIIAN MUSIC displaced by foreign 138 HAWAIIAN SLANG 98 HAWAIIAN SONG-- elocution and rhythmic accent 158 characteristics 170 melody; rhythm 171 tone-intervals 158 HAWAIIAN SPEECH, music affected by peculiarities of 139 HAWAII PONOI (national hymn) with music XIV 172 HAWAII'S VERY OWN: translation of national hymn 175 HE ALA _kai olohia: mele_ for the _hula ku'i Molokai_ 207 HEAVEN MAGIC fetch a Hilo pour: song for the _hula ala'a-papa_ 66 HE INOA _no ka Lani: mele_ for the _hula ku'i Molokai_ 208 HE INOA _no Kamehameha_: song set to music VIII 162 HE LUA _i ka hikina: mele_ for the _hula pa-ipu_ 85 HERE AM I, O Laka from the mountains: altar-prayer to Laka 20 HE UA LA, _he ua: mele_ for the _hula kolani_ 216 HE Ú-I, _he ninau: mele_ for Kane 257 HIIAKA-- her bathing place 190 in a _kilu_ contest with Pele-ula 240 See Gods of the _hula_. HIKI MAI, _hiki mai ka La, e! mele_ for the _hula puili_ 114 HI'U-O-LANI, _kii ka ua o Hilo: mele_ for the _hula ala'a-papa_ 65 HOAEÀE EXPLAINED 163 HOE PUNA _i ka wa'a pololo a ka ino: mele_ for the _hula ala'a-papa_ 70 HOINAINAU _mea ipo: mele_ for the _hula ala'a-papa_ 71 HOLE WAIMEA _i ka ihe a ka makani: mele_ for the _hula ala'a-papa_ 68 HO! MOUNTAIN of vapor puffs: song for the _hula Pele_ 194 HOOLEHELEHE-KI'I 91 HOOPA'A, a division of the _hula_ performers 28, 57 HOOPONO OE, _he aina kai Waialua i ka hau: mele_ for _hula ala'a-papa_ 60 HOW PLEASED is the girl maimed of hand and foot: song of Hiiaka 212 HOW PLEASING, when borne by the tide: song for the _hula ku'i_ 252 HUAHUA'I: song with music X: _He aloha wau ia oe_ 166 HULA-- degeneration of 14 intermission of 126 support and organization 26 HULA ALA'A-PAPA, THE-- a religious service 11, 57 company--organization of 29 dancer's costume 49 democratic side of 26 remarks on, by Rev. W. Ellis 71 HULA HOONANÁ, THE 244 HULA ÍLI-ÍLI, THE 120 HULA ILIO, THE 223 HULA KAEKEEKE, THE 122 HULA KA-LAAU 116 its novel performance on Kauai 118 responsive chanting in 116 HULA KIELEI, THE 210 HULA KI'I, THE 91 HULA KILU, THE 235 HULA KOLANI, THE 216 HULA KOLEA, THE 219 HULA KOLILI, THE 246 HULA KU'I MOLOKAI, THE 207 HULA KU'I, THE 250 HULA KUÓLO, THE 73 HULA MANÓ, THE 221 HULA MU'UMU'U, THE 212 HULA NIAU-KANI, THE 132 HULA OHELO, THE 233 HULA OHE, THE 135 HULA O-NIU, THE 248 HULA PA-HUA, THE 183 HULA PAHU, THE 103 HULA PA-IPU, THE 73 HULA PA'I-UMAUMA, THE 202 HULA PALÁNI, THE (note) 202 HULA PELE, THE 186 HULA PERFORMANCE, influenced by instrument of accompaniment 113 HULA PERFORMERS-- classes 28, 57 début 35 physique 57 HULA PUA'A, THE 228 HULA PUILI, THE 113 HULAS-- calabash hulas 102 David Malo's list of 107 first hula 8 gods of 23 of varying dignity and rank 57 See also _Hula_ and names of various _hulas_. HULA SONGS--their source 58 HULA ULILI, THE 246 HULA ÚLI-ULÍ, THE 107 "HURA KA RAAU," description of, by Rev. William Ellis 116 I ALOHA _i ke ko a ka wai: mele_ for the _hula ku'i_ 251 I AM SMITTEN with spear of Kane: song for the _hula pa-hua_ 184 IDYL, typical Hawaiian 217 I'I-- a fluctuating utterance in song 158 its vowel repetition 159 I KAMA'AMA'A _la i ka pualei: mele pule_ for the _hula Pele_ 199 IKE IA KAUKINI: _mele_ to _Kaukini_ (note) 51 IKE IA KAUNÁ-WAHINE, _Makani Ka-u: mele_ for the _hula Pele_ 193 ILIÍLI, castanets 147 ILL OMEN, words of, in _mele inoa_ 37 IN PUNA WAS I: song for the _hula pahu_ 105 INTERMISSION OF HULA 126 IN THE UPLANDS, the darting flame-bird of La'a: password to the _halau_ 41 INVITATION to come in, by gesture 179 INVOKE WE NOW the Four Thousand: altar-prayer 22 IN WAIPI'O stands Paka'alana: name-song of Kamehameha 163 IPU HULA, gourd drum 58, 142 treatment of, in _hula pa-ipu_ and in _hula ala'a-papa_ 73 I SPURN THE THOUGHT with disdain: song for the _hula úli-ulí_ 109 IT HAS COME, it has come: song for the _hula puili_ 114 IT WAS IN HAMAKUA: song for the _hula kaekeeke_ 123 I WILL NOT CHASE the mirage of Maná: song for the _hula pa-ipu_, 80 KAEKEEKE, musical bamboo pipe, 143 KAHEA _i ka mele_, 58 KAHIKI-NUI, _auwahi ka makani: mele_ for the _hula kaekeeke_, 124 KAHIKI-NUI, land of wind-driven smoke: song for the _hula kaekeeke_, 125 KAHIPA, _na waiu olewa: mele_ for the _hula pa'i-umauma_, 205 KAHULI AKU, _kahuli mai: mele_ apropos of the tree-shell, 121 KAKUA PA-Ú, _ahu na kiképa_: tiring song, 51 KALAKALAIHI, _kaha ka La ma ke kua o Lehua: mele_ for the _hula kilu_, 238 KALAKAUA, a great name: song for the _hula ka-laau_, 117 KALALAU, _pali eku i ka makani: mele_ for the _hula ki'i_, 101 KA-LIU-WA'A (note), 230 KAMA-PUA'A, his relations with-- Kapo, 25 Pele, 231 KA MAWAE: song and music XI, 167 KAMEHAMEHA II, song composed by, 69 KA-MOHO-ALII (note), 229 KANAENAE TO LAKA: _A ke kuahiwi, i ke kualono_, 16 KANALOA. See Gods of the _hula_. KANALOA TINTS HEAVEN with a blush: song for the _hula kilu_, 242 KA NALU NUI, _a ku ka nalu mai Kona_: name-song to Naihe, 35 KANE, HIKI A'E, _he maláma ia luna_: altar-prayer to Kane and Kapo, 44 KANE is DRUNKEN with awa: song for interlude, 130 KANE'S AWA DEBAUCH, 131 KANE. See Gods of the _hula_. KAPO-- parentage and relations to the _hula_, 47 relations with Kama-pua'a, 25 See Gods of the _hula_. KAUAI, characteristics of its _hula_, 119 KAUHUA KU, _ka Lani, iloli ka moku: mele_ for the _hula pa-ipu_, 80 KAU KA HA-É-A, _kau o ka hana wa ele: mele_ for the _hula ala'a-papa_, 69 KA UKA HOLO-KIA _ahi-manu o La'a_: password to the _halau_, 41 KAULANA _mai nei Pua Lanakila: mele_ for the _hula ku'i_, 252 KAULA WEARS the ocean as a wreath: wreath-song, 56 KAULA WREATHES her brow with the ocean: song of Mana-mana-ia-kaluea, 213 KAU LILUA _i ke anu Wai-aleale: mele_ for the _hula pahu_, 105 KAUÓ PU KA IWA _kala-pahe'e: mele_ for the _hula pa-ipu_, 76 KA WAI _opua-makani o Wailua_: an _oli_, 255 KAWELO, a sorcerer who turned shark (note), 79 KEAAU is a long strip of wild wood: song for the _hula ala'a-papa_, 62 KEAAU SHELTERS, Waiakea lies in the calm: song for the _hula ala'a-papa_, 61 KE AMO _la ke ko'i ke Akua la i uka: mele_ for the _hula Pele_, 190 KEAWE-- a name of many personalities (note), 74 the red blush of dawn: old song (note), 74 KE LEI MAI _la o Kaula i ke kai, e-e!_-- _mele_ of Mana-mana-ia-kaluea, 212 wreath-song, 56 KE POHÁ NEI; _u'ína la: mele_ for the _hula o-niu_ 248 KI'I-KI'I 91 KI'I NA KA IPO: _mele_ for the _hula ulili_ 246 KILELEI, THE HULA 210 KILU, a game and a _hula_ 235 KILU-CONTEST of Hiiaka with Pele-ula 240 KING, CAPT. JAMES, on the music and dancing of the Hawaiians 149 KING'S WASH-TUBS 116 KINI AKUA, THE 24, 46 KO'I-HONUA, a style of recitation 58, 89 KO'I MAKA NUI: _mele oli_ for the _hula pua'a_ 228 KOLEA KAI PIHA: _mele_ for the _hula kolea_ 219 KONA KAI OPUA, _i kala i ka la'i: mele_ for the _hula ka-laau_ 117 KUAHU-SERVICE, not a rigid liturgy 21 KUAHU, THE 15, 32 KU AKU LA KEAAÚ, _lele ka makani mawaho: mele_ for the _hula pa-ipu_ 77 KUA LOLOA _Keaáu i ka nahele: mele_ for the _hula ala'a-papa_ 62 KU, A MARIONETTE 91 KU E, NANÁ E! _mele_ for the _hula ilio_ 223 KU I WAILUA _ka pou hale: mele_ for the _hula Pale_ 191 KU KA MAKAIA _a ka huaka'i moe ípo_: dismissing prayer at intermission 129 KU KA PUNOHU _ula i ka moana_: girl's dressing song 55 KUKULU O KAHIKI (note) 17 KUMU-HULA, a position open to all 15 KUMUKAHI, myth (note) 197 KUNIHI KA MAUNA _i ka la'i, e: mele kahea_, password to the _halau_ 40 KU OE KO'U WAHI _ohelo nei la, auwe, auwe! mele_ for the _hula ohelo_ 233 KU PILIKI'I _Hanalei lehua, la: mele_ for the _hula kielei_ 210 KU-PULUPULU. See Gods of the _hula_. KU. See Gods of the _hula_. KU'U HOA MAI _ka makani kuehu kapa o Kalalau: mele_ for the _hula kilu_ 240 LA'A MAI-KAHIKI-- his connection with the _hula pahu_ 103 introduces the drum, or _pahu hula_ 141 LAAU, a xylophone 144 LAKA-- a block of wood her special symbol 20, 23 adulatory prayer to 18 a friend of the Pele family 24 _aumakua_ of the _hula_ 23 compared with the gods of classic Greece 24 emanation origin 48 epithets and appellations of 24 invoked as god of wildwood growths 24 special god of the _hula_ 24 versus Kapo 47 wreathing her emblem 34 LAKA SITS in her shady grove: altar-prayer 34 LAMENT OF MANA-MANA-IA-KALUEA-- Alas, alas, maimed are my hands! 212 _Auwe, auwe, mo' ku'u lima!_ 212 LAU LEHUA _punoni ula ke kai o Kona: mele_ for the _hula pa-ipu_ 75 LEAF OF LEHUA and noni-tint, the Kona sea: song for the _hula pa-ipu_ 76 LE'A WALE _hoi ka wahine lima-lima ole, wawae ole: mele_ of Hiiaka 212 LEHUA ILUNA: tabu-lifting prayer at intermission 126 LELE MAHU'I-LANI _a luna_: a tiring song 56 LET'S WORSHIP NOW the bird-cage: song for the _hula ki'i_ 99 LIFT MAHU'I-LANI on high: tiring song 56 LIKE NO A LIKE: song with music XII 168 LIMA-LOA, god of mirage (note) 79 LITERALISM IN TRANSLATION versus fidelity 88 LITURGY OF KUAHU not rigid 21 LI'ULI'U ALOHA _ia'u mele kahea_: password to the _halau_ 39 LONG, LONG have I tarried with love: password to the _halau_ 39 LONO, cult of 18 See Gods of the _hula_. LOOK FORTH, GOD KU, look forth: song for the _hula ilio_ 225 LOOK NOW, WAIALUA, land clothed with ocean-mist: song for the _hula ala'a-papa_ 60 LOOK TO YOUR WAYS in upland Puna: song apropos of Nihi-aumoe 94 LO, PELE'S THE GOD of my choice: song prayer for the _hula Pele_ 199 LO, THE RAIN, the rain: song for the _hula kolani_ 217 LOVE FAIN COMPELS to greet thee: song, "Cold breast," with music IX 165 LOVE IS AT PLAY in the grove: song for the _hula ala'a-papa_ 71 LOVE TOUSLED WAIMEA with shafts of the wind: song for the _hula ala'a-papa_ 69 LYRIC OR OLI: The wind-beaten stream of Wailua 256 LYRIC UTTERANCE 254-256 MAHELE OR PALE, divisions of a song 58 MAI KAHIKI _ka wahine, o Pele: mele_ for the _hula Pele_ 187 MAILE-LAU-LI'I 91 MAILE-PAKAHA 91 MAKA-KU 91 MAKA-LÉI, a mythical fish-tree (note) 17 MAKALI'I, the Pleiades (note) 17 MALUA, fetch water of love: song for the _hula puili_ 115 MALUA, _ki'i wai ke aloha: mele_ for the _hula puili_ 114 MAO WALE _i ka lani: mele_ for the _hula kilu_ 243 MARIONETTE HULA 91 MASKS NOT USED in the _halau_ 179 MAULI-OLA, god of health (note) 198 MELES-- apropos of-- Kahuli, the tree-shell: _Kahuli aku, kahuli mai_ 121 Keawe: _O Keawe ula-i-ka-lani_ (note) 74 Nihi-aumoe: _E hoopono ka hele i ka uha o Puna_ 94 at début of _hula_ performer: _Ka nalu nui, a ku ka nalu mai Kona_ 35 for interlude: _Ua ona o Kane i ka awa_ 130 for Kane: _He ú-i, he nináu_ 257 for the-- _hula ala'a-papa_-- _A Koa'e-kea, i Pueo-hulu-nui_ 67 _A Koolau wau, ike i ka ua_ 59 _Hi'u-o-lani, ki'i ka ua o Hilo_ 65 _Hoe Puna i ka wa'a polólo_ 70 _Ho-ina-inau mea ipo i ka nahele_ 71 _Hole Waimea i ka ihe a ka makani_ 68 _Hoopono oe, he aina kai Waialua i ka hau_ 60 _Kau ka ha-é-a, kau o ka hana wa ele_ 69 _Kua loloa Keaau i ka nahele_ 62 _Noluna ka Hale-kai, no ka ma'a-lewa_ 63 _Pakú Kea-au, lulu Wai-akea_ 60 _hula hoonaná: A pili, a pili_ 244 _hula íliíli: A lalo maua o Waipi'o_ 120 _hula ilio: Ku e, naná e!_ 223 _hula kaekeeke_-- _A Hamakua au_ 122 _Kahiki-nui, auwahi ka makani_ 124 _hula ka-laau_-- _Kona kai opua i kala i ka la'i_ 117 _O Kalakaua, he inoa_ 117 _hula kielei Ku piliki'i Hanalei-lehua, la_ 210 _hula ki'i_-- _E kaukau i hale manu, e!_ 99 _E le'e kaukau_ 98 _Eleele kaukau_ 97 _E Wewehi, ke, ke!_ 94 _Kalalau, pali eku i ka makani_ 101 _Pikáka e, ka luna ke, ke!_ 96 _hula kilu_-- _Kálakálaíhi, kaha ka La ma ke kua o Lehua_ 238 _Ku'u hoa mai ka makani kuehu-kapa o Kalalau_ 240 _Mao wale i ka lani_ 243 _Pua ehu kamaléna ka uka o Kapa'a_ 237 _Ula Kala'e-loa i ka lepo a ka makani_ 239 _Ula ka lani ia Kanaloa_ 241 _hula kolani: He wa la, he ua_ 216 _hula kolea: Kolea kai piha_ 219 _hula ku'i_-- _I aloha i ke ko a ka wai_ 251 _Kaulana mai nei Pua Lanakila_ 252 _hula ku'i Molokai_-- _He ala kai olohia_ 207 _He inoa no ka Lani_ 208 _hula manó: Auwe! pau au i ka monó nui, e!_ 221 _hula mu'umu'u: Pi'i ana a-ama_ 213 _hula niau-kani: E pi'i ka wai ka nahele_ 133 _hula ohe: E pi' i ka nahele_ 135 _hula ohelo: Ku oe ko'u wahi ohelo nei la, auwe, auwe!_ 233 _hula o-niu: Ke pohá nei, u'ína la!_ 248 _hula pahu_-- _A Puna au, i Kuki'i au, i Ha'eha'e_ 104 _Kau lilua i ke anu Wai-aleale_ 105 _O Hilo oe, muliwai a ka ua i ka lani_ 104 _hula pa-hua: Pa au i ka ihe a Kane_ 183 _hula pa-ipu_-- _Aole au e hele ka li'u-la o Maná_ 79 _Haku'i ka uahi o ka lua_ 88 _He lua i lea hikina_ 85 _Kauhua Ku, ka Lani, iloli ka moku_ 80 _Kauo pu ka iwa kala-pahe'e_ 76 _Ku aku la Kea-aú, lele ka makani mawaho_ 77 _Lau lehua punoni ula ke kai o Kona_ 75 _O Ewa, aina kai ula i ka lepo_ 84 _Ooe no paha ia, e ka lau o ke aloha_ 82 _Wela Kahiki, e!_ 73 _hula pa'i-umauma_-- _A Hilo au, e, hoolulu ka lehua_ 203 _E Manono la, ea_ 204 _Kahipa, na waiu olewa_ 205 _hula Pele_-- _A Kauai, a ke olewa iluna_ 189 _Aole e mao ka ohu_ 195 _E ala, e Kahiki-ku_ 196 _E oe mauna i ka ohu_ 194 _I kama'ama'a la i ka pua-lei_ 199 _Ike ia Kauná-wahine, Makani Ka-ú_ 193 _Ke amo la ke Akua la i-uka_ 190 _Ku i Wailua ka pou hale_ 191 _Mai Kahiki ka Wahine, o Pele_ 187 _Nou paha e, ka inoa_ 200 _O Pele la ko'u akua_ 198 _hula puili_-- _Hiki mai, hiki mai ka La, e!_ 114 _Malua, ki'i wai ke aloha_ 114 _hula ulili: Ki'i na ka ipo_ 246 _hula úli-ulí_-- _Aole i mana'o ia_ 108 _Auhea wale oe, e ka Makani Inu-wai?_ 110 _inoa_-- composition and criticism of 27 must contain no words of ill omen 37 their authors called "the king's wash-tubs" 116 to Naihe: _Ka nalu nui, a ku ka nalu mai Kona_ 35 in the _hula_, starting of 58 _kahea_, password to the _halau_-- _Ka uka holo-kia ahi-manu o La'a_ 41 _Kunihi ka mauna i ka la'i, e_ 40 _Li'u-li'u aloha ia'u_ 39 _komo_, welcome to the _halau_-- _Aloha na hale o makou i makamaka ole_ 39 _E hea i ke kanaka e komo maloko_ 41 _kuahu_, altar-prayer-- _E, Laka, e!_ 34 _Noho ana Laka i ka ulu wehiwehi_ 33 _kupe'e_, anklet song: _Aala kupukupu ka uka o Kanehoa_ 49 of Hiiaka: _Le'a wale hoi ka wahine limalima ole, wawae ole_ 212 of Mana-mana-ia-kaluea: _Ke lei mai la o Kaula i ke kai e-e!_ 212 _oli_-- for the _hula pua'a: Ko'i maka nui_ 228 in the game of _kilu: A uweuwe ke ko'e a ke kae_ 240 set to music-- XI: _A e ho'i ke aloha i ka mawae_ 167 VIII: _Aia i Waipi'o Paka'alana_ 162 IX: _Aloha wale oe_ 164 VII: _Halau Hanalei i ka nini a la úa_ 156 XIV: _Hawaii ponoi_ 172 X: _He aloha wau ia oe_ 166 XIII: _O ka ponaha iho a ke ao_ 169 XII: _Ua líke no a líke_ 168 to Kaukini: _Ike ia Kaukini, he lawaia manu_ (note) 51 MELODY of Hawaiian song 170 METHINKS IT IS YOU, leaf plucked from Love's tree: song for _hula pa-ipu_ 83 MIMETIC GESTURE 178 MISTAKEN VIEWS about the Hawaiians 262 MISTY AND DIM, a bush in the wilds of Kapa'a: song for _hula kilu_ 237 MOTION, illustrated by gesture 178 MUSICAL INSTRUMENTS 140 influence on a _hula_ performance 113 the _kaekeeke_ 122 the _pu-la-í_ 147 the _ukeké_ 149 MUSICAL SELECTIONS-- I: range of the nose-flute 146 II: from the nose-flute 146 III: the _ukeké_ as played by Keaonaloa 149 IV: song from the _hula pa'i-umauma_ 153 V: song from the _hula pa-ipu_ 153 VI: song from the _hula Pele_ 154 VII: _oli_ and _mele_ from the _hula ala'a-papa_ 156 VIII: _He inoa no Kamehameha_ 162 IX: song, _Poli anuanu: Aloha wale oo_ 164 X: song, _Hua-hua'i_ 166 XI: song, _Ka Mawae_ 167 XII: song, _Líke no Líke_ 168 XIII: song, _Pili-aoao_ 169 XIV: Hawaiian National Hymn, _Hawaii Ponoi_ 172 MUSIC AND POETRY, Hawaiian--their relation 161 MUSIC OF THE HAWAIIANS 138-140 cadence 140 phrasing 140 rhythm 160 under foreign influences 163 vocal execution 139 MYTH ABOUT KUMU-KAHI (note) 197 MYTHICAL SHARK, Papi'o (note) 206 NAME-SONG OF KAMEHAMEHA: In Waipio stands Pa ka'alana 163 of Naihe: The huge roller, roller that surges from Kona 36 NATIONAL HYMN of Hawaii-- translation 175 with music XIV 172 NA-Ú, a game (note) 118 NIAU-KANI, a musical instrument 132 NIHEU, mythological character (note) 194 NIHI-AUMOE 91 NOHO ANA LAKA _i ka ulu wehiwehi_: altar-prayer 33 NOLUNA _ka hale kai, e ka ma'alewa_-- _mele_ for the _hula ala'a-papa_ 63 _mele_ with music VII 155 NOSE-FLUTE 135, 145 music from, II 146 remarks on, by Jennie Elsner 146 NOU PAHA E, _ka inoa: mele_ for the _hula Pele_ 200 Now FOR THE DANCE, dance in accord: song for the _hula ki'i_ 98 NOW, KANE, APPROACH, illumine the altar: altar-prayer to Kane and Kapo 45 NOW WRIGGLES THE WORM to its goal: song in the game of _kilu_ 240 OBSTACLE, AN, illustrated by gesture 177 O EWA, _aina kai ula i ka lepo: mele_ for the _hula pa-ipu_ 84 O GODDESS LAKA! altar-prayer 34 OHE HANO-IHU, the nose-flute 135, 145, 146 O HILO OE, _Hilo, muliwai a ka wa i ka lani: mele_ for the _hula pahu_ 104 OH WEWEHI, la, la! song for the _hula ki'i_ 95 OH WILDWOOD BOUQUET, Oh Laka-- tabu-removing prayer at graduation 32 tabu-removing prayer at intermission 128 O KALAKAUA, _he inoa: mele_ for the hula _ka-laau_ 117 O KA PONAHA _iho a ke ao_: song with music XIII 169 O KEAWE-ULA-I-KA-LANI: old _mele_ apropos of Keawe (note) 74 O LAKA OE: altar-prayer to Laka 42 OLAPA, a division of _hula_ performers 28, 57 OLD SEA SONG-- Blow, blow, thou wind of Hilo! (note) 65 _Pa mai, pa mai_ (note) 65 OLD SONG: Keawe, the red blush of dawn (note) 74 OLELO HUNÁ, secret talk 97 OLI AND MELE--- dividing line between 254 from the _hula ala'a-papa_, music VII 156 OLI LEI: _Ke lei mai la o Kaula i ke kai, e!_ 56 OLI PA-Ú: _Kakua pa-ú, ahu na kikepa_ 51 OLI, THE 254-256 illustration of: _Ka wai opua-makani o Wailua_ 255 OLI, with music VII: _Halau Hanalei i ka nini a ka ua_ 155 OLOPANA, a famous king (note) 74 O MY LOVE goes out to thee: song with music X 167 ONE-BREATH PERFORMANCE 139 OOE NO PAHA IA, _e ka lau o ke aloha: mele_ for the _hula pa-ipu_ 82 O PELE _la ko'u akua: mele_ for the _hula Pele_ 198 ORACULAR UTTERANCE of Kapihe: _E iho ana oluna_ 99 ORGANIZATION of a _hula_ company 29 ORTHOGRAPHY of the Hawaiian language--influence of Rev. W. Ellis (note) 72 OUTSPREADS NOW THE DAWN: song with music XIII 170 O WANAHILI _ka po loa ia Manu'a: mele_ for the _hula ki'i_ 100 PA AU I KA _ihe a Kane: mele_ for the _hula pa-hua_ 183 PAHU, the drum 140 PAKÚ KEAAU, _lulu Waiakea: mele_ for the _hula pa-hua_ 60 PA MAI, _pa mai_: old sea song (note) 65 PAPI'O, mythical shark (note) 206 PART-SINGING in Hawaii-- at the present time 152 in ancient times 150, 152 PASSWORD TO THE HALAU-- In the uplands, the darting flame-bird of La'a 41 Long, long have I tarried with love 39 Steep stands the mountain in calm 40 PA-U HALAKÁ, THE (note) 124 PA-Ú SONG: Gird on the _pa-ú_, garment tucked in one side 54 PA-Ú, the _hula_ skirt 49 PECULIARITIES of Hawaiian speech, music affected by 139 PELE-- relations of, with Kama-pua'a 231 story of 186 PERILOUS, STEEP, is the climb to Hanalei woods: song for the _hula kielei_ 211 PHRASING in music 140 PHYSIQUE of _hula_ performers 57 PI'I ANA A-ÁMA: _mele_ for the _hula mu'umu'u_ 213 PIKÁKA, E, _ka luna, ke, ke: mele_ foe the _hula ki'i_ 96 PILLARS of heaven's dome, _Kukulu o Kahiki_ (note) 17 PITCHING THE TUNE 158 PLAIN, A, illustrated by gesture 178 PLEIADES, THE, _Makali'i_ (note) 17 POETRY of ancient Hawaii 161, 263 POINT TO A DARK ONE: song for the _hula ki'i_ 97 POLI ANUANU, song with music IX: _Aloha wale oe_ 164 PRAYER OF ADULATION to Laka: In the forests, on the ridges 18 PRAYER OE DISMISSAL at intermission: _Ku ka makaia a ka huaka'i moe ipo_ 129 PRECIOUS THE GIFT of heart's-ease: song for the _hula ku'i Molokai_ 208 PROVERBIAL SAYING: Unstable the house 53 PU-Á, a whistle 146 PUA EHU KAMALENA _ka uka o Kapa'a: mele_ for the _hula kilu_ 237 PUAPUA-KEA 91 PUILI, a bamboo rattle 144 PU-LA-Í, a musical instrument 147 PULE HOONOA-- at graduation exercises: _Pupu we'uwe'u e, Laka e!_ 31 at intermission: _Lehua i-luna_ 126 to Laka: _Pupu we'uwe'u e, Laka e!_ 128 PULE KUAHU-- _E hooulu ana i Kini o ke Akua_ 21 _Ei' au, e Laka mai uka_ 20 in prose speech: _E ola ia'u, i ka malihini_ 46 to Kane and Kapo: _Kane hiki a'e, he maláma ia luna_ 44 to Laka: _Eia ke kuko, ka li'a_ 43 to Laka: _Haki pu a ka nahelehele_ 18 to Laka: _O Laka oe_ 42 to the _Kini Akua: E ulu, e ulu, Kini o ke Akua!_ 46 PUNA PLIES PADDLE night-long in the storm: song for _hula ala'a-papa_ 70 PUNCH-AND-JUDY SHOW and the _hula ki'i_ 91 PU-NIU, coconut drum 141 PUPILS OF THE HALAU--dispensation before graduation 33 POPU-A-LENALENA, a famous dog 131 PUPU WE'UWE'U E, Laka e! _pule hoonoa_-- at graduation 31 at intermission 128 PURIFICATION of the _hula_ company 15 of the site for the _halau_ 14 RANGE of the nose-flute 146 RECITATION in the _hula_, style of 58 RED GLOWS KALA'E through the wind-blown dust: song for the _hula kilu_ 239 REED-INSTRUMENT, the _niau-kani_ 147 RELATION of Hawaiian poetry and music 161 RELIGION in Hawaii somber 13 RESPONSIVE CHANTING in the _hula ka-laau_ 116 RETURN, O LOVE, to the refuge: song with music XI 168 RHYTHM in Hawaiian music 160, 171 RULES AND PENALTIES controlling a _hula_ company 29 RULES OF CONDUCT during the building of a _halau_ 15 SHARK-GOD, Kawelo, a sorcerer (note) 79 SHE IS LIMED, she is limed: song for the _hula hoonaná_ 245 SINGING IN ANCIENT TIMES--testimony of Capt. James King 149 SKIRT for the _hula_, the _pa-ú_ 49 SLANG among the Hawaiians 98 SONG, Hawaiian attitude toward 159 See also Hawaiian song. SONGS-- apropos of Nihi-aumoe: Look to your ways in upland Puna 94 at the first _hula_ 8 composed by Kamehameha II 69 divisions of 58 epithalamium, for the _hula ki'i_: Wanahili bides the whole night with Manu'a 101 for interlude: Kane is drunken with awa 130 for the-- _hula ala'a-papa_-- A mackerel sky, time for foul weather 70 From mountain retreat and root-woven ladder 64 Haunt of white tropic-bird 67 Heaven-magic fetch a Hilo pour 66 Keaau is a long strip of wildwood 62 Keaau shelters, Waiakea lies in the calm 61 Look now, Waialua, land clothed with ocean mist 60 Love is at play in the grove 71 Love tousled Waimea with shafts of the wind 69 Puna plies paddle night-long in the storm 70 'Twas in Koolau I met with the rain 59 _hula hoonaná_: She is limed, she is limed 245 _hula íliíli_: We twain were lodged in Waipi'o 120 _hula ilio_: Look forth, god Ku, look forth! 225 _hula kaekeeke_: It was in Hamakua 123 Kahiki-nui, land of wind-driven smoke 125 _hula ka-laau_: Kalakaua, a great name 117 The cloud-piles o'er Kona's sea 118 _hula kielei_: Perilous, steep is the climb to Hanalei woods 211 _hula ki'i_-- Let's worship now the bird-cage 99 Now for the dance 98 Oh Wewehi, la, la! 95 Point to a dark one 97 The mountain walls of Kalalau 102 The roof is a-dry, la, la! 96 _hula kilu_-- Comrade mine in the robe-stripping gusts of Lalau 241 Engulfed in heaven's abyss 243 Kanaloa tints heaven with a blush 242 Misty and dim, a bush in the wilds of Kapa'a 237 Red glows Kala'e through the wind-blown dust 239 The sun-furrow gleams at the back of Lehua 238 _hula kolani_: Lo, the rain, the rain! 217 _hula kolea_: A plover at the full of the sea 220 _hula ku'i_-- Fame trumpets your conquests each day 253 How pleasing, when borne by the tide 252 _hula ku'i Molokai_-- A eulogy for the princess 209 Precious the gift of heart's ease! 208 _hula manó_: Alas, I am seized by the shark, great shark! 222 _hula mu'umu'u_: Black crabs are climbing 214 _hula niau-kani_: Up to the streams in the wildwood 133 _hula ohe_: Gome up to the wildwood, come 136 _hula ohelo_: Touched, thou art touched by my gesture 234 _hula o-niu_: The rustle and hum of spinning top 249 _hula pahu_-- In Puna was I, in Kiki'i, in Ha'e-ha'e 105 performers 103 Thou art Hilo, Hilo, flood-gate of heaven 104 Wai-aleale stands haughty and cold 106 _hula pa-hua_: I am smitten with spear of Kane 184 _hula pa-ipu_-- A burst of smoke from the pit lifts to the skies 89 A pit lies (far) to the east 86 A storm from the sea strikes Ke-au 78 Big with child is the Princess Ku 81 Ewa's lagoon is fed with dirt 84 Glowing is Kahiki, oh! 75 I will not chase the mirage of Maná 80 Leaf of lehua and noni-tint 76 Methinks it is you, leaf plucked from love's tree 83 The iwa flies heavy to nest in the brush 76 _hula pa'i-umauma_-- At Hilo I rendezvoused with the lehua 203 Come now, Manono 204 'Tis Kahipa, with pendulous breasts 206 _hula Pele_-- Alas, there's no stay to the smoke 195 At Wailua stands the main house-post 192 Bedeck now the board for the feast 200 Behold Kauná, that sprite of windy Ka-ú 193 From Kahiki came the woman, Pele 188 Ho! mountain of vapor puffs! 194 Lo, Pele's the god of my choice 198 They bear the god's ax up the mountain 191 To Kauai, lifted in ether 189 With music VI 154 Yours, doubtless, this name 201 _hula pua'a_: Ax of broadest edge I'm hight 230 _hula puili_-- It has come, it has come 114 Malua, fetch water of love 115 _hula ulili_: A search for a sweetheart 247 _hula úli-ulí_-- I spurn the thought with disdain 109 Whence art thou, thirsty Wind? 111 from the _hula pa'i-umauma_--music IV 153 in the game of _kilu_: Now wriggles the worm to its goal 240 of cosmology-- Begotten were the gods of graded rank (note) 196 _Hanau ke apapa nu'u_ (note) 196 of Hiiaka: How pleased is the girl maimed of hand and foot 212 of Mana-mana-ia-kaluea: Kaúla wreathes her brow with the ocean 213 of the tree-shell: Trill afar, trill a-near 121 of welcome to the _halau_: What love to our cottage homes! 40 The Water of Kane: This question, this query 258 with music-- VII: Hanalei is a hall for the dance in the pouring rain 155 XIV: Hawaii's very own 175 VIII: In Waipi'o stands Paka'a-lana 163 IX: Love fain compels to greet thee 165 X: O my love goes out to thee 167 XIII: Outspreads now the dawn 170 XI: Return, O love, to the refuge 168 XII: When the rain drums loud on the leaf 169 SOURCE of _hula_ songs 58 STEEP STANDS THE MOUNTAIN in calm: password to the _halau_ 40 STRESS-ACCENT and rhythmic accent 158 SUPPORT AND ORGANIZATION of the _hula_ 26 TABU, as a power in controlling a _hula_ company 30 TABU-REMOVING PRAYER at intermission: Oh wildwood bouquet, O Laka! 128 TEMPO in Hawaiian song 160 THE CLOUD-PILES o'er Kona's sea whet my joy: song for the _hula kalaau_ 118 THE HUGE ROLLER, roller that surges from Kona: name-song to Naihe 36 THE IWA FLIES HEAVY to nest in the brush: song for the _hula pa-ipu_ 76 THE MOUNTAIN WALLS of Kalalau: song for the _hula ki'i_ 102 THE RAINBOW stands red o'er the ocean: tiring song 55 THE ROOF is a-dry, la, la! song for the _hula ki'i_ 96 THE RUSTLE AND HUM of spinning top: song for the _hula o-niu_ 249 THE SUN-FURROW gleams at the hack of Lehua: song for the _hula kilu_ 238 THE WIND-BEATEN STREAM of Wailua: an _oli_ or lyric 256 THEY BEAR THE GOD'S AX up the mountain: song for the _hula Pele_ 191 THIS MY WISH, my burning desire: altar-prayer to Laka 43 THIS QUESTION, this query: song, The Water of Kane 258 THIS SPOIL AND RAPE of the wildwood: altar-prayer to Laka 19 THOU ART HILO, Hilo, flood-gate of heaven: song for the _hula pahu_ 104 THOU ART LAKA: altar-prayer to Laka 42 THY BLESSING, O LAKA: altar-prayer in prose speech 47 TIRING SONG-- _Lele Mahu'ilani a luna_ 56 Lift, Mahu'ilani, on high 56 The rainbow stands red o'er the ocean 55 'TIS KAHIPA, with pendulous breasts: song for the _hula pa'i-umauma_ 206 TO KAUAI, lifted in ether: song for the _hula Pele_ 189 TONE-INTERVALS in Hawaiian song 158 TOUCHED, thou art touched by my gesture: song for the _hula ohelo_ 234 TRANSLATION, literalism in, versus fidelity 88 TRILL A-FAR, trill a-near: song of the tree-shell 121 'TWAS IN KOOLAU I met with the rain: song for the _hula ala'a-papa_ 59 UA ONA O KANE _i ka awa: mele_ for interlude 130 UKEKÉ, a Hawaiian harp 147 music of 149 UKU-LELE and taro-patch fiddle, used in the _hula ku'i_ (note) 251 ULA KALA'E-LOA _i ka lepo a ka makani: mele_ for the _hula kilu_ 239 ULA KA LANI _ia Kanaloa: mele_ for the _hula kilu_ 241 ÚLI-ULÍ, a musical instrument 107, 144 UNION OR SIMILARITY, illustrated by gesture 178 VOCAL EXECUTION of Hawaiian music 139 VOWEL-REPETITION in the _i'i_ 159 WAI-ALEALE stands haughty and cold: song for the _hula pahu_ 106 WANAHILI bides the whole night with Manu'a: (epithalamium) song for the _hula ki'i_ 101 WATER OF KANE, THE: a song of Kane 257 WELA KAHIKI, E! _mele_ for the _hula pa-ipu_ 73 WELCOME TO THE HALAU: Call, to the man to come in 41 WE TWAIN were lodged in Waipi'o: song for the _hula íliíli_ 120 WHAT LOVE to our cottage homes! song of welcome to the _halau_ 40 WHENCE ART THOU, thirsty Wind? song for the _hula úli-ulí_ 111 WHEN FLOWERS THE WILIWILI: a bit of folk-lore (note) 221 WHEN THE RAIN DRUMS loud on the leaf: song with music XII 169 WORD-REPETITION in poetry 54 for assonance 227 WORSHIP IN THE HALAU 42 contrasted with worship in the _heiau_ 15 WREATHING THE EMBLEM of goddess Laka 34 WREATH-SONG: Kaula wears the ocean as a wreath 56 XYLOPHONE, the _laau_ 144 YOURS, DOUBTLESS, this name: song for the _hula Pele_ 201 
23758	----	produced from images generously made available by The Kentuckiana Digital Library) [Illustration: WORK AND WIN OLIVER OPTIC] [Illustration] [Illustration] [Illustration: Signature: William T. Adams] WORK AND WIN OR NODDY NEWMAN ON A CRUISE A Story for Young People BY OLIVER OPTIC AUTHOR OF "BOAT CLUB," "ALL ABOARD," "NOW OR NEVER," ETC., ETC. NEW YORK HURST & COMPANY PUBLISHERS To MY YOUNG FRIEND, Edward C. Bellows, THIS BOOK IS AFFECTIONATELY DEDICATED. PREFACE. In the preparation of this volume, the author has had in his mind the intention to delineate the progress of a boy whose education had been neglected, and whose moral attributes were of the lowest order, from vice and indifference to the development of a high moral and religious principle in the heart, which is the rule and guide of a pure and true life. The incidents which make up the story are introduced to illustrate the moral status of the youth, at the beginning, and to develop the influences from which proceeded a gentle and Christian character. Mollie, the captain's daughter, whose simple purity of life, whose filial devotion to an erring parent, and whose trusting faith in the hour of adversity, won the love and respect of Noddy, was not the least of these influences. If the writer has not "moralized," it was because the true life, seen with the living eye, is better than any precept, however skilfully it may be dressed by the rhetorical genius of the moralist. Once more the author takes pleasure in acknowledging the kindness of his young friends, who have so favorably received his former works; and he hopes that "WORK AND WIN," the fourth of the Woodville Stories, will have as pleasant a welcome as its predecessors. WILLIAM T. ADAMS. HARRISON SQUARE. MASS., November 10, 1865. CONTENTS. CHAPTER PAGE I. The Mischief-Makers 9 II. The Circus at Whitestone 21 III. A Moral Question 33 IV. Noddy's Confession 45 V. Squire Wriggs at Woodville 57 VI. Noddy's Engagement 70 VII. The Ring-Master 81 VIII. Good-by to Woodville 93 IX. An Attempt to Work and Win 105 X. Poor Mollie 117 XI. The Schooner Roebuck 129 XII. The Drunken Captain 141 XIII. The Shark 154 XIV. The Yellow Fever 167 XV. The Demon of the Cup 180 XVI. Night and Storm 193 XVII. After the Storm 206 XVIII. The Beautiful Island 217 XIX. The Visitors 228 XX. Homeward Bound 239 XXI. The Clergyman and his Wife 247 WORK AND WIN; OR, NODDY NEWMAN ON A CRUISE. CHAPTER I. THE MISCHIEF-MAKERS. "Here, Noddy Newman! you haven't washed out the boat-house yet," said Ben, the boatman, as the young gentleman thus addressed was ambling down towards the river. "Hang the boat-house!" exclaimed Noddy, impatiently, as he stopped short in his walk, and seemed to be in doubt whether he should return or continue on his way. "You know what Miss Bertha says--don't you?" "Yes, I know what she says," added Noddy, rubbing his head, as though he were trying to reconcile his present purpose, whatever it was, with the loyalty he owed to Bertha. "I suppose it don't make much difference to her whether I wash out the boat-house now or by and by." "I don't know anything about that, my boy," said the old man. "Miss Bertha told me to find some regular work for you to do every day. I found it, and she say you must wash out the boat-house every morning before nine o'clock. If you don't do it, I shall report you to her. That's all I've got to say about it." "I calculate to wash out the boat-house." "You've only half an hour to do it in, then. You've not only got to wash it out every morning, but you have got to do it before nine o'clock. Them's the orders. I always obey orders. If Miss Bertha should tell me to tie you up, and give you as big a licking as you deserve, I should do it." "No, you wouldn't." "I haven't got any such orders, mind ye, Noddy; so we won't dispute about that. Now, go and wash out the boat-house like a good boy, and don't make any fuss about it." Noddy deliberated a few moments more. He evidently disliked the job, or did not wish to do it at that particular time; but Miss Bertha's influence was all-powerful; and though he would have fought, tooth and nail, against anything like compulsion on the part of Ben, he could not resist the potent spell which the name of his young mistress cast upon him. "Hang the old boat-house!" exclaimed he, as he stamped his foot upon the ground, and then slowly retraced his steps towards the boatman. "Hang it, if you like, Noddy, but wash it out first," said Ben, with a smile, as he observed the effect of the charm he had used to induce the wayward youth to do his duty. "I wish the boat-house was burned up!" added Noddy, petulantly. "No, you don't." "Yes, I do. I wish it was a pile of ashes at this moment." "Don't say so, Noddy. What would Miss Bertha think to hear you talk like that?" "You can tell her, if you like," replied Noddy, as he rushed desperately into the boat-house to do the disagreeable job. Noddy Newman was an orphan; and no one in the vicinity of Woodville even knew what his real name was. Two years before, Bertha Grant had taken the most tender care of him, after an accident by which he had been severely injured. Previous to that time he had been a vagabond, roaming about the woods and the villages, sleeping in barns and out-buildings, and stealing his food when he could obtain it by no other means. Efforts had been made to commit him to the poorhouse; but he had cunningly avoided being captured, and retained his freedom until the accident placed him under the influence of Bertha Grant, who had before vainly attempted to induce him to join her mission-school in the Glen. Noddy had been two years at Woodville. He was neither a servant nor a member of the family, but occupied a half-way position, eating and sleeping with the men employed on the estate, but being the constant companion of Bertha, who was laboring to civilize and educate him. She had been partially successful in her philanthropic labors; for Noddy knew how to behave himself with propriety, and could read and write with tolerable facility. But books and literature were not Noddy's _forte_, and he still retained an unhealthy relish for his early vagabond habits. Like a great many other boys,--even like some of those who have been brought up judiciously and carefully,--Noddy was not very fond of work. He was bold and impulsive, and had not yet acquired any fixed ideas in regard to the objects of life. Bertha Grant had obtained a powerful influence over him, to which he was solely indebted for all the progress he had made in learning and the arts of civilized life. Wayward as he always had been, and as he still was, there was a spirit in him upon which to build a hope that something might yet be made of him, though this faith was in a great measure confined to Bertha and the old boatman. He had a great many good qualities--enough, in the opinion of his gentle instructress, to redeem him from his besetting sins, which were neither few nor small. He was generous, which made him popular among those who were under no moral responsibility for his future welfare. He was bold and daring, and never hesitated to do anything which the nerve or muscle of a boy of fourteen could achieve. His feats of strength and daring, often performed from mere bravado, won the admiration of the thoughtless, and Noddy was regarded as a "character" by people who only wanted to be amused. Noddy had reached an age when the future became an interesting problem to those who had labored to improve his manners and his morals. Mr. Grant had suggested to Bertha the propriety of having him bound as an apprentice to some steady mechanic; and, at the time of our story, she and her father were in search of such a person. The subject of this kind solicitude did not relish the idea of learning a trade, though he had not positively rebelled at the disposition which it was proposed to make of him. He had always lived near the river; and during his residence at Woodville he had been employed, so far as he could be employed at all, about the boats. He was a kind of assistant to the boatman, though there was no need of such an official on the premises. For his own good, rather than for the labor he performed, he was required to do certain work about the boat-house, and in the boats when they were in use. We could recite a great many scrapes, of which Noddy had been the hero, during the two years of his stay at Woodville; but such a recital would hardly be profitable to our readers, especially as the young man's subsequent career was not devoid of stirring incidents. Noddy drew a bucket of water at the pier, and carried it into the boat-house. Ben, satisfied now that the work was actually in progress, left the pier, and walked up to the house to receive his morning instructions. He was hardly out of sight before Miss Fanny Grant presented herself at the door. Miss Fanny was now a nice young lady of twelve. She was as different from her sister Bertha as she could be. She was proud, and rather wayward. Like some other young ladies we have somewhere read about, she was very fond of having her own way, even when her own way had been proved to be uncomfortable and dangerous. But when we mention Miss Fanny's faults, we do not wish to be understood that she had no virtues. If she did wrong very often, she did right in the main, and had made a great deal of progress in learning to do wisely and well, and, what was just as good, in doing it after she had learned it. Fanny Grant walked up to the boat-house with a very decided step, and it soon appeared that she was not there by chance or accident; which leads us sorrowfully to remark, that in her wrongdoing she often found a ready companion and supporter in Noddy Newman. She was rather inclined to be a romp; and though she was not given to "playing with the boys," the absence of any suitable playmate sometimes led her to invite the half-reformed vagabond of Woodville to assist in her sport. "You are a pretty fellow, Noddy Newman!" said she, her pouting lips giving an added emphasis to her reproachful remark. "Why didn't you come down to the Point, as you said you would?" "Because I couldn't, Miss Fanny," growled Noddy. "I had to wash out this confounded boat-house, or be reported to Miss Bertha." "Couldn't you do that after you got back?" "Ben said I must do it before nine o'clock. I wanted to go down to the Point, as I agreed, but you see I couldn't." "I waited for you till I got tired out," pouted Fanny; but she neglected to add that five minutes on ordinary occasions were the full limit of her patience. "Hang the old boat-house! I told Ben I wished it was burned up." "So do I; but come along, Noddy. We will go now." "I can't go till I've washed out the boat-house." "Yes, you can." "But if Ben comes down and finds the place hasn't been washed out, he will tell Miss Bertha." "Let him tell her--who cares?" "She will talk to me for an hour." "Let her talk--talking won't kill you." "I don't like to be talked to in that way by Miss Bertha." "Fiddle-de-dee! You can tell her I wanted you," said Fanny, her eyes snapping with earnestness. "Shall I tell her what you wanted me for?" asked Noddy, with a cunning look. "Of course you needn't tell her that. But come along, or I shall go without you." "No--you wouldn't do that, Miss Fanny. You couldn't." "Well, won't you come?" "Not now." "I can't wait." "I will go just as soon as I have done washing the boat-house." "Plague on the boat-house!" snapped Fanny. "I wish it was burned up. What a nice fire it would make!--wouldn't it, Noddy?" The bright eyes of the wayward miss sparkled with delight as she thought of the blazing building; and while her more wayward companion described the miseries which he daily endured in his regular work, she hardly listened to him. She seemed to be plotting mischief; but if she was, she did not make Noddy her confidant this time. "Come, Noddy," said she, after a few moments' reflection, "I will promise to make it all right with Bertha." Noddy dropped the broom with which he had begun to sweep up some chips and shavings Ben had made in repairing a boat-hook. "If you will get me out of the scrape, I will go now," said he. "I will; you may depend upon me." "Then I will go." "Where is Ben, now?" "He has gone up to the house." "Then you run down to the Point, and bring the boat up to the pier. I am tired, and don't want to walk down there again." Noddy was entirely willing, and bounded off like a deer, for he had fully made up his mind to disobey orders, and his impulsive nature did not permit him to consider the consequences. He was absent but a few moments, and presently appeared rowing a small boat up the river. At the pier he turned the boat, and backed her up to the landing steps. "All ready, Miss Fanny!" shouted the young boatman, for his companion in mischief was not in sight. Still she did not appear; and Noddy was about to go in search of her, when she came out of the boat-house, and ran down to the steps. Her face was flushed, and she seemed to be very much agitated. Noddy was afraid, from her looks, that something had happened to spoil the anticipated sport of the morning; but she stepped into the boat, and told him, in hurried tones, to push off. "What's the matter, Miss Fanny?" he asked, not a little startled by her appearance. "Nothing, Noddy; pull away just as fast as ever you can." "Are we caught?" said he, as he followed Fanny's direction. "No; caught! no. Why don't you row faster, Noddy? You don't pull worth a cent." "I am pulling as hard as I can," replied he, unable to keep pace with her impatience. "I wouldn't be seen here now for anything!" exclaimed Fanny, earnestly, as she glanced back at the boat-house, with a look so uneasy that it almost unmanned her resolute companion. Noddy pulled with all his might, and the light boat darted over the waves with a speed which ought to have satisfied his nervous passenger. As they reached the point of Van Alstine's Island, a dense smoke was seen to rise from the boat-house on the pier; and a few moments later, the whole building was wrapped in flames. CHAPTER II. THE CIRCUS AT WHITESTONE. "Do you see that?" exclaimed Noddy, as he stopped rowing, and gazed at the flames which leaped madly up from the devoted building. "I see it," replied Fanny, with even more agitation than was manifested by her companion. "I don't understand it," added Noddy. "The boat-house is on fire, and will burn up in a few minutes more. I think it is plain enough;" and Fanny struggled to be calm and indifferent. "We must go back and see to it." "We shall do nothing of the kind. Pull away as hard as ever you can, or we shall not get to Whitestone in season." "I don't care about going to Whitestone now; I want to know what all that means." "Can't you see what it means? The boat-house is on fire." "Well, how did it catch afire? That's what bothers me." "You needn't bother yourself about it. My father owns the boat-house, and it isn't worth much." "All that may be; but I want to know how it got afire." "We shall find out soon enough when we return." "But I want to know now." "You can't know now; so pull away." "I shall have the credit of setting that fire," added Noddy, not a little disturbed by the anticipation. "No, you won't." "Yes, I shall. I told Ben I wished the boat-house would catch afire and burn up. Of course he will lay it to me." "No matter if he does; Ben isn't everybody." "Well, he is 'most everybody, so far as Miss Bertha is concerned; and I'd rather tumbled overboard in December than have that fire happen just now." "You were not there when the fire broke out," said Fanny, with a strong effort to satisfy her boatman. "That's the very reason why they will lay it to me. They will say I set the boat-house afire, and then ran away on purpose." "I can say you were with me when the fire broke out, and that I know you didn't do it," replied Fanny. "That will do; but I would give all my old shoes to know how the fire took, myself." "No matter how it took." "Yes, it is matter, Miss Fanny. I want to know. There wasn't any fire in the building when I left it." "Perhaps somebody stopped there in a boat, and set it on fire." "Perhaps they did; but I know very well they didn't," answered Noddy, positively. "There hasn't been any boat near the pier since we left it." "Perhaps Ben left his pipe among those shavings." "Ben never did that. He would cut his head off sooner than do such a thing. He is as scared of fire as he is of the Flying Dutchman." "Don't say anything more about it. Now row over to Whitestone as quick as you can," added Fanny, petulantly. "I'm not going over to Whitestone, after what has happened. I shouldn't have a bit of fun if I went." "Very well, Noddy; then you may get out of the scrape as you can," said the young lady, angrily. "What scrape?" "Why, they will accuse you of setting the boat-house afire; and you told Ben you wished it was burned down." "But I didn't set it afire." "Who did, then?" "That's just what I want to find out. That's what worries me; for I can't see how it happened, unless it took fire from that bucket of water I left on the floor." Fanny was too much disturbed by the conduct of her boatman, or by some other circumstance, to laugh at Noddy's joke; and the brilliant sally was permitted to waste itself without an appreciative smile. She sat looking at the angry flames as they devoured the building, while her companion vainly attempted to hit upon a satisfactory explanation of the cause of the fire. Noddy was perplexed; he was absolutely worried, not so much by the probable consequences to himself of the unfortunate event, as by the cravings of his own curiosity. He did not see how it happened; and if a potent juggler had performed a wonderful feat in his presence, he could not have been more exercised in mind to know how it was done. Noddy was neither a logician nor a philosopher; and therefore he was utterly unable to account for the origin of the fire. In vain he wasted his intellectual powers in speculations; in vain he tried to remember some exciting cause to which the calamity could be traced. Meanwhile, Miss Fanny was deliberating quite as diligently over another question; for she apparently regarded the destruction of the boat-house as a small affair, and did not concern herself to know how it had been caused. But she was very anxious to reach Whitestone before ten o'clock, and her rebellious boatman had intimated his intention not to carry out his part of the agreement. "What are you thinking about, Noddy?" asked she, when both had maintained silence for the full space of three minutes, which was a longer period than either of them had ever before kept still while awake. "I was thinking of that fire," replied Noddy, removing his gaze from the burning building, and fixing it upon her. "Are you going to Whitestone, or not?" continued she, impatiently. "No; I don't want to go to Whitestone, while all of them down there are talking about me, and saying I set the boat-house afire." "They will believe you did it, too." "But I didn't, Miss Fanny. You know I didn't." "How should I know it?" "Because I was with you; besides, you came out of the boat-house after I did." "If you will row me over to Whitestone, I will say so; and I will tell them I know you didn't do it." Noddy considered the matter for a moment, and, perhaps concluding that it was safer for him to keep on the right side of Miss Fanny, he signified his acceptance of the terms by taking up his oars, and pulling towards Whitestone. But he was not satisfied; he was as uneasy as a fish out of water; and nothing but the tyranny of the wayward young lady in the boat would have induced him to flee from the trouble which was brewing at Woodville. He had quite lost sight of the purpose which had induced him to disobey Bertha's orders. Our young adventurers had not left Woodville without an object. There was a circus at Whitestone--a travelling company which had advertised to give three grand performances on that day. Miss Fanny wanted to go; but, either because her father was otherwise occupied, or because he did not approve of circuses, he had declined to go with her. Bertha did not want to go, and also had an engagement. Fanny had set her heart upon going; and she happened to be too wilful, just at that period, to submit to the disappointment to which her father's convenience or his principles doomed her. Bertha had gone to the city at an early hour in the morning to spend the day with a friend, and Fanny decided that she would go to the circus, in spite of all obstacles, and in the face of her father's implied prohibition. When she had proceeded far enough to rebel, in her own heart, against the will of her father, the rest of the deed was easily accomplished. Noddy had never been to a circus; and when Fanny told him what it was,--how men rode standing up on their horses; how they turned somersets, and played all sorts of antics on the tight rope and the slack rope; and, above all, what funny things the clowns said and did,--he was quite ready to do almost anything to procure so rare a pleasure as witnessing such a performance must afford him. It did not require any persuasion to induce him to assist Fanny in her disobedience. The only obstacle which had presented itself was his morning work in the boat-house, which Bertha's departure for the city had prevented him from doing at an earlier hour. To prevent Ben from suspecting that they were on the water, in case they should happen to be missed, he had borrowed a boat and placed it at the Point, where they could embark without being seen, if Ben or any of the servants happened to be near the pier. The boatman, who made it his business to see that Noddy did his work on time in the morning, did not neglect his duty on this occasion; and when Noddy started to meet Fanny at the appointed place, he had been called back, as described in the first chapter. As he pulled towards Whitestone, he watched the flames that rose from the boat-house; and he had, for the time, lost all his enthusiasm about the circus. He could think only of the doubtful position in which his impulsive words to the boatman placed him. Above all things,--and all his doubts and fears culminated in this point,--what would Miss Bertha say? He did not care what others said, except so far as their words went to convince his mistress of his guilt. What would she do to him? But, after all had been said and done, he was not guilty. He had not set the boat-house on fire, and he did not even know who had done the malicious act. Noddy regarded this as a very happy thought; and while the reflection had a place in his mind, he pulled the oars with redoubled vigor. Yet it was in vain for him to rely upon the voice of an approving conscience for peace in that hour of trouble. If he had not, at that moment, been engaged in an act of disobedience, he might have been easy. He had been strictly forbidden by Mr. Grant, and by Bertha, ever to take Fanny out in a boat without permission; and Miss Fanny had been as strictly forbidden to go with him, or with any of the servants, without the express consent, each time, of her father or of Bertha. It is very hard, while doing wrong in one thing, to enjoy an approving conscience in another thing; and Noddy found it so in the present instance. We do not mean to say that Noddy's conscience was of any great account to him, or that the inward monitor caused his present uneasiness. He had a conscience, but his vagabond life had demoralized it in the first place, and it had not been sufficiently developed, during his stay at Woodville, to abate very sensibly his anticipated pleasure at the circus. His uneasiness was entirely selfish. He had got into a scrape, whose probable consequences worried him more than his conscience. By the time the runaways reached Whitestone, the boat-house was all burned up, and nothing but the curling smoke from the ruins visibly reminded the transgressors of the event which had disturbed them. Securing the boat in a proper place, Noddy conducted the young lady to the large tent in which the circus company performed, and which was more than a mile from the river. Fanny gave him the money, and Noddy purchased two tickets, which admitted them to the interior of the tent. If Noddy had been entirely at ease about the affair on the other side of the river, no doubt he would have enjoyed the performance very much; but in the midst of the "grand entree of all the horses and riders of the troupe," the sorrowing face of Bertha Grant thrust itself between him and the horsemen, to obscure his vision and diminish the cheap glories of the gorgeous scene. When "the most daring rider in the world" danced about, like a top, on the bare back of his "fiery, untamed steed," Noddy was enthusiastic, and would have given a York shilling for the privilege of trying to do it himself. The "ground and lofty tumbling," with the exception of the spangled tunics of the performers, hardly came up to his expectations; and he was entirely satisfied that he could beat the best man among them at such games. As the performance proceeded, he warmed up enough to forget the fire, and ceased to dread the rebuke of Bertha; but when all was over,--when the clown had made his last wry face, and the great American acrobat had achieved his last gyration, Bertha and the fire came back to him with increased power. Moody and sullen, he walked down to the river with Fanny, who, under ordinary circumstances, would have been too proud to walk through the streets of Whitestone with him. If he had been alone, it is quite probable that he would have taken to the woods, so much did he dread to return to Woodville. He pushed off the boat, and for some time he pulled in silence, for Miss Fanny now appeared to have her own peculiar trials. Her conscience seemed to have found a voice, and she did not speak till the boat had reached the lower end of Van Alstine's Island. "The fire is all out now," said she. "Yes; but I would give a thousand dollars to know how it caught," added Noddy. "I know," continued Fanny, looking down into the bottom of the boat. "Who did it?" demanded Noddy, eagerly. "I did it myself," answered Fanny, looking up into his face to note the effect of the astonishing confession. CHAPTER III. A MORAL QUESTION. Noddy dropped his oars, and, with open mouth and staring eyes, gazed fixedly in silence at his gentle companion, who had so far outstripped him in making mischief as to set fire to a building. It was too much for him, and he found it impossible to comprehend the depravity of Miss Fanny. He would not have dared to do such a thing himself, and it was impossible to believe that she had done so tremendous a deed. "I don't believe it," said he; and the words burst from him with explosive force, as soon as he could find a tongue to express himself. "I did," replied Fanny, gazing at him with a kind of blank look, which would have assured a more expert reader of the human face than Noddy Newman that she had come to a realizing sense of the magnitude of the mischief she had done. "No, you didn't, Miss Fanny!" exclaimed her incredulous friend. "I know you didn't do that; you couldn't do it." "But I did; I wouldn't say I did if I didn't." "Well, that beats me all to pieces!" added Noddy, bending forward in his seat, and looking sharply into her face, in search of any indications that she was making fun of him, or was engaged in perpetrating a joke. Certainly there was no indication of a want of seriousness on the part of the wayward young lady; on the contrary, she looked exceedingly troubled. Noddy could not say a word, and he was busily occupied in trying to get through his head the stupendous fact that Miss Fanny had become an incendiary; that she was wicked enough to set fire to her father's building. It required a good deal of labor and study on the part of so poor a scholar as Noddy to comprehend the idea. He had always looked upon Fanny as Bertha's sister. His devoted benefactress was an angel in his estimation, and it was as impossible for her to do anything wrong as it was for water to run up hill. If Bertha was absolutely perfect,--as he measured human virtue,--it was impossible that her sister should be very far below her standard. He knew that she was a little wild and wayward, but it was beyond his comprehension that she should do anything that was really "naughty." Fanny's confession, when he realized that it was true, gave him a shock from which he did not soon recover. One of his oars had slipped overboard without his notice, and the other might have gone after it, if his companion had not reminded him where he was, and what he ought to do. Paddling the boat around with one oar, he recovered the other; but he had no clear idea of the purpose for which such implements were intended, and he permitted the boat to drift with the tide, while he gave himself up to the consideration of the difficult and trying question which the conduct of Fanny imposed upon him. Noddy was not selfish; and if the generous vein of his nature had been well balanced and fortified by the corresponding virtues, his character would have soared to the region of the noble and grand in human nature. But the generous in character is hardly worthy of respect, though it may challenge the admiration of the thoughtless, unless it rests upon the sure foundation of moral principle. Noddy forgot his own trials in sympathizing with the unpleasant situation of his associate in wrongdoing, and his present thought was how he should get her out of the scrape. He was honestly willing to sacrifice himself for her sake. While he was faithfully considering the question, in the dim light of his own moral sense, Miss Fanny suddenly burst into tears, and cried with a violence and an unction which were a severe trial to his nerves. "Don't cry, Fanny," said he; "I'll get you out of the scrape." "I don't want to get out of it," sobbed she. Now, this was the most paradoxical reply which the little maiden could possibly have made, and Noddy was perplexed almost beyond the hope of redemption. What in the world was she crying about, if she did not wish to get out of the scrape? What could make her cry if it was not the fear of consequences--of punishment, and of the mean opinion which her friends would have of her, when they found out that she was wicked enough to set a building on fire? Noddy asked no questions, for he could not frame one which would cover so intricate a matter. "I am perfectly willing to be punished for what I have done," added Fanny, to whose troubled heart speech was the only vent. "What are you crying for?" asked the bewildered Noddy. "Because--because I did it," replied she; and her choked utterance hardly permitted her to speak the words. "Well, Miss Fanny, you are altogether ahead of my time; and I don't know what you mean. If you cry about it now, what did you do it for?" "Because I was wicked and naughty. If I had thought only a moment, I shouldn't have done it. I am so sorry I did it! I would give the world if I hadn't." "What will they do to you?" asked Noddy, whose fear of consequences had not yet given place to a higher view of the matter. "I don't care what they do; I deserve the worst they can do. How shall I look Bertha and my father in the face when I see them?" "O, hold your head right up, and look as bold as a lion--as bold as two lions, if the worst comes." "Don't talk so, Noddy. You make me feel worse than I did." "What in the world ails you, Miss Fanny?" demanded Noddy, grown desperate by the perplexities of the situation. "I am so sorry I did such a wicked thing! I shall go to Bertha and my father, and tell them all about it, as soon as they come home," added Fanny, as she wiped away her tears, and appeared to be much comforted by the good resolution which was certainly the best one the circumstances admitted. "Are you going to do that?" exclaimed Noddy, astonished at the declaration. "I am." "And get me into a scrape too! They won't let me off as easy as they do you. I shall be sent off to learn to be a tinker, or a blacksmith." "You didn't set the boat-house on fire, Noddy. It wasn't any of your doings," said Fanny, somewhat disturbed by this new complication. "You wouldn't have done it, if it hadn't been for me. I told you what I said to Ben--that I wished the boat-house was burned up; and that's what put it into your head." "Well, you didn't do it." "I know that; but I shall have to bear all the blame of it." Noddy's moral perceptions were strong enough to enable him to see that he was not without fault in the matter; and he was opposed to Fanny's making the intended confession of her guilt. "I will keep you out of trouble, Noddy," said she, kindly. "You can't do it; when you own up, you will sink me to the bottom of the river. Besides, you are a fool to do any such thing, Miss Fanny. What do you want to say a word about it for? Ben will think some fellow landed from the river, and set the boat-house on fire." "I must do it, Noddy," protested she. "I shall not have a moment's peace till I confess. I shall not dare to look father and Bertha in the face if I don't." "You won't if you do. How are they going to know anything about it, if you don't tell them?" "Well, they will lay it to you if I don't." "No matter if they do; I didn't do it, and I can say so truly, and they will believe me." "But how shall I feel all the time? I shall know who did it, if nobody else does. I shall feel mean and guilty." "You won't feel half so bad as you will when they look at you, and know all the time that you are guilty. If you are going to own up, I shall keep out of the way. You won't see me at Woodville again in a hurry." "What do you mean, Noddy?" asked Fanny, startled by the strong words of her companion. "That's just what I mean. If you own up, they will say that I made you do it; and I had enough sight rather bear the blame of setting the boat-house afire, than be told that I made you do it. I can dirty my own hands, but I don't like the idea of dirtying yours." "You don't mean to leave Woodville, Noddy?" asked Fanny, in a reproachful tone. "If you own up, I shall not go back. I've been thinking of going ever since they talked of making a tinker of me; so it will only be going a few days sooner. I want to go to sea, and I don't want to be a tinker." Fanny gazed into the water by the side of the boat, thinking of what her companion had said. She really did not think she ought to "own up," on the terms which Noddy mentioned. "If you are sorry, and want to repent, you can do all that; and I will give you my solemn promise to be as good as you are, Miss Fanny," said Noddy, satisfied that he had made an impression upon the mind of his wavering companion. His advice seemed to be sensible. She was sorry she had done wrong; she could repent in sorrow and silence, and never do wrong again. Her father and her sister would despise her if they knew she had done such a wicked and unladylike thing as to set the boat-house on fire. She could save all this pain and mortification, and repent just the same. Besides, she could not take upon herself the responsibility of driving Noddy away from Woodville, for that would cause Bertha a great deal of pain and uneasiness. Fanny had not yet learned to do right though the heavens fall. "Well, I won't say anything about it, Noddy," said she, yielding to what seemed to her the force of circumstances. "That's right, Fanny. Now, you leave the whole thing to me, and I will manage it so as to keep you out of trouble; and you can repent and be sorry just as much as you please," replied Noddy, as he began to row again. "There is nothing to be afraid of. Ben will never know that we have been on the river." "But I know it myself," said the conscience-stricken maiden. "Of course you do; what of that?" "If I didn't know it myself, I should feel well enough." "You are a funny girl." "Don't you ever feel that you have done wrong, Noddy?" "I suppose I do; but I don't make any such fuss about it as you do." "You were not brought up by a kind father and a loving sister, who would give anything rather than have you do wrong," said Fanny, beginning to cry again. "There! don't cry any more; if you do, you will 'let the cat out of the bag.' I am going to land you here at the Glen. You can take a walk there, and go home about one o'clock. Then you can tell the folks you have been walking in the Glen; and it will be the truth." "It will be just as much a lie as though I hadn't been there. It will be one half the truth told to hide the other half." This was rather beyond Noddy's moral philosophy, and he did not worry himself to argue the point. He pulled up to the landing place at the Glen, where he had so often conveyed Bertha, and near the spot where he had met with the accident which had placed him under her kindly care. Fanny, with a heavy heart and a doubting mind, stepped on shore, and walked up into the grove. She was burdened with grief for the wrong she had done, and for half an hour she wandered about the beautiful spot, trying to compose herself enough to appear before the people at the house. When it was too late, she wished she had not consented to Noddy's plan; but the fear of working a great wrong in driving him from the good influences to which he was subjected at Woodville, by doing right, and confessing her error, was rather comforting, though it did not meet the wants of her case. In season for dinner, she entered the house with her hand full of wild flowers, which grew only in the Glen. In the hall she met Mrs. Green, the housekeeper, who looked at her flushed face, and then at the flowers in her hand. "We have been wondering where you were, all the forenoon," said Mrs. Green. "I see you have been to the Glen by the flowers you have in your hand. Did you know the boat-house was burned up?" "I saw the smoke of it," replied Fanny. "It is the strangest thing that ever happened. No one can tell how it took fire." Fanny made no reply, and the housekeeper hastened away to attend to her duties. The poor girl was suffering all the tortures of remorse which a wrong act can awaken, and she went up to her room with the feeling that she did not wish to see another soul for a month. Half an hour later, Noddy Newman presented himself at the great house, laden with swamp pinks, whose fragrance filled the air, and seemed to explain where he had been all the forenoon. With no little flourish, he requested Mrs. Green to put them in the vases for Bertha's room; for his young mistress was very fond of the sweet blossoms. He appeared to be entirely satisfied with himself; and, with a branch of the pink in his hand, he left the house, and walked towards the servants' quarters, where, at his dinner, he met Ben, the boatman. CHAPTER IV. NODDY'S CONFESSION. The old boatman never did any thing as other people did it; and though Noddy had put on the best face he could assume to meet the shock of the accusation which he was confident would be brought against him, Ben said not a word about the boat-house. He did not seem to be aware that it had been burned. He ate his dinner in his usual cheerful frame of mind, and talked of swamp pinks, suggested by the branch which the young reprobate had brought into the servants' hall. Noddy was more perplexed than he had been before that day. Why didn't the old man "pitch into him," and accuse him of kindling the fire? Why didn't he get angry, as he did sometimes, and call him a young vagabond, and threaten to horsewhip him? Ben talked of the pinks, of the weather, the crops, and the latest news; but he did not say a word about the destruction of the boat-house, or Noddy's absence during the forenoon. After dinner, Noddy followed the old man down to the pier by the river in a state of anxiety which hardly permitted him to keep up the cheerful expression he had assumed, and which he usually wore. They reached the smouldering ruins of the building, but Ben took no notice of it, and did not allude to the great event which had occurred. Noddy was inclined to doubt whether the boat-house had been burned at all; and he would have rejected the fact, if the charred remains of the house had not been there to attest it. Ben hobbled down to the pier, and stepped on board the Greyhound, which he had hauled up to the shore to enable him to make some repairs on the mainsail. Noddy followed him; but he grew more desperate at every step he advanced, for the old man still most provokingly refused to say a single word about the fire. "Gracious!" exclaimed Noddy, suddenly starting back in the utmost astonishment; for he had come to the conclusion, that if Ben would not speak about the fire, he must. The old boatman was still vicious, and refused even to notice his well-managed exclamation. Noddy thought it was very obstinate of Ben not to say something, and offer him a chance, in the natural way, to prove his innocence. "Why, Ben, the boat-house is burned up!" shouted Noddy, determined that the old man should have no excuse for not speaking about the fire. Ben did not even raise his eyes from the work on which he was engaged. He was adjusting the palm on his hand, and in a moment began to sew as though nothing had happened, and no one was present but himself. Noddy was fully satisfied now that the boatman was carrying out the details of some plot of his own. "Ben!" roared Noddy, at the top of his lungs, and still standing near the ruins. "What do you want, Noddy?" demanded Ben, as good-naturedly as though everything had worked well during the day. "The boat-house is burned up!" screamed Noddy, apparently as much excited as though he had just discovered the fact. Ben made no reply, which was another evidence that he was engaged in working out some deep-laid plot, perhaps to convict him of the crime, by some trick. Noddy was determined not to be convicted if he could possibly help it. "Ben!" shouted he again. "Well, Noddy, what is it?" "Did you _know_ the boat-house was burned up?" There was no answer; and Noddy ran down to the place where the sail-boat was hauled up. He tried to look excited and indignant, and perhaps he succeeded; though, as the old man preserved his equanimity, he had no means of knowing what impression he had produced. "Did you know the boat-house was burned up?" repeated Noddy, opening his eyes as though he had made a discovery of the utmost importance. "I did," replied Ben, as indifferently as though it had been a matter of no consequence whatever. "Why didn't you tell me about it?" demanded Noddy, with becoming indignation. "Because I decided that I wouldn't say a word about it to any person," answered Ben. "How did it happen?" "I haven't anything to say about it; so you mustn't ask me any questions." "Don't you know how it caught afire?" persisted Noddy. "I've nothing to say on that subject." Noddy was vexed and disheartened; but he felt that it would not be prudent to deny the charge of setting it on fire before he was accused, for that would certainly convict him. The old man was playing a deep game, and that annoyed him still more. "So you won't say anything about it, Ben?" added he, seating himself on the pier. "Not a word, Noddy." "Well, I wouldn't if I were you," continued Noddy, lightly. Ben took no notice of this sinister remark, thus exhibiting a presence of mind which completely balked his assailant. "I understand it all, Ben; and I don't blame you for not wanting to say anything about it. I suppose you will own up when Mr. Grant comes home to-night." "Don't be saucy, Noddy," said the old man, mildly. "So you smoked your pipe among the shavings, and set the boat-house afire--did you, Ben? Well, I am sorry for you, you are generally so careful; but I don't believe they will discharge you for it." Ben was as calm and unruffled as a summer sea. Noddy knew that, under ordinary circumstances, the boatman would have come down upon him like a northeast gale, if he had dared to use such insulting language to him. He tried him on every tack, but not a word could he obtain which betrayed the opinion of the veteran, in regard to the origin of the fire. It was useless to resort to any more arts, and he gave up the point in despair. All the afternoon he wandered about the estate, and could think of nothing but the unhappy event of the morning. Fanny did not show herself, and he had no opportunity for further consultation. About six o'clock Bertha returned with her father; and after tea they walked down to the river. Fanny complained of a headache, and did not go with them. It is more than probable that she was really afflicted, as she said; for she had certainly suffered enough to make her head ache. Of course the first thing that attracted the attention of Mr. Grant and his daughter was the pile of charred timbers that indicated the place where the boat-house had once stood. "How did that happen?" asked Mr. Grant of Ben, who was on the pier. "I don't know how it happened," replied the boatman, who had found his tongue now, and proceeded to give his employer all the particulars of the destruction of the building, concluding with Noddy's energetic exclamation that he wished the boat-house was burned up. "But did Noddy set the building on fire?" asked Bertha, greatly pained to hear this charge against her pupil. "I don't know, Miss Bertha. I went up to the house to get my morning instructions, as I always do, and left Noddy at work washing up the boat-house. I found you had gone to the city, and I went right out of the house, and was coming down here. I got in sight of the pier, and saw Miss Fanny come out of the boat-house." "Fanny?" "Yes; I am sure it was her. I didn't mind where she went, for I happened to think the mainsail of the Greyhound wanted a little mending, and I went over to my room after some needles. While I was in my chamber, one of the gardeners rushed up to tell me the boat-house was afire. I came down, but 'twasn't no use; the building was most gone when I got here." "Did you leave anything in the building in the shape of matches, or anything else?" asked Mr. Grant. "No, sir; I never do that," replied the old man, with a blush. "I know you are very careful, Ben. Then I suppose it was set on fire." "I suppose it was, sir." "Who do you suppose set it afire, Ben?" said Bertha, anxiously. "Bless you, miss, I don't know." "Do you think it was Noddy?" "No, Miss Bertha, I don't think it was." "Who could it have been?" "That's more than I know. Here comes Noddy, and he can speak for himself." Noddy had come forward for this purpose when he saw Mr. Grant and Bertha on the pier, and he had heard the last part of the conversation. He was not a little astonished to hear Ben declare his belief that he was not guilty, for he had been fully satisfied that he should have all the credit of the naughty transaction. "Do you know how the fire caught, Noddy?" said Mr. Grant. "I reckon it caught from a bucket of water I left there," replied Noddy, who did not know what to say till he had felt his way a little. "No trifling, Noddy!" added Mr. Grant, though he could hardly keep from laughing at the ridiculous answer. "How should I know, sir, when Ben don't know? I tried to make him tell me how it caught, and he wouldn't say a word about it." "I thought it was best for me to keep still," said Ben. "This is very strange," continued Mr. Grant. "Who was the last person you saw in the boat-house, Ben?" "Miss Fanny, sir. I saw her come out of it only a few moments before the fire broke out." Noddy was appalled at this answer, for it indicated that Fanny was already suspected of the deed. "Of course Fanny would not do such a thing as set the boat-house on fire," said Bertha. "Of course she wouldn't," added Noddy. "What made you say you did not think Noddy set the fire, Ben?" asked Mr. Grant. "Because I think he had gone off somewhere before the fire, and that Miss Fanny was in the building after he was. Noddy was sculling off before he had done his work, and I called him back. That's when he wished the boat-house was burned down." "It is pretty evident that the fire was set by Noddy or Fanny," said Mr. Grant; and he appeared to have no doubt as to which was the guilty one, for he looked very sternly at the wayward boy before him. "I think so, sir," added Ben. "And you say that it was not Noddy?" continued Mr. Grant, looking exceedingly troubled as he considered the alternative. The boatman bowed his head in reply, as though his conclusion was so serious and solemn that he could not express it in words. Noddy looked from Ben to Mr. Grant, and from Mr. Grant to Ben again. It was plain enough what they meant, and he had not even been suspected of the crime. The boatman had seen Fanny come out of the building just before the flames appeared, and all hope of charging the deed upon some vagabond from the river was gone. "Do you mean to say, Ben, that you think Fanny set the boat-house on fire?" demanded Mr. Grant, sternly. "I don't see who else could have set it," added Ben, stoutly. "I do," interposed Noddy. "I say she didn't do it." "Why do you say so?" "Because I did it myself." "I thought so!" exclaimed Mr. Grant, greatly relieved by the confession. Ben was confused and annoyed, and Noddy was rather pleased at the position in which he had placed the old man, who, in his opinion, had not treated him as well as usual. "Why didn't you own it before?" said Mr. Grant, "and not allow an innocent person to be suspected." "I didn't like to," answered the culprit, with a smile, as though he was entirely satisfied with his own position. "You must be taken care of." "I am going to take care of myself, sir," said Noddy, with easy indifference. This remark was capable of so many interpretations that no one knew what it meant--whether Noddy intended to run away, or reform his vicious habits. Bertha had never seen him look so self-possessed and impudent when he had done wrong, and she feared that all her labors for his moral improvement had been wasted. Some further explanations followed, and Noddy was questioned till a satisfactory theory in regard to the fire was agreed upon. The boy declared that he had visited the boat-house after Fanny left it, and that she was walking towards the Glen when he kindled the fire. He made out a consistent story, and completely upset Ben's conclusions, and left the veteran in a very confused and uncomfortable state of mind. Mr. Grant declared that something must be done with the boy at once; that if he was permitted to continue on the place, he might take a notion to burn the house down. Poor Bertha could not gainsay her father's conclusion, and, sad as it was, she was compelled to leave the culprit to whatever decision Mr. Grant might reach. For the present he was ordered to his room, to which he submissively went, attended by Bertha, though he was fully resolved not to be "taken care of;" for he understood this to mean a place in the workhouse or the penitentiary. CHAPTER V. SQUIRE WRIGGS AT WOODVILLE. Bertha was deeply pained at the reckless wrong which her _protégé_ had done, and more deeply by the cool indifference with which he carried himself after his voluntary confession. There was little to hope for while he manifested not a single sign of contrition for the crime committed. He was truly sorry for the grief he had caused her; but for his own sin he did not speak a word of regret. "I suppose I am to be a tinker now," said Noddy to her, with a smile, which looked absolutely awful to Bertha, for it was a token of depravity she could not bear to look upon. "I must leave you now, Noddy, for you are not good," replied Bertha, sadly. "I am sorry you feel so bad about me, Miss Bertha," added Noddy. "I wish you would be sorry for yourself, instead of me." "I am--sorry that you want to make a tinker of me;" and Noddy used this word to express his contempt of any mechanical occupation. He did not like to work. Patient, plodding labor, devoid of excitement, was his aversion; though handling a boat, cleaning out a gutter on some dizzy height of the mansion, or cutting off a limb at the highest point of the tallest shade tree on the estate, was entirely to his taste, and he did not regard anything as work which had a spice of danger or a thrill of excitement about it. He was not lazy, in the broad sense of the word; there was not a more active and restless person on the estate than himself. A shop, therefore, was a horror which he had no words to describe, and which he could never endure. "I want to see you in some useful occupation, where you can earn your living, and become a respectable man," said Bertha. "Don't you want to be a respectable man, Noddy?" "Well, I suppose I do; but I had rather be a vagabond than a respectable tinker." "You must work, Noddy, if you would win a good name, and enough of this world's goods to make you comfortable. Work and win; I give you this motto for your guidance. My father told me to lock you up in your room." "You may do that, Miss Bertha," laughed Noddy. "I don't care how much you lock me in. When I want to go out, I shall go. I shall work, and win my freedom." Noddy thought this application of Bertha's motto was funny, and he had the hardihood to laugh at it, till Bertha, hopeless of making any impression on him at the present time, left the room, and locked the door behind her. "Work and win!" said Noddy. "That's very pretty, and for Miss Bertha's sake I shall remember it; but I shan't work in any tinker's shop. I may as well take myself off, and go to work in my own way." Noddy was tired, after the exertions of the day; and so deeply and truly repentant was he for the wrong he had done, that he immediately went to sleep, though it was not yet dark. Neither the present nor the future seemed to give him any trouble; and if he could avoid the miseries of the tinker's shop, as he was perfectly confident he could, he did not concern himself about any of the prizes of life which are gained by honest industry or patient well doing. When it was quite dark, and Noddy had slept about two hours, the springing of the bolt in the lock of his door awoke him. He leaped to his feet, and his first thought was, that something was to be done with him for burning the boat-house. But the door opened, and, by the dim light which came through the window, he recognized the slight form of Fanny Grant. "Noddy," said she, timidly. "Well, Miss Fanny, have you come to let me out of jail?" "No; I came to see you, and nobody knows I am here. You won't expose me--will you?" "Of course I won't; that isn't much like me." "I know it isn't, Noddy. What did you say that you set the fire for?" "Because I thought that was the best way to settle the whole thing. Ben saw you come out of the boat-house, and told your father he believed you set the building on fire. That was the meanest thing the old man ever did. Why didn't he lay it to me, as he ought to have done?" "I suppose he knew you didn't do it." "That don't make any difference. He ought to have known better than tell your father it was you." "I am so sorry for what you have done!" "What are you sorry for? It won't hurt me, any how; and it would be an awful thing for you. They were going to make a tinker of me before, and I suppose they will do it now--if they can. I wouldn't care a fig for it if Miss Bertha didn't feel so bad about it." "I will tell her the truth." "Don't you do it, Miss Fanny. That wouldn't help me a bit, and will spoil you." "But I must tell the truth. They don't suspect me even of going on the water." "So much the better. They won't ask you any hard questions. Now, Miss Fanny, don't you say a word; for if you do, it will make it all the worse for me." "Why so, Noddy?" "Because, according to my notion, I did set the building afire. If I hadn't said what I did, you never would have thought of doing it. So I was the fellow that did it, after all. That's the whole truth, and nothing but the truth." "But you didn't set it afire, and you didn't mean to do any such thing." "That may be; but you wouldn't have done it if it hadn't been for me. It was more my fault than it was yours; and I want you to leave the thing just where it is now." "But it would be mean for me to stand still, and see you bear all the blame." "It would be enough sight meaner for you to say anything about it." "I don't think so." "I do; for don't you see it is a good deal worse for me to put you up to such a thing than it was for me to do it myself? Your father would forgive me for setting the fire sooner than they would for making you do it. I'm bad enough already, and they know it; but if they think I make you as bad as I am myself, they would put me in a worse place than a tinker's shop." Noddy's argument was too much for the feminine mind of Miss Fanny, and again she abandoned the purpose she had fully resolved upon, and decided not to confess her guilt. We must do her the justice to say, that she came to this conclusion, not from any fear of personal consequences, but in order to save Noddy from the terrible reproach which would be cast upon him if she did confess. Already, in her heart and before God, she had acknowledged her error, and was sorrowfully repenting her misconduct. But she could not expose Noddy to any penalty which he did not deserve. She knew that he did not mean to set the fire; that his words were idle, petulant ones, which had no real meaning; and it would be wrong to let her father and Bertha suppose that Noddy had instigated her to the criminal act. Fanny had not yet learned that it is best to cleave unto the truth, and let the consequences take care of themselves. She yielded her own convictions to those of another, which no person should ever do in questions of right and wrong. She sacrificed her own faith in the simple truth, to another's faith in policy, expediency. The question was settled for the present, and Fanny crept back to her chamber, no easier in mind, no better satisfied with herself, than before. Noddy went to sleep again; but the only cloud he saw was the displeasure of Bertha. He was simply conscious that he had got into a scrape. He had not burned the boat-house, and he did not feel guilty. He had not intended to induce Fanny to do the deed, and he did not feel guilty of that. He was so generous that he wished to save her from the consequences of her error, and the deception he used did not weigh very heavily on his conscience. He regarded his situation as merely a "scrape" into which he had accidentally fallen, and his only business was to get out of it. These thoughts filled his mind when he awoke in the morning. He was too restless to remain a quiet prisoner for any great length of time; and when he had dressed himself, he began to look about him for the means of mitigating his imprisonment, or bringing it to a conclusion, as the case might require. The window would be available at night, but it was in full view of the gardeners in the daytime, who would be likely to report any movement on his part. The door looked more hopeful. One of the men brought his breakfast, and retired, locking the door behind him. While he was eating it,--and his appetite did not seem to be at all impaired by the situation to which he had been reduced,--he saw Mr. Grant on the lawn, talking with a stranger. His interest was at once excited, and a closer examination assured him that the visitor was Squire Wriggs, of Whitestone. The discovery almost spoiled Noddy's appetite, for he knew that the squire was a lawyer, and had often been mixed up with cases of house-breaking, horse-stealing, robbery, and murder; and he at once concluded that the legal gentleman's business related to him. His ideas of lawyers were rather confused and indistinct. He knew they had a great deal to do in the court-house, when men were sent to the penitentiary and the house of correction for various crimes. He watched the squire and Mr. Grant, and he was fully satisfied in his own mind what they were talking about when the latter pointed to the window of his chamber. He had eaten only half his breakfast, but he found it impossible to take another mouthful, after he realized that he was the subject of the conversation between Mr. Grant and the lawyer. It seemed just as though all his friends, even Miss Bertha, had suddenly deserted him. That conference on the lawn was simply a plot to take him to the court-house, and then send him to the penitentiary, the house of correction, or some other abominable place, even if it were no worse than a tinker's shop. He was absolutely terrified at the prospect. After all his high hopes, and all his confidence in his supple limbs, the judges, the lawyers, and the constables might fetter his muscles so that he could not get away--so that he could not even run away to sea, which was his ultimate intention, whenever he could make up his mind to leave Miss Bertha. Noddy watched the two gentlemen on the lawn, and his breast was filled with a storm of emotions. He pictured the horrors of the prison to which they were about to send him, and his fancy made the prospect far worse than the reality could possibly have been. Mr. Grant led the way towards the building occupied by the servants. Noddy was desperate. Squire Wriggs was the visible manifestation of jails, courts, constables, and other abominations, which were the sum of all that was terrible. He decided at once not to wait for a visit from the awful personage, who was evidently coming into the house to see him. He raised the window a little, intending to throw it wide open, and leap down upon the lawn, when his persecutor entered the door. There was not a man or boy at Woodville who could catch him when he had the use of his legs, and the world would then be open to him. But the gentlemen paused at the door, and Noddy listened as a criminal would wait to hear his sentence from the stern judge. "Thirty thousand dollars is a great deal of money for a boy like him," said Mr. Grant. "Of course he must have a guardian." "And you are the best person in the world for that position," added Squire Wriggs. "But he is a young reprobate, and something must be done with him." "Certainly; he must be taken care of at once." "I'm afraid he will burn my house down, as he did the boat-house. My daughter is interested in him; if it wasn't for her, I would send him to the house of correction before I slept again." "When you are his guardian, you can do what you think best for him." "That will be no easy matter." "We will take the boy over to the court now, and then--" Noddy did not hear any more, for the two gentlemen entered the house, and he heard their step on the stairs. But he did not want to know anything more. Squire Wriggs had distinctly said they would take him over to the court, and that was enough to satisfy him that his worst fears were to be realized. The talk about thirty thousand dollars, and the guardian, was as unintelligible to him as though it had been in ancient Greek, and he did not bestow a second thought upon it. The "boy like him," to whom thirty thousand dollars would be a great deal of money, meant some other person than himself. The court was Noddy's peculiar abomination; and when he heard the words, he clutched the sash of the window with convulsive energy. Mr. Grant and Squire Wriggs passed into the house, and Noddy Newman passed out. To a gymnast of his wiry experience, the feat was not impossible, or even very difficult. Swinging out of the window, he placed his feet on the window-cap below, and then, stooping down, he got hold with his hands, and slipped down from his perch with about the same ease with which a well-trained monkey would have accomplished the descent. He was on the solid earth now, and with the feeling that the court-house and a whole regiment of constables were behind him, he took to his heels. A stiff-kneed gardener, who had observed his exit from the house, attempted to follow him; but he might as well have chased a northwest gale. Noddy reached the Glen, and no sound of pursuers could be heard. The phantom court-house had been beaten in the race. CHAPTER VI. NODDY'S ENGAGEMENT. When Noddy reached the Glen, he had time to stop and think; and the consequences of the sudden step he had taken came to his mind with tremendous force. He had fled from Miss Bertha, and all the comforts and luxuries which had surrounded him at Woodville. He was a vagabond again. It was a great deal better to be a vagabond than it was to be an inmate of a prison, or even of a tinker's shop. He had committed no crime; the worst that could be said of him was, that he was a victim of circumstances. It was unfortunate for him that he had used those petulant words, that he wished the boat-house was burned down, for they had put the idea into Fanny's head. He did not mean to kindle the fire, but he believed that he had been the cause of it, and that it was hardly fair to let the young lady suffer for what he had virtually done. He was sorry to leave Woodville, and above all, sorry to be banished from the presence of Miss Bertha. But that had already been agreed upon, and he was only anticipating the event by taking himself off as he did. He would rather have gone in a more honorable manner than running away like a hunted dog; but he could not help that, and the very thought of the horrible court-house was enough to drive him from the best home in the world. He walked up to a retired part of the Glen, where he could continue his retreat without being intercepted, if it became necessary, and sat down on a rock to think of the future. He had no more idea what he should do with himself, than he had when he was a wanderer before in these regions. Undoubtedly his ultimate purpose was to go to sea; but he was not quite ready to depart. He cherished a hope that he might contrive to meet Bertha in some of her walks, and say good-bye to her before he committed himself to his fortunes on the stormy ocean. While he was deliberating upon his prospects, a happy thought, as he regarded it, came to his mind. He could turn somersets, and cut more capers than any man in the circus company which he had seen on the preceding day. With a little practice, he was satisfied that he could learn to stand up on the back of a horse. A field of glory suddenly opened to his vision, and he could win the applause of admiring thousands by his daring feats. He had performed all sorts of gyrations for the amusement of the idlers about Woodville, and he might now turn his accomplishments to a useful purpose--indeed, make them pay for his food and clothing. Noddy had no idea that circus performances were not entirely respectable; and it seemed to him that his early training had exactly fitted him to shine in this peculiar sphere. It might not be decent business for Mr. Grant and Bertha, but it was just the thing for him. Whitestone was a very large town, and the circus was still there. He had not a moment to lose; and, under the impulse of his new resolution, he left the Glen, intending to walk up the river to the ferry, a couple of miles distant. Noddy went over the river, and reached the great tent of the circus company about one o'clock. He was rather disturbed by the fear that he might meet Squire Wriggs, or some of the constables; but all his hopes were now centred on the circus, and he could not avoid the risk of exposing himself. He boldly inquired for the "head man" of the establishment; but this distinguished functionary was not on the premises at that time; he would be there in the course of half an hour. He walked down to a shop, and having a small sum of money in his pocket, he obtained something to eat. On his return to the tent, the head man was pointed out to him. Noddy, as a general rule, was not troubled with bashfulness; and he walked resolutely up to the manager, and intimated to him that he should like to be engaged as a performer. "What do you want, my boy?" demanded the head man, who was quite confident that he had mistaken the applicant's meaning, for it was hardly possible that a youth like him could be a circus performer. "I want a place to perform, sir," repeated Noddy, who was entirely ignorant of the technical terms belonging to the profession. "To perform!" laughed the manager, measuring him from head to foot with his eye. "Yes, sir." "What kind of business can you do, my boy?" "Almost anything, sir." "Do you ride?" "No, sir; I'm not much used to standing up on a horse, but I think I could go it, after doing it a little while." "Do you, indeed!" sneered the man. "Well, we don't want anybody that can do almost any kind of business." "I'm used to this thing, sir," pleaded Noddy. "Used to it! I suppose you want a place as a bill-sticker, or to take care of the horses." "No, sir; I want to perform. If you will give me a chance to show what I can do, I think you'll have me," persisted Noddy, not at all pleased with the decided refusal he had received. "Well, come in here," laughed the head man, who had no doubt that the applicant would soon be brought to grief. It was almost time for the doors to be opened for the afternoon performance, and the man conducted Noddy to the ring, where he saw a number of the riders and gymnasts, all dressed in their silks and spangles to appear before the public. "Here, Whippleby, is a young man that wants an engagement," said the manager to the man who had acted as ring-master when Noddy was present. "What can he do?" "Almost everything; but he isn't much used to riding." Whippleby laughed, and the manager laughed; and it was quite evident, even to the aspirant for circus honors, that all present intended to amuse themselves at his expense. But Noddy felt able to outdo most of the circus people at their own profession, and he confidently expected to turn the laugh upon them before the game was ended. "A versatile genius," said Whippleby. "Just try him, and see what he can do," added the manager, significantly. "Well, my little man, what do you say to a little ground and lofty tumbling," said Whippleby, winking at the performers, who stood in a circle around them. "I'm at home in that," replied Noddy, throwing off his jacket. "Good! You have got pluck enough, at any rate. Here, Nesmond, do something," said the ring-master to a wiry young man of the group. Nesmond did what Noddy had seen him do the day before; he whirled over and over across the ring, like a hoop, striking his hands and feet alternately on the ground. "There, youngster, do you see that?" said Whippleby. "Yes, sir, I see it," replied Noddy, unabashed by the work which was expected of him. "Now, let us see you do it." Noddy did it, and if anything, more rapidly and gracefully than the professional man. The men applauded, and Nesmond--"the great American vaulter and tumbler"--looked exceedingly disconcerted when he saw his wonderful act so easily imitated. "Try it again, Nesmond," said Whippleby. The distinguished athlete went on for half an hour, performing his antics; and Noddy repeated them, though he had never before attempted some of them. Nesmond gave it up. "Well, young man, you can do almost everything, but you are as clumsy and ungraceful as a bear about it. You need a little training on your positions, and you will make a first-class tumbler," said the manager. The men had ceased to laugh, and even looked admiringly on the prodigy who had so suddenly developed himself. Noddy felt that his fortune was already made, and he was almost ready to snap his fingers at the court-house. Here was a chance for him to "work and win," and it was entirely to his taste. The manager then questioned him in regard to his family connections; but as Noddy had none, his answers were very brief. He had no father nor mother, and he had no home; he was no runaway, for there was no one living who had any claim upon him. These answers were entirely satisfactory to the head man. "What salary do you expect?" asked the manager, when he had assured himself there was no one to interfere with any arrangement he might make. "What do you give?" asked Noddy. "Well, we give different salaries, depending on the men." "You have seen what I can do--what will you give me? Talk right up, or I shall have nothing to do with it," added Noddy, borrowing an expression from a highly respectable horse jockey, who had a language of his own. "I'll give you your board and clothes, and your dresses for the first season." "Nothing of that sort for me," replied Noddy, promptly. "I want to know how much I am to have in hard cash." "Very well; I'll give you five dollars a week, and you find yourself." Five dollars a week looked like a large salary to Noddy, though it was not one-fourth of what the distinguished Mr. Nesmond received, and he immediately closed the bargain. "I'll put you on the bills for the next town we visit. What's your name?" "Noddy Newman." "What?" The embryo performer repeated his name. "That won't do; you must have a better name than that. Arthur De Forrest--how will that suit you?" "First rate," replied Noddy, who was very accommodating in minor matters. "We show in Disbury to-morrow night, and you must be ready to do your business then, Mr. De Forrest," added the manager. "After the performance this afternoon Mr. Whippleby will give you a few lessons." "But where shall I get a dress?" "I will furnish you one, and take it out of your salary. You had better put it on when you practice, so as to get used to it." Noddy was highly pleased with all these arrangements, and could not help congratulating himself on the happy thought which had induced him to join the circus. It was true, and he could not help noticing it, that the men around him were not such people as Mr. Grant, and others whom he had been in the habit of seeing at Woodville. All of them swore terribly; their breath smelt of liquor, and they talked the language of a depravity to which Noddy, with all his waywardness, was a stranger. There were boys no older than himself in the company, but they did not seem a whit less depraved than the older ones. Though the novice was not a young man of high aims and purposes, he was not much pleased with his companions. He was what they termed "green," and it was quite plain to him that there would be a fight before many days had passed by, for he was too high-spirited to submit tamely to the insults which were heaped upon him. During the afternoon performance, he stood at the gates of the ring, where the horses enter; and Mr. Whippleby sent him before the public for the first time, to bring out a whip which had been left there. "Noddy Newman!" shouted a boy among the spectators. The young athlete heard his name, and too late he remembered that he had exposed himself to the gaze of the constables, who might by this time be in search of him. During the rest of the afternoon he kept himself out of sight; but the mischief had already been done. CHAPTER VII. THE RING-MASTER. When the performance was over, Noddy, with the assistance of one of his companions, dressed himself in "trunk and tights," and appeared in the ring to take his first lesson in graceful movements. He could turn the somersets, and go through with the other evolutions; but there was a certain polish needed--so the ring-master said--to make them pass off well. He was to assume a graceful position at the beginning and end of each act; he must recover himself without clumsiness; he must bow, and make a flourish with his hands, when he had done a brilliant thing. Noddy had not much taste for this branch of the profession. He did not like the bowing and the flourishing. If the feat itself did not please the people, he could not win them by smirking. He was much pleased with his costume, and this kept him good-natured, under the severe training of the ring-master, for a time. Mr. Whippleby was coarse and rough in his manners. During the show he had been all grace and elegance, and did not use any big words, but now he was as rough as a bear, and swore like a pirate. He was just like a cat's paw,--he kept the sharp claws down while the dear people were present; but now he thrust them out. Noddy found the "business" was no joke. Mr. Whippleby did not so regard it, now that the training had commenced; and the novice found that he had placed himself under a very tyrannical master. He made his bows and flourished his arms, with all the grace he could command for a time; but he did not come up to his severe teacher's standard. "Do that again," said Mr. Whippleby, with savage emphasis. "Don't hurry it." Noddy did it again, as slowly as he could; but he was apparently just as far from perfection as before. "If you don't do better than that, I'll put the whip around your legs!" shouted the impatient ring-master. "One of the mules could do it better." "I did it as well as I could," replied Noddy, rather tartly. "You will do it better than that, or your legs will smart. Now do it again." Noddy obeyed. He did not think the ring-master really intended to strike him with the long whip he held in his hand, but supposed he was so much in the habit of threatening the clown with the lash, that he did it now from the force of habit. His last attempt did not satisfy Mr. Whippleby, who stormed at him more furiously than before. "Do you think I have nothing better to do than waste my time over a blockhead like you? I haven't had my bitters yet. Now do it again; and if you fail this time you will catch it." Noddy turned his somerset; but he had hardly recovered himself before he received a smart cut from the whip in the tenderest part of his leg. There was a young lion in the novice, and a blow from any man was more than he could endure. He expressed his mind in regard to the outrage with such freedom, that Mr. Whippleby lost his temper, if he ever had any to lose, and he began to lash the unfortunate youth in the most brutal manner. Noddy, finding there was no satisfaction to be obtained by facing the ring-master, fled from the spot, leaping up on the seats where the spectators sat. He was maddened to fury by the harsh treatment he had received; and thirsting for vengeance, he seized whatever missiles he could find, and hurled them at his persecutor. His legs seemed to be on fire from the effects of the blows he had received. He rubbed them for a moment, while he hurled the most bitter denunciations at the ring-master. "Now, come down, and try again," called Mr. Whippleby, who did not seem to be much disconcerted by what had taken place, when he had in some measure recovered his equanimity. "No, I won't!" replied Noddy. "Have you got enough, Mr. Arthur De Forrest?" "I will give _you_ enough before you get through." While this colloquy was going on, the manager appeared in the ring. Whippleby laughingly told him what had happened, and he seemed to be much amused by it; but the ring-master had certainly changed his tone at the appearance of the "head man." "Come, my boy, come down, and let me see how well you do your business," said the manager. "I've had enough of it," replied Noddy, as he returned to the ring. "I'm not a horse, and I'm not going to be treated like one." "That's your initiation, my boy," said Whippleby. "We always try new beginners in that way, to find out what they are made of." "You will find out what I'm made of, if you hit me again with that whip." "I know now. You won't need any more, if you try to do what you are told." "I'm not going to be whipped, whether I try or not," added Noddy, doggedly. "You shall not be whipped, my boy," said the manager. "Now show me your ground act." The novice was about to comply,--for he had already come to the conclusion that the "head man" would protect him,--when he saw two men enter the tent. They did not belong to the company, and Noddy was quite sure he had often seen them in Whitestone. "We don't allow visitors in here now," said the manager. "We come on business. There is a boy here that we want to find," replied one of the men. "You must leave the tent," said the manager, rather sharply. "I am a constable, and there is a boy about here that I want." "What's his name?" "They call him Noddy Newman." "What do you want of him?" "That's my business," answered the constable, rudely. "The boy came into the ring this afternoon during the show, and I suppose he belongs to the company." "That's the fellow!" exclaimed the other constable, pointing to Noddy, who was trying to take himself off without being noticed. "That's Arthur De Forrest," interposed the manager. "No, it isn't; I've known him this five years," said the man who had recognized the culprit. Both of them walked towards Noddy, with the intention, apparently, of laying violent hands on him; but the young gentleman in "trunk and tights" was not prepared to yield up his personal liberty, and he retreated. The officers were in a position where they could stop him from leaving the tent by either of the two entrances; and Noddy, finding his exit prevented, seized a rope which was hanging down by the centre-pole, and climbed up out of the reach of his pursuers. "What do you want of me?" demanded the young athlete, as he perched himself in a comfortable position on the "slack-rope," which was suspended to the pole. "We shall not do you any harm, my boy," said one of the officers. "What do you want of me?" "There is good news for you; and you are wanted over at Squire Wriggs's office." "I know ye! You want to take me to the court-house. You can't humbug me," said Noddy, fully confirmed in his suspicions by the conduct of the men. "We won't hurt you." "You want to take me up." "No, we don't; we only want to take you up to Squire Wriggs's office. It's all for your good." "No, you don't," replied Noddy. "You can't cheat me." "We don't want to cheat you. We are only sent to find you. We will not arrest you." "I know better. You can't fool me. I heard Squire Wriggs say he wanted to take me up to the court-house; and you don't catch me near no court-house. I know what you mean." "You are mistaken, my boy. Come down, and I will tell you all about it." "When I do, you let me know," replied Noddy, who felt so secure from arrest in his present quarters that he expressed his mind with perfect freedom. "We promise not to arrest you," persisted the constable who did the talking. "We have been looking for you all day." "You may look another day, if you like," added the defiant refugee. "You want me for setting fire to the boat-house; but I am not to blame, if I did do it." "We don't know anything about the boat-house; Squire Wriggs has a lot of money for you." "You can't catch an old bird in any such trap as that," answered Noddy, shaking his head significantly. The officers used all their powers of persuasion to induce him to come down; but Noddy, satisfied that they had been sent by Squire Wriggs, was fully persuaded that they were trying to deceive him. The story about a "lot of money" for a poor boy like him, who had not a friend in the world, was too absurd, in his estimation, to be entertained for a moment. He had heard the squire speak to Mr. Grant about thirty thousand dollars; but such a sum was beyond his comprehension. He did not believe any man, not even the owner of Woodville, had so much money; and of course it was nothing to him. The constables got out of patience at last; and though they showed no signs of anger or malice, they exhibited an intention to catch him, which was much worse. One of them commenced the ascent of the pole in the centre of the tent. The circus people, who seemed to be in full sympathy with Noddy, remained neutral, for the intruders were officers of the law, and it was not prudent to oppose them. Noddy perceived the object of his pursuers, and grasping one of the tent-ropes, he scrambled up to the very apex of the canvas structure, and crawled through the aperture around the pole. From this point he slid down to the short poles, and then dropped upon the ground, before the man in the ring could pass round to the outside of the tent. Dodging under the curtains, he reached the place which served as a dressing-room. Removing his "trunks," he hurried on his clothes, and rushed out into the open air again. His persecutors were not in sight, and he did not lose a moment in putting a safe distance between himself and them. Precisely as a well-educated duck or other water-fowl would have done, he hastened to the river, as his most natural element. He had made a complete circuit of the town in his flight. He did not dare to show himself to a living being; for it seemed to him just as though the whole country was after him. When he reached the river, he sat down on the bank, exhausted by his efforts and by the excitement of the afternoon. "I reckon I've got about circus enough," said he to himself,--for there was no one else to whom he could say it. "That Whippleby is worse than a heathen. I don't like any of them." He rubbed his legs, which were not yet done smarting; and the pain seemed to be an emphatic protest against circuses in general, and the "Great Olympian Circus" in particular. But whether he liked the circus or not, it was no longer safe for him to remain with the company. He had taken "French leave" of the manager, and had cheated him out of the tights which enveloped his body from neck to heels. This thought reminded him that they did not feel at all comfortable, and he wished the manager had his own again. Having abandoned the circus profession in disgust, he wondered what he should do next. It was useless for him to stay in the vicinity of Woodville; and the only safe plan for him to adopt was, to go away to some other part of the country, or go to sea at once. He could not tolerate the idea of leaving without letting Bertha know where he was. The officers were on his track, and he could not hope always to escape them. The court-house was terrible, and prompt action was necessary. He must have a sight of Bertha, even if he did not speak to her; and at the risk of being captured, he determined to stay in the neighborhood of Woodville till the next morning. Near the place where he sat there was a skiff moored to the bank. He hauled it in, and took up the oars. He did not mean to steal it, only to borrow it till the next morning. With this comfortable reflection he cast off the painter, and pulled over to the other side of the river. It was now quite late in the evening. He had not eaten any supper, and, like other boys, he was always hungry at meal times. He wanted something to eat; and it occurred to him that there were generally some crackers and cheese in the locker of the Greyhound, and he rowed down to her moorings. He found what he wanted there, and made a hearty supper. He was satisfied then, and soon went to sleep in the stern-sheets of the sail-boat. Fortunately for him he waked up about daylight, and was not seen by any of the early risers at Woodville. Appropriating the rest of the crackers and cheese for his breakfast, he got into the skiff and rowed up to the Glen, where he hoped, in the course of the forenoon, to see Bertha. CHAPTER VIII. GOOD-BYE TO WOODVILLE. Bertha often walked to the Glen before breakfast, and Noddy expected to find her there on the present occasion. As she did not appear, he followed the path toward Woodville, and actually reached the lawn which surrounded the mansion before he thought of the danger he incurred. But it was breakfast time in the servants' quarters, and he was not seen. Keeping on the outskirts of the lawn, where he could make good his retreat in case of necessity, he walked nearly around to the pier, and was so fortunate as to discover Bertha at the turn of a winding path, near his route. The sight of her filled him with emotion, and brought to his mind the remembrance of the many happy days he had spent in her presence. He could hardly restrain the tears which the thought of leaving the place brought to his eyes, though Noddy was not given to the feminine custom of weeping. "Miss Bertha," said he, as she approached the spot where he stood. She started back with alarm; but he stepped forward from the concealment of the bushes, and with a smile of pleasure she recognized him. "Why, Noddy, is that you?" said she, walking towards the spot where he stood. "It's me, Miss Bertha; but I suppose you don't want to see me now." "I am very glad to see you. What did you go away for?" "Because they were going to put me in the court-house." "In the court-house!" exclaimed Bertha, who was better acquainted with legal affairs than her pupil. "Yes, for setting the boat-house afire." "I don't think they intended to take you to the court-house." "O, I know they did. I have had two constables after me; but I got away from them. Besides, I heard Squire Wriggs say they were going to take me to the court-house. I heard him say so myself." "Perhaps it is so," said Bertha, musing. "Squire Wriggs came to see father yesterday morning. They went out together, and were speaking of you as they left the house." "I'm glad you didn't have anything to do with it," said Noddy, delighted to find that Bertha was not one of his persecutors. Then, with the utmost simplicity, and apparently with the feeling that he was a persecuted youth, he told her everything that had occurred from the time he first saw Mr. Grant and Squire Wriggs on the lawn. "I don't know what my father's plans are," said Bertha, sadly; "but he thinks it is no longer safe to permit you to roam about the place. He is afraid you will set the house on fire, or do some other terrible thing." "But I wouldn't, Miss Bertha," protested Noddy. "Why did you do such a wicked thing?" "I couldn't help it." "Yes, you could, Noddy. That's only making a bad matter worse. Of course you could help setting a building on fire." "It wasn't my fault, Miss Bertha," stammered he; "I can't explain it now--perhaps some time I may; and when you understand it, you won't think so bad of me." "If there is anything about it I don't know, why don't you tell me?" added Bertha, mystified by his strange remark. "I can't say anything now. Please don't ask me anything about it, Miss Bertha. I'm not half so much to blame as you think I am; but I set the fire, and they are after me for it. They have used all sorts of tricks to catch me; but I'm not going into any court-house, or any tinker's shop." "What tricks do you mean?" "They said they had a lot of money for me, and that Squire Wriggs wouldn't do me any harm." "Well, I don't know anything about that. Father went over to Whitestone with Squire Wriggs, after you ran away. He went over again last night, after he came from the city, and I haven't seen him for more than a moment since." "He is going to send me to the court-house," said Noddy, fully satisfied that Bertha knew nothing about the proceedings of her father. "I am going to sea, now." "To sea, Noddy?" "Yes, I'm going to work and win, as you told me, and when I come back I shall be respectable." Bertha had her doubts on this point. She had almost lost all hope of her _protégé_, and she did not think that a voyage in the forecastle of a ship would be likely to improve his manners or his morals. "I can't let you go, Noddy," said she. "I must go; if I stay here they will put me in prison. You don't want to see me put in prison, Bertha." "I don't." "Then what can I do? The officers are after me this moment." "But I shall have to tell my father that I have seen you." "You may do that; and you may tell him, too, that it won't be any use for him to try to find me, for I shall keep out of the way. If they catch me they will be smarter than I am," added Noddy, confidently. "I want to see you again, Noddy, after I have talked with father about you. I don't believe he intends to send you to prison." "I know he does. I come over here to see you before I went away. I couldn't go without seeing you, or I shouldn't have come. I may never see you again, for I shan't run any more risks after this." Bertha said all she could to induce him to meet her again; but the cunning youth was afraid that some trap might be set to catch him, and he assured her that this was positively his last appearance at Woodville for the present. He was satisfied that Mr. Grant had taken the case into his own hands, and that she could not save him if she would. "Now, good-bye, Miss Bertha," said he, wiping a tear from his face. "Don't go, Noddy," pleaded she. "I must." "You haven't any clothes but those you have on, and you have no money." "I don't want any. I can get along very well. Won't you shake hands with me before I go?" "Certainly, I will," replied she, giving him her hand. "You will not let me do anything for you now?" "You have done more than I deserve. Good-bye, Miss Bertha," said he, pressing the hand he held. "Good-bye, Noddy," replied she. "Good-bye, if you must go." "There comes your father," exclaimed he, as he bounded off into the grove with the speed of an antelope. "Was that Noddy?" asked Mr. Grant, as he joined Bertha a few minutes later. "Yes, father." "Why didn't you tell me he was here, Bertha?" "He came but a few moments ago. He came to bid me good-bye." "Where is he going?" "He is going to sea. He says you intend to take him to the court-house." "This is very unfortunate. A most remarkable event in regard to the boy has occurred, which I haven't time to tell you about now. It is very important that I should find him at once." "I don't think you can catch him. He is very much afraid of being sent to prison." "I had no intention of sending him to prison," laughed Mr. Grant. "But he heard Squire Wriggs say he must take him over to the court." "That was for another matter--in a word, to have a guardian appointed, for Noddy will be a rich man when he is of age." "Noddy?" exclaimed Bertha. "Yes; but I haven't a moment to spare. I have been at work on his affairs since yesterday morning. They are all right now; and all we want to enable us to complete the business is the presence of the boy." "Poor fellow! He is terribly worked up at the idea of going to the court-house, or even to a tinker's shop, as he calls it." "Well, he is running away from his own fortune and happiness; and I must find him." "I hope you will, father," said Bertha, earnestly, as Mr. Grant hastened away to organize a pursuit of the refugee. All the male servants on the place were summoned, and several started off in the direction in which Noddy had retreated. The boatman and others were sent off in the boats; and the prospect was, that the fugitive would be captured within a few hours. As our story relates more especially to the runaway himself, we shall follow him, and leave the well-meaning people of Woodville to pursue their investigations alone. When Noddy discovered Mr. Grant, he was satisfied that the gentleman saw him, for he quickened his pace, and walked towards the place where he stood holding Bertha's hand. He ran with all his might by the familiar paths till he reached the Glen. There were, at present, no signs of a pursuit; but he was confident that it would not be delayed, and he did not even stop to take breath. Rushing down to the water, he embarked in the skiff, and rowed up the river, taking care to keep in shore, where he could not be seen from below. Above Van Alstine's Island, he crossed the river, and began to work his way down; but the white sails of the Greyhound were seen, with all the boats belonging to the estate, headed up stream. They were chasing him in earnest, and he saw that it was not safe to remain on the river. "Do you know where Mr. Grover lives?" he asked of a ragged boy who was fishing on the bank of the river. "Below Whitestone?" "Yes." "Will you take this boat down there?" "I will," replied the boy, glad of the job, and willing to do it without any compensation. Noddy had taken off the tights belonging to the circus company, and rolled them up in a bundle. In order to be as honest as Bertha had taught him to be,--though he was not always so particular,--he engaged the boy to leave them at the circus tent. The boy got into the boat, and began his trip down the river. Noddy felt that he had been honest, and he was rather proud of the record he was to leave behind him; for it did not once occur to him that borrowing the boat without leave was only a little better than stealing it, even if he did return it. The servants at Woodville and the constables at Whitestone were on his track, and he had no time to spare. Taking a road leading from the river, he walked away from it as fast as he could. About three miles distant, he found a road leading to the northward; and thinking it better to suffer by excess of prudence than by the want of it, he took this direction, and pursued his journey till he was so tired he could go no farther. A farmer on the road gave him some dinner; and when he had rested himself, he resumed his walk. At sunset he reached a large town on the river, where he felt safe from pursuit until he saw the flaming hand-bills of the Great Olympian Circus, which was almost as bad as meeting one of the constables, for these worthies would expect to find him at the tent, and probably were on the watch for him. Noddy was too tired to walk any farther that day. He wanted to reach some large seaport, like New York or Boston, where he could find a vessel bound on a foreign voyage. He was almost afraid to go to the former city, for he had heard about the smart detectives they have there, who catch any person guilty of crime, though they never saw him before. He had told Bertha that he intended to go to sea; and he was afraid that Mr. Grant would be on the watch for him, or set some of these detectives to catch him, if he went there. It was almost time for the steamers for Albany, which went up in the night, to reach the town, and he determined to go on board of one, and proceed as far up the river as he could with the small sum of money in his possession. He soon found the landing-place, and presently a steamer came along. "Where do you want to go, boy?" asked one of the officers of the boat. "I want to go to Albany; but I haven't money enough to pay my fare." "How much money have you got?" "Thirty-five cents. I will go as far as that will pay my fare." "That will only be to the next landing-place." "Couldn't you give me some work to do, to pay my fare up to Albany?" The officer happened to be rather pleased with Noddy, and told him he might stand by and help land the baggage at the stopping-places. He gave the little wanderer some supper in the mess-room, after the boat got off, and Noddy was as grateful as though the man had given him a gold mine. When the steamer made another landing, he worked with all his might, and was highly commended for his skill and activity. And so he passed the night, sleeping between the stoppages, and working like a mule at every landing. In the morning the boat reached Albany, and the officer gave him his breakfast with the engineers. Noddy felt safe from pursuit now; he went on shore, and walked about the city, thinking what he should do next. CHAPTER IX. AN ATTEMPT TO WORK AND WIN. Boston was two hundred miles distant, and Noddy was principally excited to know how he should get there, for he had decided to ship in that city. It would take him a week to go on foot, and his funds were now completely exhausted, so that he could not pay his fare by railroad. If he could neither ride nor walk, the question was narrowed down to a point where it needed no further consideration. "Here, boy, do you want a job?" said a gentleman, coming out of a dwelling with a valise and a large bundle in his hands. "Yes, sir; thank you, sir," replied Noddy, springing forward, and taking the heavier articles, without giving the gentleman the trouble to state what he wanted of him. This incident seemed to solve the problem for him. He could remain in Albany long enough to earn a sufficient sum of money to pay his fare to Boston. He followed the gentleman to the railroad station, and handed the valise to the baggage-master. The gentleman gave him a quarter of a dollar for his services. It was a liberal return for the short time he had been employed, and a few more such jobs as that would soon put him in funds. Noddy was sanguine now that he could earn money with entire ease, and all the difficulties which had beset him began to disappear. There was something exceedingly pleasant in the idea of being independent; of putting his hand into his pocket and always finding some money there which had been earned by his own labor. It was a novel sensation to him. "Work and win!" exclaimed he, as he walked out of the railroad station. "I understand it all now, and I may thank Miss Bertha for the idea." In the enthusiasm of the moment, he began to consider whether it would not be better to remain on shore and amass a fortune, which he believed could be done in a short time. He could carry bundles and valises till he got money enough to buy a horse and wagon, when he could go into the business on a more extensive scale. The road to fortune was open to him; all his trials and difficulties had suddenly vanished, and he had only to reach out his hand to pluck the golden harvest. The rattling of a train which had just arrived disturbed this pleasant dream, and Noddy hastened back to secure the fruit of his brilliant resolution. There were plenty of gentlemen with bags and valises in their hands, but not a single one of them wanted any assistance; and some of them answered his civil salutation with insult and harshness. The experiment did not work so well as he had anticipated, for Noddy's great expectations led him to believe that he should make about half a dollar out of the arrival of this train, instead of which he did not make a single cent. "Work and win; but where are you going to get your work?" said Noddy to himself. No more trains were to arrive for some hours, and he posted himself in the street, asking for a job whenever there was the least prospect of obtaining one. At noon, Noddy was hungry, and was obliged to spend half his morning's earnings for a coarse dinner, for his circumstances did not permit him to indulge in the luxury of roast beef and plum pudding. During the afternoon he lay in wait for a job at the railroad stations, and in the most public places of the city. But the sum of his earnings was only five cents. "Work and win!" said he. "Sum total of day's work, thirty cents; not enough to buy what I want to eat. It don't pay." If work did not pay, stealing certainly would not; and we are happy to say, Bertha Grant had done her duty by him so faithfully, that he did not feel tempted to resort to any irregular means of obtaining a subsistence. If work did not pay, it was only because he could not obtain it. He had not yet struck a productive vein. He had been a fishing a great many times; but when he had no success, he neither concluded that fish were not good, nor that there were no fish in the river. There was a train to arrive, after dark, from New York city, and he determined to make one more effort to improve his fortunes. As the passengers came out of the station with small parcels of baggage in their hands, he offered his services to them. His heart almost leaped with rapture when a gentleman handed him a small carpet-bag, and told him to follow to the Delavan House. He took the bag, and then, to his horror, he discovered that the gentleman was Mr. Grant! What had brought him to Albany? As Noddy's sphere of observation was confined to the little world of his own affairs, he concluded that the owner of Woodville must be there for the purpose of arresting him. Probably some of those smart constables had traced him to the town where he had embarked for Albany. Again the horrors of the court-house, the jail, and the tinker's shop were present to his mind. He had taken the valise, and was now following Mr. Grant to the hotel. It was dark at the place where he had received the carpet-bag, otherwise he would have been recognized. Noddy had no doubt in regard to the correctness of his conclusions; and he could not help thinking that a great man, like Mr. Grant, was taking a good deal of pains to capture a poor boy, like him. His arrest was a matter of a great deal more consequence than he had supposed, which made it all the more necessary to his future peace and happiness that he should escape. The bag tied him to his persecutor, or he would have run away as fast as he could. He could not carry off the baggage, for that would subject him to another penalty, even if he had been dishonest enough to do such a thing. He decided to follow Mr. Grant to the hotel, drop the bag, and run. "Boy, do you know where the police office is?" said Mr. Grant, suddenly turning round upon him. "No, sir," replied Noddy, whose natural boldness prompted him, when fairly cornered, to face the danger. "What! Noddy?" exclaimed Mr. Grant. "I came to look for you." "Thank you, sir," replied Noddy. "You were a foolish fellow to run away. I'm not going to hurt you; neither is anybody else." Noddy was not a little astonished to find Mr. Grant, in his own homely terms, "trying it on" in this manner. It was not strange that the constable, or even Squire Wriggs, should resort to deception to entrap him; but he was not quite prepared for it from the upright proprietor of Woodville. If he was wanted "bad enough" to induce a gentleman of wealth and position to make a journey to Albany after him, it was the very best reason in the world why he should get out of the way as soon as possible. "How is Miss Bertha, sir?" asked Noddy, who did not know what else to say. "She is quite well, and feels very badly now at your absence. You have made a great mistake, Noddy," replied Mr. Grant. "Is Miss Fanny pretty well, sir?" "Very well. We don't wish to injure you, or even to punish you, for setting the boat-house on fire. The worst that I shall do will be to send you----" "Is Ben any better than he was?" continued Noddy, fully satisfied in his own mind in regard to the last remark. "Ben is very well," said Mr. Grant, impatiently. "Now, you will come with me, Noddy, and not try to run away again." "How is Mrs. Green and the rest of the folks?" asked Noddy, fully resolved that even Mr. Grant should not "pull wool over his eyes," as he quaintly expressed his view of this attempt to deceive him. "She is well. Now come with me, Noddy. I will give you a good supper, and you shall have everything you need. Your circumstances have changed now, and you will be a rich man when you are of age." "Have you heard from Mr. Richard lately, sir?" "Never mind Richard, now. Come with me, Noddy. If you attempt to run away again, I shall be obliged to hand you over to a policeman." That looked much more like it, in Noddy's opinion, and he had no doubt of Mr. Grant's entire sincerity in the last remark. "I will follow you, sir," replied Noddy, though he did not intend to continue on this route much farther. "You understand that I am your friend, Noddy, and that no harm shall come to you." "Yes, sir; I understand that." "Come here now, and walk by my side. I don't want to call a policeman to take charge of you." Noddy did not want him to do so either, and did not intend that he should. He placed himself by the side of his powerful persecutor, as he still regarded him, and they walked together towards the hotel. The young refugee was nervous and uneasy, and watched with the utmost diligence for an opportunity to slip away. As they were crossing a street, a hack, approaching rapidly, caused Mr. Grant to quicken his pace in order to avoid being run over. Noddy, burdened with the weight of the carpet-bag, did not keep up with him, and he was obliged to fall back to escape the carriage. "Here, boy, you take this bag, and follow the owner to the hotel, and he will give you something," said Noddy to a ragged boy at the corner of the street. Without waiting for an answer, he darted down the cross street, and made his best time in the rush for liberty. The boy, to whom Noddy had given the bag, ran over the street, and placed himself behind Mr. Grant, whom he judged to be the owner of the baggage. "Where is the other boy?" demanded Mr. Grant. "Gone down State Street to find ten cents he lost there," replied the wicked boy. "I'll carry your bag, sir." "But I want the boy! Which way did he go?" said Mr. Grant, in hurried tones. "Down there, sir. His mother'll lick him if he don't find the ten cents he lost. I'll carry the bag." But Mr. Grant was unwilling to trust his property to the hands of such a boy, and he immediately reclaimed it. "I want that boy!" exclaimed Mr. Grant, in great agitation. "Which way did he go?" "Down there," replied the ragged boy, pointing down a street in exactly the opposite direction from that taken by the fugitive. But Mr. Grant was too wise a man to follow. He was in search of a policeman just then. As these worthy functionaries are never at hand when they are wanted, of course he did not find one. He called a carriage, and ordered the driver to convey him with all speed, and at double fare, to the police office. On his arrival, he immediately stated his business, and in a few hours the whole police force of the city were on the lookout for poor Noddy Newman. The object of all this friendly solicitude was unconscious of the decided steps taken by Mr. Grant; but he ran till he had placed a safe distance between himself and his potent oppressor. He saw plenty of policemen in his flight, but he paid no attention to them, nor even thought what a powerful combination they formed against a weak boy like himself. He was satisfied, however, that he must leave the city; and when he was out of breath with running, he walked as nearly on a straight course as the streets would permit, till he reached the outskirts of the city. "Stop that heifer!" shouted a man, who was chasing the animal. Noddy headed her off, and she darted away in another direction. Our refugee was interested in the case at once; for he could not permit any horned beast to circumvent him. He ran as though he had not run before that evening, and brought the wayward animal up in a corner when the man came to his assistance. "You are a smart boy," said the drover. "That's so," puffed Noddy, modestly. "If you haven't got nothin' better to do, I'll make it wuth your while to help drive these cattle down to the keers," added the man. As Noddy had nothing better to do, he at once accepted the offer, without even stipulating the price. They started the heifer again, and she concluded to join the drove which was in the adjoining street. It was no easy matter to drive the animals, which were not accustomed to the ways of the city, through the streets, and Noddy won a great deal of credit for the vigor and agility with which he discharged his duty. They reached the ferry boat, and crossing, came to the "keers," into which the young drover assisted in loading the cattle. His employer gave him a quarter of a dollar, which hardly came up to Noddy's expectations; for it seemed to him like working very hard, and winning very little for it. The man asked him some questions about his home. Noddy told as much of the truth as suited his purpose, and concluded by saying he wanted to get to Boston, where he could find something to do. "O, you want sunthin to do--do ye?" replied the drover. "Well, I'll give you your victuals, and what clothes you want, to help me drive." This was not exactly Noddy's idea of "work and win," and he told the drover he wanted to go to sea. "I'll tell you what I'll do. You may go down to Brighton, and help take keer of the cattle in the keers, and I'll take keer of you on the way." Noddy was more than satisfied with all these "keers," and he promptly accepted the offer. In half an hour the train started, and he was on the way to Brighton, which is only a few miles from Boston. CHAPTER X. POOR MOLLIE. Noddy's duty on the journey to Brighton was to assist in keeping the cattle on their feet. When the poor animals become weary, they are disposed to lie down; but they are so closely packed that this is not possible for more than one or two in a car; and if one lies down he is liable to be trampled to death by the others. The persons in charge of the cattle, therefore, are obliged to watch them, and keep them on their feet. The train occasionally stopped during the night, and was several times delayed, so that it did not reach its destination till the middle of the following forenoon. The drover provided him a hearty breakfast in the morning, and Noddy was in no haste. The future was still nothing but a blank to him, and he was in no hurry to commence the battle of life. When he arrived at Brighton he assisted in driving the cattle to the pens; and then, with half a dollar, which the drover gave him for his extra services, he started for Boston, whose spires he could even then see in the distance. He reached the city, and from the Mill Dam--the long bridge he had just crossed--he walked to the Common. Being quite worn out by two nights of hard work, and the long walk he had just taken, he seated himself on one of the stone benches near the Frog Pond. It was a warm and pleasant day, and he watched the sports of the happy children who were at play, until his eyelids grew heavy, and he hardly knew the State House from the Big Tree. For a boy of his age he had undergone a severe experience. The exciting circumstances which surrounded him had kept him wide awake until his physical nature could endure no more. Leaving the seat he had occupied, he sought out the quietest place he could find, and stretching himself on the grass, went to sleep. It was nearly sunset when he awoke; but he felt like a new being, ready now to work and win at any business which might offer. He wandered about the streets of the city for two hours, and then ate a hearty supper at a restaurant. It was too late to do anything that night, and he asked a policeman to tell him where he could sleep. The officer, finding he was a friendless stranger, gave him a bed at the station-house. In the morning he made his way to the wharves, and during the long day he went from vessel to vessel in search of a berth as cabin-boy. He asked for this situation, because he had frequently heard the term; but he was willing to accept any position he could obtain. No one wanted a cabin-boy, or so small a sailor as he was. Night came on again, with a hopeless prospect for the future; and poor Noddy began to question the wisdom of the course he had taken. A tinker's shop, with plenty to eat, and a place to sleep, was certainly much better than wandering about the streets. He could not help thinking of Woodville, and the pleasant room he had occupied in the servants' quarters; of the bountiful table at which he had sat; and, above all, of the kindness and care which Miss Bertha had always bestowed upon him. With all his heart he wished he was there; but when he thought of the court-house and the prison, he was more reconciled to his fate, and was determined to persevere in his efforts to obtain work. It was the close of a long summer day. He had been wandering about the wharves at the north part of the city; and as the darkness came on, he walked up Hanover Street in search of a policeman, who would give him permission to sleep another night in the station-house. As he did not readily find one, he turned into another street. It made but little difference to him where he went, for he had no destination, and he was as likely to find a policeman in one place as another. He had gone but a short distance before he saw a crowd of ragged boys pursuing and hooting at a drunken man who was leading a little girl ten or eleven years of age,--or rather, she was trying to lead him. Under ordinary circumstances, we are afraid that Noddy would have joined the ragamuffins and enjoyed the senseless sport as well as any of them; but his own sorrows raised him above this meanness in the present instance, and he passed the boys without a particle of interest in the fun. He was going by the drunken man and the little girl, when one of the boldest of the pursuers rushed up and gave the man a push, which caused him to fall on the pavement. The young vagabonds raised a chorus of laughter, and shouted with all their might. The little girl, who was evidently the drunkard's daughter, did not desert him. She bent over him, and used all her feeble powers to assist him to his feet again. "My poor father!" sobbed she; and her heart seemed to be broken by the grief and peril which surrounded her. The tones with which these words were spoken touched the heart of Noddy; and without stopping to consider any troublesome questions, he sprang to the assistance of the girl. The man was not utterly helpless; and with the aid of Noddy and his daughter he got upon his feet again. At that moment another of the unruly boys, emboldened by the feat of the first, rushed up and grasped the arm of the little girl, as if to pull her away from her father's support. "Don't touch me! Don't touch me!" pleaded the grief-stricken girl, in tones so full of sorrow that our wanderer could not resist them, if her vagabond persecutor could. He sprang to her assistance, and with one vigorous and well-directed blow, he knocked the rude assailant halfway across the street, and left him sprawling on the pavement. Noddy did not wait to see what the boy would do next, but turned his attention to the poor girl, whose situation, rather than that of her father, had awakened his sympathy. "What is your father's name?" asked Noddy, who proceeded as though he had a sovereign remedy for the miseries of the situation. "Captain McClintock," sobbed the little girl, still clinging to her father, with no sting of reproach in her words or her manner. "Don't cry, little girl; I will do what I can for you," said Noddy, warmly. "I can lick those boys, if I can't do anything more." "Thank you!" replied the afflicted daughter. "If I can only get him down to the vessel, I shall be so glad!" "Want to fight?" shouted the young ruffian, whom Noddy had upset, coming as near the party as he dared. "I'll give you fight, if you come near me again," replied the champion of the poor girl. "Come on, if you want to fight," cried the little bully, who had not the pluck to approach within twenty feet of his late assailant. The crowd of boys still shouted, and some of them carried their hostility so far as to throw sticks and stones at the little party; but as long as they kept at a respectful distance, Noddy did not deem it wise to meddle with them, though he kept one eye on them, and stood ready to punish those who ventured too near. "Come, Captain McClintock," said he, as he attempted to lead the drunken father, "let's go on board." "Heave ahead, my hearty!" replied the captain, as he pressed forward, though his steps were so uncertain that his two feeble supporters could hardly keep him on his feet. The remarkable trio passed down Fleet Street, and, after many difficulties and much "rough weather," reached the head of the wharf, where the little girl said her father's vessel lay. They were still closely followed by the merciless ragamuffins, who had pelted them with stones and sticks, until the patience of Noddy was severely tried. "Come, my boy, now we'll--hic--now we'll go and--hic--go and take something 'fore we go on board," said the drunken captain, suddenly coming to a dead halt in the middle of the street. "O, no, father!" cried the daughter; "let us go on board." "Something to take, Mollie, and you shall--hic--you shall have some--hic--some soda water." "I don't want any, father. Do come on board." "You are a good girl, Mollie, and you shall--hic--you shall have some cake." "Not to-night, father. We will get it in the morning," pleaded poor Mollie, trembling with apprehension for the consequences which must follow another glass of liquor. "Come, Captain McClintock, let's go on board," said Noddy. "Who are you?" demanded the inebriated man. "I'm the best fellow out; and I want to see your vessel." "You shall see her, my boy. If you are--hic--the best fellow out, come and take something with me," stammered the captain. "Let's see the vessel first," replied Noddy, tugging away at the arm of the drunken man. "She's a very fine--hic--fine vessel." "Let me see her, then." "Heave ahead, my jolly roebuck. I've got some of the best--hic--on board zever you tasted. Come along." Noddy and Mollie kept him going till they reached the part of the wharf where the captain's vessel was moored; and the end of their troubles seemed to be at hand, when the boys, aware that their sport was nearly over, became very bold and daring. They pressed forward, and began to push the drunken man, until they roused his anger to such a degree that he positively refused to go on board till he chastised them as they deserved. He had broken away from his feeble protectors, and in attempting to pursue them, had fallen flat upon the planks which covered the wharf. Mollie ran to his assistance; and as she did so, one of the boys pushed her over upon him. Noddy's blood was up in earnest, for the little girl's suffering made her sacred in his eyes. He leaped upon the rude boy, bore him down, and pounded him till he yelled in mortal terror. Some of the boldest of the ragamuffins came to his relief when they realized how hard it was going with him, and that he was in the hands of only one small boy. Noddy was as quick as a flash in his movements, and he turned upon the crowd, reckless of consequences. One or two of the boys showed fight; but the young lion tipped them over before they could make up their minds how to attack him. The rest ran away. Noddy gave chase, and in his furious wrath felt able to whip the whole of them. He pursued them only a short distance; his sympathy for poor Mollie got the better even of his anger, and he hastened back to her side. As he turned, the cowardly boys turned also, and a storm of such missiles as the wharf afforded was hurled after him. By this time two men from the vessel had come to the assistance of the captain, and raised him to his feet. He was still full of vengeance, and wanted to chastise the boys. The young ruffians followed Noddy down the wharf, and he was compelled, in self-defence, to turn upon them again, and in presence of the drunken man he punished a couple of them pretty severely. One of the sailors came to his aid, and the foe was again vanquished. The appearance of a policeman at the head of the wharf now paralyzed their efforts, and they disbanded and scattered. "You are a good fellow!" exclaimed Captain McClintock, extending his hand to Noddy as he returned to the spot. "The best fellow out," replied the little hero, facetiously, as he took the offered hand. "So you be! Now come on board, and--hic--and take something." "Thank you, captain. I should like to go on board of your vessel." "Come along, then, my jolly fellow," added the captain, as he reeled towards the vessel. "You are a smart little--hic--you are a smart little fellow. If you hadn't--hic--licked them boys, I should--hic." Noddy thought he did "hic;" but with the assistance of the sailors, the captain got on board, and went down into his cabin. His first movement was to bring out a bottle of gin and a couple of glasses, into which he poured a quantity of the fiery liquor. He insisted that Noddy should drink; but the boy had never tasted anything of the kind in his life; and from the lessons of Bertha and Ben he had acquired a certain horror of the cup, which had not been diminished by the incidents of the evening. He could not drink, and he could not refuse without making trouble with his intoxicated host. But Mollie saw his difficulty, and slyly substituted a glass of water for the gin, which he drank. Captain McClintock was satisfied, and overcome by his last potion, he soon sank back on the locker, and dropped asleep. With the assistance of the mate he was put into the berth in his state-room, to sleep off the effects of his debauch. "I'm so grateful to you!" exclaimed Mollie, when all her trials seemed to have ended. "O, never mind me." "Where do you live?" "Nowhere." "Have you no home?" "No." "Where do you stay?" "Anywhere." "Where were you going to sleep to-night?" "Anywhere I could." "Then you can sleep here." Noddy was entirely willing, and one of the eight berths in the cabin was appropriated by the mate to his use. CHAPTER XI. THE SCHOONER ROEBUCK. "What is your name?" asked Mollie, when the arrangements for the night were completed. "Noddy Newman." "Noddy? What a queer name! That isn't your real name--is it?" "Yes, I never knew any other." Mollie was certainly a very pleasing young lady, and Noddy had become quite interested in her, as we always are in those to whom we are so fortunate as to render needed assistance. She had a pretty face, and her curly hair might have challenged the envy of many a fair damsel who was wicked enough to cherish such a feeling. There was nothing rough or coarse about her, and one would hardly have expected to find so lady-like a person in such a situation in life. We make this statement in apology for the interest which Noddy took in the little maiden. The service he had rendered her was quite sufficient to create a kindly feeling towards her; and then she was so pretty, so modest, and so gentle, that his sympathy grew into admiration before she went to her little state-room. Mollie asked him a great many questions about his past life, and Noddy told her all he knew about himself--about Bertha, Fanny, and others at Woodville. He did not tell her about the affair of the boat-house, though he determined to do so at some future time, if he had the opportunity. In return for all this information, Mollie told him that the schooner in which they then were was called the Roebuck; that she belonged to her father, and that they were bound to the Sandwich Islands, where the vessel was to run as a packet between certain islands, whose names she had forgotten. Captain McClintock belonged in the State of Maine, where Mollie's mother had died two years before. Her father had some property, and learning that there was a good chance to improve his fortunes at the Sandwich Islands, he had built the Roebuck for this purpose. As these distant islands were to be his future home, he was to take his only child with him, and he had fitted up a state-room in the cabin, next to his own for her special use. Mollie told Noddy how much pleased she was with all the arrangements, and how happy she had been on the passage to Boston, where the Roebuck was to pick up an assorted cargo for the port of her destination. Then she wept when she thought of the terrible scenes through which she had just passed in the streets. She said her father did not often drink too much; that he was the very best father in the whole world; and she hoped he never would get intoxicated again as long as he lived. Noddy hoped so too; and when the little maiden had finished her story, he thought she was almost equal to Miss Bertha; and he could not think of such a thing as parting with her in the morning, again to buffet the waves of disappointment on shore. "Does your father want a boy on board of the vessel?" asked he. "I don't know. Do you want to go with us?" said Mollie, with a smile which spoke the pleasure the thought afforded her. "I should like to go with you first-rate," replied Noddy. "I want to do something, and earn some money for myself. I want to work." "Then you shall go with us!" exclaimed Mollie. "Out where we are going is a nice place to get rich. My father is going to get rich out there, and then we are coming home again." Poor child! She knew not what the future had in store for them. The bells of the city rang for nine o'clock, and Mollie said she went to bed at this time. "Can you read, Noddy?" asked she. "Yes, some." "I always read my Testament before I go to bed; I promised my mother, years ago, that I would; and I like to do it, too. I suppose you read your Testament every night--don't you?" "Sometimes; that is, I did once," replied Noddy, in some confusion, for he could not help recalling the teachings of Bertha on this subject. "Well, we will read it together. You would like to--wouldn't you?" "Yes; I don't care if I do." There was a want of enthusiasm on his part which was rather painful to the little maiden; but she got the Testament, and when she had read a few verses aloud, she passed the book to Noddy, who stumbled through his portion, and she then finished the chapter. She bade him good night, and retired to her state-room, leaving her new-made friend to meditate upon the singular events of the evening. He did not meditate a great while--he never did. His thoughts were disposed to stray from one subject to another; and from the little maiden, he found himself wondering whether Mr. Grant had finished searching for him in Albany, and whether Miss Fanny had "let the cat out of the bag" yet. Noddy was too tired and sleepy to think a great while about anything; and he turned into his berth, and went to sleep. Early in the morning Noddy was on his feet. He went on deck, and found that the Roebuck was a beautiful vessel, almost handsome enough to be a gentleman's yacht. He went upon the wharf, where he could obtain a fair view of her bow, and he was sure she would make good time with a fair breeze. When he had satisfied himself with the examination, he was more than ever inclined to go out in her. When he went down into the cabin again, Mollie was there, setting the table for breakfast. She looked as fair and as fresh as a country maiden. She gave him a very friendly greeting. "Do you do these things, Mollie?" asked he. "O, yes; I always work, and do what I can. I like to do something." "How old are you, Mollie?" "Eleven last May." "But you can't do this work when you are out at sea." "O, yes, I can." "You will be seasick." "I never was sick, and I have been to sea a great deal with my father." "How is the captain this morning?" "I don't know; I haven't seen him yet," replied she, looking very sad, as she thought of her kind father's infirmity. Captain McClintock soon came out of his state-room. He looked pale and haggard, and seemed to be thoroughly ashamed of himself for what he had done the evening before, as he ought to have been. Mollie sprang to him, as he stepped out of his room, and kissed him as lovingly as though he had never done a wrong thing in his life. He glanced at Noddy, as he entered the main cabin, and with a look of astonishment, as though his connection with the events of the previous evening were a blank to him. The captain did not say a word to Noddy, which made the boy feel as though he was an intruder in the cabin; and when he had the opportunity, he went on deck, leaving Mollie to say whatever the circumstances required in explanation of his presence. "I will never do it again, Mollie," said the fond father, as he kissed his daughter. "I am very sorry, and you must forgive me, my child." He was a penitent man, and felt how great was the wrong he had done the poor child. He had taken her out to walk, and to see the sights of the city, and had become intoxicated. He remembered the whole scene, when the boys had chased him; and to Mollie, whom he loved with all his heart, he was willing to own his fault, and to make her happy by promising never to do the wrong again. Mollie then told him about her conversation with Noddy, and of the boy's desire to go to sea with them. Captain McClintock remembered in part what the boy had done for them; and Mollie supplied what he had not seen, or had forgotten. "Why, yes; we want a cabin-boy. I should have shipped one at home, if I could have found the right one," replied the captain. "You say he is a good boy?" "I know he is. He wants to work." "Does he know anything about a vessel? I want one who can go aloft, and shake out the top-gallant sail." "He is used to boats and the water." "Well, we will see what he is good for, after breakfast." "I hope you will take him, for we have become fast friends." "If he is good for anything, I will, Mollie. Call him down. Here comes the doctor with the grub." The "doctor" was the black cook of the Roebuck, who was now descending the companion-way with the morning meal. Noddy was called, and Captain McClintock spoke very kindly to him. He inquired particularly into his knowledge of vessels, and wanted to know whether he would be afraid to go aloft. Noddy smiled, and thought he should not be afraid. He ate his breakfast with a boy's appetite, and then the captain took him on deck. "Do you see that fore-top-gallant yard?" asked the captain. "Yes, sir, I see it," replied Noddy, who had been thoroughly instructed in these matters by the old man-of-war's-man of Woodville, though he had no practical experience in seamanship, even on as large a scale as a topsail schooner, which was the rig of the Roebuck. "Well, my boy, that's a pretty high place. Should you dare to go up there?" "I think I should," answered Noddy. "Let me see you do it." "Now?" "Yes. I want to see what you are good for. If we can't make a sailor of you, it won't be worth while to take you out to the Pacific. Let me see how long it will take you to run up to that fore-top-gallant yard." Noddy started. Captain McClintock was evidently satisfied that it would make the boy dizzy; and that, perhaps, if he had to do this kind of work, he would not care to make a voyage. Mollie stood by her father's side, deeply interested in the experiment, and fearful that her heroic friend would fail to meet her father's expectations, thus depriving her of a pleasant companion on her long voyage. The candidate for a position on the Roebuck skipped lightly forward to the fore-shrouds of the vessel, ran up, as chipper as a monkey, to the mast head, then up the fore-topmast rigging to the yard. Planting his feet in the foot-ropes, he danced out to the port yard-arm. At this point he astonished the spectators below by performing certain feats which he had seen at the Great Olympian Circus. Descending from the yard, he grasped the main-topmast stay, and ran over upon it to the main-topmast, and then made his way to the deck by the main-topmast back-stay. "You'll do, my boy!" said the captain, emphatically. "You will make a smart sailor." "Am I to go with you, sir?" asked Noddy. "Yes, if you like." "What will you give me?" This was a more difficult question; but the captain finally agreed to give him eight dollars a month, and to advance money enough to buy him an outfit. Mollie actually danced about the deck with joy when the terms were arranged, and it was certain that Noddy was to go on the voyage. The boy's work had been carefully stated by the captain. He was to take care of the cabin, wait upon the captain and his daughter at table, and do duty forward when required. He was to have a berth in the cabin, and was not to be in either watch, unless the vessel became short-handed. "Now we shall be happy!" exclaimed Mollie, who had already formed many plans for the long and lonely cruise. "I think we shall. Do you know when we sail, Mollie?" "Perhaps to-day; perhaps not till to-morrow." "I want to write a letter to Miss Bertha before we go." "That's right, Noddy; never forget your friends. I will give you pen, ink, and paper, by and by." In the forenoon Captain McClintock took the young sailor ashore, and purchased for him a supply of clothing. Noddy always dressed like a sailor at Woodville. This was Ben's idea, and it was quite proper, as his work was in the boats. His new garments were not strange to him, therefore, though they were much coarser than those he wore. After dinner the captain went on shore alone to do his business, and Noddy wrote his letter. About five o'clock he returned, and poor Mollie was dreadfully grieved to find that he was partially intoxicated. He immediately gave the order to get under way, and went down into the cabin, leaving the mate to haul the vessel out of the dock. Noddy made himself as useful as possible, and in a short time the Roebuck was clear of the wharf. The captain came on deck again, when the jib was hoisted, and the sails began to draw. The voyage had actually commenced, and Noddy did not believe that Mr. Grant and the constables would be able to catch him. CHAPTER XII. THE DRUNKEN CAPTAIN. "Lay aloft, and help shake out the fore-topsail," said the captain to Noddy, who was standing by the wheel-man, watching the movements of the vessel. "Be lively! What are you staring at?" The captain's tones were stern and ugly. He had evidently taken another glass of gin since he came on board. He was sufficiently intoxicated to be unreasonable, though he could walk straight, and understood perfectly what he was about. Noddy did not like the harsh tones in which the order was given, and he did not move as lively as he would have done if the words had been spoken pleasantly. He had not yet learned the duty of prompt obedience, be the tones what they may. He went aloft, and helped the men who were at work on the topsail. As soon as the sheets were hauled home, the captain hailed him from the deck, and ordered him to shake out the fore-top-gallant sail. Noddy had moved so leisurely before, that the command came spiced with a volley of oaths; and the cabin-boy began to feel that he was getting something more than he had bargained for. He shook out the sail, and when the yard had been raised to its proper position, he went on deck again. The Roebuck was dashing briskly along with a fresh southerly breeze; and if Noddy had not been troubled with a suspicion that something was wrong, he would have enjoyed the scene exceedingly. He had begun to fear that Captain McClintock was a tyrant, and that he was doomed to undergo many hardships before he saw his native land again. "Don't be troubled, Noddy," said Mollie, in a low tone, as she placed herself by his side at the lee rail. "My father isn't cross very often." "I don't like to be spoken to in that way," replied he, trying to banish a certain ill feeling which was struggling for expression in his words and manner. "You mustn't mind that, Noddy. That's the way all sea captains speak." "Is it?" "It is indeed, Noddy. You must get used to it as quick as you can." "I'll try," answered the cabin-boy; but he did not feel much like trying; on the contrary, he was more disposed to manifest his opposition, even at the risk of a "row," or even with the certain prospect of being worsted in the end. Mollie, hoping that he would try, went aft again. She knew what her father was when partially intoxicated, and she feared that one who was high-spirited enough to face a dozen boys of his own size and weight, as Noddy had done in the street, would not endure the harsh usage of one made unreasonable by drinking. Some men are very cross and ugly when they are partially intoxicated, and very silly and good-natured when they are entirely steeped in the drunkard's cup. Such was Captain McClintock. If he continued his potations up to a certain point, he would pass from the crooked, cross-grained phase to that of the jolly, stupid, noisy debauchee. Entirely sober, he was entirely reasonable. "Here, youngster!" called the captain, as he stepped forward to the waist, where Noddy was looking over the rail. "Sir," replied Noddy rather stiffly, and without turning his head. "Do you hear?" yelled the captain, filled with passion at the contempt with which he was treated by the boy. "I hear," said Noddy, turning round as slowly as though he had a year in which to complete his revolution. "Swab up that deck there; and if you don't move a little livelier than you have yet, I'll try a rope's end to your legs." "No, you won't!" retorted Noddy, sharply, for he could endure a whipping as easily as he could a threat. "Won't I?" cried the captain, as he seized a piece of rope from one of the belaying pins. "We'll see." He sprang upon the high-spirited boy, and began to beat him in the most unmerciful manner. Noddy attempted to get away from him, but the captain had grasped him by the collar, and held on with an iron grip. "Let me alone!" roared Noddy. "I'll knock your brains out if you don't let me alone!" "We'll see!" gasped Captain McClintock, furious with passion and with gin. Unfortunately for him, he did see when it was too late; for Noddy had laid hold of a wooden belaying pin, and aimed a blow with it at the head of his merciless persecutor. He did not hit him on the head, but the blow fell heavily on his shoulder, causing him to release his hold of the boy. Noddy, puffing like a grampus from the violence of the struggle, rushed forward to the forecastle. The captain ordered the sailors to stop him; but either because they were not smart enough, or because they had no relish for the business, they failed to catch him, and the culprit ran out on the bowsprit. The angry man followed him as far as the bowsprit bitts, but prudence forbade his going any farther. "Come here, you young rascal!" shouted the captain. "I won't," replied Noddy, as he perched himself on the bight of the jib-stay. "Come here, I say!" "I'll go overboard before I go any nearer to you. I'm not going to be pounded for nothing." "You'll obey orders aboard this vessel," replied the captain, whose passion was somewhat moderated by the delay which kept him from his victim. "I'm ready to obey orders, and always have been," answered Noddy, who had by this time begun to think of the consequences of his resistance. "Will you swab up the deck, as I told you?" "I will, sir; but I won't be whipped by no drunken man. "Drunken man!" repeated the captain. "You shall be whipped for that, you impudent young villain!" The captain mounted the heel of the bowsprit, and was making his way up to the point occupied by the refractory cabin-boy, when Mollie reached the forecastle, and grasped her father in her little arms. "Don't, father, don't!" pleaded she. "Go away, Mollie," said he, sternly. "He is impudent and mutinous, and shall be brought to his senses." "Stop, father, do stop!" cried Mollie, piteously. He might as well stop, for by this time Noddy had mounted the jib-stay, and was halfway up to the mast head. "He called me a drunken man, Mollie, and he shall suffer for it!" replied Captain McClintock, in tones so savage that the poor girl's blood was almost frozen by them. "Stop, father!" said she, earnestly, as he turned to move aft again. "Go away, child." "He spoke the truth," replied she, in a low tone, as her eyes filled with tears, and she sobbed bitterly. "The truth, Mollie!" exclaimed her father, as though the words from that beloved child had paralyzed him. "Yes, father, you have been drinking again. You promised me last night--you know what you promised me," said she, her utterance broken by the violence of her emotions. He looked at her in silence for an instant; but his breast heaved under the strong feelings which agitated him. That glance seemed to overcome him; he dropped the rope's end, and, rushing aft, disappeared down the companion-way. Mollie followed him into the cabin, where she found him with his head bent down upon the table, weeping like an infant. Noddy leisurely descended from his perch at the mast head, from which he had witnessed this scene without hearing what was said; indeed, none of the crew had heard Mollie's bitter words, for she had spoken them in an impressive whisper. "Well, youngster, you have got yourself into hot water," said the mate, when the boy reached the deck. "I couldn't help it," replied Noddy, who had begun to look doubtfully at the future. "Couldn't help it, you young monkey!" Noddy was disposed at first to resent this highly improper language; but one scrap at a time was quite enough, and he wisely concluded not to notice the offensive remark. "I'm not used to having any man speak to me in that kind of a way," added Noddy, rather tamely. "You are not in a drawing-room! Do you think the cap'n is going to take his hat off to the cabin-boy?" replied the mate, indignantly. "I don't ask him to take his hat off to me. He spoke to me as if I was a dog." "That's the way officers do speak to men, whether it is the right way or not; and if you can't stand it, you've no business here." "I didn't know they spoke in that way." "It's the fashion; and when man or boy insults an officer as you did the captain, he always knocks him down; and serves him right too." Noddy regarded the mate as a very reasonable man, though he swore abominably, and did not speak in the gentlest tones to the men. He concluded, therefore, that he had made a blunder, and he desired to get out of the scrape as fast as he could. The mate explained to him sundry things, in the discipline of a ship, which he had not before understood. He said that when sailors came on board of a vessel they expected more or less harsh words, and that it was highly impudent, to say the least, for a man to retort, or even to be sulky. "Captain McClintock is better than half of them," he added; "and if the men do their duty, they can get along very well with him." "But he was drunk," said Noddy. "That's none of your business. If he was, it was so much the more stupid in you to attempt to kick up a row with him." Noddy began to be of the same opinion himself; and an incipient resolution to be more careful in future was flitting through his mind, when he was summoned to the cabin by Mollie. He went below; the captain was not there--he had retired to his state-room; and his daughter sat upon the locker, weeping bitterly. "How happy I expected to be! How unhappy I am!" sobbed she. "Noddy you have made me feel very bad." "I couldn't help it; I didn't mean to make you feel bad," protested Noddy. "My poor father!" she exclaimed, as she thought again that the blame was not the boy's alone. "I am very sorry for what I did. I never went to sea before, and I didn't know the fashions. Where Is your father? Could I see him?" "Not now; he has gone to his state-room. He will be better by and by." "I want to see him when he comes out. I will try and make it right with him, for I know I was to blame," said Noddy, whose ideas were rapidly enlarging. "I am glad to hear you say so, Noddy," added Mollie, looking up into his face with such a sad expression that he would have done anything to comfort her. "Now go on deck; but promise me that you will not be impudent to my father, whatever happens." "I will not, Mollie." Noddy went on deck. The Roebuck had passed out of the harbor. She was close-hauled, and headed to the southeast. She was pitching considerably, which was a strange motion to the cabin-boy, whose nautical experience had been confined to the Hudson River. But there was something exhilarating in the scene, and if Noddy's mind had been easy, he would have been delighted with the situation. The mate asked him some questions about the captain, which led to a further discussion of the matter of discipline on board a vessel. "I want to do well, Mr. Watts," said Noddy. "My best friend gave me the motto, 'Work and Win;' and I want to do the very best I know how." "I don't think you have begun very well. If you are impudent to your officers, I can assure you that you will work a great deal and win very little. Neither boy nor man can have all his own way in the world; and on board ship you will have to submit to a great many little things that don't suit you. The sooner you learn to do so with a good grace, the sooner you will be comfortable and contented." "Thank you, Mr. Watts, for your good advice, and I will try to follow it." "That's right," replied the mate, satisfied that Noddy was not a very bad boy, after all. Noddy was fully determined to be a good boy, to obey the officers promptly, and not to be impudent, even if they abused him. Captain McClintock did not come on deck, or into the cabin, again that night. He had probably drank until he was completely overcome, and the vessel was left to the care of Mr. Watts, who was fortunately a good seaman and a skilful navigator. Noddy performed his duties, both on deck and in the cabin, with a zeal and fidelity which won the praise of the mate. "Captain McClintock," said Noddy, when the master of the vessel came on deck in the morning. "Well, what do you want, youngster?" replied the captain, in gruff and forbidding tones. "I was wrong yesterday; I am very sorry for it, and I hope you will forgive me this time." "It is no light thing to be saucy to the captain." "I will never do so again," added Noddy. "We'll see; if you behave well, I'll pass it by, and say nothing more about it." "Thank you, sir." The captain did not speak as though he meant what he said. It was evident from his conduct during the forenoon, that he had not forgotten, if he had forgiven, Noddy's impudent speech. He addressed him rather harshly, and appeared not to like his presence. In the forenoon the vessel passed Highland Light, and before night Noddy saw the last of the land. There was a heavy blow in the afternoon, and the Roebuck pitched terribly in the great seas. The cabin-boy began to experience some new and singular sensations, and at eight bells in the evening he was so seasick that he could not hold up his head. CHAPTER XIII. THE SHARK. For two days Noddy suffered severely from seasickness, and Mollie was full of tenderness and sympathy. Captain McClintock still mocked the poor child's hopes, and still broke the promises which should have been sacred, for he was intoxicated each day. On the second, while Noddy was lying in his berth, the captain, rendered brutal by the last dram he had taken, came out of his state-room, and halted near the sick boy. "What are you in there for, you young sculpin?" said he. "Why are you not on deck, attending to your duty?" "I am sick, sir," replied Noddy, faintly. "Sick! We don't want any skulking of that sort on board this vessel. You want to shirk your duty. Turn out lively, and go on deck." "But he is sick, father," said Mollie. "Go away, Mollie. You will spoil the boy. Come, tumble out, youngster, or I shall bring down the rope's end," replied the captain. The daughter pleaded for her patient; but the father was ugly and unreasonable, and persisted in his purpose. Noddy did not feel able to move. He was completely prostrated by the violence of his disagreeable malady; and five minutes before, he would not have considered it possible for him to get out of his berth. He must do so now or be whipped; for there was no more reason in the captain than there was in the main-mast of the schooner. He was not able to make any resistance, if he had been so disposed. It was very hard to be obliged to go on deck when he was sick, especially as there was no need of his services there. He raised his head, and sat upright in the berth. The movement seemed completely to overturn his stomach again. But what a chance this was, thought he, to show poor Mollie that he was in earnest, and to convince her that he had really reformed his manners. With a desperate struggle he leaped out of his berth, and put on his jacket. The Roebuck was still pitching heavily, and it was almost impossible for him to keep on his feet. He had hardly tasted food for two days, and was very weak from the effects of his sickness. He crawled on deck as well as he was able, followed by Captain McClintock, who regarded him with a look of malignant triumph. Poor Noddy felt like a martyr; but for Mollie's sake, he was determined to bear his sufferings with patience and resignation, and to obey the captain, even if he told him to jump overboard. He did what was almost as bad as this, for he ordered the sick boy to swab up the deck--an entirely useless operation, for the spray was breaking over the bow of the Roebuck, and the water was rushing in torrents out of the lee scuppers. But Noddy, true to his resolution, obeyed the order, and dragged his weary body forward to perform his useless task. For half an hour he labored against nature and the elements, and of course accomplished nothing. It was all "work" and no "win." A boy who had the resolution and courage to face a dozen angry fellows as large as himself, certainly ought not to lack the power to overcome the single foe that beset him from within. Noddy was strong enough for the occasion, even in his present weakly condition. It was hard work, but the victory he won was a satisfactory reward. The captain's vision was rather imperfect in his present state, and he took it into his head that the foretop-gallant sail was straining the topmast. Mr. Watts respectfully assured him the topmast was strong enough to stand the strain; but the master was set in his own opinion. Apparently his view was adopted for the occasion, for he ordered Noddy to go aloft and furl the sail. Mollie protested when she heard this order, for she was afraid Noddy was so weak that he would fall from the yard. The cabin-boy, strong in the victory he had just won, did not even remonstrate against the order; but, with all the vigor he could command, he went up the fore-rigging. He was surprised to find how much strength an earnest spirit lent to his weak body. The pitching of the Roebuck rendered the execution of the order very difficult to one unaccustomed to the violent motion of a vessel in a heavy sea; but in spite of all the trials which lay in his path, he furled the sail. When he came down to the deck, the captain had gone below again, and the weary boy was permitted to rest from his severe labors. Instead of being overcome by them, he actually felt better than when he had left his berth. The fresh air, and the conquest of the will over the feeble body, had almost wrought a miracle in his physical frame. The mate told him that what he had done was the best thing in the world for seasickness; in fact, earnest exertion was the only remedy for the troublesome complaint. At supper-time Noddy took some tea and ate a couple of ship biscuits with a good relish. He began to feel like a new person, and even to be much obliged to the captain for subjecting him to the tribulations which had wrought his cure. The next morning he ate a hearty breakfast, and went to his work with the feeling that "oft from apparent ills our blessings rise." The captain kept sober during the next five days, owing, it was believed by Noddy, to the influence of his daughter, who had the courage to speak the truth to him. Shortly after the departure of the Roebuck, it had been ascertained that, from some impurity in the casks, the water on board was not fit for use; and the captain decided to put into Barbadoes and procure a fresh supply. When the schooner took a pilot, on the twelfth day out, it was found that the yellow fever was making terrible ravages in the island; but the water was so bad on board that the captain decided to go into port and remain long enough to procure new casks and a supply of water. If he had been entirely sober, he would undoubtedly have turned his bow at once from the infected island. The Roebuck came to anchor, and the captain, regardless of his own safety, went on shore to transact the business. The casks were purchased, but it was impossible to get them on board before the next morning, and the vessel was compelled to remain at anchor over night. The weather was excessively hot in the afternoon, but towards night a cool breeze came in from the sea, which was very refreshing; and Noddy and Mollie were on deck, enjoying its invigorating breath. The boat in which the captain had just returned lay at the accommodation ladder. The confinement of twelve days on board the vessel had been rather irksome, and both of the young people would have been delighted to take a run on shore; but the terrible sickness there rendered such a luxury impossible. They observed with interest everything that could be seen from the deck, especially the verdure-crowned hills, and the valleys green with the rich vegetation of the country. If they could not go on shore, they could at least move about a little in the boat, which would be some relief from the monotony of their confined home. They got into the boat with a warning from Mr. Watts not to go far from the schooner, and not to approach any other vessel, which might have the yellow fever on board. Noddy sculled about on the smooth water for a time, till it was nearly dark, and Mollie thought it was time to return on board. As she spoke, she went forward and stood up in the bow of the boat, ready to step upon the accommodation ladder. "Noddy, do you see these great fishes in the water?" asked she. "Yes, I see them." "Do you know what they are?" continued she, as she turned to receive the answer. She was accustomed to boats, and her familiarity with them made her as fearless as her companion. "I never saw any like them before," replied Noddy, still sculling the boat towards the Roebuck. "What do you think they are?" added she, with one of those smiles which children wear when they are conscious of being wiser than their companions. "I haven't any idea what they are; but they look ugly enough to be snakes." "I've seen lots of them before, and I know what they are. I like you very well, Noddy; and I ask you, as a particular favor, not to fall overboard," said she, with a smile, at what she regarded as a very pretty joke. "What are they, Mollie?" "They are sharks, Noddy." "Sharks!" exclaimed the boy, who had heard Ben tell awful stories about the voracity of these terrible creatures. "Yes, they are sharks, and big ones, too." "Sit down, Mollie. I don't like to see you stand up there. You might fall overboard," said Noddy, who actually shuddered as he recalled the fearful stories he had heard about these savage fish. "I'm not afraid. I'm just as safe here as I should be on board the Roebuck. I've seen sharks before, and got used to them. I like to watch them." At that moment the boat struck upon something in the water, which might have been a log, or one of the ravenous monsters, whose back fins could be seen above the water, as they lay in wait for their prey. It was some heavy body, and it instantly checked the progress of the boat, and the sudden stoppage precipitated the poor girl over the bow into the sea. Noddy's blood seemed to freeze in his veins as he realized the horrible situation of Mollie in the water, surrounded by sharks. He expected to see her fair form severed in twain by the fierce creatures. He could swim like a duck, and his first impulse was to leap overboard, and save the poor girl or perish with her in the attempt. A shout from the schooner laden with the agony of mortal anguish saluted his ears as Mollie struck the water. It was the voice of Captain McClintock, who had come on deck, and had witnessed the fearful catastrophe. The voice went to Noddy's soul. He saw the slight form of Mollie as she rose to the surface, and began to struggle towards the boat. The cabin-boy sculled with all his might for an instant, which brought the boat up to the spot; but he was horrified to see that she was followed by a monstrous shark. Noddy seized the boat-hook, and sprang forward just as the greedy fish was turning over upon his side, with open mouth, to snap up his prey. Noddy, aware that the decisive moment for action had come, and feeling, as by instinct, that a miscalculation on his part would be fatal to poor Mollie, poised his weapon, and made a vigorous lunge at the savage fish. By accident, rather than by design, the boat-hook struck the shark in the eye; and with a fearful struggle he disappeared beneath the surface. Grasping the extended arm of Mollie, he dragged her into the boat before another of the monsters could attack her. "O, Noddy!" gasped she, as she sank down upon the bottom of the boat, overcome by terror, rather than by her exertions,--for she had been scarcely a moment in the water. "You are safe now, Mollie. Don't be afraid," said Noddy, in soothing tones, though his own utterance was choked by the fearful emotions he had endured. "Our Father, who art in heaven, I thank thee that thou hast preserved my life, and saved me from the terrible shark," said Mollie, as she clasped her hands and looked up to the sky. It was a prayer from the heart, and the good Father seemed to be nearer to Noddy than ever before. He felt that some other hand than his own had directed the weapon which had vanquished the shark. "O, Noddy, you have saved me," cried Mollie, as she rose from her knees, upon which she had thrown herself before she uttered her simple but devout prayer. "I am so glad you are safe, Mollie! But was it me that saved you?" asked Noddy, as he pointed up to the sky, with a sincere feeling that he had had very little to do with her preservation, though he was so deeply impressed by the event that he could not utter the sacred name of the Power which in that awful moment seemed to surround him, and to be in his very heart. "It was God who preserved me," said she, looking reverently upward again; "but he did it through you; and I may thank you, too, for what you have done. O, Noddy, you have been my best earthly friend; for what would my poor father have done if the shark had killed me?" Noddy sculled towards the Roebuck, for he knew that Captain McClintock was anxiously awaiting their return. When the boat touched the accommodation ladder, the anxious father sprang on board, not knowing even then that his daughter was entirely safe. He had seen Noddy draw her into the boat, but he feared she had lost a leg or an arm, for he was aware that the harbor swarmed with the largest and fiercest of the merciless "sea-pirates." "My poor child!" exclaimed he, as he clasped her in his arms, dreading even then to know the worst. "Dear father!" replied she. "Are you hurt?" "Not at all." "Were there any sharks out there?" "I guess there were!" replied she, significantly. "One of them had just heeled over to snap at her," added Noddy. "I never was so frightened in my life." "Good Heaven!" gasped the captain. "I gave myself up for lost," said Mollie, shuddering, as she recalled that fearful moment. "Well, what prevented him from taking hold of you?" asked Captain McClintock, who had not been near enough to discern precisely what had taken place in the boat. "Noddy saved me, father. He jammed the boat-hook right into the shark's head. In another instant the creature would have had me in his mouth. O, father, it was such an awful death to think of--to be bitten by a shark!" "Horrible!" groaned the father. "Noddy, your hand! You and I shall be friends to the last day of my life." "Thank you, sir," replied the heroic boy, as he took the proffered hand. "I did the best I could; but I was so scared! I was afraid the shark would catch her in spite of me." "God bless you, Noddy! But come on board, and we will talk it over." Captain McClintock handed Mollie, still dripping with water, to Mr. Watts, who had been an interested spectator of the touching scene in the boat; and she was borne to the cabin amid the congratulations of the crew, with whom she was a great favorite. CHAPTER XIV. THE YELLOW FEVER. Mollie went to her state-room, and changed her clothes; and she did not come out till she had kneeled down and poured forth another prayer of thanksgiving for her safety from the horrible monster that would have devoured her. Her father kissed her again, as she returned to the cabin. He was as grateful as she was, and he took no pains to conceal the emotions which agitated him. "Now tell me all about it, Mollie," said he. "How happened you to fall overboard?" "I was careless, father. Noddy was persuading me to sit down at the moment when I went overboard," replied she. "I was afraid of the sharks as soon as I knew what they were; and I was thinking what an awful thing it would be if she should fall overboard," added Noddy. "If I had minded you, Noddy, I shouldn't have been in danger." The story was told by the two little adventurers, each correcting or helping out the other, till the whole truth was obtained. It was evident to the captain and the mate, that Noddy had behaved with vigor and decision, and that, if he had been less prompt and energetic, poor Mollie must have become the victim of the ravenous shark. "You have saved her life, Noddy; that's plain enough," said Captain McClintock, as he rose and went to his state-room. "You were smart, my boy, and you deserve a great deal of credit," added Mr. Watts. "I don't mind that; I was too glad to get her out of the water to think of anything else." "Well, Noddy, you did good work that time, and you have won a great deal of honor by it." "You shall win something better than that, Noddy," said the captain, as he returned to the cabin with a little bag in his hand. "Here are ten gold pieces, my boy--one hundred dollars." He handed Noddy the bright coins; but the little hero's face flushed, and he looked as discontented as though he had been robbed of the honor of his exploit. "You shall win a hundred dollars by the operation," continued the captain. "Thank you, sir, but I don't want any money for that," replied Noddy, whose pride revolted at the idea, however tempting the money looked to him. "Take it, Noddy. You have done a good piece of work, and you ought to win something for it," added the captain. "I don't want to win any money for a job like that, Captain McClintock. I am already well paid for what I have done. I can't take any money for it. I feel too good already; and I am afraid if I take your gold I should spoil it all." "You are as proud as a lord, Noddy." "I'm sure, if we had lost Miss Mollie, I should have missed her as much as anybody, except her father. I shouldn't feel right to be paid for doing such a thing as knocking a shark in the head. I hated the monster bad enough to kill him, if he hadn't been going to do any mischief." "Then you won't take this money, Noddy?" continued the captain. "I'd rather not, sir. I shouldn't feel right if I did." "And I shouldn't feel right if you didn't. You don't quite understand the case, Noddy." "I think I do, sir." "No, you don't. Let me tell you about it. You have done something which fills me with gratitude to you. I want to do something to express that gratitude. I don't know that I can do it in any other way just now than by making you a little present. I don't mean to pay you." "It looks like that." "No it don't look a bit like it. Do you think I value my daughter's life at no more than a hundred dollars?" "I know you do, captain." "If I expected to pay you for what you have done, I should give you every dollar I have in the world, and every dollar which my property would bring if it were sold; and then I should feel that you had not half got your due." "I don't care about any money, sir," persisted Noddy. "Let me make you a present, then. It would make me feel better to do something for you." "I'm sure I would do anything to accommodate you." "Then take the money." Noddy took it very reluctantly, and felt just as though he was stealing it. Mr. Watts joined with the captain in arguing the matter, and he finally felt a little better satisfied about it. When he realized that he was the honest possessor of so large a sum, he felt like a rich man, and could not help thinking of the pleasure it would afford him to pour all these gold coins into Bertha's lap, and tell how he had won them. Mollie had something to say about the matter, and of course she took her father's side of the question; and the captain concluded the debate by assuring Noddy, if his daughter had to die, he would give more than a hundred dollars to save her from the maw of a shark, that she might die less horribly by drowning. On the whole, the cabin-boy was pretty well satisfied that he had won the money honestly, and he carefully bestowed it with his clothing in his berth. Early in the morning Mr. Watts went on shore with a boat's crew, to commence bringing off the water casks. It required the whole forenoon to remove the old casks, and stow the new ones in the hold. About eleven o'clock the mate complained of a chilly sensation, and a pain in his back, which was followed up by a severe headache. He was soon compelled to leave his work, and take to his berth in the cabin. The next boat from the shore brought off a surgeon, who promptly pronounced the disease the yellow fever. Before the Roebuck could get off, two of the sailors were attacked by the terrible malady. The only safety for the rest was in immediate flight; and the schooner got under way, and stood out to sea. The doctor had left ample directions for the treatment of the disease, but the medicines appeared to do no good. Mr. Watts was delirious before night. The two men in the forecastle were no better, and the prospect on board the vessel was as gloomy as it could be. Mollie stood by the sufferer in the cabin, in spite of the protest of her father. She knew what the fever was; but she seemed to be endued with a courage which was more than human. She nursed the sick man tenderly, and her simple prayer for his recovery ascended every hour during the long night. One of the men forward died before morning, and was committed to the deep by his terrified messmates, without even a form of prayer over his plague-stricken remains. Towards night, on the second day out of Barbadoes, Mr. Watts breathed his last. By the light of the lanterns, his cold form was placed on a plank extended over the rail. Mollie would not permit him to be buried in his watery grave without a prayer, and Captain McClintock read one. Many tears were shed over him, as his body slid off into the sea. Noddy and Mollie wept bitterly, for they felt that they had lost a good friend. There was only one more patient on board, and he seemed to be improving; but before the morning sun rose, red and glaring on the silent ocean, there were three more. Captain McClintock was one of them. There was none to take care of him but Mollie and Noddy; and both of them, regardless of the demands of their own bodies, kept vigil by his couch. More faithful nurses a sick man never had. They applied the remedies which had been used before. On the following day two more of the crew were committed to their ocean graves, and despair reigned throughout the vessel. The captain grew worse every hour, and poor Mollie was often compelled to leave the bedside that he might not see her weeping over him. He soon became delirious, and did not even know her. "O, Noddy," exclaimed she, when she fully realized the situation of her father, "I shall soon be alone." "Don't give up, Mollie," replied the cabin-boy sadly. "I have prayed till I fear my prayers are no longer heard," sobbed she. "Yes, they are, Mollie. Don't stop praying," said Noddy, who knew that the poor girl had derived a great deal of hope and comfort from her prayers. He had seen her kneel down when she was almost overcome by the horrors which surrounded them, and rise as calm and hopeful as though she had received a message direct from on high. Perhaps he had no real faith in her prayers, but he saw what strength she derived from them. Certainly they had not warded off the pestilence, which was still seeking new victims on board. But they were the life of Mollie's struggling existence; and it was with the utmost sincerity that he had counselled her to continue them. "My father will die!" groaned the poor girl. "Nothing can save him now." "No, he won't die. He isn't very bad yet, Mollie." "O, yes, he is. He does not speak to me; he does not know me." "He is doing very well, Mollie. Don't give it up yet." "I feel that he will soon leave me." "No, he won't, Mollie. I _know_ he will get well," said Noddy, with the most determined emphasis. "How do you know?" "I feel that he will. He isn't half so bad as Mr. Watts was. Cheer up, and he will be all right in a few days." "But think how terrible it would be for my poor father to die, away here in the middle of the ocean," continued Mollie, weeping most bitterly, as she thought of the future. "But he will not die; I am just as sure that he will get well, as I am that I am alive now." Noddy had no reason whatever for this strong assertion, and he made it only to comfort his friend. It was not made in vain, for the afflicted daughter was willing to cling to any hope, however slight, and the confident words of the boy made an impression upon her. The morrow came, and the captain was decidedly better; but from the forecastle came the gloomy report that two more of the men had been struck down by the disease. There were but three seamen left who were able to do duty, and Mr. Lincoln, the second mate, was nearly exhausted by watching and anxiety. Fortunately, the weather had been fine, and the Roebuck had been under all sail, with a fair wind. Noddy had obtained a little sleep during the second night of the captain's illness, and he went on deck to report to the mate for duty. He was competent to steer the vessel in a light breeze, and he was permitted to relieve the man at the wheel. He stood his trick of two hours, and then went below, to ascertain the condition of the captain. As he descended the ladder, he discovered the form of Mollie extended on one of the lockers. Her face was flushed, and she was breathing heavily. Noddy was appalled at this sight, for he knew too well what these indications meant. "What is the matter, Mollie?" asked he, hardly able to speak the words from the violence of his emotion. "It is my turn now, Noddy," replied she, in faint tones. "Who will pray for me?" "I will, Mollie; but what ails you?" "I am burning up with heat, and perishing with cold. My back feels as if it was broken, and the pain darts up through my neck into my head. I know very well what it means. You will take care of my poor father--won't you, Noddy?" "To be sure I will. You must turn in, Mollie, and let me take care of you, too," said he, trying to be as calm as the terrible situation required of him. He assisted the stricken maiden to her state-room, and placed her in her berth. Taking from the medicine chest the now familiar remedy, he gave her the potion, and tenderly ministered to all her wants. She was very sick, for she had struggled with the destroying malady for hours before she yielded to its insidious advances. "Thank you, Noddy. I feel better now, and I shall soon be happy. Go now and see to my father; don't let him want for anything." "I will not, Mollie; I will take first-rate care of him," answered Noddy, as he smoothed down the clothing around her neck. "My father is the captain of the ship, you know," added she, with a smile. "He is a great man; bigger than any shark you ever saw." Her mind had begun to wander already; and her patient nurse could hardly keep down his tears, as he gazed at her flushed cheeks, and smoothed down the curls upon her neck. She was beautiful to him--too beautiful to die there in mid ocean, with none but rude men to shed great tears over her silent form. How he wished that Bertha was there, to watch over that frail little form, and ward off the grim tyrant that was struggling to possess it! She would not fear the pangs of the pestilence; she would be an angel in the little state-room, and bring down peace and hope, if not life, to the lovely sufferer. Noddy felt as he had never felt before, not even when the dread monster of the deep had almost snapped up the slight form before him. All the good lessons he had ever learned in his life came to him with a force they had never possessed in the sunny hour of prosperity. He wanted to pray. He felt the need of a strength not his own. Mollie could not pray now. Her mind was darkened by the shadows of disease. He went out into the cabin. It looked as cheerless, and cold, and gloomy, as the inside of a tomb. But God was there; and though Noddy could not speak the words of his prayer, his heart breathed a spirit which the infinite Father could understand. He prayed, as he had promised the sick girl he would, and the strength which prayer had given to her was given to him. "Here is work for me," said he, as he approached the door of the captain's state-room. "But I am able to do it. I will never give up this work." He did not know what he was to win by this work of love, amid trials and tribulation. He had struggled with the disposition to despond; he had worked like a hero to keep his spirits up; and that which he was called upon to do with his hands was small and trivial compared with that which was done by his mind and heart. He had conquered fear and despair. Thus prepared to battle with the giant ills which surrounded him, he entered Captain McClintock's room. CHAPTER XV. THE DEMON OF THE CUP. "Is that you, Noddy?" asked the captain, faintly. "Yes, sir. How do you feel, captain?" "I think I'm a little better. I wish you would ask Mollie to come in; I want to see her." "Does your head ache now, sir?" asked Noddy, who did not like to tell him that his daughter had just been taken with the fever. "Not so bad as it did. Just speak to Mollie." "I think you are ever so much better, sir. You will be out in a day or two." "Do you think so, Noddy?" "Yes, sir; I'm certain you will," answered the boy, who knew that faith was life in the present instance. "I'm glad you think so. I certainly feel a great deal better," replied the captain, as though he was already cheered by the inspiration of hope. "You must be careful, and keep still; and you will be all right in a week, at the most." "I hope so; for I couldn't help thinking, when I was taken down, what a bitter thing it would be to poor Mollie if I should die so far from home and friends." "You have got over the worst of it now, captain." "Is Mollie out in the cabin?" asked the sufferer, persistently returning to the subject near his heart. "No, sir; she is not, just now." "Has she gone on deck?" "No, sir." "Where is she, Noddy?" demanded he, earnestly, as he attempted to raise himself up in his cot. "Don't stir, captain; it will make you worse, if you do." "Tell me where Mollie is at once, or I shall jump out of my berth. Is she--is she--" "She is in her room, captain. Don't be worried about her," replied Noddy, who was afraid that the truth would have a bad effect upon the devoted father. "She laid down a little while ago." "Is she dead?" gasped the captain, with a mighty effort to utter the appalling word. "O, no, sir! She was taken sick a little while ago." "O, mercy!" groaned the sick man. "I know it all now." "It's no use to deny it, sir. She has got the fever." "And I lay here helpless!" "She said she felt a little better when I came out. I gave her the medicine, and did everything for her." "I must go to her." "You will worry her to death, if you do, captain. She is more troubled about you than she is about herself. If you lay still, so I can report that you are doing well, it will be the best thing in the world for her. It will do her more good than the medicine." "Tell her I am well, Noddy!" "It won't do to tell her too much; she won't believe anything, if I do," said Noddy, sorely troubled about the moral management of the cases. "Tell her I am well, Noddy; and I will go and sit by her," replied the sufferer, who was no more able to get out of his bed than he was to cure the fearful disease. "I can't do anything, captain, if you don't keep still in your bed. She is a little out just now; but I think she will do very well, if you only let her alone." Captain McClintock was in an agony of suspense; but Noddy succeeded in consoling him so that he promised to remain quietly in his bed. As physician and nurse, as well as friend and comforter, the cabin-boy found his hands full; but he had a heart big enough for the occasion; and all day and all night he went from one patient to another, ministering to their wants with as much skill and judgment as though he had been trained in a sick room. Mollie grow worse as the hours wore heavily away; but this was to be expected, and the patient nurse was not discouraged by the progressive indications of the disease. Towards morning the captain went to sleep; but it required all the faithful boy's energies to keep Mollie in her bed, as she raved with the heated brain of the malady. In the morning one of the seamen was reported out of danger, and the others in a hopeful condition. Noddy was completely exhausted by his labors and his solicitude. Mr. Lincoln saw that he could endure no more; and as he had obtained a few hours' sleep on deck during the night, he insisted that the weary boy should have some rest, while he took care of the sick. Noddy crawled into his berth, and not even his anxiety for poor Mollie could keep him awake any longer. He slept heavily, and the considerate mate did not wake him till dinner-time, when he sprang from his berth and hastened to the couch of the sick girl. Another day passed, and Mollie began to exhibit some hopeful symptoms. Her father was still improving. The patients in the forecastle were also getting better. Noddy felt that no more of the Roebuck's people were to be cast into the sea. Hope gave him new life. He was rested and refreshed by the bright prospect quite as much as by the sleep which the kindness of Mr. Lincoln enabled him to obtain. The schooner still sped on her course with favoring breezes; while Noddy, patient and hopeful, performed the various duties which the fell disease imposed upon him. He had not regarded the danger of taking the fever himself. He had no thought now for any one but poor Mollie, who was daily improving. One by one the crew, who had been stricken down with the malady, returned to the deck; but it was a long time before they were able to do their full measure of duty. In a week after Mollie was taken sick, her father was able to sit a portion of the day by her side; and a few days later, she was able to sit up for a few moments. The terrible scourge had wasted itself; but the chief mate and three of the crew had fallen victims to the sad visitation. Yellow fever patients convalesce very slowly; and it was a fortnight before Captain McClintock was able to go on deck; but at the same time, Mollie, weak and attenuated by her sufferings, was helped up the ladder by her devoted friend and nurse. The cloud had passed away from the vessel, and everybody on board was as happy as though disease and death had never invaded those wooden walls. But the happiness was toned to the circumstances. Hearts had been purified by suffering. Neither the officers nor the men swore; they spoke to each other in gentle tones, as though the tribulations through which they had passed had softened their hearts, and bound them together in a holier than earthly affection. As Mr. Watts and three sailors had died, the vessel was short-handed, but not crippled; and the captain decided to prosecute his voyage without putting into any port for assistance. Mr. Lincoln was appointed chief mate, and a second mate was selected from the forecastle. Everything went along as before the storm burst upon the devoted vessel. "How happy I am, Noddy!" exclaimed Mollie, as they sat on deck one afternoon, when she had nearly recovered her strength. "My father was saved, and I am saved. How grateful I am!" "So am I, Mollie," replied Noddy. "And how much we both owe to you! Wasn't it strange you didn't take the fever?" "I think it was." "Were you not afraid of it?" "I didn't think anything about it, any way; but I feel just as though I had gone through with the fever, or something else." "Why?" "I don't know; everything looks odd and strange to me. I don't feel like the same fellow." Mollie persisted in her desire to know how the cabin-boy felt, and Noddy found it exceedingly difficult to describe his feelings. Much of the religious impressions which he had derived from the days of tribulation still clung to him. His views of life and death had changed. Many of Bertha's teachings, which he could not understand before, were very plain to him now. He did not believe it would be possible for him to do anything wrong again. Hopes and fears had been his incentives to duty before; principle had grown up in his soul now. The experience of years seemed to be crowded into the few short days when gloom and death reigned in the vessel. The Roebuck sped on her way, generally favored with good weather and fair winds. She was a stanch vessel, and behaved well in the few storms she encountered. She doubled Cape Horn without subjecting her crew to any severe hardships, and sped on her way to more genial climes. For several weeks after his recovery, Captain McClintock kept very steady, and Mollie hoped that the "evil days" had passed by. It was a vain hope; for when the schooner entered the Pacific, his excesses were again apparent. He went on from bad to worse, till he was sober hardly a single hour of the day. In vain did Mollie plead with him; in vain she reminded him of the time when they had both lain at death's door; in vain she assured him that she feared the bottle more than the fever. He was infatuated by the demon of the cup, and seemed to have no moral power left. The Roebuck was approaching the thick clusters of islands that stud the Pacific; and it was important that the vessel should be skilfully navigated. Mr. Lincoln was a good seaman, but he was not a navigator; that is, he was not competent to find the latitude and longitude, and lay down the ship's position on the chart. The captain was seldom in condition to make an observation, and the schooner was in peril of being dashed to pieces on the rocks. The mate was fully alive to the difficulties of his position; and he told Mollie what must be the consequences of her father's continued neglect. The sea in which they were then sailing was full of islands and coral reefs. There were indications of a storm, and he could not save the vessel without knowing where she was. "Noddy," said the troubled maiden, after Mr. Lincoln had explained the situation to her, "I want you to help me." "I'm ready," replied he, with his usual promptness. "We are going to ruin. My poor father is in a terrible state, and I am going to do something." "What can you do?" "You shall help me, but I will bear all the blame." "You would not do anything wrong, and I am willing to bear the blame with you." "Never mind that; we are going to do what's right, and we will not say a word about the blame. Now come with me," she continued, leading the way to the cabin. "I am willing to do anything that is right, wherever the blame falls." "We must save the vessel, for the mate says she is in great danger. There is a storm coming, and Mr. Lincoln don't know where we are. Father hasn't taken an observation for four days." "Well, are you going to take one?" asked Noddy, who was rather bewildered by Mollie's statement of the perils of the vessel. "No; but I intend that father shall to-morrow." "What are you going to do?" She opened the pantry door, and took from the shelf a bottle of gin. "Take this, Noddy, and throw it overboard," said she, handing him the bottle. "I'll do that;" and he went to the bull's eye, in Molli's state-room, and dropped it into the sea. "That's only a part of the work," said she, as she opened one of the lockers in the cabin, which was stowed full of liquors. She passed them out, two at a time, and Noddy dropped them all into the ocean. Captain McClintock was lying in his state-room, in a helpless state of intoxication, so that there was no fear of interruption from him. Every bottle of wine, ale, and liquor which the cabin contained was thrown overboard. Noddy thought that the sharks, which swallow everything that falls overboard, would all get "tight;" but he hoped they would break the bottles before they swallowed them. The work was done, and everything which could intoxicate was gone; at least everything which Mollie and the cabin-boy could find. They did not tell Mr. Lincoln what they had done, for they did not wish to make him a party to the transaction. They were satisfied with their work. The vessel would be saved if the storm held off twelve hours longer. The captain rose early the next morning, and Noddy, from his berth, saw him go to the pantry for his morning dram. There was no bottle there. He went to the locker; there was none there. He searched, without success, in all the lockers and berths of the cabin. While he was engaged in the search, Mollie, who had heard him, came out of her room. The captain's hand shook, and his whole frame trembled from the effects of his long-inebriation. His nerves were shattered, and nothing but liquor could quiet them. Mollie could not help crying when she saw to what a state her father had been reduced. He was pale and haggard; and when he tried to raise a glass of water to his lips his trembling hand refused its office, and he spilled it on the floor. "Where is all the liquor, Mollie?" he asked, in shaken, hollow tones. "I have thrown it all overboard," she replied, firmly. He was too weak to be angry with her; and she proceeded to tell him what must be the fate of the vessel, and of all on board, if he did not attend to his duty. He listened, and promised not to drink another drop; for he knew then, even when his shattered reason held but partial sway, that he would be the murderer of his daughter and of his crew, if the vessel was wrecked by his neglect. He meant to keep his promise; but the gnawing appetite, which he had fostered and cherished until it became a demon, would not let him do so. In the forenoon, goaded by the insatiate thirst that beset him, he went into the hold, which could be entered from the cabin, and opened a case of liquors, forming part of the cargo. He drank long and deep, and lay down upon the merchandise, that he might be near this demon. Twelve o'clock came, and no observation could be taken. Mollie looked for her father, and with Noddy's help she found him in the hold, senseless in his inebriation. Mr. Lincoln was called down, and he was conveyed to his berth. The liquor was thrown overboard, but it was too late; before dark the gale broke upon the Roebuck, and fear and trembling were again in the vessel. CHAPTER XVI. NIGHT AND STORM. Sudden and severe was the gale which came down upon the Roebuck, while her captain was besotted and helpless in his berth. Mr. Lincoln did all that a skilful seaman could do, and while the wind and the waves were the only perils against which the schooner had to contend, there was no serious alarm for her safety. The night had come, and the time had passed by when even Captain McClintock could do anything more than the mate. Mr. Lincoln had kept the "dead reckoning" as well as he could without any knowledge of the currents; and it was evident that the vessel was in a perilous situation, and not far distant from the region of islands and coral reefs. The first hours of the stormy night wore gloomily away, for none knew at what moment the schooner might be dashed to pieces upon some hidden rock. When the captain revived a little from the stupor of intoxication, he seemed not to heed the situation of the vessel. Taking the cabin lantern, he went into the hold again. His only thought seemed to be of the liquor on which he lived. All the cases that Mollie and Noddy could find had been thrown overboard; but the drunkard overhauled the cargo till he found what he wanted, and taking a bottle of gin to his state-room, he was soon as senseless as the fiery fluid could make him. Mollie did all that she could do under these trying circumstances; she prayed that the good Father who had saved them before, would be with them now; and she knew that the strong arm of Omnipotence could move far from them the perils with which they were surrounded. She felt better every time she prayed. But the storm increased in fury, and she knew not the purposes of the Infinite in regard to them. "I am afraid we shall never see the light of another day, Noddy," said she, as the great seas struck with stunning force against the side of the vessel. "Why not? We have been out in a worse gale than this," replied Noddy, who felt that it was his peculiar office to keep hope alive in the heart of his gentle companion. "But we may be in the midst of the rocks and shoals." "We shall do very well, Mollie. Don't give it up." "I don't give it up; but I am ready for anything. I want to be resigned to my fate whenever it comes." "Don't be so blue about it, Mollie. It will be all right with us in the morning." "You heard what Mr. Lincoln said, and you know we are in great danger." "Perhaps we are." "You know we are, Noddy." "Well, we are; but for all that, the vessel will ride out the gale, and to-morrow you will laugh to think how scared you were." "I am not scared; I am ready to die. Promise me one thing, Noddy." "Anything," answered he, promptly. "You will not blame my father if the vessel is lost. He is insane; he can't help what he does. He never did so before, and I know he don't mean to do wrong." "I suppose he don't, and I won't blame him, whatever happens," replied he, willing to comfort the poor girl in any way he could. "I should not care so much if it didn't look as though it was all father's fault." "It will be all right to-morrow. We will throw the rest of the liquor overboard. We will search through the hold, and not leave a single bottle of anything there. Then we shall be safe." "It will be too late then," sighed Mollie. "No, it won't; the vessel will be saved. I _know_ it will," added Noddy, resolutely. "You don't know." "Yes, I do; I am just as certain of it as I am of my own existence." Noddy had hardly uttered these confident words, before a tremendous shock threw them upon the cabin floor. It was followed by a terrible crashing sound, as though every timber in the vessel had been rent and broken; and they could hear the rush of waters, as the torrents poured in through the broken sides. Noddy, without stopping to think of the vain prophecy he had made, seized the light form of Mollie, and bore her to the deck. The sea was running riot there; the great waves swept over the deck with a force which no human strength could resist, and Noddy was compelled to retreat to the cabin again. The lantern still swung from a deck beam, but the water had risen in the cabin so that his descent was prevented. The Roebuck had run upon a reef or shoal in such a manner that her bow was projected far out of the water, while her stern was almost submerged in the waves. Noddy's quick perception enabled him to comprehend the position of the vessel, and he placed his charge on the companion ladder, which was protected in a measure from the force of the sea by the hatch, closed on the top, and open only on the front. "My father!" gasped Mollie. "Save him, Noddy!" "I will try," replied Noddy. "Hold on tight," added he, as a heavy volume of water rolled down the companion-way. "Save him, and don't mind me," groaned the poor girl, unselfish to the last. The brave boy stepped down to the cabin floor, where the water was up to his hips. Creeping on the top of the lockers, and holding on to the front of the berths, he reached the door of the captain's state-room. In this part of the vessel the water had risen nearly to the top of the door, and the berth in which the unfortunate inebriate lay was entirely beneath its surface. He crawled into the room, and put his hand into the berth. The captain was not there. The water was still rising, and Noddy had no doubt that the poor man had already perished. The shock of the collision when the schooner struck, or the rising waters, had forced him from his position on the bed. The water was over Noddy's head in the state-room; but the agony of Mollie induced him to make a desperate effort to save her father. He dropped down on the floor, and felt about with his feet, till he found the body. The question was settled. Captain McClintock was dead. He was one of the first victims of his criminal neglect. It was not safe to remain longer in the state-room, even if there had been any motive for doing so, and Noddy worked his way forward again as he had come. He found Mollie still clinging to the ladder, suffering everything on account of her father, and nothing for herself. "My poor father!" said she, when she discovered her friend coming back without him. "Where is he, Noddy?" "I couldn't do anything for him, Mollie," replied he. "Is he lost?" "He is gone, Mollie; and it was all over with him before I got there. Don't cry. He is out of trouble now." "Poor father," sobbed she. "Couldn't you save him? Let me go and help you." "No use, Mollie," added Noddy, as he climbed up the ladder, and looked out through the aperture at the hatch. "Are you sure we can't do anything for him?" she asked, in trembling tones. "Nothing, Mollie. He was dead when I opened the door of his room. I found him on the floor, and had to go down over my head to find him. He did not move or struggle, and I'm sure he is dead. I am sorry, but I can't help it." "O, dear, dear!" groaned she, in her anguish. She heeded not the cracking timbers and the roaring sea. Her heart was with the unfortunate man who lay cold and still beneath the invading waters. She was ready to go with him to the home in the silent land. "You hold on tight a little while, and I will go on deck, and see if I can make out where we are," said Noddy. "It matters little to me where we are. I shall soon be with my father," replied Mollie. "Don't say that. Your father is at rest now." "And I shall soon be at rest with him. Do you hear those terrible waves beat against the vessel? They will break her in pieces in a few moments more." "Perhaps they will, and perhaps they won't. You mustn't give up, Mollie. If I should lose you now, I shouldn't care what became of me." "You have been very good to me, Noddy; and I hope God will bless you." "I want to save you if I can." "You cannot, Noddy, in this terrible storm. We are poor weak children, and we can do nothing." "But I am bound to work and win. I shall not give it up yet, Mollie. We have struck upon a rock or a shoal, and the land can't be a great ways off." "Such an awful sea! We could never reach the land." "We can try--can't we?" "Where is Mr. Lincoln?" "I don't know. I have not heard a sound but the noise of the sea since the vessel struck. I suppose he and the rest of the men were washed overboard." "How horrible!" "I don't know. They may have left in one of the boats." "I haven't any courage, Noddy. My poor father is gone, and I don't feel as though it made any difference what became of me." "Don't talk so, Mollie. Save yourself for my sake, if you don't for your own." "What can we do?" asked she, blankly, for the situation seemed utterly hopeless. "I don't know; I will see," replied Noddy, as he crawled through the aperture, and reached the deck. A huge wave struck him as he rose upon his feet, and bore him down to the lee side of the vessel; but he grasped the shrouds, and saved himself from being hurled into the abyss of waters that boiled in the fury of the storm on both sides of the stranded schooner. He ran up the shrouds a short distance, and tried to penetrate the gloom of the night. He could see nothing but the white froth on the waves, which beat on all sides. There was no land to be seen ahead, as he had expected, and it was evident that the Roebuck had struck on a shoal, at some distance from any shore. It was impossible to walk forward on the deck, for the savage waves that broke over the vessel would have carried him overboard. The sight suggested the manner in which the men had so suddenly disappeared. They had probably been swept away the moment the vessel struck. The rigging of the schooner was all standing, and Noddy decided to go forward to ascertain if there was any comfortable position there for Mollie. He went to the main-mast head, and, by the spring-stay, reached the fore-mast. Descending by the fore-shrouds, he reached the forecastle of the schooner. The bow had been thrown up so high on the shoal that the sea did not break over this part of the vessel with anything like the force it did farther aft. The hatch was on the fore-scuttle, and it was possible that the men had taken refuge in the forecastle. Removing the hatch, he called the names of Mr. Lincoln and others; but there was no response. He then went down, and attempted to make his way aft through the hold. This was impossible, and he was obliged to return by the way he had come. "My poor father!" sighed Mollie, as Noddy reached the ladder to which she was clinging; "I shall never see you again." "Come, Mollie. I want you to go with me now," said he, taking her by the arm. "Did you find any of the crew?" she asked. "Not a single one." "Poor men!" "I am afraid they are all drowned; but we may be saved if we only work. If we stay here we shall certainly be lost. If the sea should carry off the companion-hatch, we should be drowned out in spite of all we could do." "What can we do?" "We must go forward." "That is impossible for me, Noddy." "No, it isn't." "Save yourself, Noddy, if you can. I do not feel like doing anything." "I shall stay by you, and if you are lost I shall be lost with you." "Then I will go with you, and do anything you say," said she, earnestly; for when the life of another was at stake, she was willing to put forth any exertion. "The vessel holds together first-rate, and if we stick by her till morning, we may find some way to save ourselves. Don't give it up, Mollie. Work and win; that's my motto, you know." "I am ready to work with you, Noddy, whether you win or not." The persevering boy got a rope, which he made fast around the little girl's body, and watching his time, at the intervals of the breaking waves, he bore her to the main shrouds. She went up to the mast head without much difficulty, though the force of the wind was so great that Noddy had to hold on to her, to keep her from being blown from the ropes. At this point he made a sling for her on the spring-stay, in which she sat as a child does in a swing. It was adjusted to the big rope so that it would slip along, and permit her to hold on to the stay with her hands. The vessel seemed to be so wedged in the rocks or sand, on which she had struck, that she did not roll, and the only obstacle to a safe passage from one mast to the other, was the violence of the gale. By Noddy's careful and skilful management, the transit was made in safety through the most imminent peril. The descent to the deck, forward, was more easily accomplished, and the heroic youth soon had the pleasure of seeing his gentle charge safe, for the present, in the forecastle. He had worked and won, so far. He was satisfied with the past, and hopeful of the future. Having conducted Mollie to a safe place, he turned his attention once more to the situation of the vessel. Looking over the bow, he discovered the dark, ragged rocks, rising a few feet above the water, on which she had struck, but he could not see any land. CHAPTER XVII. AFTER THE STORM. The Roebuck had been built, under the direction of Captain McClintock, for the voyage around Cape Horn. She was a new vessel, and of extra strength, and she held together in spite of the hard thumping she received on the rocks. As she struck, a hole was knocked in her bottom; but her bow had been forced so far up on the rocks that the water which she made all settled aft. With tender care Noddy had wrapped up his frail companion in a pea jacket he found in the forecastle, and together they waited anxiously for the morning light. The waves beat fiercely against the side of the vessel, pounded on the decks as they rolled over the bulwarks; and the survivors were in continual fear that each moment would witness the destruction of their ark of safety. Noddy had made the best arrangements he could for a speedy exit, in case the worst should be realized. With the first signs of daylight Noddy was on deck endeavoring to obtain a better knowledge of the location of the wreck. It seemed to him then that the force of the gale had abated, though the sea was hardly less savage than it had been during the night. As the day dawned, he discovered the outline of some dark object, apparently half a mile distant. He watched this sombre pile till there was light enough to satisfy him that it was an island. "Hurrah!" shouted Noddy,--forgetting, in the joy of this discovery, that death and destruction had reigned on board the Roebuck. "What is it?" asked Mollie, hardly moved by the gladness of her companion. "Land ho!" replied he, as he descended the ladder to the forecastle. "Where is it?" said she, languidly, as though she did not feel much interested in the announcement. "Right over here, about half a mile off." "It might as well be a thousand miles off; for we can never get there." "O, yes, we can. We have the boat on deck. I'm afraid you are discouraged, Mollie." "I can't help thinking of poor father," said she, bursting into tears again. Noddy comforted her as well as he could. He told her she ought not to repine at the will of God, who had saved her, though he had permitted her father to be lost; that she ought to be grateful for her own preservation; and, what seemed to be the strongest argument to him, that weeping and "taking on" would do no good. He was but a poor comforter, and only repeated what he had often heard her say in the dark hours of their former tribulation. Her father was dead, and she could not help weeping. Whatever were his faults, and however great had been the error which had brought her to the present extremity, he was her father. In his sober days he had loved her tenderly and devotedly; and it seemed like sacrilege to her to dry the tears which so readily and so freely flowed. They were the natural tribute of affection from a child to a lost parent. Noddy did not dare to say all he believed, for he was convinced that the death of the captain was a blessing to himself and to his daughter. He was so besotted by the demon that life could henceforth be only a misery to him, and a stumbling-block to her. It required no great faith for him to believe, in the present instance, that the good Father doeth all things well. The daylight came, and with it the hope of brighter hours. The clouds were breaking away, and the winds subsided almost as suddenly as they had risen. Still the waves broke fiercely over the wreck, and it was impossible to take any steps towards reaching the land, whose green hills and bright valleys gladdened the heart of the storm-tossed sailor-boy. With an axe which he found in the forecastle, he knocked away a couple of the planks of the bulkhead which divided the seamen's quarters from the hold. He passed through, by moving a portion of the miscellaneous cargo, to the cabin, where he obtained some water, some ship bread, and boiled beef. Poor Mollie had no appetite; but to please her anxious friend, she ate half a biscuit. They passed the forenoon in the forecastle, talking of the past and the future; but the thoughts of the bereaved daughter continually reverted to her father. She talked of him; of what he had been to her, and of the bright hopes which she had cherished of the future. She was positive she should never be happy again. After much persuasion, Noddy induced her to lie down in one of the bunks, and being thoroughly exhausted by anxiety and the loss of rest, she went to sleep, which gave her patient friend a great deal of satisfaction. She slept, and Noddy went on deck again. The waves had now subsided, so that he could go aft. He found that the jolly-boat was gone from the stern davits. At first he supposed it had been washed away by the heavy sea; but a further examination convinced him that it had been lowered by the men. It was possible, if not probable, the crew had taken to the boat, and he might find them on the island, or a portion of them, for it was hardly to be expected that the whole crew had escaped. From the deck he went below. He had anticipated that the fall of the tide would enable him to enter the state-room of the captain; but there was no perceptible change in the height of the water. In this locality the whole range of the tide was not more than a foot. There were many things which might be of great value to Mollie, if they ever escaped from this region, and he was anxious to save them for her use. The captain had a considerable sum of money in gold and silver. The cabin-boy, knowing where it was, set himself at work to obtain it. He was obliged to dive several times before he succeeded; but at last he brought it up, and deposited it in the safest place he could find. Other articles of value were saved in the same manner, including the captain's chronometer and sextant, the sad neglect of which had caused the terrible disaster. Towards night a change in the wind "knocked down" the sea, and the waves no longer dashed against the shattered vessel. The galley had been washed away; but the boat on deck, though thrown from the blocks, was still uninjured; and Noddy was sorely perplexed to find a means of getting it overboard. It was too late, and he was too tired to accomplish anything that night. Mollie was awake when he went to the forecastle again; and rest and refreshment had made her more cheerful and more hopeful. She spoke with greater interest of the future, and dwelt less mournfully on the sad event which had made her an orphan. Noddy told her his plans for the morrow; that he intended to launch the long-boat, and visit the island the next day; that he would build a house for her; and that they would be happy there till some passing whaler picked them up. The tired boy, now secure of life, went to sleep. His fair companion wept again, as she thought of the pleasant days when her father had been a joy to every hour of her existence; but she, too, went to sleep, with none to watch over her but the good Father who had saved her in all the perils through which she had passed. The sun rose clear and bright the next morning, and Noddy went on deck to prepare their simple breakfast. He had constructed a fireplace of iron plates, and he boiled some water to make tea. Mollie soon joined him; and sad as she still was, she insisted that the cooking was her duty. She performed it, while Noddy employed himself in devising some plan by which, with his feeble powers, he could hoist the heavy boat into the water. The bulwarks had been partially stove on one side, and he cleared away the wreck till there was nothing to obstruct the passage of the boat over the side. They sat down on the deck to eat their breakfast; and during the meal Noddy was very quiet and thoughtful. Occasionally he cast his eyes up at the rigging over their heads. Mollie could not help looking at him. She had a great admiration for him; he had been so kind to her, and so brave and cheerful in the discharge of the duties which the awful catastrophe imposed upon him. Besides, he was her only friend--her only hope now. "What are you thinking about, Noddy?" asked she, perplexed by his unusually meditative mood. "I was thinking how I should get the boat into the water." "You can't get it into the water. What can a small boy like you do with a great boat like that?" "I think I can manage it somehow." "I am afraid not." "Don't give it up, Mollie; our salvation depends on that boat. I found out something more, when I went aloft this morning." "What?" "There is another island off here to the northward, just as far as you can see. We may wish to go there, and the boat would be wanted then." "Noddy, perhaps there are savages on those islands, who will kill us if we go on shore." "Two can play at that game," replied Noddy, in his confident tone. "What could a boy like you do against a mob of Indians?" "There are two or three pistols in the cabin, and I think I know how to use them; at any rate I shall not be butchered, nor let you be, without showing them what I am made of," answered Noddy, as he rose from the planks, and turned his attention once more to the moving of the boat. "You wouldn't shoot them--would you?" "Not if I could help it. I shouldn't want to shoot them; and I won't do it, if they behave themselves. But I must go to work on the boat now." "Let me help you, Noddy, I am real strong, and I can do a great deal." "I will tell you when you can help me, Mollie, for I may need a little assistance." "I don't see how you are going to do this job." "I will show you in a moment," replied Noddy, as he ran up the main shrouds. He carried a small hatchet in his belt, with which he detached the starboard fore-brace from the mast. This was a rope, the end of which was tied to the main-mast, and extended through a single sheaf-block at the starboard fore-yard-arm. After passing through this block, the brace returned to the main-mast, passed through another block, and led down upon the deck. There was another rope of the same kind on the port side of the vessel. They were used to swing round the yard, in order to place the sail so that it would draw in the wind. When Noddy cut it loose, the brace dropped to the deck. It was now simply a rope passing through a single block at the end of the yard. The little engineer made fast one end of the brace to the ring in the bow of the boat. He then unhooked the peak halliards of the fore-sail, and attached them to the ring in the stern of the boat. Now, if he had had the strength, he would have pulled on the yard-arm rope till he dragged the bow out over the water; the stern line being intended merely to steady the boat, if necessary, and keep it from jamming against the mast. When he had drawn the bow out as far as he could with the brace, he meant to attach the same rope to the stern, and complete the job. "That's all very pretty," said Mollie, who had carefully noticed all her companion's proceedings; "but you and I can't hoist the boat up with that rigging." "I know that, Mollie," replied Noddy, wiping the perspiration from his brow. "I haven't done yet." "I am afraid you won't make out, Noddy." "Yes, I shall. Work and win; that's the idea." "You are working very hard, and I hope you will win." "Did you know I made an improvement on Miss Bertha's maxim?" "Indeed! What?" "He that works shall win." "That's very encouraging; but it isn't always true." "It is when you work in the right way," answered Noddy, as he took the end of the yard-arm rope, and, after passing it through a snatch-block, began to wind it around the barrel of the small capstan on the forecastle. "Perhaps you haven't got the right way." "If I haven't I shall try again, and keep trying till I do get it," replied Noddy, as he handed Mollie the end of the rope which he had wound four times round the capstan. "Do you think you can hold this rope and take in the slack?" "I am afraid there will not be any to take in; but I can hold it, if there is," said she, satirically, but without even a smile. Noddy inserted one of the capstan bars, and attempted to "walk round;" but his feeble powers were not sufficient to move the boat a single inch. He tightened up the rope, and that was all he could accomplish. "I was afraid you could not stir it," said Mollie; but her tones were full of sympathy for her companion in his disappointment. He struggled in vain for a time; but it required a little more engineering to make the machinery move. Taking a "gun-tackle purchase," or "tackle and fall," as it is called on shore, he attached one hook to the extreme end of the capstan bar, and the other to the rail. This added power accomplished the work; and he made the capstan revolve with ease, though the business went on very slowly. He was obliged to shift back the bar four times for every revolution of the barrel. But the boat moved forward, and that was success. He persevered, and skill and labor finally accomplished the difficult task. The boat floated in the water alongside the wreck. He had worked; he had won. CHAPTER XVIII. THE BEAUTIFUL ISLAND. "There, Mollie, what do you think now!" exclaimed the youthful engineer, as he made fast the painter of the boat to a ring in the deck of the schooner. "You have worked very hard, Noddy, but you have succeeded. You must be very tired." "I am tired, for I have done a hard day's work." "You ought to rest now." "I think I will. We are in no hurry, for we are very comfortable here, and storms don't come very often." It was late in the afternoon when the work of getting out the boat was finished. Noddy had labored very hard, and he was perfectly willing to rest during the remainder of the day. Mollie made some tea, and they had supper at an early hour. It was a remarkably pleasant day, and the air was as soft and balmy as a poet's dream. Both the young workers were very much fatigued, and they sat upon the deck till dark. "Where is my father now?" asked Mollie, as she cast a nervous glance towards the beautiful island which they hoped to reach on the following day. "Where is he?" repeated Noddy, surprised at the question, and not knowing what she meant. "I mean his remains." "In his state-room," answered Noddy, very reluctant to have the subject considered. "Will you do one thing more for me, Noddy?" demanded she, earnestly and impressively. "Certainly, I will, Mollie." "It shall be the last thing I shall ask you to do for me." "Don't say that, for I've always been ready to do everything you wished me to do." "I know you have, Noddy; and you work so hard that I don't feel like asking you to do any extra labor." "I will do anything you wish, Mollie. You needn't be afraid to ask me, either. If you knew how much pleasure it gives me to work for you, I'm sure you would keep me busy all the time." "I don't wish to wear you out, and you may think this is useless work." "I'm sure I shall not, if you want it done." "If you knew how sad it makes me feel to think of my poor father lying in the water there, you would understand me," added she, bursting into tears. "I know what you mean, Mollie, and it shall be done the first thing to-morrow." "Thank you, Noddy. You are so good and so kind! I hope I shall see Miss Bertha, some time, and tell her what you have done for me," continued she, wiping away her tears. They retired to the forecastle soon after dark; and when Mollie had said her simple prayer for both of them, they lay down in the bunks, and were soon asleep. Noddy's first work the next morning was to rig a mast and sail for the long-boat. In this labor he was assisted by Mollie, who sewed diligently on the sail all the forenoon. While she was thus engaged, Noddy, without telling her what he was going to do, went into the cabin, carrying a boat-hook, and, with a feeling of awe amounting almost to superstitious terror, proceeded to fish up the body of Captain McClintock. He knew just where it lay, and had no difficulty in accomplishing the task. He dragged the remains out into the cabin, and floated the corpse in the water to the foot of the ladder. It was an awful duty for him to perform; and when he saw the ghastly, bloated face, he was disposed to flee in terror from the spot. Noddy was strong for his years, or he could not have placed the body on the locker, out of the reach of the water. He prepared the remains for burial precisely as those of Mr. Watts had been. The most difficult part of the task was yet to be performed--to get the corpse on deck, and lower it into the boat. He procured a long box in the hold, from which he removed the merchandise, and found that it would answer the purpose of a coffin. By much hard lifting, and by resorting to various expedients, he placed the remains in the box and nailed down the lid. He felt easier now, for the face of the corpse no longer glared at him. When he had bent on the sail, and shipped the rudder, he contrived to set Mollie at work in the forecastle, where she could not see what he was doing; for he thought his work must be revolting to her feelings, especially as it would be very clumsily performed. Having put a sling on the box, he rigged a purchase, and hoisted it out of the cabin. Then, with suitable rigging, he lowered it into the boat, placing it across the thwarts, amidships. "Come, Mollie," said he, in a gentle, subdued tone, at the fore-scuttle. "What, Noddy?" asked she, impressed by his voice, and by his manner, as she came up from below. "We will go on shore now." "To-day?" "Yes; but we will return. The boat is ready, and I have done what you asked me to do." "What?" "Your father." She was awed by his manner, and did not readily understand what he meant. He pointed to the long box in the boat, and she comprehended the loving labor he had performed. She did not inquire how he had accomplished the task, and did not think of the difficulties which attended it. Noddy did not allude to them. "I am ready, Noddy; but can you get me the prayer-book?" said she, her eyes filling with tears, as she prepared to perform the pious duty which the exigencies of the occasion required of her. The book was fortunately on a shelf to which the water had not risen, and he brought it up and gave it to her. He had before placed a pick and shovel, an axe, a couple of boards and some cords in the boat. He helped her to a seat in the stern-sheets, and shoved off. There was hardly a breath of wind, and Noddy sculled the boat towards an opening in the reef, which was of coral, and surrounded the island. The afflicted daughter gazed in silent grief at the box, and did not speak a word till the boat entered a little inlet, which Noddy had chosen as a landing-place. He stepped on shore, and secured the boat to a bush which grew on the bank. Mollie followed him in silence, and selected a place for the grave. It was at the foot of a cocoa palm. The spot was as beautiful as the heart could desire for such a holy purpose; and Noddy commenced his work. The soil was light and loose, and after much severe labor, he made a grave about three feet deep. It would be impossible for him to lower the box into the grave; and, from one end, he dug out an inclined plane, down which he could roll the corpse to its final resting-place. It required all his skill, strength, and ingenuity to disembark the box; but this was finally accomplished, with such assistance as the weeping daughter could render. The rude coffin was then moved on rollers to the foot of the tree, and deposited in the grave. Mollie opened the book to the funeral prayer, and handed it to her companion. Severe as the labor he had performed had been, he regarded this as far more trying. He could not refuse, when he saw the poor girl, weeping as though her heart would break, kneel down at the head of the grave. Fortunately he had read this prayer many times since it had been used at the obsequies of Mr. Watts, and it was familiar to him. Awed and impressed by the solemn task imposed upon him, he read the prayer in trembling, husky tones. But he was more earnest and sincere than many who read the same service in Christian lands. It touched his own heart, and again the good Father seemed to be very near to him. The reading was finished, and the loving girl, not content with what had been done, gathered wild flowers, rich and luxuriant in that sunny clime, and showered them, as a tribute of affection, on the rough coffin. Noddy filled up the trench first, and then, amid the sobs of the poor child, covered all that remained of her father. With what art he possessed he arranged the green sods, as he had seen them in the graveyard at Whitestone. Mollie covered the spot with flowers, and then seemed loath to leave the grave. From the beginning, Noddy had trembled lest she should ask to look once more on the face of the departed. He had been horrified at the sight himself, and he knew that the distorted visage would haunt her dreams if she was permitted to gaze upon it; but she did not ask to take that last look. Though she said nothing about it, she seemed to feel, instinctively, that the face was not that she had loved, which had smiled upon her, and which was still present in her remembrance. "Come, Mollie, it is almost dark, and we must go now," said he, tenderly, when he had waited some time for her. "I am ready, Noddy; and you cannot tell how much better I feel now that my poor father sleeps in a grave on the land--on the beautiful island!" replied she, as she followed him to the boat. "You have been very kind to do what you have. It has cost you a whole day's labor." "It is the best day's work I have done, Mollie, if it makes you feel better," replied Noddy, as he hoisted the sail. They did not reach the wreck till it was quite dark, for the wind was light. Mollie was more cheerful than she had been since the vessel struck. She had performed a religious duty, which was very consoling to her feelings in her affliction; and Noddy hoped that even her sadness would wear away amid the active employments which would be required of her. In the morning, Noddy loaded the boat with provisions, and such useful articles as they would need most on the island, and in the middle of the forenoon they again sailed for the land. They entered the little inlet, and moored the boat in a convenient place, for it was decided that they should explore the island before the goods were landed. "We are real Robinson Crusoes now, Noddy," said Mollie, as they stepped on shore. "Who's he?" She told him who Crusoe was, and some of the main features of his residence on the lonely island. She was surprised to learn that he had never read the story. "But we have everything we can possibly need, while Crusoe had scarcely anything. We have provisions enough in the vessel to last us a year," added she. "We shall do very well. I don't think we shall have to stay here long. There are whale ships in all parts of the South Seas, and if they don't come to us, we can go to them, for we have a first-rate boat." They walked up the hill which rose from the little plain by the sea-side, where they found a small table-land. But it did not take them long to explore the island, for it was hardly a mile in diameter. Portions of it were covered with trees, whose shape and foliage were new and strange to the visitors. No inhabitants dwelt in this little paradise; but the reason was soon apparent to Noddy; for, when Mollie was thirsty, their search for water was unavailing. There was none on the island. This was an appalling discovery, and Noddy began to consider the situation of the water casks on board the wreck. They returned to the boat, and having selected a suitable spot, the goods were landed, and carefully secured under a sail-cloth brought off for the purpose. For two weeks Noddy labored diligently in bringing off the most serviceable goods from the wreck. He had constructed a tent on shore, and they made their home on the island. For the present there was nothing but hard work, for a storm might come and break up the schooner. Noddy rigged a series of pulleys, which enabled him to handle the water casks with ease. Other heavy articles were managed in the same way. Farther up the inlet than his first landing-place he found a tree near the shore, to which he attached his ropes and blocks, to hoist the barrels out of the boat. We are sorry that our space does not permit a minute description of these contrivances, for many of them were very ingenious. The labor was hard, and the progress often very slow; but Noddy enjoyed the fruit of his expedients, and was happy in each new triumph he achieved. He had found a joy in work which did not exist in play. "Now, Mollie, we must build a house," said he, when he had brought off sufficient supplies from the wreck. "Do you think you can make a house, Noddy?" "I know I can." "Well, I suppose you can. I think you can do anything you try to do." "I have brought off all the boards I could get out of the wreck, and I am sure I can build a very nice house." The work was immediately commenced. Near the spot selected for the mansion of the exiles there was a grove of small trees. The wood was light and soft, and Noddy found that he could fell the trees with his sharp hatchet quickly and easily. Four posts, with a crotch in the top of each, were set in the ground, forming the corners of the house. The frame was secured with nails and with ropes. The sides and the roof were then covered with the hibiscus from the grove. Noddy worked like a hero at his task, and Mollie watched him with the most intense interest; for he would not permit her to perform any of the hard labor. The frame was up, and covered, but the house was like a sieve. It was the intention of the master builder to cover the roof with tough sods, and plaster up the crevices in the sides with mud. But Mollie thought the fore-topsail of the schooner would be better than sods and mud, though it was not half so romantic. They had whole casks of nails, small and large, and the sail was finally chosen, and securely nailed upon the roof and sides. A floor was made of the boards, and the house banked up so as to turn the water away from it when it rained. Two rooms, one for each of the exiles, were partitioned off with sail-cloth. A bunk was made in each, which was supplied with a berth-sack and bed-clothes from the schooner. Besides these two rooms, there was one apartment for general purposes. This important work occupied three weeks; but it was perfectly luxurious when completed. CHAPTER XIX. THE VISITORS. The house was finished, and the satisfaction which it afforded to the young exiles cannot be expressed in words. Noddy had exercised his ingenuity in the construction of a fireplace, a chimney, and a table. The stern-lights of the Roebuck furnished the windows of the principal apartment; while single panes of glass, obtained from the assorted cargo of the vessel, admitted the light to the sleeping-rooms. They had knives, forks, spoons, dishes, and cooking utensils in abundance. Everything they wanted was at hand; and in this respect they differed from all the Crusoes of ancient and modern times. The miscellaneous cargo of the schooner supplied the house with all the comforts and many of the luxuries of civilization; and if Noddy had been familiar with the refinements of social life, he would probably have added the "modern improvements" to the mansion. If the house had been an elegant residence on Fifth Avenue or Blackstone Square, the occupants could not have enjoyed it more. Day after day Noddy added some new feature of comfort, until he was as proud of the dwelling as though he had been the architect of St. Peter's. The work was done, and they had nothing to do but sit down under their "own vine and fig-tree," and enjoy themselves. They had provisions and water enough to last them six months. But Noddy had discovered that idleness was the sum of all miseries; and after he had thoroughly explored the island, and amused himself for a few days among the novelties of the place, he realized that work was a positive luxury. Even patient, plodding labor, without any excitement, was better than doing nothing. Though there had been a storm, the Roebuck still held together; and the most profitable employment that presented itself was bringing off the rest of the cargo from the wreck; and everything which it was possible for him to move was transferred to the shore. He built a storehouse of sail-cloth, in which all the merchandise and provisions were carefully secured, though it was not probable that any considerable portion of it would ever be of any value to the islanders. Noddy had built a fence around the grave of Captain McClintock, and on a smooth board had cut the name and age of the deceased. Every day Mollie visited the spot, and placed fresh flowers on the green sod. The sharp pangs of her great affliction had passed away, and she was cheerful, and even hopeful of the future, while she fondly cherished the memory of her father. The islands which were just visible in the distance were a source of interest and anxiety to the sailor-boy and his gentle companion. Noddy had carefully examined them through the spy-glass a great many times; and once he had seen a large canoe, under sail, with a ponderous "out-rigger" to keep it from upsetting; but it did not come near the home of the exiles. This proved that the other islands were inhabited, and he was in constant dread of a visit from the savages. He put all the pistols he had found in the cabin in readiness for use, and practised firing at a mark, that he might be able to defend himself and his fair charge if occasion required. They did not come, and there were no signs on the island that they ever visited it, and he hoped to avoid the necessity of fighting them. There were plenty of fish in the waters which surrounded the island, and Noddy had no difficulty in catching as many of them as he wanted. There were no animals to be seen, except a few sea-fowl. He killed one of these, and roasted him for dinner one day; but the flesh was so strong and so fishy that salt pork and corned beef were considered better. A two months' residence on the island had accustomed both the boy and the girl to the novelties of the situation; and though, as might be reasonably expected, they were anxious to return to the great world from which they had been banished, they were tolerably contented with the life they led. Noddy was continually planning some new thing to add to the comfort of their daily life, and to provide supplies for the future. As in many large cities, a supply of pure water was a question, of momentous importance to him, and he early turned his attention to the subject. He made spouts of canvas for the "mansion" and the storehouse, by which the water, when it rained, was conducted to barrels set in the ground, so as to keep it cool. This expedient promised a plentiful supply, for the rains were heavy and frequent, and the quality was much better than that of the water casks. When all the necessary work had been accomplished, and when the time at last hung heavily on his hands, Noddy began to consider the practicability of a garden, to keep up the supply of peas, beans, and potatoes, of which a considerable quantity had been obtained from the wreck. Mollie was delighted with the idea of a "farm," as she called it, and the ground was at once marked off. Noddy went to work; but the labor of digging up the soil, and preparing it for the seed, was very hard. There was no excitement about this occupation, and the laborer "punished" himself very severely in performing it; but work had become a principle with him, and he persevered until an incident occurred which suspended further operations on the garden, and gave him all the excitement his nature craved. "What's that, Noddy?" said Mollie, one day, when he was industriously striving to overcome his dislike to plodding labor. "Where?" asked he, dropping his shovel, for the manner of his companion betrayed no little alarm. "On the water," replied she, pointing in the direction of the islands which had given them so much anxiety. "It is a native canoe loaded with savages," said Noddy, hastening to the house for his spy-glass and pistols. He examined the canoe long and attentively. It was only four or five miles distant, and looked like quite a large boat. "They are coming here," said Noddy. "O, what shall we do?" exclaimed the timid maiden, recalling all she knew about cannibals and fierce savages found on the South Sea Islands. "Perhaps they will not come here," added Noddy; but it was more to cheer up his friend, than from any hope he cherished of avoiding the issue. "I hope they will not. What do you think they will do to us, if they do?" "I think I can manage them, Mollie. Don't be alarmed." "How many are there in the canoe?" "A dozen or fifteen, I should think," replied he, after he had again examined the object with the glass. "What can you do with so many as that?" asked she, in despair. "They are savages, you know; and they are afraid of powder. If I should shoot one of them, the rest would run away." "Can't we hide?" "That will do no good. They would certainly find us. The best way is to face the music." "And they will steal all our things, Noddy." "I won't let them steal anything," said he, examining his pistol. "I hope you won't have to shoot any of them. It would be awful to kill the poor creatures." "I won't fire if I can help it. They are all looking this way, and I'm sure they can see the house and the tent." "What shall we do?" cried Mollie, who certainly felt that the end of all things had come. "We can do nothing; and we may as well take it easy. I can't tell what to do now; but I think I will go down and hide the boat, for they may carry that off." Mollie went with him to the inlet, and the boat was moved up among the bushes where the savages would not be likely to find it. The wind was light, and the great canoe advanced but slowly. The men on board of her appeared to be watching the island with as much interest as its occupants regarded the approach of the intruders. Off the reef the big canoe came up into the wind, and the savages appeared to be debating what they should do next. They could see the remains of the wrecked schooner now; and the question appeared to be, whether they should visit that or the shore. But she soon filled away again, and passed through the opening in the reef. Noddy had three pistols, all of which he put in his belt, and finished this hostile array by adding a huge butcher-knife to the collection. He looked formidable enough to fight a whole army; but he intended only to make a prudent display of force. Mollie thought it was rather ridiculous for a small boy like him to load himself down with so many weapons, which could not avail him, if a conflict became necessary, against sixteen savages, full grown, and accustomed to fighting. But Noddy was general-in-chief of the forces, and she did not remonstrate any further than to beg him to be prudent. The canoe slowly approached the shore. Those in her seemed to be familiar with the land, for they steered directly up the little inlet which Noddy had chosen as his landing-place. The "lord of the isle," as our sailor-boy felt himself to be, moved down to the shore, followed by Mollie. The savages could now be distinctly seen. They were horribly tattooed, and they did not look very friendly. As the canoe touched the shore, they sprang to their feet, and Noddy's calculations were set at nought by the discovery that several were armed with guns. One of them stepped on shore. There was a broad grin on his ugly face, which was intended for a conciliatory smile. The savage walked towards Noddy with his hand extended, and with his mouth stretched open from ear to ear, to denote the friendly nature of his mission. The boy took the hand, and tried to look as amiable as the visitor; but as his mouth was not half so large, he probably met with only a partial success. "Americals?" said the savage, in tones so loud that poor Mollie was actually frightened by the sound. He spoke in a nasal voice, as a man does who has a cold in the head; but the lord of the isle was surprised and pleased to hear even a single word of his mother tongue. He pointed impressively to the American flag, which had been hoisted on a pole, as he had seen Captain McClintock do when he had a slight difficulty with a custom-house officer at Barbadoes, and politely replied that he and Mollie were Americans. "Big heap thigs," added the savage, pointing to the tent filled with stores and merchandise. "They are mine," said Noddy. "Americals--yes." "What do you want?" "Big wreck," said the visitor, pointing over to the schooner. "Big lot mel ol the other islal." "Americans?" asked Noddy, clearly understanding the speaker, whose enunciation was principally defective in the substitution of l's for n's. "Four Americals; big storm; come in boat." "Do you hear that, Mollie?" exclaimed Noddy. "He says that four Americans came to the other island in a boat." "They must be some of the crew of the Roebuck." "Big wreck; log time; fild it low," said the savage, pointing to the schooner again. They had been looking for the wreck from which the four men had been saved, but had not been able to find it before. "Whale ship over there," added he. "Take four mel off." "Is she there now?" asked Noddy, breathless with interest. "Go sool--to-morrow--lext week." This was not very definite; but the way to his native land seemed to be open to him, and he listened with deep emotion to the welcome intelligence. "Can we go over there?" asked Noddy, pointing to his companion. "Go with we." "We will." "Big heap thigs," added the savage, pointing to the storehouse again. "Walt to trade?" "Yes; what will you give for the lot?" asked Noddy, facetiously. "Big heap thigs," replied the man, not comprehending the wholesale trade. It was of no use to attempt to bargain with these people; they had no money, and they could help themselves to what they pleased. Noddy gave them heavy articles enough to load their boat, for he felt that he had no further use for them, if there was a whale ship at the other island. He questioned the savage very closely in regard to the vessel, and was satisfied that he spoke the truth. The welcome intelligence that a portion of the Roebuck's crew had been saved, rendered the exiles the more anxious to visit the island. The savages all landed and gazed at Mollie with the utmost interest and curiosity. Probably they had never before seen an American girl. But they were respectful to her, and she soon ceased to be afraid of them. She laughed with them, and soon became quite intimate with the whole party. They treated her like a superior being; and certainly her pretty face and her gentle manners were quite enough to inspire them with such an idea. The savages had loaded their goods into the canoe, and were ready to return. The man who spoke English offered them a passage in his craft; but Noddy decided that it would be better and safer for them to go over in their own boat. He proceeded to secure all his valuables, including all his own money and that he had saved from the state-room of the captain, which he concealed about his clothes. The boat was well loaded with such articles as he thought would be useful to Mollie, or would sell best when a chance offered. He had quite a cargo, and the savages began to be impatient before his preparations were completed. While he was thus employed, Mollie gathered fresh flowers, and paid her last visit, as she supposed, to the grave of her father. She wept there, as she thought of leaving him in that far-off, lonely island; but she was consoled by the belief that her father's spirit dwelt in the happy land, where spring eternal ever reigns. The boat was ready; she wiped away her tears, and stepped on board. Both of them felt sad at the thought of leaving the island; but home had hopes which reconciled them to the change. CHAPTER XX. HOMEWARD BOUND. Noddy shook out the sail of the boat, and pushing her off, followed the canoe. Though the exiles had been on the island but little over two months, they had become much attached to their new home, and it was with a feeling of sadness that they bade adieu to it. The house and other improvements had cost Noddy so much hard labor that he was sorry to leave them before he had received the full benefit of all the comfort and luxury which they were capable of affording. "Don't you think we ought to live on the island for a year or so, after all the work we have done there?" said Noddy, as the boat gathered headway, and moved away from the shore. "I'm sure I should be very happy there, if we had to stay," replied Mollie, "But I don't think I should care to remain just for the sake of living in the house you built." "Nor I; but it seems to me just as though I had done all the work for nothing." "You worked very hard." "But I enjoyed my work, for all that." "And you think you did not win anything by it," added she, with a smile. "I don't think that. I used to hate to work when I was at Woodville. I don't think I do hate it now." "Then you have won something." "I think I have won a great deal, when I look the matter over. I have learned a great many things." Noddy had only a partial appreciation of what he had "won," though he was satisfied that his labor had not been wasted. He had been happy in the occupation which the necessities of his situation demanded of him. Many a boy, wrecked as he had been, with no one but a weak and timid girl to support him, would have done nothing but repine at his hard lot; would have lived "from hand to mouth" during those two months, and made every day a day of misery. Noddy had worked hard; but what had he won? Was his labor, now that he was to abandon the house, the cisterns, the stores, and the garden,--was it wasted? Noddy had won two months of happiness. He had won a knowledge of his own powers, mental and physical. He had won a valuable experience in adapting means to ends, which others might be years in obtaining. He had won a vast amount of useful information from the stubborn toil he had performed. He had won the victory over idleness and indifference, which had beset him for years. He had won a cheerful spirit, from the trials and difficulties he had encountered. He had won a lively faith in things higher than earth, from the gentle and loving heart that shared his exile, for whom, rather than for himself, he had worked. His labor was not lost. He had won more than could be computed. He had won faith and hope, confidence in himself, an earnest purpose, which were to go through life with him, and bless him to the end of his days, and through the endless ages of eternity. He had worked earnestly; he had won untold riches. The wind was tolerably fresh after the boats passed the reef, and in two hours they were near enough to a large island to enable the young voyagers to see the objects on the shore. But they followed the canoe beyond a point of the land; and, after a run of several miles more, they rounded another point, and discovered the tall masts of a ship, at anchor in a small bay. "It may be many months before we can get home. This ship may have to cruise a year or two before she obtains her full cargo of oil." "I hope not." "But we may find some way to get home. I have all the money I saved from the vessel, and we can pay our passage home." The money reminded the orphan girl of her father, and she mused upon the past. The boat sped on its way, and in a short time reached the ship. "Hallo, Noddy!" shouted Mr. Lincoln, as the boat approached. "And Mollie too!" The mate was overjoyed to see them, and to find that they had been saved from the wreck. He leaped into the boat, took Mollie in his arms, and kissed her as though she had been his own child. He grasped the hand of Noddy, and wrung it till the owner thought it would be crushed in his grip. "I was sure you were lost," said Mr. Lincoln. "And we were sure you were lost," replied Noddy. "How did it happen? The cabin was full of water when we left the schooner." "You didn't wait long, Mr. Lincoln." "We couldn't wait long. The sea made a clean breach over the wreck. Only four of us were saved; the rest were washed away, and we never saw anything more of them!" Noddy and Mollie were conducted to the deck of the whale ship, where they were warmly welcomed by the captain and his officers. The three sailors who had been saved from the wreck of the Roebuck were rejoiced to see them alive and well. In the presence of the large group gathered around himself and Mollie, Noddy told his story. "Captain McClintock was lost, then?" "Yes," replied Noddy, breaking through the crowd, for he did not like to tell the particulars of his death in poor Mollie's presence. At a later hour he found an opportunity to inform his late shipmates of the manner in which the corpse of the captain had been found, and of its burial on the island. In return, Mr. Lincoln told him that he had cast off the boat a moment after the schooner struck the reef. The men who happened to be on the quarter-deck with him had been saved; the others were not seen after the shock. With the greatest difficulty they had kept the boat right side up, for she was often full of water. For hours they had drifted in the gale, and in the morning, when the storm subsided, they had reached the island. They had been kindly treated by natives, who were partially civilized by their intercourse with vessels visiting the island, and with which they carried on commerce, exchanging the products of the island for guns, ammunition, and other useful and ornamental articles. The savages knew that, if they killed or injured any white men, the terrible ships of war would visit them with the severest punishment. "What ship is this?" asked Noddy, when the past had been satisfactorily explained by both parties. "The Atlantic, of New Bedford," replied the mate. "She is full of oil, and is homeward bound." "Good!" exclaimed Noddy. "I suppose I have nothing further to do in this part of the world, and I may as well go in her." "This hasn't been a very profitable cruise to me," added Mr. Lincoln. "Well, I suppose there is no help for it; and I hope you will have better luck next time." "I don't grumble; these things can't always be helped. We were lucky to escape with our lives, and we won't say a word about the wages we have lost." "Perhaps you won't lose them," added Mollie; and there was a slight flush on her fair cheeks, for her pride and her filial affection were touched by the reflection that these men had suffered from her father's infirmity. The captain of the whale ship was entirely willing to take the exiles as passengers; and Noddy told him he had saved a great many articles, which might be of service to him. The next day, when the vessel had taken in her water, she sailed for the beautiful island. Outside the reef she lay to, and the boats were sent on shore to bring off such of the goods as would be useful on the voyage. Noddy and Mollie had an opportunity to visit their island home once more; and, while the former assisted the men in selecting and loading the goods, the latter gathered fresh flowers, and for the last time strewed them on the grave of her father. The "big heap thigs" was very much reduced by the visit of the boats; but there was still enough left to reward the natives who had befriended the young islanders for the service they had rendered. According to the captain's estimate,--which was rather low,--he took about four hundred dollars' worth of goods from the island. Mollie, as her father's heir, was the owner of the property, subject to Noddy's claim for salvage. With Mr. Lincoln's aid the accounts were settled. Mollie insisted upon paying the mate and the three seamen their wages up to the time they would reach their native land. This, with their own passage, consumed nearly the whole sum. Besides the property saved from the island, there were about sixteen hundred dollars in gold and silver, and the valuable nautical instruments of Captain McClintock, making a total of over two thousand dollars. Though the disposition of this property was properly a subject for the maritime courts to settle, Mr. Lincoln and the officers of the ship talked it over, and decided that one half belonged to Mollie, in right of her father, and the other half to Noddy, as salvage,--which is the part of property saved from a wrecked imperilled ship, awarded to those who save it. Noddy at first positively objected to this decree, and refused to take a dollar from the poor orphan girl; but when the captain told him that a court would probably award him a larger share, and when Mollie almost cried because he refused, he consented to take it; but it was with a determination to have it applied to her use when he got home. The whale ship filled away when the goods had been taken on board, and weeks and months she stood on her course, till the welcome shores of their native land gladdened the sight of the exiled children. Mollie had been a great favorite with the officers and crew during the voyage, and many of them were the wiser and the better for the gentle words she spoke to them. The captain sold the nautical instruments, and the money was divided according to the decision of the council and officers. Noddy was now the possessor of about twelve hundred dollars, which was almost a fortune to a boy of twelve. It had been "work and win" to some purpose, in spite of the disastrous conclusion of the voyage. CHAPTER XXI. THE CLERGYMAN AND HIS WIFE. The captain of the whale ship very kindly took the young voyagers to his own house until their affairs were settled up. He had dealt fairly and justly by them in all things, and both were grateful to him for the interest he had manifested in their welfare. "What are you going to do now, Noddy?" asked Mollie, after the instruments had been sold and the proceeds paid over to them. "I'm going to Woodville, now, to face the music," replied Noddy. "I suppose they will take me to the court-house; but I have made up my mind to submit to the penalty, whatever it may be, for setting the boat-house afire." "Fanny has told all about it before this time, you may be certain," added Mollie, to whom he had related the story of the fire. "I hope she has not; for I think I am the guilty one. She wouldn't have set the fire if it hadn't been for me. I am going to stand right up to it, and take the consequences, even if they send me to prison; but I hope they won't do that." "I'm sure they won't. But, Noddy, suppose Miss Fanny has not told the truth yet. Will you still deceive your kind friends? You told me you had been made over new since you left Woodville, and I know you have. You said you meant to live a good life, and not lie, or steal, or get angry, or do anything that is bad." "Well, I mean so, Mollie. I intend to stick to it. They won't know anything about that. They won't believe anything I say." "They must believe you. I'll go with you, Noddy!" exclaimed she, smiling at the happy thought. "I will tell them all about you." "That will be jolly; and the sooner we go the better." Their good friend the captain found a gentleman who was going to New York, and they accompanied him, though Noddy felt abundantly able to take care of himself and his fair charge. They arrived the next morning, and took an early train for Woodville. Noddy conducted Mollie down the road to the lawn in front of the house. His heart bounded with emotion as he once more beheld the familiar scenes of the past. As he walked along he pointed out to his interested companion the various objects which were endeared to him by former associations. He talked because he could not help it; for he was so agitated he did not know whether he was on his head or his heels. He heard a step on one of the side paths. He turned to see who it was, and Bertha Grant rushed towards him. "Why, Noddy! It that you?" cried she, grasping him with both hands. "I am so glad to see you!" "You'd better believe I'm glad to see you again," said he, trying to keep from crying. The poor fellow actually broke down, he was so much affected by the meeting. "I didn't expect to see you again for years, after the letter you wrote me." "Been cast away, Miss Bertha, and lived two months on an island where nobody lived," blubbered Noddy. "Who is this little girl with you? Is this Mollie, of whom you spoke in your letter?" "Yes, Miss Bertha, that's Mollie; and she is the best girl in the world, except yourself." "I'm very glad to see you, Mollie," said Bertha, taking her hand, and giving her a kind reception. "Now, come into the house." Bertha, finding Noddy so completely overcome by his emotions, refrained from asking him any more questions, though she was anxious to hear the sad story of the shipwreck. Mr. Grant had not yet gone to the city, and he received the returned exiles as though they had been his own children. "I've come back, Mr. Grant, to settle up old affairs, and you can send me to the court-house or the prison now. I did wrong, and I am willing to suffer for it." "I have told them all about it, Noddy," interrupted Miss Fanny, blushing. "I couldn't stand it after you went away." "It was my fault," said Noddy. "I said so then, and I say so now." "We won't say anything about that until after breakfast. We are very glad you have come back; and we don't care about thinking of anything else, at present," said Mr. Grant. Breakfast was provided for the wanderer and his friend, and Mollie was soon made quite at home by the kind attentions of Bertha and Fanny. When the meal was ended, Noddy insisted upon "settling up old affairs," as he called it. He declared that the blame ought to rest on him, and he was willing to suffer. Mr. Grant said that he was satisfied. Fanny was to blame, and she had already been severely punished for her fault. "You will not send poor Noddy to prison--will you?" interposed Mollie. "He is a good boy now. He saved my life, and took care of me for months. You will find that he is not the same Noddy, he used to be. He is made over new." "I'm glad to hear that," replied Mr. Grant. "But Noddy, did you really think I intended to send you to jail?" "Yes, sir; what was the constable after me for, if not for that?" "It's a mistake, and I told you so in Albany. Didn't I say you would be a rich man?" "You did, sir; but I thought that was only to catch me. All of them said something of that sort. I knew I couldn't be a rich man, because my father never had a cent to leave me. That's what they told me." "But you had an uncle." "Never heard of him," replied Noddy, bewildered at the prospect before him. "Your father's only brother died in California more than a year ago. He had no family; but an honest man who went with him knew where he came from; and Squire Wriggs has hunted up all the evidence, which fully proves that all your uncle's property, in the absence of other heirs, belongs to you. He left over thirty thousand dollars, and it is all yours." "Dear me!" exclaimed Noddy, utterly confounded by this intelligence. "This sum, judiciously invested, will produce at least fifty thousand when you are of age. I have been appointed your guardian." "I don't think I'm Noddy Newman after this," added the heir, in breathless excitement. "I know you are not," added Bertha, laughing. "Your real name is Ogden Newman." "How are you, Ogden?" said Noddy, amused at his new name. "I suppose Noddy came from Ogden," said Mr. Grant. "If that's what's the matter, I don't see what you wanted to take me to court for." "As you have come to years of discretion, you might have had the privilege of naming your own guardian; and we were going to take you to the court for that purpose. As you were not here to speak for yourself, I was appointed. If you are not satisfied, the proceedings can be reviewed." "I'm satisfied first rate," laughed Noddy. "But you said something about sending me off." "My plan was to send you to the Tunbrook Military Institute, where Richard is, and make a man of you." "I should like that--perhaps." "You gave me a great deal of trouble to find you; and I did not succeed, after all," added Mr. Grant. "I didn't know what you was after. If I had, I shouldn't have been in such a hurry. But I guess it was all for the best. I've been at work, Miss Bertha, since I went away," said Noddy, turning to his teacher and friend. "Did you win?" "I rather think I did," replied he, depositing his twelve hundred dollars on the table. "That's rather better than being a tinker, I reckon, Miss Bertha." "O, if you had seen him work. He did things which a great man could not have done," said Mollie, with enthusiasm. "And he's real good, too. He'll never do anything wrong again." "We must hear all about it now, Ogden," continued Mr. Grant. "Who?" "Ogden; that's your name now." Between Noddy and Mollie the story was told; and there was hardly a dry eye in the room when the parts relating to the yellow fever and the funeral of Captain McClintock were narrated. Noddy told the burden of the story; but he was occasionally interrupted by Mollie, who wanted to tell how her friend watched over her and her father when they were sick with the fever, and what kindness and consideration he had used in procuring and burying the remains of her father. Noddy only told facts; she supplied what she regarded as very important omissions. When the narrative was finished, Mr. Grant, and Bertha were willing to believe that Noddy had been made over new; that he had worked, morally as well as physically, and won, besides the treasure on the table, good principles enough to save him from the errors which formerly beset him; had won a child's faith in God, and a man's confidence in himself. The whole family were deeply interested in Mollie; they pitied and loved her; and as she had no near relatives, they insisted upon her remaining at Woodville. "This is your money, Ogden, and I suppose I am to invest it with the rest of your property," said Mr. Grant. "No, sir;" replied Noddy, promptly. "You know how I got that money, and I don't think it belongs to me. Besides, I'm rich, and don't want it. Mollie must have every dollar of it." "Bravo, Noddy," exclaimed Mr. Grant. "I approve of that with all my heart." "Why, no, Noddy. You earned it all," said Mollie. "One hundred dollars of it was yours before the wreck." "I don't care for that. Mr. Grant shall take care of the whole of it for you, or you may take it, as you please." Mollie was in the minority, and she had to yield the point; and Mr. Grant was instructed to invest all she had, being the entire net proceeds of what was saved from the wreck. After the story had been told, all the young people took a walk on the estate, during which Noddy saw Ben and the rest of the servants. The old man was delighted to meet him again, and the others were hardly less rejoiced. The boat-house had been rebuilt. It was winter, and every craft belonging to the establishment was housed. In the spring, Noddy, or Ogden, as he was now called, was sent to the Tunbrook Institute; while Bertha found a faithful pupil, and Fanny a devoted friend, in Mollie. Three months at Woodville convinced Mr. Grant and Bertha that the change in Noddy was radical and permanent. Though not now required to work, he was constantly employed in some useful occupation. He was no longer an idler and a vagabond, but one of the most industrious, useful, and reliable persons on the estate. He did not work with his hands only. There was a work for the mind and the heart to do, and he labored as perseveringly and as successfully in this field as in the other. At Tunbrook he was a hard student, and graduated with the highest intellectual honors. From there he went to college. The influence of those scenes when the yellow fever was raging around him, when the stormy ocean threatened to devour him, and perhaps more than all others, when he stood at the open, grave of Captain McClintock, was never obliterated from his mind. They colored his subsequent existence; and when he came to choose a profession, he selected that of a minister of the gospel. The Rev. Ogden Newman is not, and never will be, a brilliant preacher; but he is a faithful and devoted "shepherd of the sheep." The humble parish over whose moral and spiritual welfare he presides is not more rejoiced and comforted by his own ministrations than by the loving words and the pure example of the gentle being who now walks hand in hand with him in the journey of life, cheered by his presence and upheld by his strong arm, as she was in the days of the storm and the pestilence. Mollie McClintock is Mrs. Ogden Newman; and as together they work, together they shall win. [Illustration] [Illustration] * * * * * Transcriber's Notes: Obvious punctuation errors repaired. Page 15, "fond" changed to "found" (found a ready) Page 28, line of repeated text was deleted. The original text read: except so far as their words went to convince his mistress of his guilt. What would she do to him? mistress of his guilt. What would she do to him? Page 119, "rooom" changed to "room" (pleasant room he) Page 126, "vanguished" changed to "vanquished" (was again vanquished) Page 220, line of repeated text was deleted. The original text read: "Come, Mollie," said he, in a gentle, subdued tone, at the fore-scuttle. tone; at the fore-scuttle. Page 222, "tremling" changed to "trembling" (prayer in trembling) 
60279	----	PELE AND HIIAKA A Myth From Hawaii By NATHANIEL B. EMERSON, A. M., M. D. HONOLULU, HAWAII Author of The Long Voyages of the Ancient Hawaiians, and of Unwritten Literature of Hawaii, Translator of David Malo's Hawaiian Antiquities PRINTED BY Honolulu Star-Bulletin Limited 1915 TO HER MAJESTY LILIUOKALANI AND HER BELOVED HAWAIIAN PEOPLE PREFACE The story of Pele and her sister Hiiaka stands at the fountain-head of Hawaiian myth and is the matrix from which the unwritten literature of Hawaii drew its life-blood. The material for the elaboration of this story has, in part, been found in serial contributions to the Hawaiian newspapers during the last few decades; in part, gathered by interviews with the men and women of the older regime, in whose memory it has been stored and, again, in part, it has been supplied by papers solicited from intelligent Hawaiians. The information contained in the notes has been extracted by viva voce appeal to Hawaiians themselves. These last two sources of information will soon be no longer available. Merely as a story, this myth of Pele and her kindred may be deemed to have no compelling merit that should attract one to its reading. The cycle of world-myth already gathered from the rising to the setting of the sun, from the north pole to the south pole, is quite vast enough, and far in excess of the power of any one scholar to master and digest. It contains enough pretty stories, in all conscience, to satisfy the demands of the whole raft of storiologists and penny-a-liners, ever on the alert to cram the public with new sensations, without making it necessary to levy upon Hawaii for her little contribution. It is not from a disposition to pander to any such appetite that the writer has drudged through many long years in collecting and giving literary shape to the material herein presented. The people who settled the Hawaiian group of islands are recognized as having occupied a unique station, one so far removed from the center and vortex of Polynesian activity as to enable them to cast a highly important side-light on many of the problems yet unsolved, that are of interest to ethnologists and philologists and that still enshroud the Polynesian race. Hawaii rejoiced in a Kamehameha, who, with a strong hand, welded its discordant political elements into one body and made of it a nation. But it was denied a Homer capable of voicing its greatest epic in one song. The myth of the volcanic queen, like every other important Hawaiian myth, has been handled by many poets and raconteurs, each from his own point of view, influenced, no doubt, by local environment; but there never stood forth one singer with the supreme power to symphonize the jarring notes and combine them into one concordant whole. This fact is a tribute to the independent attitude of Hawaii's geographical units as well as to its scattered minstrelsy. This book does not offer itself as a complete history of Pele; it does not even assume to present all the oli, mele, and pule that deal with the great name of Pele. There were important events in her life that will receive but incidental mention. Of such is the story of Pele's relations with the swine-god Kama-pua'a. As indicated in the title, the author confines his attention almost wholly to the story of Pele's relations with Prince Lohiau of Haena, in which the girl Hiiaka became involved as an accessory. It was inevitable that such a myth as that of Pele should draw to it and, like an ocean-reef, become the stranding ground of a great mass of flotsam and jetsam poetry and story. Especially was this true of those passional fragments of Hawaiian mele and oli, which, without this, would not easily have found a concrete object to which they might attach themselves. It matters not whether the poet-philosopher, deep pondering on the hot things of love, hit upon Pele as the most striking and appropriate character to serve his purpose and to wear his garment of passionate song and story, or, whether his mind, working more objectively, took Nature's suggestion and came to realize that, in the wild play of the volcanic forces, he had exemplified before him a mighty parable of tempestuous love. Certain it is that the volcano was antecedent to the poet and his musings, and it seems more reasonable to suppose that from it came the first suggestion and that his mind, as by a flash of inspiration, began its subjective work as the result of what he saw going on before his eyes. The Hawaiian to whose memory was committed the keeping of an old time mele regarded it as a sacred trust, to be transmitted in its integrity; and he was inclined to look upon every different and contradictory version of that mele as, in a sense, an infringement of his preserve, a desecration of that sacred thing which had been entrusted to him. It resulted from this that such a thing as a company of haku-mele (poets or song-makers) conferring together for the purpose of settling upon one authoritative version of a historic mele was an impossibility. It is a misfortune when the myth-cycle of any people or country is invaded for exploitation by that class of writers whose sole object is to pander, or cater--to use a softer term--to the public taste for novelty and sensation, before that cycle has been canvassed and reported upon by students who approach it in a truthful yet sympathetic spirit. In other words: plain exposition should come before sensational exploitation. To reverse the order would be as undesirable as to have Münchausen gain the ear of the public before Mungo Park, Livingston, Stanley, Cook, or Vancouver had blazed the way and taken their observations. Fortunately for Hawaii, the spirit of the times has set its face like a flint against this sort of sensation-mongering, and if a Münchausen were now to claim the public ear he would have the searchlight of scientific investigation turned upon him as pitilessly as it was done in the case of an alleged claim to the discovery of the north pole. It is a satisfaction to the author, after having accomplished his pioneer work of opening up a new domain, to bid the public enter in and enjoy the delicious lehua parks once claimed by the girl Hiiaka as her own; and he can assure them that there yet remain many coverts that are full of charm which are to this day unravaged by the fires of Pele. Thanks, many thanks, are due from the author--and from us all--to the men and women of Hawaiian birth whose tenacious memories have served as the custodians of the material herein set forth, but who have ungrudgingly made us welcome to these remainder biscuits of mythological song and story, which, but for them, would have been swallowed up in the grave, unvoiced and unrecorded. N. B. EMERSON. INTRODUCTION According to Hawaiian myth, Pele, the volcanic fire-queen and the chief architect of the Hawaiian group, was a foreigner, born in the mystical land of Kuai-he-lani, a land not rooted and anchored to one spot, but that floated free like the Fata Morgana, and that showed itself at times to the eyes of mystics, poets and seers, a garden land, clad with the living glory of trees and habitations--a vision to warm the imagination. The region was known as Kahiki (Kukulu o Kahiki), a name that connotes Java and that is associated with the Asiatic cradle of the Polynesian race. Pele's mother was Haumea, a name that crops up as an ancestor in the hoary antiquity of the Hawaiian people, and she was reputed to be the daughter of Kane-hoa-lani. Pele was ambitious from childhood and from the earliest age made it her practice to stick close to her mother's fireplace in company with the fire-keeper Lono-makua, ever watchful of his actions, studious of his methods--an apprenticeship well fitted to serve her in good stead such time as she was to become Hawaii's volcanic fire-queen. This conduct drew upon Pele the suspicion and illwill of her elder sister Na-maka-o-ka-ha'i, a sea-goddess, who, fathoming the latent ambition of Pele, could not fail to perceive that its attainment would result in great commotion and disturbance in their home-land. Her fears and prognostications proved true. Namaka, returning from one of her expeditions across the sea, found that Pele, taking advantage of her absence, had erupted a fiery deluge and smothered a portion of the home-land with aä. It would have gone hard with Pele; but mother Haumea bade her take refuge in the fold (pola) of Ka-moho-alii's malo. Now this elder brother of Pele was a deity of great power and authority, a terrible character, hedged about with tabus that restricted and made difficult the approach of his enemies. Such a refuge could only be temporary, and safety was to be assured only by Pele's removal from her home in the South land, and that meant flight. It was accomplished in the famed mythical canoe Honua-i-a-kea. The company was a distinguished one, including such godlike beings as Ka-moho-alii, Kane-apua, Kane-milo-hai and many other relations of Pele, the youngest, but not the least important, of whom was the girl Hiiaka, destined to be the heroine of the story here unfolded and of whom it was said that she was born into the world as a clot of blood out of the posterior fontanelle (nunoi) of her mother Haumea, the other sisters having been delivered through the natural passage. The sailing course taken by Pele's company brought them to some point northwest of Hawaii, along that line of islets, reefs, and shoals which tail off from Hawaii as does the train of a comet from its nucleus. At Moku-papápa Pele located her brother Kane-milo-hai, as if to hold the place for her or to build it up into fitness for human residence, for it was little more than a reef. Her next stop was at the little rock of Nihoa that lifts its head some eight hundred feet above the ocean. Here she made trial with the divining rod Paoa, but the result being unfavorable, she passed on to the insignificant islet of Lehua which clings like a limpet to the flank of Niihau. In spite of its smallness and unfitness for residence, Pele was moved to crown the rock with a wreath of kau-no'a, while Hiiaka contributed a chaplet of lehua which she took from her own neck, thus christening it for all time. The poet details the itinerary of the voyage in the following graphic lines: KE KAAO A PELE I HAAWI IA KA-MOHO-ALII I KA HAALELE ANA IA KAHIKI Ku makou e hele me ku'u mau poki'i aloha, Ka aina a makou i ike ole ai malalo aku nei, A'e makou me ku'u poki'i, kau i ka wa'a; No'iau ka hoe a Ka-moho-alii; A'ea'e, kau i ka nalu-- He nalu haki kakala, He nalu e imi ana i ka aina e hiki aku ai. O Nihoa ka aina a makou i pae mua aku ai: Lele a'e nei makou, kau i uka o Nihoa. O ka hana no a ko'u poki'i, a Kane-apua, O ka hooili i ka ihu o ka wa'a a nou i ke kai: Waiho anei o Ka-moho-alii ia Kane-apua i uka o Nihoa. No'iau ka hoe a Ka-moho-alii A pae i ka aina i kapa ia o Lehua. TRANSLATION PELE'S ACCOUNT TO KA-MOHO-ALII OF THE DEPARTURE FROM KAHIKI We stood to sail with my kindred beloved To an unknown land below the horizon; We boarded--my kinsmen and I--our craft, Our pilot well skilled, Ka-moho-alii. Our craft o'ermounted and mastered the waves; The sea was rough and choppy, but the waves Bore us surely on to our destined shore-- The rock Nihoa, the first land we touched; Gladly we landed and climbed up its cliffs. Fault of the youngster, Kane-apua, He loaded the bow till it ducked in the waves; Ka-moho-alii marooned the lad, Left the boy on the islet Nihoa And, pilot well skilled, he sailed away Till we found the land we christened Lehua. When they had crowned the desolate rock with song and wreath, Ka-moho-alii would have steered for Niihau, but Pele, in a spasm of tenderness that smiles like an oasis in her life, exclaimed, "How I pity our little brother who journeyed with us till now!" At this Ka-moho-alii turned the prow of the canoe in the direction of Nihoa and they rescued Kane-apua from his seagirt prison. Let the poet tell the story: Hui [1] iho nei ka wa'a a Ka-moho-alii E kii ana i ko lakou pokii, ia Kane-apua, i Nihoa. Pili aku nei ka wa'a o Ka-moho-alii i uka nei o Nihoa, Kahea aku nei i ko lakou pokii, ia Kane-apua, E kau aku ma ka pola o ka wa'a. Hui iho nei ka ihu o ka wa'a o Ka-moho-alii-- He wa'a e holo ana i Niihau, Kau aku nei o Ka-moho-alii i ka laau, he paoa, [2] E imi ana i ko lakou aina e noho ai, o Kauai: Aole na'e i loa'a. Kau mai la o Ka-moho-alii i ka laau, he paoa; O Ahu [3] ka aina. Ia ka ana iho nei o lakou i Alia-pa'akai, Aole na'e he aina. TRANSLATION Ka-moho-alii turned his canoe To rescue lad Kane from Nihoa. Anon the craft lies off Nihoa's coast; They shout to the lad, to Kane-apua, Come aboard, rest with us on the pola. [4] Ka-moho-alii turns now his prow, He will steer for the fertile Niihau. He sets out the wizard staff Paoa, To test if Kauai's to be their home; But they found it not there. Once more the captain sails on with the rod, To try if Oahu's the wished for land: They thrust in the staff at Salt Lake Crater, But that proved not the land of their promise. Arrived at Oahu, Ka-moho-alii, who still had Pele in his keeping, left the canoe in charge of Holoholo-kai and, with the rest of the party, continued the journey by land. The witchery of the Paoa was appealed to from time to time, as at Alia-pa'akai, Puowaena (Punchbowl Hill), Leahi (Diamond Head), and lastly at Makapu'u Point, but nowhere with a satisfactory response. (The words of Pele in the second verse of the kaao next to be given lead one to infer that she must for a time have entertained the thought that they had found the desired haven at Pele-ula--a small land-division within the limits of the present city of Honolulu.) Let the poet tell the story: Ke ku nei makou e imi kahi e noho ai A loa'a ma Pele-ula: O Kapo-ula-kina'u ka wahine; A loa'a i ka lae kapu o Maka-pu'u. Ilaila pau ke kuleana; Imi ia Kane-hoa-lani, A loa'a i ka lae o Maka-hana-loa.-- He loa ka uka o Puna: Elua kaua i ke kapa hookahi. Akahi au a ike--haupu mau, walohia wale: E Kane-hoa-lani, e-e! E Kane-hoa-lani, e-e! Aloha kaua! Kau ka hokú hookahi, hele i ke ala loa! Aloha kama kuku kapa a ka wahine! He wahine lohiau, naná i ka makani; He makani lohiau, haupu mai oloko! TRANSLATION We went to seek for a biding place, And found it, we thought, in Pele-ula-- Dame Kapo--she of the red-pied robe-- Found it in the sacred cape, Maka-pu'u; The limit that of our journey by land. We looked then for Kane-hoa-lani And found him at Maka-hana-loa. Far away are the uplands of Puna; One girdle still serves for you and for me. Never till now such yearning, such sadness! Where art thou, Kane-hoa-lani? O Father Kane, where art thou? Hail to thee, O Father, and hail to me! When rose the pilot-star we sailed away. Hail, girl who beats out tapa for women-- The home-coming wife who watches the wind, The haunting wind that searches the house! The survey of Oahu completed, and Ka-moho-alii having resumed command of the canoe, Pele uttered her farewell and they voyaged on to the cluster of islands of which Maui is the center: Aloha, Oahu, e-e! E huli ana makou i ka aina mamua aku, Kahi a makou e noho ai. TRANSLATION Farewell to thee, Oahu! We press on to lands beyond, In search of a homing place. Repeated trial with the divining rod, Paoa, made on the western part of Maui as well as on the adjoining islands of Molokai and Lanai proving unsatisfactory, Pele moved on to the exploration of the noble form of Hale-a-ka-la that domes East Maui, with fine hope and promise of success. But here again she was dissatisfied with the result. She had not yet delivered herself from the necessity of protection by her kinsman, Ka-moho-alii: "One girdle yet serves for you and for me," was the note that still rang out as a confession of dependence, in her song. While Pele was engaged in her operations in the crater of Hale-a-ka-la, her inveterate enemy Na-maka-o-ka-ha'i, who had trailed her all the way from Kahiki with the persistency of a sea-wolf, appeared in the offing, accompanied by a sea-dragon named Ha-ui. The story relates that, as Na-maka-o-ka-ha'i passed the sand-spit of Moku-papápa, Kane-milo-hai, who, it will be remembered, had been left there in charge as the agent of Pele, hailed her with the question: "Where are you going so fast?" "To destroy my enemy, to destroy Pele," was her answer. "Return to Kahiki, lest you yourself be destroyed," was the advice of Kane-milo-hai. Pele, accepting the gage thrown down by Na-maka-o-ka-ha'i, with the reluctant consent of her guardian Ka-moho-alii, went into battle single-handed. The contest was terrific. The sea-monster, aided by her dragon consort, was seemingly victorious. Dismembered parts of Pele's body were cast up at Kahiki-nui, where they are still pointed out as the bones of Pele (na iwi o Pele.) (She was only bruised). Ka-moho-alii was dismayed thinking Pele to have been destroyed;--but, looking across the Ale-nui-haha channel, he saw the spirit-form of Pele flaming in the heavens above the summits of Mauna-loa and Mauna-kea. As for Na-maka-o-ka-ha'i, she retired from the battle exultant, thinking that her enemy Pele was done for: but when she reported her victory to Kane-milo-hai, that friend of Pele pointed to the spirit body of Pele glowing in the heavens as proof that she was mistaken. Namaka was enraged at the sight and would have turned back to renew the conflict, but Kane-milo-hai dissuaded her from this foolhardy undertaking, saying, "She is invincible; she has become a spirit." The search for a home-site still went on. Even Hale-a-ka-la was not found to be acceptable to Pele's fastidious taste. According to one account it proved to be so large that Pele found herself unable to keep it warm. Pele, a goddess now, accordingly bade adieu to Maui and its clustering isles and moved on to Hawaii. HE KAAO NA PELE, I HAALELE AI IA MAUI Aloha o Maui, aloha, e! Aloha o Moloka'i, aloha, e! Aloha o Lana'i, aloha, e! Aloha o Kaho'olawe, aloha, e! Ku makou e hele, e! O Hawaii ka ka aina A makou e noho ai a mau loa aku; Ke ala ho'i a makou i hiki mai ai, He ala paoa ole ko Ka-moho-alii, Ko Pele, ko Kane-milo-hai, ko Kane-apua, Ko Hiiaka--ka no'iau--i ka poli o Pele, I hiki mai ai. TRANSLATION PELE'S FAREWELL TO MAUI Farewell to thee, Maui, farewell! Farewell to thee, Moloka'i, farewell! Farewell to thee, Lana'i, farewell! Farewell to thee, Kaho'olawe, farewell! We stand all girded for travel: Hawaii, it seems, is the land On which we shall dwell evermore. The route by which we came hither Touched lands not the choice of Paoa;-- 'Twas the route of Ka-moho-alii, Of Pele and Kane-milo-hai, Route traveled by Kane-apua, and by Hiiaka, the wise, the darling of Pele. Pele and her company landed on Hawaii at Pua-kó, a desolate spot between Kawaihae and Kailua. Thence they journeyed inland until they came to a place which they named Moku-aweo-weo--not the site of the present crater of that name, but--situated where yawns the vast caldera of Kilauea. It was at the suggestion of Ku-moku-halii and Keawe-nui-kau of Hilo that the name was conferred. They also gave the name Mauna-loa to the mountain mass that faced them on the west, "because," said they, "our journey was long." Night fell and they slept. In the morning, when the elepaio uttered its note, they rose and used the Paoa staff. The omens were favorable, and Pele decided that this was the place for her to establish a permanent home. The people immediately began to set out many plants valuable for food; among them a variety of kalo called aweü, well suited for upland growth; the ulu (bread-fruit); the maiä (banana); the pala-á (an edible fern); the awa (Piper methysticum) and other useful plants. The land on the Hilo side of Kilauea, being in the rain belt, is fertile and well fitted for tillage. The statement, however, that Kilauea, or its vicinity, became the place of settlement for any considerable number of people cannot be taken literally. The climatic conditions about Kilauea are too harsh and untropical to allow either the people or the food plants of Polynesia to feel at home in it. The probability is that instead of being gathered about Kilauea, they made their homes in the fat lands of lower Puna or Hilo. Pele, on her human side at least, was dependent for support and physical comfort upon the fruits of the earth and the climatic conditions that made up her environment. Yet with all this, in the narrative that follows her relations to humanity are of that exceptional character that straddle, as it were, that border line which separates the human from the superhuman, but for the most part occupy the region to the other side of that line, the region into which if men and women of this work-a-day world pass they find themselves uncertain whether the beings with whom they converse are bodied like themselves or made up of some insubstantial essence and liable to dissolve and vanish at the touch. CHAPTER I PELE IN THE BOSOM OF HER FAMILY Once, when Pele was living in the pit of Kilauea, she roused up from her couch on the rough hearth-plate and said to her sisters, "Let us make an excursion to the ocean and enjoy ourselves, open the opihi shells and sea-urchins, hunt for small squid and gather sea-moss." To this all joyfully assented, saying, "Yes, let us go." The sisters formed quite a procession as they tramped the narrow downhill path until they came to the hill Pu'u-Pahoehoe--a place in the lower lands of Puna. Pele herself did not visibly accompany them on this journey; that was not according to her custom: she had other ways and means of travel than to plod along a dusty road. When, however, the party arrived at the rendezvous, there, sure enough, they found Pele awaiting them, ready for the business in hand. In the midst of their pleasurings Pele caught sight of Hopoe and Haena as they were indulging in an al fresco dance and having a good time by the Puna sea. She was greatly pleased and, turning to her sisters, said, "Come, haven't you also got some dance that you can show off in return for this entertainment by Hopoe and her companion?" They all hung their heads and said, "We have no hula." Hiiaka, the youngest, had stayed behind to gather lehua flowers, and when she came along laden with wreaths, Pele said to her, jestingly, "I've just been proposing to your sisters here to dance a hula in response to that of Hopoe and her fellow, but they decline, saying they have not the art. I suppose it's of no use to ask you, you are so small; but, perhaps, you've got a bit of a song." "Yes, I have a song," Hiiaka answered, to the surprise of all. "Let us have it, then; go on!" said Pele. Then the little girl, having first decorated all of her sisters with the wreaths, beginning with Pele, sang as follows: Ke ha'a la Puna i ka makani; Ha'a ka ulu hala i Keaau; Ha'a Haena me Hopoe; Ha'a ka wahine, Ami i kai o Nana-huki, la-- Hula le'a wale, I kai o Nana-huki, e-e! TRANSLATION Puna's a-dance in the breeze, The hala groves of Keaau shaken: Haena and Hopoe are swaying; The thighs of the dancing nymph Quiver and sway, down at Nana-huki-- A dance most sightly and pleasing, Down by the sea Nana-huki. Pele was delighted. "Is that all you have?" she asked. "I have something more," said the girl. "Let us hear it then." Hiiaka put even more spirit into the song as she complied: O Puna kai kuwá i ka hala; Pae ka leo o ke kai; Ke lu, la, i na pua lehua. Nana i kai o Hopoe, Ka wahine ami i kai O Nana-huki, la; Hula le'a wale, I kai o Nana-huki, e-e. TRANSLATION The voice of Puna's sea resounds Through the echoing hala groves; The lehua trees cast their bloom. Look at the dancing girl Hopoe; Her graceful hips swing to and fro, A-dance on the beach Nana-huki: A dance that is full of delight, Down by the sea Nana-huki. At the conclusion of this innocent performance--the earliest mention of the hula that has reached us--Hiiaka went to stay with her friend Hopoe, a person whose charm of character had fascinated the imagination of the susceptible girl and who had already become her dearest intimate, her inspiring mentor in those sister arts, song, poesy and the dance. Pele herself remained with her sister Hiiaka-i-ka-pua-enaena (Hiiaka-of-the-fire-bloom), and presently she lay down to sleep in a cave on a smooth plate of pahoehoe. Before she slept she gave her sister this command: "Listen to me. I am lying down to sleep; when the others return from fishing, eat of the fish, but don't dare to wake me. Let me sleep on until I wake of myself. If one of you wakes me it will be the death of you all. If you must needs wake me, however, call my little sister and let her be the one to rouse me; or, if not her, let it be my brother Ke-o-wahi-maka-o-ka-ua--one of these two." When Ke-o-wahi-maka-o-ka-ua, who was so closely related to Pele that she called him brother, had received this command and had seen her lapse into profound sleep he went and reported the matter to Hiiaka, retailing all that Pele had said. "Strange that this havoc-producer should sleep in this way, and no bed-fellow!" said Hiiaka to herself. "Here are all the other Hiiakas, all of equal rank and merit! Perhaps it was because my dancing pleased her that she wishes me to be the one to rouse her." The cavern in the hill Pahoehoe in which Pele lay and slept, wrapped in her robe (kapa-ahu), remains to this day. In her sleep Pele heard the far-off beating of hula drums, and her spirit-body pursued the sound. At first it seemed to come from some point far out to sea; but as she followed, it shifted, moving to the north, till it seemed to be off the beach of Waiakea, in Hilo; thence it moved till it was opposite Lau-pahoehoe. Still evading her pursuit, the sound retreated till it came from the boisterous ocean that beats against the shaggy cliffs of Hamakua. Still going north, it seemed presently to have reached the mid channel of Ale-nui-haha that tosses between Hawaii and Maui. "If you are from my far-off home-land Kahiki, I will follow you thither, but I will come up with you," said Pele. To her detective ear, as she flitted across the heaving waters of Ale-nui-haha, the pulsing of the drums now located itself at the famous hill Kauwiki, in Hana; but, on reaching that place, the music had passed on to the west and sounded from the cliffs of Ka-haku-loa. The fugitive music led her next across another channel, until in her flight she had traversed the length of Moloka'i and had come to the western point of that island, Lae-o-ka-laau. Thence she flew to cape Maka-pu'u, on Oahu, and so on, until, after crossing that island, she reached cape Kaena, whose finger-point reaches out towards Kaua'i. In that desolate spot dwelt an aged creature of myth, Pohaku-o-Kaua'i by name, the personal representative of that rock whose body-form the hero Mawi had jerked from its ocean bed ages before, in his futile attempt to draw together the two islands Kaua'i and Oahu and unite them into one mass. Pele, arguing from her exasperation, said, "It must be my old grandfather Pohaku-o-Kaua'i who is playing this trick with the music. If it's he that's leading me this chase, I'll kill him." The old fellow saw her approach and, hailing her from a distance, greeted her most heartily. Her answer was in a surly mood: "Come here! I'm going to kill you to-day. So it's you that's been fooling me with deceitful music, leading me a wearisome chase." "Not I, I've not done this. There they are, out to sea; you can hear for yourself." And, sure enough, on listening, one could hear the throbbing of the music in the offing. Pele acknowledged her mistake and continued her pursuit, with the parting assurance to the old soul that if he had been the guilty one, it would have been his last day of life. The real authors of this illusive musical performance were two little creatures named Kani-ka-wí and Kani-ka-wá, the former a sprite that was embodied in the nose-flute, the latter in the hokeo, a kind of whistle, both of them used as accompaniments to the hula. Their sly purpose was to lure Pele to a place where the hula was being performed. Pele now plunged into the water--from this point at least she swam--and, guided by the call of the music, directed her course to the little village of Haena that perched like a gull on the cape of the same name, at the northernmost point of the island of Kaua'i. It was but a few steps to the hall of the hula--the halau--where throbbed the hula drums and where was a concourse of people gathered from the whole island. CHAPTER II PELE MEETS AND FASCINATES LOHIAU As Pele drew near to the rustic hall where the hula was in full blast, the people in the outskirts of the assembly turned to look in wonder and admiration at the beauty and charm of the stranger who had appeared so unexpectedly and whose person exhaled such a fragrance, as if she had been clad with sweet-scented garlands of maile, lehua and hala. One and all declared her to be the most beautiful woman they had ever looked upon. Where was she from? Surely not from Kaua'i. Such loveliness could not have remained hidden in any nook or corner of the island, they declared. Instinctively the wondering multitude parted and offered a lane for her to pass through and enter the halau, thus granting to Pele a full view of the musicians and performers of the hula, and, sitting in their midst, Lohiau,--as yet seemingly unconscious of her presence,--on his either hand a fellow drummer; while, flanking these to right and left, sat players with a joint of bamboo in either hand (the kaekeeke). But drummer and kaekeeke-player, musicians and actors--aye, the whole audience--became petrified and silent at the sight of Pele, as she advanced step by step, her eyes fixed on Lohiau. Then, with intensified look, as if summoning to her aid the godlike gifts that were hers as the mistress of Kilauea, she reached out her hand and, in a clear tone, with a mastery that held the listeners spell-bound, she chanted: Lu'ulu'u Hanalei i ka ua nui, Kaumaha i ka noe o Alaka'i, I ka hele ua o Manu'a-kepa; Uoi ku i ka loa o Ko'i-alana, I ka alaka'i 'a a ka malihini, e! Mai hina, mai hina au, Mai palaha ia o-e. Imi wale ana au o kahi o ke ola, O ke ola nei, e-e! TRANSLATION Tight-pressed is Hanalei's throng, A tree bent down by heavy rain, Weighted with drops from the clouds, When rain columns sweep through Manu'a-kepa, This throng that has lured on the stranger, Nigh to downfall, to downfall, was I, Laid flat by your trick--aye yours! My quest was for comfort and life, Just for comfort and life! The silence became oppressive. In the stillness that followed the song expectant eyes were focused upon Prince Lohiau, awaiting his reply to the address of the stranger who stood in their midst. No one knew who she was; no one imagined her to be Pele. That she was a person of distinction and rank was evident enough, one whom it was the duty and rare privilege of their chief to receive and entertain. Presently there was wrinkling of foreheads, an exchange of glances, prompting winks and nods, inclinations of the head, a turning of the eyes--though not a word was spoken--; for his friends thought thus to rouse Lohiau from his daze and to prompt him to the dutiful rites of hospitality and gallantry. Paoa, his intimate friend, sitting at Lohiau's right hand, with a drum between his knees, even ventured to nudge him in the side. The silence was broken by Pele: Kalakú Hilo i ka ua nui; Kapu ke nu, ke i, I ka puá o ka leo, I ka hamahamau--hamau kakou-- I ka hawanawana; I ke kunou maka; I ka awihi maka; I ka alawa iki. Eia ho'i au, kou hoa, Kou hoa, ho'i, e-e! TRANSLATION Bristling, frumpy, sits Hilo, Drenched by the pouring rain, Forbidden to murmur, Or put forth a sound, Or make utt'rance by speech: Must all remain breathless, Nor heave an audible sigh, Withholding the nod, the wink, And the glance to one side. I pray you behold me now:-- Here stand I, your guest, Your companion, your mate! Lohiau, once roused from his ecstacy, rose to the occasion and with the utmost gallantry and politeness invited Pele to sit with him and partake of the hospitalities of the halau. When Pele had seated herself on the mat-piled dais, Lohiau, following the etiquette of the country, asked whence she came. "I am of Kaua'i," she answered. "There is no woman of Kaua'i your equal in beauty," said Lohiau. "I am the chief and I know, for I visit every part of the whole island." "You have doubtless traveled about the whole island," answered Pele; "yet there remain places you are not acquainted with; and that is where I come from." "No, no! you are not of Kaua'i. Where are you from?" Because of his importunity, Pele answered him, "I am from Puna, from the land of the sunrise; from Ha'eha'e, the eastern gate of the sun." Lohiau bade that they spread the tables for a feast, and he invited Pele to sit with him and partake of the food. But Pele refused food, saying, "I have eaten." "How can that be?" said he, "seeing you have but now come from a long journey? You had better sit down and eat." Pele sat with him, but she persistently declined all his offers of food, "I am not hungry." Lohiau sat at the feast, but he could not eat; his mind was disturbed; his eyes were upon the woman at his side. When they rose from the table he led her, not unwilling, to his house, and he lay down upon a couch by her side. But she would favor him only with kisses. In his growing passion for her he forgot his need of food, his fondness for the hula, the obligations that rested upon him as a host: all these were driven from his head. All that night and the following day, and another night, and for three days and three nights, he lay at her side, struggling with her, striving to overcome her resistance. But she would grant him only kisses. And, on the third night, as it came towards morning, Pele said to Lohiau, "I am about to return to my place, to Puna, the land of the sunrise. You shall stay here. I will prepare a habitation for us, and, when all is ready I will send and fetch you to myself. If it is a man who comes, you must not go with him; but, if a woman, you are to go with the woman. Then, for five days and five nights you and I will take our fill of pleasure. After that you will be free to go with another woman." In his madness, Lohiau put forth his best efforts to overcome Pele's resistance, but she would not permit him. "When we meet on Hawaii you shall enjoy me to your fill," said she. He struggled with her, but she foiled him and bit him in the hand to the quick; and he grasped the wound with the other hand to staunch the pain. And he, in turn, in the fierceness of his passion, planted his teeth in her body. At this, Pele fluttered forth from the house, plunged into the ocean and--was gone. CHAPTER III LOHIAU COMES TO HIMSELF--HIS DEATH--THE THREAT OF PAOA When Lohiau came to himself, as from a dream, he looked for the woman who had lain at his side, but her place was vacant and cold. He went out into the open air, but she was nowhere to be found, and he turned back into the empty house. Lohiau's stay with Pele in the sleeping house had prolonged itself beyond all reason and his friends became concerned about him; and as night after night and day after day passed and they neither saw nor heard anything of him, their concern grew into alarm. Yet no one dared enter the house. Lohiau's sister, however, made it her business to investigate. Opening the door of the house, she entered, and, lo, there hung the body of her brother, suspended from a rafter, his malo about his neck. Life had been gone for many hours and the body was cold. Her screams brought to her aid a group of Lohiau's friends who at once lifted their voices in unison with hers, bewailing their chief's death and denouncing the woman who had been with him as the guilty cause. Paoa was the most outspoken in his imprecations. Stripping off his malo, he stood forth in the garb of nature and declared he would not resume his loin cloth until he had sought out the woman and humiliated her by the grossest of insults. "I will not gird my loins with a malo until I have kindled a fire in Pele's face, pounded her face as one pounds a taro, consumed her very eyes." This was the savage oath with which Paoa pledged his determination to avenge the death of his friend, his chief, Lohiau. With universal wailing, amid the waving of kahilis, with tender care and the observance of all due rites, his people anointed the dear body of their chief with perfumed oil, wrapped it in scented robes of choicest tapa, and laid it to rest in the sepulcher. The favorite dog of Lohiau, who was greatly attached to his master, took his station at the grave and would not be persuaded to leave. Poha-kau, a cousin of Pele,--himself a kupua and possessed of superhuman powers,--having journeyed from Hawaii to Haena, found the faithful creature keeping his lonely vigil at the grave and he brought the dog with him to Pele. "Your man is dead; Lohiau is dead," said he. "But this animal--do you recognize him?--I found watching by the grave in Haena." "Yes, that is the dog I saw with Lohiau," answered Pele; and she hid the dog away in her secret place. CHAPTER IV PELE AWAKES FROM HER SLEEP While the scene we have described was being enacted on Kaua'i, the spirit of Pele, returning from its long flight, hovered over the sleeping body at Lau-pahoehoe. Above it waved the kahilis, about it were gathered the sisters and other relatives, quietly sobbing. Though it was many days since Pele had lain down to sleep, and though they feared the consequences if she continued thus, they dared not disturb her. When that was proposed, the sister in charge objected. "If it must be done, we shall have to send for Hiiaka the beloved." Some of them suggested that Pele must be dead, she had remained so long without motion. But Hiiaka-of-the-lightning-flash scouted the idea: "How can that be? The body shows no signs of decay." The girl Hiiaka saw the messenger that had been despatched to fetch her, while as yet she was in the dim distance,--it was her nurse, Paú-o-pala'e,--and there came to her a premonition of what it all meant, a vision, a picture, of the trouble that was to come; yet, overmastering her, was a feeling of affection and loyalty for her elder sister. Standing outside the house, that she might better watch the approach of Paú-o-pala'e and be on hand to greet her, she voiced her vision in song: A ka lae ohi'a i Papa-lau-ahi, I ka imu lei lehua o Kua-o-ka-la-- Lehua maka-nou i ke ahi-- A wela e-e, wela la! Wela i ke ahi au, A ka Wahine mai ka Lua, e-e! TRANSLATION From the forest-tongue at Papa-lau-ahi To the garlands heaped at Back-o'-the-sun, The beauteous lehuas are wilted, Scorched, burnt up, aye burnt, Consumed by the fire of the Woman-- The fire that flows from the Pit. As the messenger, in the vibrating sunlight, thridded her way among the tree clumps and lava-knobs, which now concealed her and now brought her into full view, Hiiaka, with gaze intent to gain such snap-shots of her as these obstructions did not forbid, continued her song: No ka Lua paha ia makani, o ka Pu'u-lena, Ke halihali i ke ala laau, Honi u ai ke kini i kai o Haena-- Haena aloha! Ke kau nei ka haili moe; Kau ka haili moe i ke ahiahi: He hele ko kakahiaka: Mana'o hele paha au e-e. Homai ka ihu a hele a'e au; Aloha oe a noho iho, e-e! TRANSLATION From the Pit, doubtless, breathes Pu'u-lena, With its waft of woodland perfume-- A perfume drunk in with rapture On the beach of belovéd Haena. There wafts to me this premonition, This vision and dream of the night: I must be gone in the morning: I foresee I must travel to-morrow. A farewell kiss ere I journey; Farewell, alas, to thee who remainest! Her hostess, Hopoe, would not take the song or the farewell of Hiiaka seriously. "You are simply joking," she said, "letting your gloomy imagination run away with you. Who in the world is driving you away, as if you had worn out your welcome?" The messenger, Paú-o-pala'e, when she had saluted Hiiaka, said, "I come from your sisters. They want to see you." Arrived at Lau-pahoehoe, [5] Hiiaka found her sisters in great consternation, fearing for the life of Pele if she were allowed to continue her long sleep. Her spirit, it is true, had come back to her body; but it was merely hovering about and had not entered and taken possession, so that there were no signs of animation or life. It seemed to be waiting for the voice of Hiiaka, the belovéd, to summon it back and to make it resume consciousness. Hiiaka demanded to know the cause of the wailing. "We are lamenting our sister, the head of the family. You can see for yourself; she is dead." After carefully examining the body of Pele, Hiiaka stoutly declared, "She is not dead. That is evident from the absence of corruption." Then, sitting close to Pele's feet, she sang: O hookó ia aku oe O ka hana ana a ke akua: I kai o Maka-wai Ke kiké la ka pohaku: Wáhi kai a ke 'kua-- He akua, he kanáka; He kanáka no, e-e! TRANSLATION Content you now with your god-work: Down by the sea at Maka-wai The rocks have smitten together; The sea has opened a channel. Goddess you were, now human, Return to your human clay! Pele slept on and gave no sign of waking. Hiiaka then chanted this serenade: E ala, e ala, e ala! E ala, e Hi-ka-po-kuakini! E ala, e Hi-ka-po-kuamáno! E ala, e ke Akua, e ke Alo! E ala, e ka Uwila nui, Maka ehá i ka lani, la! E ala, e, e ala! TRANSLATION Awake now, awake, awake! Wake, Goddess of multiple god-power! Wake, Goddess of essence most godlike! Wake, Queen of the lightning shaft, The piercing fourth eye of heaven! Awake; I pray thee awake! The effect was magical: Pele's bosom heaved; breath entered her lungs; a fresh color came to her face, and spread to the tips of her ears. She sighed, stretched herself and sat up: she was herself again. CHAPTER V PELE MAKES A PROPOSITION TO HER SISTERS That same day Pele and the other sisters returned to Kilauea, while Hiiaka went back to resume her visit with Hopoe, each party reaching its destination at about the same time. Early the next morning Pele called to her sister Hiiaka-i-ka-ale-i (Hiiaka-of-the-choppy-sea) and said, "I want you to go on an errand for me." "No doubt I shall agree to go when you have told me what it is," was the answer of the young woman. "You are to journey to Kaua'i and escort hither our lover--yours and mine. While on the way you are not to lie with him; you are not to touch noses with him; you are not to fondle him or snuggle close to him. If you do any such thing I will kill both of you. After your return, for five days and five nights, I will have him to myself, and after that he shall be your lover." On hearing this, the young woman hung her head and wept. Pele then made the same proposal to each of the other sisters in turn. Not one of them would consent to undertake the mission. They knew full well the perils of the undertaking: the way was beset with swarms of demons and dragons, with beings possessed with powers of enchantment; and Pele did not offer to endow them with the power that would safeguard them on their journey. Pele, finding herself foiled on this tack, as a diversion, said, "Let us refresh ourselves and have some luau." The sisters immediately set to work, and, when they had made up the bundles of delicate taro leaves and were about to lay them upon the fire, Pele called to Paú-o-pala'e and bade her go straightway to Haena and fetch Hiiaka, "And you are to be back here by the time the luau is cooked." Now the girl, whose full name was Hiiaka-i-ka-poli-o-Pele, was the youngest of the sisters, and, by reason of her loveliness and accommodating disposition, she was Pele's favorite. She was, moreover, gifted with a quick intuition and a clairvoyant perception of distant happenings and coming events. At the time of the conversation between Pele and the seven sisters, Hiiaka was sporting in the ocean with her surf-board in the company of Hopoe. While thus engaged, the whole matter of the proposed journey to Haena came to her as in a vision. In the midst of her surfing she turned to Hopoe and said, "I perceive that I am about to undertake a long journey; and during my absence you will remain here in Puna waiting my return." "No! What puts such a notion into your head?" said Hopoe. "Yes, I must go," insisted Hiiaka. Then they mounted a roller, and, as their boards touched the beach, there stood the messenger of Pele; and this was the message: "Gird on your paú and come with me to Kilauea. Your sister commands it." As the two jogged on their uphill way, an impulse seized Hiiaka, and she gave voice to a premonition, a shadow of coming trouble, as it were, and, standing in the road at Mokau-lele, she sang: He uä kui lehua ko Pana-ewa; He uä ma kai kui hala ko Puna, e! Aloha e, aloha wale Koloa, e-e! Na mau'u i moe o Malei. TRANSLATION Pana-ewa's rain beats down the lehuas, A rain by the sea smites the halas of Puna. My love, my pity go out to Koloa;-- Her fare, wilted herbs at Malei. Hiiaka--true poet that she was, and alive to every colorable aspect of nature--as she trudged on her way, came upon a sight that touched her imagination; two birds were sipping together in loving content of the water that had collected in the crotch of a tree, in which also was growing an awa plant.--Such nature-planted awa was famed as being the most toxic of any produced in Puna.--Her poetic mind found in the incident something that was in harmony with her own mood, and she wove it into a song: O ka manu múkimukí, Ale lehua a ka manu, O ka awa ili lena I ka uka o Ka-li'u; O ka manu ha'iha'i lau awa o Puna:-- Aia i ka laau ka awa ona o Puna, O Puna, ho'i, e-e! TRANSLATION O bird that sips with delight the nectar-bloom of lehua, Tasting the yellow-barked awa That climbs in Ka-liu's uplands; O bird that brews from this leafage Puna's bitter-sweet awa draught;-- Puna's potentest awa grows Aloft in the crotch of a tree;-- Most potent this awa of Puna! CHAPTER VI HIIAKA CONSENTS TO PELE'S PROPOSITION Hiiaka arrived at the Pit in good time to partake with the others of the frugal feast ordered by Pele. At its conclusion, Pele turned to the girl Hiiaka and put the question in her blunt way, "Will you be my messenger to fetch our lover--yours and mine--from Kaua'i? Your sisters here"--she glanced severely about the group--"have refused to go. Will you do this for me?" The little maid, true to her sense of loyalty to the woman who was her older sister, the head of the family, and her alii, to the surprise and dismay of her other sisters, answered, "Yes, I will go and bring the man." It was a shock to their sense of fitness that one so young should be sent on an errand of such danger and magnitude; but more, it was a reproof that slapped them in the face to have this little chit accept without hesitation a commission which they had shrunk from through lack of courage. But they dared not say a word; they could but scowl and roll the eye and shrug the shoulder. "When you have brought our lover here," continued Pele, "for five nights and five days he shall be mine; after that, the tabu shall be off and he shall be yours. But, while on the way, you must not kiss him, nor fondle him, nor touch him. If you do it will be the death of you both." In spite of the gestured remonstrances of the group, Hiiaka, in utter self-forgetfulness and diplomatic inexperience, agreed to Pele's proposition, and she framed her assent in a form of speech that had in it the flavor of a sacrament: Kukulu ka makia a ka huaka'i hele moe ipo: Ku au, hele, noho oe. E noho ana na lehua lulu'u, Ku'u moku lehua i uka o Ka-li'u, e. Li'uli'u wale ka hele ana O ka huaka'i moe ipo. Aloha mai ka ipo-- O Lohiau ipo, i Haena. TRANSLATION Firm plant the pillar, seal of our love-pact; Here stand I, begirt for this love-quest; You shall abide, and with you my groves-- Lehua and hala--heavy with bloom. The journey is long and toilsome the task To bring our fine lover to bed. Mark! a love-hail--from beloved Lohiau! Beloved Lohiau of Haena! (I am impelled by my admiration for this beautiful song to give another version of it:) Ku kila ke kaunu moe ipo; Ku au, hele, noho oe, a no-ho, A noho ana i na lehua o Lu-lu'u, O ka pae hala, moku lehua, i uka o Ka-li'u. Li'u-li'u ho'i, li'u-li'u wale Ka hele ana o ka huaka'i moe ipo. Aloha mai ka ipo, O Lohiau ipo, e! TRANSLATION Fixed my intent for the lover-quest: Here I stand to depart; you remain, And with you my bloom-clad lehuas, And the palm-groves that wave in Ka-li'u. Long, wearisome long, shall the journey be To find and to bring our lover-- That dearest of lovers, Lohiau! Hiiaka would sleep on it. Her start was to be in the morning. The next day, while Hiiaka was climbing the long ascent up the crater-pali, her sisters, anxious and appreciating the danger of the undertaking, were quietly weeping outside the cave; but they dared not utter a word that might come to the ears of Pele. They began, however, to beckon and signal to Hiiaka to return. She saw them and turned back, uttering the following plaint: E ku ana au e hele; E lau ka maka o ua nei ino; E ka po'e ino, o lakou nei, e: E mana ana, ka, ia'u e hele; E hele no au, e-e! TRANSLATION While I stand ready for travel, You bad lot! 'Tis you that I mean! This weight of travel you'd lay on me; These bad ones sit with impudent stare: And so it is I that must go! The opposition of the sisters was based largely on Hiiaka's youth and inexperience. The girl did not understand nor give them credit for this generous regard for herself; she saw only their disobedience and disloyalty to Pele's command. Pele, impatient at her vacillation, broke out on her savagely: "Here you are again! Be off on your journey! You shall find no food here, no meat, no raiment, no roof, no sisterly greeting, nothing, until you return with the man. It would have been useless to dispatch these homely women on this errand; it seems equally useless to send a beautiful girl like you." To this outburst Hiiaka retorted: Ke hanai a'e la ka ua [6] i ka lani: Maka'u au i ka ua awa i ka uka o Kiloi. Iná [7] ia ia la, he loiloi [8], e-- I loiloi no oe elua [9] oiwi-- Loiloi iho la, e-e! TRANSLATION The rain doth replenish the heavens; I dread the fierce rain of upland Kiloí. Behold now this one, the fault-finder! You, in two shapes, are hard to please-- Aye, in either shape, hard to please! "I am not grumbling or finding fault with you (loiloi): it was simply because you turned back that I spoke to you. Do you call that reproaching you?" Hiiaka, though a novice in diplomacy, as shown by her instant and unconditional acceptance of Pele's proposition, having once got her second breath, now exacted of Pele a condition that proved her to be, under the discipline of experience, an apt pupil in the delicate art of diplomacy. "I am going to bring our lover, while you remain at home. If during my absence you go forth on one of your raids, you are welcome to ravage and consume the lands that are common to us both; but, see to it that you do not consume my forests of lehua. And, again, if the fit does come upon you and you must ravage and destroy, look to it that you harm not my friend Hopoe." Pele readily agreed to Hiiaka's reasonable demand, thinking thus to hasten her departure. To the inexperienced girl the terms of the agreement seemed now complete and satisfactory, and, in the first blush of her gratification, Hiiaka gave expression to her pleasure: Ke kau aloha wale mai la ka ua, e-e; Ka mauna o ka haliü kua, a-a. I ku au a aloha oe, ka Lua, e-e! Aloha ia oe, e-e! TRANSLATION Kindly falls the rain from heaven; Now may I turn my back and travel: Travel-girt, I bid farewell to the Pit; Here's a farewell greeting to thee. Even now Hiiaka made an ineffectual start. Some voice of human instinct whispered that something was wanting, and she again faced her sister with a request so reasonable that it could not be denied: Ke ku nei au e hele: Hele au a ke ala, Mihi mai e-e: Mana'o, ho'i mai no au, Ia oe la, ia o-e. La'i pohu mai la Lalo o ka Lua, e: I elua mai la, pono au. Olelo I ke aka, Ka hele ho'okahi, e; Mamina ka leo-- He leo wale no, e-e! TRANSLATION My foot still shod for travel,-- I made a misstart on my journey; I've come to repair my neglect. A need, a request, brings me back, To plead in thy presence once more: Joy springs up within; There's calm in the Pit. Give me but a travel-mate: That would content me. Who travels alone has For speech-mate his shadow. Futile is speech, with No answering voice-- Empty words, only a voice. (The exigencies of the narrative have induced me, in the above song, to couple together two mele which the story-tellers have given us as belonging to two separate incidents in Hiiaka's fence with Pele.) "Your request is reasonable," said Pele; "to travel alone is indeed to converse with one's shadow. You shall have a companion." Pele designated a good-natured waiting woman as her attendant, who had the poetical name of Paú-o-pala'e (or Paú-o-palaá). This faithful creature heartily accepted the trust, that of kahu--a servant with the pseudo responsibility of a guardian--and, having expressed her fealty to her new mistress, she at once took her station. Thus everything seemed arranged for a start on the eventful journey. The terms and conditions of Hiiaka's going were not even yet to the satisfaction of her watchful sisters and relatives. One matter of vital importance had been omitted from the outfit: Pele had not bestowed upon Hiiaka the mana, power and authority, to overcome and subdue all the foes that would surely rise up to oppose and defeat her. With wild gestures they signalled to Hiiaka once more to return. Hiiaka's answering song, though pointed with blame, gives proof that her own intuitions were not entirely at fault: A ka luna, i Pu'u-onioni, Noho ke anaina a ke 'Kua. Kilohi a' ku'u maka ilalo, I ka ulu o Wahine-kapu: He o'ioina Kilauea, He noho-ana o Papa-lau-ahi, e. Ke lau-ahi mai la o Pele ia kai o Puna: Ua one-á, oke-á, kai o Maláma, e. E málama i ka iki kanaka, I ka nu'a kanáka; O kakou no keia ho-akua-- Akua Mo'o-lau, e! O Mo'o-lau ke ala, e! TRANSLATION From the crest of Tremble [10] Hill I look on the concourse of gods, At ease on the gossip-ground, The seat of Wahine-kapu, Rest-station to Kilauea, Its pavement of lava-plate: Such plates Pele spreads in Puna-- Hot shards, gray sands at Maláma. Succor and life for small and great! Be it ours to play the god; our way Beset by demons four hundred! The communication between Hiiaka and her sisters had, on their part, been carried on mostly by means of gesture and sign-language. But on this return of Hiiaka the whole family of brothers and sisters were so moved at the thought of the danger to Hiiaka that they spoke out at last and frankly advised Hiiaka to go before Pele and demand of her the gift of spiritual power, mana, that she might be able to meet her enemies on equal terms at least, so that she need not feel powerless in their presence. But nothing came of this move at the time, for at this moment out came Pele from her cave, and, seeing Hiiaka standing with the others, she addressed her sharply and said: "What! You still here? Why are you not on the way to fetch our man?" Face to face with Pele, Hiiaka's courage oozed away and she promised to make another start in the morning. When on this new start she had come near the top of the ascent, she turned about and sang: Punohunohu i ka lani Ka uahi o ka lua; He la'i ilalo o Kilauea; Maniania 'luna o Wahine-kapu. I kapu, la, i ke aha ka leo, e? TRANSLATION The pit-smoke blankets the heavens; Clear is the air in Kilauea, Tranquil Wahine-kapu's plain-- The Woman, why silent her voice? Hiiaka now made common cause with the group of sisters and relatives who were bent on securing for her justice and fair treatment. Among them, taking council together, sat Ka-moho-alii, Kane-milo-hai, Kapo and Pohakau [11]. By this action Hiiaka took a new attitude: while not coming out in open defiance to her sister, she virtually declared her determination no longer to be domineered over by Pele. In the council that took place it was determined that Ka-moho-alii, who stood high in Pele's regards and whose authority was second only to hers, was the proper one to approach Pele in the matter of conferring upon Hiiaka the necessary mana. When, therefore, Pele put to Hiiaka the question why she had returned, why she was not on her journey, Ka-moho-alii spoke up and said, "It is because of fear she has returned. She sees danger by the way. You have not given her the mana to protect her from the dragons and monsters that infest the road. O Mo'o-lau ke ala, e: The way is beset by dragons four hundred." "Ah, that is the trouble?" said Pele. Then she called upon the Sun, the Moon, the Stars, Wind, Rain, Thunder, Lightning--all the heavenly powers--to aid and safeguard Hiiaka and she authorized her to exercise the powers of these heavenly beings. The gods, thereupon, ratified this act of Pele; and at last the way was made clear for Hiiaka's departure. CHAPTER VII HIIAKA STARTS ON HER JOURNEY The refusal of her sisters to undertake the mission to fetch Lohiau had angered Hiiaka. Her intrepid fealty to Pele, their oldest sister and their alii, laughed to scorn the perils of the journey. She could not and, for a time, would not bring herself to understand their prudential attitude. Pele was their alii, and it was rank disloyalty in them to shirk any danger or to decline any command Pele might think fit to impose. In judging the conduct of her sisters, it did not at first enter the head of Hiiaka that motives of sound worldly prudence justified them in declining for themselves an errand full of danger, or in putting obstacles in the way of her going on the same errand: she saw in it only a failure to rise to the level of her own loyalty. The situation, then, was heavily charged with estrangement, and when the woman in Hiiaka could not refrain from one more farewell, the color and tone of voice and song had in them the snap of electricity: Ke ku nei au e hele, a noho oe; A noho ana na Wahine o Lu-lu'u E ka pae [12] moku lehua I uka o Ka-li'u, la. Li'uli'u wale ka hele ana O ka huaka'i moe ipo. Aloha mai ka ipo, O Lohiau ipo, e-e! TRANSLATION Here stand I begirt for travel; You must tarry at home, and these ... These ... women ... who sit downcast. Oh, care for my parks of lehua-- How they bloom in upland Ka-li'u! Long is the way and many the day Before you shall come to the bed of love, But, hark! the call of the lover, The voice of the lover, Lohiau! At the utterance of this name Pele brightened and called to Hiiaka, "Yes, that is the name of our man. I purposely kept it back until you should have reached the water-shed (kaupaku [13] o ka hale o kaua, literally the ridgepole) of our house, intending then to reveal it to you; but you have divined the man's name. Go on your journey. Nothing shall avail to block your road. Yours is the power of woman; the power of man is nothing to that." On reaching the plateau of Wahine-kapu Hiiaka received a spiritual message telling her that Lohiau--the object of her errand--was dead. She at once turned towards Pele and commemorated the fact in song: I Akani-hia, I Akani-kolea, I Pu'u-wa'a-hia, I Pu'u-manawa-le'a, I Pu'u-aloha, la: He mea e ke aloha o ke kane, e. Ke haale iho nei au e hanini, e; E uwé au, e! TRANSLATION Let us sound it aloud-- Far as the plover's flight; With full breath shout it, And with a full heart, Big with affection. Ah, wondrous the love for a man! The feelings that strive, As these tears, to rush out-- I can not repress them! Pele did not know this name-song of Lohiau until she heard it recited by Hiiaka. This it was that led Hiiaka to come back within easy hearing distance: Ke uwá ia mai la e ka ua; Ke kahe ia mai la e ka wai: Na lehua i Wai-a'ama, la, lilo, Lilo a'u opala lehua I kai o Pi'i-honua, la; Mai Po'i-honua no a Pi'i-lani. TRANSLATION It sobs in the rain; It moans in the rushing tide. Gone is my grove of lehuas-- My rubbish grove, that stood By the pilfering waters--flown, He has flown, like its smoke, to heaven. 'Tis there I must seek him! "How absurd of you," said Pele; "you were not sent on an expedition to heaven, but to bring a man who is here on earth. If you fly up to heaven, you will pass him by and leave him here below." Hiiaka and her faithful companion--Pau-o-pala'e--had gotten well away from the vast pit of Kilauea, with its fringe of steam-cracks and fumaroles that radiate from it like the stays of a spider-web, and they were nearing the borders of Pana-ewa, when Hiiaka's quick ear caught the sound of a squealing pig. Her ready intuition furnished the right interpretation to this seemingly insignificant occurrence: A loko au o Pana-ewa, Halawai me ka pua'a A Wahine-oma'o, Me ku'u maka lehua i uka. Me ka Malu-ko'i [14] i ka nahele, E uwé ana i ka laau. Alalá ka pua'a a ka wahine-- He pua'a kanaenae, He kanaenae mohai ola-- E ola ia Pele, I ka Wahine o ka Lua, e-e! TRANSLATION In the heart of Pana-ewa-- Lehuas were heavy with bud, The dim aisles solemn with shadow-- I met with a suckling pig, The pet of Wahine-oma'o, A wailing voice in the wilderness: 'Twas the creature wail of the thing, Foredoomed as an offering, this Wailing thing was a sacrifice, An appeal to Pele for life, To the Woman who dwells in the Pit. At this moment a young woman of attractive person appeared on the scene and, prostrating herself to the earth, said, "O, Pele, behold my offering, which I bring to thee in fulfillment of the pledge made by my parents, that I should first seek thee, O Pele, before I come to my marriage bed. Accept this suckling which I offer to thee, O Pele." "I am not the one you are seeking: I am not Pele," said Hiiaka. "Pele is over yonder in the Pit." The woman was persistent and begged that Hiiaka would not despise her offering. After undeceiving her, Hiiaka carefully instructed her, lest she make some fatal mistake in her approach to the jealous goddess: "When you come to the Pit you must be careful in your approach to Pele. The least departure from the etiquette she demands would be the cause of your death. Do not imagine that the fine large woman sitting at the door is Pele, nor that any one of the women seated within is she. You must pay no attention to these. Look for the figure of a wrinkled old woman lying bundled up on the hearth: that is Pele: make the offering to no one else but to her." "Alas for me," said Wahine-oma'o. "You will be gone a long way from this place by the time I shall return to seek you. I shall not be able to find you." "You will find us here," replied Hiiaka assuringly. Hiiaka used her power to bring the woman at once to her destination. Following the instructions given her, Wahine-oma'o was quickly transported into the presence of Pele and, having made her offering in due form, was about to retire, when Pele called her back and said, "Did you not meet some women going from here as you came this way?" "I met some women," she answered. "Make haste and come up with them," said Pele. "The younger woman is very dear to me. Attach yourself to her as a friend." "That I will do," said Wahine-oma'o. Then, moved by an impulse that came to her (the work, it is said, of Hiiaka), she said to Pele, "I had imagined you to be a beautiful woman, Pele. But, lo, you are old and wrinkled; and your eyes are red and watery." Thus saying, Wahine-oma'o took her departure and almost immediately found herself again with Hiiaka. "You have made quick time," Hiiaka said. "How did you get on?" "I followed your instructions and presented my offering to the woman who was lying on the hearth. She asked me if I had met you, and when I said yes, she told me to look after you as a friend." "Is that all?" "She also told me to watch you, to observe how you behaved towards the man--whether you kissed him or had any dalliance with him." "And did you say anything to Pele?" "U-m, I bantered her about her looks; told her she was a very ill-favored woman, while the women attending her were very handsome." Hiiaka laughed at this naive account. Night shut down upon them at Kuolo, a place just on the border of Pana-ewa. Paú-o-pala'e proposed that they should seek a resting place for the night with the people of the hamlet. Hiiaka would not hear to it: "Travelers should sleep in the open, in the road; in that way they can rise and resume their journey with no delay." (O ka po'e hele he pono ia lakou e moe i ke alanui, i ala no a hele no.) CHAPTER VIII THE GIRL PA-PULEHU--THE FEAST In the morning while it was still dark, they roused and started afresh. Their way led through lehua groves of the most luxuriant growth, the bloom of which crimsons the landscape to this day, exuding a honey that is most attractive to the birds of heaven. The cool still air wafted to their ears the hum of voices which was soon explained when they came upon a bevy of girls who were busily plucking the bright flowers to string into wreaths and garlands, in anticipation of some entertainment. This rural scene made an appeal to the poet in Hiiaka which she could not resist: A Wai-akea, i ka Hilo-hana-kahi, Ala i ka wa po iki, I ka lehua lei o Hilo, o Hi-lo; E pauku ana no ka hala me ka lehua. Maikai Hilo, o Hilo-hana-kahi! TRANSLATION At Wai-akea, in Hilo-- The Hilo of Hana-kahi-- They rise in the early morning To weave fresh wreaths of lehua, Inbeading its bloom with hala-- Gay Hilo of Hana-kahi! At sight of Hiiaka's party, the lively flower-girls made a rush, as if to capture and appropriate their friendly acquaintance for individual possession. The most vivacious and forward of the whole party was Pa-pulehu, their leader, a buxom young woman, of good family, who at once took possession of Hiiaka for herself, crowned and bedecked her with wreaths and garlands, with many expressions of enthusiastic admiration: "This is my friend!--What a beauty!--How the scarlet lehua becomes her!--Just look, girls!--And now you are to come and be my guest.--The feast is set for this very day.--But you are all welcome." The unrestrained gush of the young woman's rattling talk was quite in contrast to the selected words of Hiiaka. Now Pa-pulehu was of a large and important family, embracing numerous friends and relations, and, having ample means, her hospitalities were unstinted. The report spread quickly, "Pa-pulehu has a distinguished guest come to visit her. There is to be a feast this afternoon. All are invited." The tables were spread with a great variety of fish, meats, fruits and vegetables. The parents and guardians of the girl, nevertheless, came to her and inquired, "What is there that this young woman, your friend, would specially like to eat?" Paú-o-pala'e took it upon her to answer, that the one thing that would be most acceptable to Hiiaka would be a dish of luau. Thereupon a large quantity of young and delicate taro leaves were prepared for the table. When they were gathered at the tables, Hiiaka sitting in the place of honor, Paú-o-pala'e, at her request, bade all the people incline their heads and close their eyes. Then Hiiaka called upon her allies, the Sun, the Moon, the Stars, the elements and all the gods to come to the feast and partake; and when the prayer was ended and they opened their eyes--lo, the tables spread for Hiiaka were empty! Hiiaka had not been seen to take into her hands any of the food that was spread before her. It had vanished away as a drop of water evaporates in the heat of the sun. The feast being concluded, Hiiaka rose, bade good bye to the people and resumed her journey, taking with her Pa-pulehu. This girl Pa-pulehu was of genuine flesh and blood, with no blend of divine ichor in her veins, such as enriched the blood of Hiiaka; nor had she, like Wahine-oma'o and Paú-o-pala'e, been strengthened and made more resistant to spiritual and physical foes--a privilege granted to those who had enjoyed a close approach to Pele as attendants and worshippers. This weakness in her nature had its influence in determining the fate to which her history now quickly leads. Their journey still lay through Puna. They were at Kalalau, not far from Haena (at the place where, centuries afterwards, Kamehameha was struck with that well-nigh fatal blow by an outraged fisherman). Some fishermen were hauling in their nets full of fish. The sight was too much for Pa-pulehu. "I hunger for fish," she exclaimed. "These fish belong to my father. Oh, if I only were at home! how I would eat until I was satisfied!" Hiiaka thought it best to indulge the appetite of this novice in her service. From a little knoll overlooking the ocean, she descried the canoe of a fisherman named Pahulu floating in the offing, but already well stocked with fish. Hiiaka used her power and drove away the school of fish that would have come to his net. The man himself was so intent on his work that he had no eyes for what was passing on shore; but his assistant exclaimed, "Look at the beautiful woman standing on the shore and watching us!" "I must keep my eyes on my nets," the fisherman replied. Thereupon Hiiaka attracted his attention with a song: Nani ku a ka Hilo pali-ku! O ka au-hula ana o Ka-lalau, O ka au alana loa i kai, e! Ho mai he i'a, na ka pehu o uka, ea. TRANSLATION A standing wonder, Hilo cliffs! How daring this Ka-lalau swimming, Far out to sea on a floating plank! Pray grant us, O man, of your fish-- Fish for the herb-swollen rustic. This brought the two fishermen ashore who thereupon willingly parted with some of their fish to Hiiaka, coupling the gift, however, with a proposition insulting to the honor of the two women. The fishermen, imagining they had the two women under their power, were soon after seen lying in the open embracing two figures of stone which they, in their insane infatuation, fancied were the two women, thus exposing themselves to the jeers and derision of their fellows. Pa-pulehu cooked and ate the fish, but her manner of eating was lacking in due punctilio, in that she did not dispose properly of the unconsumed parts--the tails, fins, bones and scales--of the fish. She should have burned or buried them; instead she left them lying about in a slovenly way. This neglect was highly offensive to Pele and caused her to withdraw from Pa-pulehu the protection she otherwise would have given her. CHAPTER IX HIIAKA CHOOSES THE ROUTE THROUGH PANA-EWA Two routes offered themselves for Hiiaka's choice, a makai road, circuitous but safe, the one ordinarily pursued by travelers; the other direct but bristling with danger, because it traversed the territory of the redoubtable witch-mo'o, Pana-ewa. Hiiaka had deigned to appeal to the girl Pa-pulehu, she being a kamaaina [15], as if for information. When Hiiaka announced her determination to take the short road, the one of danger that struck through the heart of Pana-ewa, Pa-pulehu drew back in dismay and expostulated: "That is not a fit road for us, or for any but a band of warriors. If we go that way we shall be killed." She broke forth with lamentations, bewailing her coming fate and the desolation that was about to visit her family. As they advanced Wahine-oma'o descried a gray scare-crow object motionless in the road ahead of them. She thought it to be the blasted stump of a kukui tree. Hiiaka recognized its true character, the witch-form taken as a disguise by a mo'o. It was a scout sent out by Pana-ewa; in real character a hag, but slimed with a gray excrement to give it closer resemblance to a mouldering tree-stump. The deceiving art of magic did not avail against Hiiaka. She rushed forward to give the death stroke to the foul thing, which at once groveled in the dirt in its true form. Night overtook them in a dense forest. While the others lay and slept, Hiiaka reconnoitered the situation. The repose of the wilderness was unbroken save for the restless flitting of a solitary bird that peered at Hiiaka obtrusively. It was a spy in the employ of Pana-ewa and its actions roused the lively suspicions of Hiiaka, eliciting from her an appropriate incantation: Ka wai mukiki ale lehua a ka manu, Ka awa ili lena i ka uka o Ka-li'u, Ka manu aha'i lau awa o Puna: Aia i ka laau ka awa o Puna. Mapu mai kona aloha ia'u-- Hoolaau mai ana ia'u e moe. E moe no au, e-e! TRANSLATION O honey-dew sipped by the bird, Distilled from the fragrant lehua; O yellow-barked awa that twines In the upper lands of Ka-li'u; O bird that brews from this leafage Puna's bitter-sweet awa draught;-- Puna's potentest awa grows Aloft in the crotch of the trees. It wafts the seduction to sleep, That I lock my senses in sleep! It was a subtle temptation that suggested the awa cup as a relief for her troubles. Hiiaka had need that all her faculties should give her their best service. For her to have slept at this time would have been fatal. Her song well expressed it: E nihi ka hele i ka uka o Puna; Mai ako i ka pua, O lilo i ke ala o ka hewahewa. Ua huná ia ke kino i ka pohaku, O ka pua na'e ke ahu nei i ke alanui-- Alanui hele o ka unu kupukupu, e-e;-- Ka ulí-a! A kaunu no anei oe o ke aloha la? Hele a'e a komo i ka hale o Pele; Ua huahua'i i Kahiki; lapa uila, Pele e, hua'i'na ho'i! TRANSLATION Heed well your way in upland Puna; Pluck never a single flower; Lest you stray from the path. The shape lies hid neath a stone, The path is one carpet of flowers, The blocks of stumbling overgrown. Quick follows the downfall! Is there a compact between us of love? Fly, voice, assail the ear of Pele! Erupt, Kahiki, with lightning flash! Now, Pele, burst forth in thy might! Pana-ewa entrusted the work of reconnaissance and scouting for information to two of his creatures named Ke-anini and Ihi-kalo, while he lay down and slept. Having done their work, the two scouts waked the drowsy monster in the middle of the night with the information that four human beings, women, had entered his domain and were coming towards him. "Where are they?" he asked. "Out in this direction (pointing), and they are moving this way." "Well, this day of fasting has gone by. What a pity, however, that the poi in my calabash has turned sour, but the taro is sweet. Eye-balls! what juicy, delicious morsels! The day of privation turns out to be a day of feasting." Thus muttered the cannibal monster, gloating like Polyphemus in his cave at the prospect of a feast. Hiiaka kept her own courage at the fine point of seeming indifference, she also inspired her companions with the same feeling by the calm confidence displayed in her singing: Pau ke aho i ke kahawai lau o Hilo: He lau ka pu'u, he mano ka iho'na; He mano na kahawai o Kula'i-po; He wai Honoli'i, he pali o Kama-e'e, He pali no Koolau ka Hilo-pali-ku; He pali Wailuku, he one ke hele ia; He one e ke'ehia la i Wai-olama. He aka ka wi a ka wai i Pana-ewa-- O Pana-ewa nui, moku-lehua, Ohi'a kupu hao'eo'e i ka ua, Lehua ula i ka wi' ia e ka manu. A ua po, e, po Puna, po Hilo I ka uahi o ku'u aina. By Pana-ewa.-- "Ola ia kini! ke a mai la ke ahi, e-e!" TRANSLATION One's strength is exhausted, climbing, climbing The countless valleys and ridges of Hilo,-- The streams without number of Ku-la'i-po, The mighty water of Hono-li'i, The precipice walls of Kama-e'e, And the pali of Ko'olau: Such a land is Hilo-pali-ku. The banks of Wailuku are walls; The road to its crossing but sand; Sandy the way at Wai-o-lama. How cheery the purl of these waters!-- Great Pana-ewa--her parks of lehua, Scraggy in growth yet scarlet a-top, Its nectar wrung out by the birds! Black night covers Puna and Hilo, A pall from the smoke of my home land! (By Pana-ewa). "Here's food for me and mine! Behold the blaze of the ovens!" (The last two lines are said to be the utterance of Pana-ewa who feigned to regard the fires as those of his own people, who, in anticipation of an easy victory, had made ready their ovens to receive the bodies of Hiiaka and her party.) Hiiaka bravely answered Pana-ewa: O Pana-ewa, ohi'a loloa, Ohi'a uliuli i ka uä, I moku pewa ia E ka laau o kepakepa, A ka uka i Haili la. Ilihia, ilihia i ka leo-- He leo wale no, e! TRANSLATION Pana-ewa, a tall ohi'a, The fruit red-ripe in the rain, Is vilely slashed with the stick Of the mountaineer. It stands in upland Haili: Terrific--the voice is terrific; Yet it's merely a voice! "The voice was threatening only because my servants reported that some people were trespassing. That set my tongue agoing about poi - - - and - taro. - - - After all it's a question of strength. Your valor it is that must win for you a passage through this land of mine." This was Pana-ewa's ultimatum. Hiiaka accepted the defiance of Pana-ewa by chanting a solemn kahoahoa, which was at once a confident prediction of victory and an appeal to the gods: Kua loloa Keäau i ka nahele hala; Kua huluhulu Pana-ewa i ka laau; Inoino ka maha, ka ohi'a o La'a, e; Ku kepakepa ka maha o ka laau, U-á po'ohina i ka wela a ke Akua; U-a-uahi Puna o ka oloka'a pohaku ia, I ka huná pa'a ia e ka Wahine. Nanahu ahi ka ka papa o Olueä; Momoku ahi Puna, hala i Apua; Ulu-á ka nahele me ka laau; Ka ke kahiko ia o Papa-lau-ahi. Ele-i [16] kahiko, e Ku-lili-kaua; Ka ia, [17] hea [18] hala o Ka-li'u; E ne [19] ka La, ka malama; Onakaka ka piko [20] o Hilo i ke one, I hu-lá [21] ia aku la e, hulihia i kai. Ua wawahia, ua nahahá, Ua he-helelei ka papa i Pua-le'i, e! TRANSLATION Long is the reach of Keäau's palms; Bristly-backed Pana-ewa's woodlands; Spoiled are the restful groves of La'a; Ragged and patchy the tree-clumps-- Gray their heads from the ravage of fire. A blanket of smoke covers Puna-- All paved with the dump from Her stone-yard. The Goddess' fire bites Olu-eä-- One cinder-heap clean to Apua; Food for Her oven are wildwood and brush-- The finish that to Lau-ahi's glory: Her robe now is changed to jetty black, At the onset of Ku-lili-kaua, Ka-liu's palms plucked root and branch. The Sun and the Moon are blotted out; Hilo is shaken to its foundation, Its lands upheaved, despoiled to the sea, Shattered, fissured, powdered, reduced; Its plain is ashes and dust! The battle that ensued when Pana-ewa sent to the attack his nondescript pack of mo'o, dragonlike anthropoids, the spawn of witchcraft, inflamed with the spite of demons, was hideous and uncanny. Tooth and claw ran amuck. Flesh was torn, limbs rent apart, blood ran like water. If it had been only a battle with enemies in the open Hiiaka would have made short work of the job. Her foes lay ambushed in every wood and brake and assumed every imaginable disguise. A withered bush, a bunch of grass, a moss-grown stone, any, the most innocent object in nature, might prove to be an assailant ready to spit venom or tear with hook and talon. Hiiaka had need of every grain of wit and every spark of courage in her nature. Nothing could withstand her onset and the billows of attack against her person were broken as by a solid rock. Some described her as wielding a flaming battle-ax and hurling missiles of burning sulphur. They might well be deceived. The quickness of her every motion was a counterfeit of the riving blade or blazing fire-ball. Some assert that, in her frenzy, she tore with her teeth and even devoured the reeking flesh until her stomach rose in rebellion. Such a notion seems incompatible with the violence of her disgust for the reptilian blood that besmeared her from sole to crown. Paú-o-pala'e, using her magical paú as a besom of destruction, was transformed into a veritable Bellona; and Wahine-oma'o displayed the courage of an amazon. These both escaped serious injury. The unhappy fate of Pa-pulehu realized that girl's premonition. She fell into the hands of the enemy and, as if to fulfill the prediction of Pele, became "food for the gods of Pana-ewa." As Hiiaka glanced heavenward, she saw the zenith filled with cloud-forms--Kane, Kanaloa, Ka-moho-alii, Poha-kau and others, encouraging her with their looks. The sight, while it cheered, wrung from her a fervent prayer: Kela pae opua i ka lani, e, Ke ka'i a'e la mauka o Poha-kau. He kaukau, aloha keia ia oe, Ia oe no, e-e-e! TRANSLATION Yon group of god-forms, that float And sail with the clouds heaven-high, Mustered and led by Poha-kau; This prayer is a love-call to you! "Our sister is in trouble," said Ka-moho-alii, "let us go to her assistance!" Such was the call of Ka-moho-alii when he saw his little friend and quondam protegé Hiiaka in trouble, and theirs were the god-forms that sailed through the sky to reinforce her. CHAPTER X HIIAKA'S BATTLE WITH PANA-EWA The bird-spies sent out by Pana-ewa brought back contradictory reports. The first pair reported that Hiiaka was being worsted. Soon after another pair, garbling the facts, said "Our people are lying down, but they are still alert and keep their eyes open. As for Hiiaka, she has fallen into a deep sleep." The situation was far from satisfactory and Pana-ewa despatched another pair of birds to reconnoitre and report. It was not yet morning and the night was dark; and they accordingly took the form of kukui [22] trees, thinking thus to illuminate the scene of operations. The intelligence they brought was confounding: "Our people," they said, "are all dead, save those who have the form of kukui trees. Hiiaka lies quietly sleeping in the road." This account, though strictly in accord with the facts, was so disconcerting to Pana-ewa that he burst forth in a rage, "Slaves, liars! you're deceiving me. I'll wring your necks!" and he reached out to execute his threat. The birds eluded him and found safety in flight. Pana-ewa now saw that it was necessary to take the field in person at the head of his regular forces, composed of the Namú and Nawá. The disguise he chose for himself was that of an ohia-lehua tree. No sooner had he taken that form than he found himself unable to move hand or foot. A parasitic network of i-e-i-e embraced his body and a multitude of aërial roots anchored him to the spot. It was the craft of the sleeping girl that had done this. He had to content himself with the unwarlike guise of the kukui tree. While Hiiaka slept, her faithful servitor Paú-o-pala'e kept open eye and detective ear to what was going on in the star-lit forest about them. At the first glimmering of dawn her keen sense felt rather than heard a murmurous rustle that broke the stillness and a movement, as if the forest itself were advancing and closing in upon them. This oncoming of the enemy was in such contrast to the onset of the yelping pack on the previous day as to be most impressive. The sound that touched her keen sense was not the joyous twitter and stir of nature preparing to greet a new day; it was rather the distant mutter of the storm, soon to be heard as the growl of the tempest, or the roar and snarl of an enraged menagerie of wild beasts. The woman felt her responsibility and, with the double intent of summoning to their aid the friendly gods and of waking Hiiaka, she lifted a solemn prayer: Kuli'a, e Uli, [23] ka pule kala ma ola; Kuli'a imua, i ke kahuna; [24] Kuli'a i ke Alohi-lani. [25] E úi aku ana au I kupua oluna nei, e? Owai kupua oluna nei, e? O Ilio-uli [26] o ka lani; O Ilio-ehu, [27] o Ilio-mea, [28] o ka lani; O Ku-ke-ao-iki, [29] o Ku-ke-ao-poko, [30] O Ku-ke-ao-loa [31] o ka lani; O Ku-ke-ao-awihiwihi [32] ula o ka lani; Ua ka ua, kahi wai, a na hoalii; [33] O nei ka pali ma Ko-wawá; [34] O Kupina'e, [35] o Ku-wawá; O Ku-haili-moe; [36] O Ha'iha'i-lau-ahea; [37] O Mau-a-ke-alii-hea; [38] Kánaka [39] loloa o ka mauna-- O Ku-pulupulu [40] i ka nahele, O na Akua mai ka wao kele; O Kuli-pe'e-nui [41] ai ahua; O Kiké-alana; [42] O Ka-uahi-noe-lehua; O ke Kahuna i ka puoko [43] o ke ahi; O I'imi, [44] o Lalama. [45] Ku'i ke ahi, ka hekili; Nei ke ola'i; Olapa ka uila. Lohe o Kane-hekili; [46] Ikiiki ka maláma ia Ka-ulua. [47] Elua wahine i hele i ka hikina a ka La-- O Kumu-kahi, [48] laua o Ha'eha'e: [49] Ha'eha'e ka moe O Kapo-ula-kina'u, [50] he alii; E ho'i, e komo i kou hale, O Ke-alohi-lani; E auau i kou ki'owai kapu, O Ponaha-ke-one; E inu i kou puawa hiwa, Awa papa [51] a ke Akua, I kanaenae no Moe-ha-úna-iki, [52] e; Hele a'e a komo I ka hale o Pele. Ua huahua'i Kahiki, lapa uwila: Pele e, hua'i'na ho'i! Hua'i'na a'e ana Ka mana o ko'u Akua iwaho la, e! O kukulu ka pahu [53] kapu a ka leo; Ho'okikí [54] kanawai; He kua [55] á kanawai; He kai oki'a [56] kanawai; He ala muku [57] no Kane me Kanaloa; He ki [58] ho'iho'i kanawai, No Pele, no ko'u Akua la, e! TRANSLATION Stand in the breach, O Uli; Give heed to this plea for life; To the front at the call of thy priest; Come in the splendor of heaven! I entreat these powers on high. And who are these beings of might? Ye somber Clouds that rampart the sky; Ye warm Clouds and ye that gleam ruddy; Ye Clouds that guard heaven's border; Ye Clouds that mottle the heavenly vault; Ye Clouds that embank the horizon; Ye cloud-piles aglow in the sunlight. Descend, O Rain; O Water, pour-- Torrential rush of the princes! Rent be the wall of the crater; Let its groans reëcho and fly! Come, Ku who fashions the landscape; She who crushes the leaves of aheä; Goddess who guards the outer flame-tip; Ye tall ones who dwell in the forest; Ku, the hirsute god of the wilds; With his fellows who carve the canoe; Come bent-kneed terrace-consumer, With crash and groan of lava-plate; And reeking smoke that glooms the forest. Come, Lord of the ruddy flame; Fire-tongues that search and spread; Fire-shafts that smite and crash. Let earthquake groan and lightning flash. Kane the god of lightning shall hear And warm this frigid month Ulua. Two women go to the Sun's east gate To rouse goddess Kapo from sleep-- She of the black-spotted red robe. O Kapo, reënter your Sun-temple And bathe in your sacred water-pool-- Round as a gourd, scooped in the sand; Drink from your black polished awa cup Dark awa that's offered to the gods, To placate the goddess of gentle snore; Then enter the house of Pele. Pele once burst forth at Kahiki; Once again, O Pele, break forth; Display thy power, my God, to the world; Let thy voice sound out like a drum; Reütter the law of thy burning back; That thy dwelling is sacred, apart; That Kane and Loa have limits; That fixed and firm are Pele's laws! For Pele, great Pele, is my God! The sisters, uncles, aunts and other kindred of Hiiaka heard this prayer of Paú-o-pala'e distinctly enough, and so did Pele; and when they saw that she appeared indifferent and made no move, they muttered among themselves. Then Ku-ili-kaua, a man of war and a leader in battle, spoke up and, addressing Ka-moho-alii, said "Why is it that she does not send warriors to the assistance of her sister? The girl has fought most bravely all day and is worn out; and there she lies fast asleep." Ka-moho-alii thereupon bade Kilioe-i-ka-pua and Olu-wale-i-malo, two handsome lads who were very dear to Pele (mau keiki punahele a Pele)--her sons in fact--to go in to Pele and ask her sanction to their going to the aid of Hiiaka. When these two boys came into Pele's presence they found her poking the fire with a stick (hoelo kapuahi). With a fine show of confidence, they at once went and seated themselves in Pele's lap, one on her right thigh and one on her left. Pele's looks softened as she contemplated them, tears gathered in her eyes and she said, "What is the thought in the heart? Speak." (Heaha ka hua i ka umauma? Ha'i'na.) "Your commands." (O ka leo, [59] literally, the voice.) At this Pele stood up and, leaving her own home-hearth, went over and took her station in the fire-pit of Hale-ma'u-ma'u. Then, pointing to the east, she said: O ka leo o ke kanáka hookahi, mailuna mai; Mailoko mai o ka leo o ka manu. [60] O huli kai-nu'u [61] a Kane; E wehe ka lani, hamama ka honua; O wela Kahiki-ku me Kahiki-moe; Ala mai o Ka-moho-alii E moe ana iloko o ke ao polohiwa. E Ku e, e ho'i ka amama [62] i ka lani; E Ku e, e ho'i ke ola ia Hiiaka-i-ka-poli-o-Pele, A ola loa no, a-a! It was such a voice of utterance as this (leo) that the two boys who went in before Pele desired. These two messenger-boys, by the way, are, in another account, spoken of as birds. The purpose of Kane in sending out this leo seems to have been to rouse into activity the earth-strata, na papa honua. TRANSLATION The voice from above of a man supreme Flies east, flies west, in the cry of a bird: Curl over, thou yeasty billow of Kane! Be rent, O Heaven, and quake, O Earth! Kahiki's pillars, flame ye and burn! Ka-moho-alii doth wake and rise From his couch on banks of purple cloud. To heaven return with thy tabu, O Ku! Salvation, O Ku, for Hi'iaka-- Hi'iaka the darling of Pele! Immortal life to her! At this the gods of war sprang into array, as if unleashed by the words of Pele. At their head marched Ku-lili-ai-kaua, a veteran who had followed Pele in her voyage from Kahiki. With him, went Ke-ka-ko'i, a guide (hookele) well acquainted with the forest trails. In the van strode three weird figures (Ka-maiau, Ka-hinihini and Mápu) bearing conchs, to which they ever and anon applied their lips and sent forth resounding blasts. But even more thrilling and inspiring than the horns of Triton was the voice of these gods of war as they chanted their war-song: MELE KA'I KAUA Hulihia ka mauna, wela i ke ahi; Wela mo'a-nopu ka uka o Kui-hanalei, [63] I ke a pohaku Pu'u-lena [64] e lele mai iuka. O Ke-ka-ko'i [65] ka hookele mai ka Lua; O Ka-maiau [66] kani pololei, kani le'ale'a; O ka Hinihini [67] kani kua mauna; O ka Mápu [68] leo nui, kani kóhakohá; O hulihia i ka ale ula, [69] i ka ale lani, [70] I ka pu-ko'a, [71] i ka a'aka [72]-- I ke ahu a Lono [73] e! E lono anei, e hookuli? E hookuli i ka uwalo, e! Eü, e hele no e! Hé-he-hé-e-e! TRANSLATION The Mount is convulsed, it belches flame; Fire-scorched is upland Kui-hanalei-- A hail of stones shot out with sulphur-blasts. Ka-ko'i guides the warrior-van; The rousing peals of pearly conch And thrilling notes of woodland shells Stir every heart with tuneful cheer. Heaven's blue is turmoiled with fire-clouds-- Boiling fountains of flame and cinder-- Such the form we give to our message: Will he heed it, or turn a deaf ear? Ah, you see, he scorns our entreaty. Be valiant! now forward to battle! Hé-he-hé-e-e! Thus chanting their battle-mele (mele ka'i kaua), these gods of an old-time mythology marched, or flew, with resolute purpose to their task of rescuing Hiiaka and her little band and of ridding the land, at one and the same stroke, of their old entrenched foe, Pana-ewa. Heaven and earth stirred at their onset. The visible signs of their array were manifest in columns of seething fire-shot clouds that hovered like vultures over the advancing army. Arrived at striking distance, they let loose their lightning-bolts and sounded their thunder-gongs. Earth and heaven at once became turmoiled in one confused whirl of warring elements. The warriors of Pana-ewa, who--in imitation of their chief--had for the most part taken the guise of trees and other natural objects, found themselves from the first fettered and embarrassed by a tangle of parasitic vines, so that their thrusts against Hiiaka were of little avail. Now comes the onset of the Pele gods in the tempest-forms of hurricane, lightning, hail, and watery cloud-bursts that opened heaven's flood-gates. Against these elemental forces the dryad-forms of Pana-ewa's host could not stand for a moment. Their tree-shapes were riven and torn limb from limb, engulfed in a swirling tide that swept them down to the ocean and far out to sea. Two staunch fighters remained, Kiha, who had chosen to retain the honest dragon-form; and Pua'a-loa, a creature, like Kama-pua'a, in the demi-shape of a boar, whom Pana-ewa, at the scent of disaster, had thrust into the confinement of a secret cave. This manner of retreat saved the twain from the immediate disaster by flood but not from the vengeance of Pele's army. Detected in their lairs, they were slain and their petrified bodies are pointed out to this day in verification of this story. The fate of Pana-ewa himself was most tragical. He no sooner had taken the form of a kukui tree than he found himself overlaid and entangled with meshes of parasitic growth; he could neither fight nor fly. The spot on which he stood sank and became a swamp, a lake, a sink; the foundations on which its bottom rested were broken up and fell away. Pana-ewa, swallowed up in the gulf, was swept out to sea and perished in the waves. Kane-lu-honua had broken up the underlying strata and made of the place a bottomless sink. (A reef is pointed out in the ocean opposite Papa'i which is the remains of the body of the mo'o Pana-ewa.) The part taken by Hiiaka in this last act of her deliverance was hardly more than that of a spectator. She had but to look on and witness the accomplishment of her own salvation. Having been roused from the refreshment of sleep by the long-drawn recitative of Paú-o-pala'e's prayer-mele (see pp. 37-40), she did her best to cheer her two companions with assurances of coming deliverance and, gathering her little brood about her, after the manner of a mother-hen, figuratively, bade them cling to her, nestle under her wings, lest they should be swept away in the flood of waters that soon began to surge about them--a flood which carried far out to sea the debris of battle--as already described. The victory for Hiiaka was complete. Hawaii for once, and for all time, was rid of that pestilential, man-eating, mo'o band headed by Pana-ewa who, from the time of Pele's coming, had remained entrenched in the beautiful forest-land that still bears the name--Pana-ewa. CHAPTER XI HIIAKA HAS VARIOUS ADVENTURES--THE SHARK MAKAU-KIU At one stroke, the benign action of the heavenly powers had freed a fair land from a pestilential mo'o band, disinfected it of the last shred and fragment of their carcases and ushered in a reign of peace in the wooded parks and tangled forests of Pana-ewa. Hiiaka could afford to celebrate her victory by recuperating her powers in well-earned repose. While she thus lay in profound sleep on the purified battle-field, her two companions busied themselves in preparing such simple refreshment as the wilderness afforded. The piece de resistance of this dinner of herbs was luau, the favorite food of the Pele family. When the women had finished the task of collecting, sorting, making into bundles and cooking the delicate leaves of kalo, Hiiaka still slept. Paú-o-pala'e thereupon took her station at the feet of her mistress and chanted the dinner-call in the form of a gentle serenade: E ala, e ala, e! E ala, e Hika'a-lani; E ala, e Ke-ho'oilo-ua-i-ka-lani; E ala, e Ho'omaú, Wahine a Makali'i, la! E ala, e! TRANSLATION O Daughter of heaven, Awake, awake! Hiiaka, awake! Sender of winter rain, Guardian of womanly rites, Spouse of God Maka-li'i, Awake thee, awake! "The luau must be burnt to a crisp," Hiiaka said as she sat up. As Hiiaka and her companions again wended their way through the forest, it was evident that its innocent creatures had unjustly suffered in company with their guilty invaders and time had not yet sufficed for the exercise of that miracle of tropic repair which quickly heals and covers the damage done by a tempest. Broken limbs, fallen trees and twisted vines still blocked the narrow trails, while here and there an uprooted forest giant, in unseemly fashion, obtruded a Medusa-head of tawny roots in place of its comely coronal of leaves. In their journey they came at length to a place, Maka'u-kiu, where the road seemingly ended abruptly in a precipice with the ocean dashing wildly at its base. The alternative open to their choice was, to seek out some round-about inland way, or to take the shorter route and swim the ocean-made gap. The two women, Wahine-oma'o taking the lead, proposed, as a diversion, to swim the ocean and thus avoid a long and wearisome detour. Hiiaka strenuously vetoed the proposition; but the two women, not yet trained to subordinate their will and judgment to the decision of the leader, persisted. Hiiaka, thereupon, took a stem of the ti plant and, peeling off its rusty bark, left it white and easily visible. "I will throw this stick into the water," said she, "and if it disappears we will not make of this an au-hula-ana; [74] but if it remains in sight, then we will swim across this wild piece of water." It seemed to Hiiaka that her companions displayed a masculine stubbornness and unreasonableness, a criticism which she uttered in her chanting way: Au ma ka hula-ana! Kai-ko'o ka pali! Pihapiha o Eleele, Ke kai o Maka'u-kiu! Aole au e hopo i ka loa O Hono-kane-iki. I Kane, la, olua; I wahine, la, wau, e! TRANSLATION To swim this tossing sea, While waves are lashing the cliff And the ocean rages high, At Eleele, the haunt of the shark! I balk not the length of the road By Hono-kane-iki. Be you two stubborn as men! Let me be guideful as woman. Hiiaka then threw the peeled stick into the ocean and in a moment it was snatched out of sight. "There! If we were to swim we would be seized and eaten by Maka'u-kiu." "When you tossed the stick into the ocean, the sea-moss covered and concealed it, and you thought it was the work of a shark," was the reply of Wahine-oma'o. Again they made ready to plunge into the sea. Hiiaka threw another stick and that too was instantly swallowed; whereupon she chanted again: Hookukú ka au-hula-ana o ka pali! Ke pu'e 'a la e ke kai a nalo ka auki; He i'a ko lalo, he i'a, o Maka'u-kiu-- Maka'u-kiu, ho'i, e! TRANSLATION Have done with this fool-hardy swim! The ocean just gulps down the stick! A monster fish dwells in the depth-- That monster shark, Maka'u-kiu; Aye, the shark-god Maka'u-kiu! The women were not yet convinced and still persisted, a stubbornness that drew from Hiiaka another remonstrance: Me he uahi máhu, la, Ko lalo o Kaka-auki, I Maka'u-kiu. He kiu, he alele aloha, Eia i o'u nei, e! TRANSLATION A seething whirl of ocean-mist Marks the place where I cast the stick: 'Tis the work of the lurking shark. Your loving guard, your faithful spy-- That is my service to you! At these words the huge form of the shark rose to the surface, and the women, convinced at last, leaped out of the water and abandoned their purpose. Hiiaka now gave battle to the shark and that was the end of one more power of evil. CHAPTER XII THE ROUT OF THE MAHIKI The location of the adventure with the shark-god Maka'u-kiu [75] was at the mouth of Wai-pi'o valley, a region where Hawaii's storm-coast forms an impassable rampart, save as it is cut by this and its twin valley, Wai-manu. These valleys take head in a wild forest region, the home of mist, rain and swamp. Adjoining this and part of the same watershed is the region known as Mahiki-waena, a land which the convenience of traffic required should be open to travel. It was the haunt of a ferocious horde of mo'o called mahiki [76] from their power to leap and spring like grass-hoppers. When Hiiaka proposed to pass through this region in the ordinary course of travel, the head of the Mahiki insolently denied her the right of way, suggesting as an alternative the boisterous sea-route around the northern shoulder of Hawaii. Hiiaka's blood was up. The victory over the hosts of Pana-ewa and the more recent destruction of Maka'u-kiu had fired her courage. She resolved once for all to make an end of this arrogant nuisance and to rid the island of the whole pestilential brood of imps and mo'o. Standing on a height that overlooked Wai-pi'o, she chanted a mele which is at once descriptive of the scene before her and at the same time expressive of her determination: MELE UHAU A luna au o Wai-pi'o, Kilohi aku k'uu maka ilalo; Hele ho'i ke ala makai o Maka'u-kiu; Hele ho'i ke ala mauka o Ka-pu-o'a-- Pihapiha, he'e i ka welowelo, I ka pu'u Kolea, i ka ino, e-- Ino Mahiki: Ua ike ka ho'i au, he ino Mahiki, He ino, he ino loa no, e! TRANSLATION As I journeyed above Wai-pi'o Mine eyes drank in that valley-- The whole long march as far as from The sea-fight at Maka'u-kiu Till the trail climbs Ka-pu-o'a. There soggy the road and glairy, And there do flaunt and flourish, On Plover Mount, the cursed Mahiki. For I am convinced that that crew Are bad, as bad as bad can be! Hiiaka's march to encounter the Mahiki was interrupted for a short time by an incident that only served to clinch her resolution. An agonizing cry of distress assailed her ear. It came from a dismantled heap of human flesh, the remains of two men who had been most brutally handled--by these same Mahiki, perhaps--their leg and arm-bones plucked out and they left to welter in their misery. It was seemingly the cruel infliction of the Mahiki. The cry of the two wretches could not be disregarded: E Hiiaka-i-ka-poli-o-Pele, e, E ki'i mai oe ia maua; E ka hookuli i ka ualo, e! Ka opu aloha ole, e-e! TRANSLATION O Hiiaka-of-Pele's-heart, Come thou and assist us. Turn not a deaf ear to our cry! Be not of hard and unfeeling heart! Hiiaka, with a skill that did credit to her surgery, splinted the maimed limbs, inserting stems from her favorite ti plant to take the place of the long bones that had been removed. She left them seated in comfort at the roadside at Pololú. The Mahiki, on seeing Hiiaka advance into their territory, threw up the dirt and dust in their front, to express their contempt for such an insignificant body of trespassers. Hiiaka, paying no attention to their insolence, pressed on. Her purpose was to strike directly at Mo'o-lau, the leader of the horde, to whom she addressed this incantation: A loko au o Mahiki, Halawai me ke Akua okioki po'o. Okioki ino, la, i kona po'o; Kahihi a'e la i kona naau; Hoale mai ana i kona koko i o'u nei. E Lau e, Lau e-e! No'u ke ala, i hele aku ho'i, e-e! TRANSLATION I enter the land of Mahiki; I counter the head-hunting witch. See me pluck the head from her body; See me tear out her very heart, Till her blood surges round me in waves-- Blood of the monster that's legion. Mine is the common right of way: The traveler's right to the road! At dark Hiiaka camped in the road and during the night a female ku-pua named Lau-mihi, whom the Mahiki chief had sent as a spy to watch Hiiaka, was seen standing on a high place to one side of them. Hiiaka at once flew at her and put an end to her. Now began a fierce battle between Hiiaka and the Mahiki dragon and his forces. They fought till both sides were exhausted and then, as if by mutual consent, stopped to rest. Hiiaka perceived that the battle was to be even more fiercely contested than that at Pana-ewa. She bade Paú-o-pala'e to take good care that no ill came to Wahine-oma'o. Looking up into the heavens, Hiiaka saw her relatives and friends Poha-kau, Ka-moho-alii, Kane-milo-hai, and a large concourse of other gods, including Kane, Kanaloa, Ku and Lono, watching her, evidently greatly interested in her performances. They assured her of their protection. At this Hiiaka was much encouraged and gave utterance to her feelings in this kanaenae: A Moolau, i ka pua o ka uhiuhi, Helele'i mai ana ka pua o Ko'o-ko'o-lau. Lohi'a e na mo'o liilii-- Na mo'o liilii ke ala E kolo i ke kula, E iho i kai o Kawaihae, la. Hea a'e la ka mo'o liilii: E hakaká kaua; paio olua auane'i. He 'kau Mo'o-lau, o Mo'o-lau akua, e! TRANSLATION In the wilds of Mo'o-lau, The uhiuhi's time for bloom-- The petals fall of Koolau's flower: The little dragons have found the way By which they can crawl to the plain, Go down to the sea at Kawaihae. The little demons now announce That you and I shall battle wage: We two, indeed, must fight, they say-- A god is Mo'o-lau, a host of gods! At this the great dragon Mo'o-lau bestirred himself. His attack was direct, but he divided his host into two columns so as to envelope Hiiaka and attack her on each flank. Hiiaka saw them approaching through the jungle and chanted the following rallying song: Mele Ho'-uluulu A Mo'o-lau, i ka pua o ka uhiuhi, Pala luhi ehu iho la Ka pua o ke kauno'a i ka la; Na hale ohai i Kekaha, o Wa'a-kiu;-- E kiu, e kiu ia auane'i kou ahiahi; E maka'i ia olua auane'i. He akua Mo'o-lau, o Mo'o-lau akua, e! TRANSLATION In the jungle of Mo'o-lau, The uhi-uhi's season of bloom; The flower of the rootless kau-no'a Is wilted and bent in the sun; My bower in Kekaha's invaded: Some creature is playing the spy. I, in turn,--be warned--will spy out Your quiet and rest of an evening: This to you, you, god Mo'o-lau! Pele, perceiving that the crisis of the conflict had now come, called upon all the male and female relatives of Hiiaka (hoaiku) to go to her assistance; "Go and help your sister Hiiaka. There she is fighting desperately with Mo'o-lau--fighting and resting, fighting and resting, well nigh exhausted. Go and help her; all of you go. It's a fight against Mo'o-lau." When the battalion of gods moved against the mo'o, it was a rout and a slaughter. Then the cry arose: "No fight has been made against the Mahiki dragon; he yet survives." Thereupon they turned their attack against that old dragon and his guards. Hiiaka then celebrated the double victory in this paean: Kaiko'o Pu'u-moe-awa, wawá ka laau; Nei o Pu'u-owai ma, e: Nahá ka welowelo; he'e na'e ho'i, e! E Pu'u-owai ma, e, ke holo la! E Miki-aloalo, e, nawai ka make? Ke i-o nei, e! TRANSLATION A roar as of surf on the hill Moe-awa: The tumult resounds through the forest: Pu'u-owai and his band lead the rout, Your battallions are torn into tatters-- You are running, Captain Owai! And you, Captain Spry, whose the defeat? The answer is made by the shouting! Hiiaka's chief weapon of attack seems to have been her magical paú. With this as a besom she beat them down as a husbandman might beat down a swarm of locusts. The Mahiki and the Mo'o-lau had ceased to exist as organized bodies. But from the rout and slaughter of the armies many individuals had escaped with their lives, and these had hid themselves away in caves and secret places, some of them even, presuming apparently upon their power of disguise, had taken refuge in the remote scattered habitations of the people. Such an inference seems to be justified by the language of the mele now to be given: Note.--The gods that came to the assistance of Hiiaka such times as circumstances pinched her and whose spiritual power at all times reënforced her feeble humanity were limited in their dominion to certain vaguely defined provinces and departments. Thus, if there was any sea-fighting to be done, it fell to the shark-god, the Admiral Ka-moho-alii, to take charge of it. On the other hand, the conduct of a battle on terra firma would be under the generalship of Kane-milo-hai; while to Kana-loa belonged the marshalling of the celestial hosts, the moon and the stars. But the orb of day, the Sun, belonged to Lono. Hence, if the fighting was during the hours of daylight, Lono would logically assume the command. The rule of the great god Ku was also exercised principally by day. It was he who arranged the calendar and settled the order of the seasons, the days and the nights. The subdivisions and departmental complications under these general divisions were numerous. Lilo i Puna, lilo i Puna, Lilo i Puna, i ke au a ka hewahewa; Popo'i aku ka i na hale: Ua piha na hale i ke 'kua-- O Kini Akua o Wai-mea, O ka Lehu Akua o Maná. Kini wale Wai-mea I ka pihe o ke 'kua o Uli, e. Po wale Mahiki; A ia Mahiki ke uwá la no, e! TRANSLATION Scattered through Puna, scattered through Puna, Is the rout of the vagrant imps: They swarm in the dwellings of men; The houses are lousy with demons-- Wai-mea's myriads of godlings, Thy four hundred thousand, Maná. Wai-mea thrills with the snarl of witch-gods: Night's shadows brood over Mahiki; The uproar keeps on in Mahiki. CHAPTER XIII HIIAKA LOOPS BACK IN HER JOURNEY Hiiaka, having thus far, as it would seem, journeyed along the western coast of Hawaii, now loops back in her course and travels in the direction of Hilo by the way of Hamakua, for the seeming purpose of completing her work of extermination. Like a wise general, she would leave no enemies in her rear. When they came into the neighborhood of Wahine-oma'o's home, that girl spoke up and said, "I think we had better take another road. If we keep to this one, which passes by my door, my parents, who will be watching for me, will see me and will want me to remain with them." This she said by reason of her great desire to continue in Hiiaka's company. True enough, when they caught sight of her old home, there sat her mother Puna-hoa and her father Kai-pala-oa. "There they sit," said the girl. "If they recognize me they will want to keep me." Hiiaka bade Wahine-oma'o fall in behind her, hunch her shoulders, bend forward her head and walk with short infirm steps in imitation of an old woman. Hiiaka, on coming close to the old people, using the language of song, asked directions as to the road: E Puna-hoa i Kai-pala-oa, I na maka o Nana-kilo ma E nonoho mai la, e. Auhea ka ala, e? TRANSLATION O Puna-hoa and Kai-pala-oa, You with the clear-scanning eyes, Sitting at rest before me, Point me out now the road. "The road is plain enough; you are taking the right way.... We are looking at that young woman of your party--she has such a strong resemblance to our missing daughter, save her way of shuffling and holding her head." On reaching the outskirts of the village of Hilo, Hiiaka found a rickety foot-bridge, consisting of a single narrow and wobbly plank, liable to turn at every step and precipitate the passenger into the tumbling waters below--and this was the only passage across the rocky chasm of the Wai-luku [77] river. This precarious crossing was the work of two sorcerers, degenerate nondescripts, who had the audacity to levy toll for the use of their bridge, in default of which the traveler suddenly found himself precipitated into the raging water. By virtue of their necromantic powers, they had the presumption to claim spiritual kinship with Hiiaka, a bond the woman could not absolutely repudiate. "Here comes our mo'o-puna," [78] called out Pili-a-mo'o to his companion. "Well, what of it? She will have to pay her fare the same as anyone else," replied Noho-a-mo'o. "Only on that condition shall she cross by our bridge." On Hiiaka's attempting to cross without paying toll, the two sorcerers would, following their own practice, have disarranged the treacherous plank and precipitated her and her party into the raging stream. "Well said," Noho-a-mo'o replied; "provided she will consent to it." Hiiaka now called to them in the language of song: Kahuli-huli, [79] e-e, Ka papa o Wai-luku! Kahuli o Apua, Ha'a mai o Mau-kele: He ole ke kaha kuai ai, e-e! Homai ka ai, Homai ho'i ka ai, e-e! I ai'na aku ho'i, e-e! TRANSLATION Cranky, cranky the bridge, Bridge across the Wai-luku! Upset is Apua; Maukele declares that The barter of food is naught. Give us then of your food; Give us something to eat; Let us partake of your meat. To this unusual demand they replied, "Indeed, do you imagine we will do any such thing as that? It is not for us to give to you; you must give us the fare before you cross on our bridge. We don't give away things for nothing." Hiiaka replied by repeating her request in nearly the same words: Ka-huli-huli, e-e, Ka papa o Wai-luku. He ole ke kaha kuai i'a, e! Ho-mai ka i'a; Ho-mai ana, ho'i, ka i'a, I ai'na aku, ho'i, e-e! TRANSLATION Unstable the bridge, Bridge that spans the Wai-luku. This barter of fish is a fraud. Give us of your fish; Grant us kindly some meat; Give us something to eat. Hiiaka repeated her demands in varying form with no other effect than to make the toll-keepers more stubborn in their ridiculous demands. Not even when Hiiaka, as if to cap the climax of their absurdity, ended her demand with this ironical request: Ho-mai, ho'i, ka wai, e; I inu ia aku, ho'i, e!! TRANSLATION Give us of this water, Give us water to drink! Hiiaka now openly denounced the two sorcerers as being simply mo'o in disguise, entirely wanting in those generous feelings that belong to godhood. "These creatures are simply mo'o. If I attack them, they will run for their lives." The people, failing to recognize Hiiaka as their deliverer, spiritless from long habituation to the fraudulent dominion of these imposters, fearful also of their vengeance, stoutly opposed Hiiaka, affirming that Pili-a-mo'o and Noho-a-mo'o were gods in reality, having great power and capable of doing many wonderful things. They declared their readiness to back their opinion with their property, yes, with their lives. They were at length persuaded, however, to accept as decisive the test proposed by Hiiaka, namely, that, if they fled when attacked, they should cease to be regarded as gods and should be dealt with as imposters. True to Hiiaka's prediction, the mo'o, in abject fear, turned and fled for their lives at her first threatening move and she now called upon the people to pursue and destroy them: Kaumaha ka aï o Hilo i ka lehua Mai ka Nuku-o-ka-manu [80] a Puna-hoa, e. Hoa ia iho la kau kanáka, I pa'a, o pahe'e auane'i; Hina i ka Lua-kanáka. He kanáka! He mau akua, e! TRANSLATION The neck of Hilo is heavy, Weighted with wreaths of lehua From Bird-beak clean down to the feet. Catch and bind these robbers of men; Bind them fast, lest they slip through your hands And escape to the robber-pit-- These mortals, who call themselves gods! The meaning of the figure in the first two verses, though obscure, seems to be that Hilo, so rich in natural beauty, is by that very fact robbed of the energy to defend herself and cast off the incubus that oppresses her. As the creatures fled from Hiiaka's pursuit, their human disguise fell from them and their real character as mo'o was evident. "We've committed a great blunder," said Pili-a-mo'o to his mate. "It looks as if she meant to kill us. Let us apologize for our mistake and conciliate her with fair words." Noho-a-mo'o agreed to this and, turning to Hiiaka, made this wheedling speech: Kupu maikai a'e la Ka wahine o ka Lua; Uä ia iho la e ka ua, A kilinahe ka maka o ka lehua ma-uka. Ma-uka oe e hele ai, Ma ka hoauau wai. E waiho ke ala no maua, No na kupuna, e. TRANSLATION She has grown a fine figure, Our girl from the Fire-pit. The plentiful rain has made bright This bud of upland lehua. Pray choose your road farther inland; That way will offer good fordage-- This road leave to your ancient kin. Hiiaka spared not, but pursued them to their cavernous rock-heaps in which they thought to hide themselves, and, having seized them, rent them asunder jaw from jaw. Thus did Hiiaka add one more to the score of her victories in the extermination of the mo'o. CHAPTER XIV HIIAKA MEETS MOTHER-GRUNDY It was at this point of the journey that Hiiaka lost the attendance of her sympathetic companion and faithful servant, Paú-o-pala'e. She was persuaded to unite her fortunes with those of a man from Kohala named Pa-ki'i; and we must leave unanswered the question, how she finally settled with Pele this apparent desertion of the trust with which she had been charged, that of acting as aide, kahu, to Hiiaka. Wahine-oma'o now remains as the sole companion of Hiiaka in her future adventures. On resuming the journey they came before long to the broad stream of Honoli'i, which was swimming deep and, in the lack of other means of crossing, they bundled their clothes, held them above their heads with one hand and easily made the opposite shore by swimming with the aid of the other hand. At the sight of this performance, the ghost-god, Hina-hina-ku-i-ka-pali and her companion, in a spirit of pure fault-finding and Mother-Grundyism, exclaimed: Popó ke kapa o ka wahine, Au kohana wai, hoauau wai o Honoli'i. E kapu oe, he mau alii; He mau alii no, o Hina-hina-ku-i-ka-pali. TRANSLATION The women bundle their garments And, naked, they swim the stream, The water of Hono-li'i-- An action quite unseemly: 'Tis a slur on your noble rank, I too am a chief, my name Hina-hina-gem-of-the-cliff. "For shame!" said Hiiaka. "These ghost-gods have been spying on our nakedness, and now they make sport of us." A great fear came upon the ghosts, that the dread goddess would seize them and pinch out their atomy spark of existence. In their terror, they flew home and, perched on the shoulders of their mother, besought her to interpose in their behalf and appease Hiiaka by a suitable offering of luau. "There burns a fire," said Wahine-oma'o, as they drew near the house. "The fire of the ovens built by the ghosts," Hiiaka answered. "They have saved themselves from death." By the time they reached the house the luau was done to a turn and the tables were spread. Wahine-oma'o made an oblation to the gods and then ate of the viands. Hiiaka did not partake of the food. Hiiaka now spent several days at Hono-kane, in Kohala, anxiously awaiting the departure of some canoe, by which she might pass over to the island of Maui. While thus absorbed, in a sentimental mood, looking one day across the ocean at the misty outline of the distant land, she saw a man of remarkable appearance strike out from one headland of the bay to swim to the opposite point. Her admiration for his physical beauty and his daring performance drew from her a song: I i au, e au ma kai o ka hula ana. Kai-ko'o a'e la lalo o ka pali; Pího-pihó a'e; lele ke kai o Maka'u-kiu; Au hopohopo ana i ka loa o Hono-kane-iki. I kane oe a i wahine au. TRANSLATION My heart beats high at your venture-- To buffet the raging sea! Wild heave the waves 'neath the cliff-wall. To be whelmed by Ocean's might-- The ocean of Maka'u-kiu! My heart forgets to beat at sight Of your rashness, Hono-kane! Would you were the man, the woman I! Hono-kane heard, of course, the words that were uttered in his praise and, being a man of chivalrous instincts as well as of honor, he invited Hiiaka and Wahine-oma'o to enjoy the hospitalities of his home. As they sat at a feast spread in her honor, Hiiaka, as was her wont, bowed her head in prayer with closed eyes, and the others did likewise and when they opened their eyes and looked, the portion that had been set before Hiiaka was gone, spirited away. In the evening it was announced that a canoe was to sail in the early morning on a voyage to Maui, whereupon Hiiaka secured the promise of a passage for herself and Wahine-oma'o. CHAPTER XV THE VOYAGE TO MAUI Hiiaka's voyage across the Ale-nui-haha channel, considered merely as a sea adventure, was a tame experience. There was no storm, no boistrous weather, sea as calm as a mill-pond, nothing to fillip the imagination with a sense of excitement or danger; yet it was far from being an agreeable experience to the young woman who was now having her first hand-to-hand tussle with the world. They had spent the night at the house of one Pi'i-ke-a-nui. In the early morning their host and a younger man--apparently his son--named Pi'i-ke-a-iki, made ready their canoe to sail for Maui. Hiiaka, assuming that passage would be granted both of them, in accordance with a promise made the previous day, stood ready against the hour of departure. At the last moment, the younger man, having assisted Wahine-oma'o to her seat in the bow next to himself, called to his elder, "Pi'i-ke-a-nui, why don't you show your passenger to her seat, the one next you?" "I won't do it," Pi'i-ke-a-nui answered groutily. "I find that the canoe will be overloaded if we take passengers aboard and all our landlord's freight will get wet." The real reason for this volte-face on the part of the old sailor was that he had made an unseemly proposition to Hiiaka the night before and she had repelled him. Wahine-oma'o, thereupon, left her seat and the canoe started without them. It was not more than fairly underway, however, when a violent sea struck the craft and swamped it, and all the loose freight was floating about in the ocean. "There, you see! We'd 'ave had better luck with the women aboard." Such was the exclamation of Pi'i-ke-a-iki. It did not take long to convince the old man Pi'i-ke-a-nui, who was captain of the canoe, that he had invited this disaster on himself, the agent of which, as he rightly suspected, was none other than the distinguished-looking young woman who now stood on the beach watching him in his predicament with unperturbed countenance. The two men floated their canoe, collected their baggage and came ashore. When they had got the stuff dry and stowed in the waist of the craft, they escorted the women aboard, seating Wahine-oma'o, as directed by the captain, in the bow near Pi'i-ke-a-iki and Hiiaka in the after part, within arm's length of Pi'i-ke-a-nui, and they put to sea. The canoe was a small affair, unprovided with that central platform, the pola, that might serve as the cabin or quarter deck, on which the passengers could stretch themselves for comfort. In her weariness, Hiiaka, with her head toward the bow, reclined her body against the top rail of the canoe, thus eking out the insufficiency of the narrow thwart that was her seat; and she fell asleep, or rather, entered that border-land of Nod, in which the central watchman has not yet given over control of the muscular system and the ear still maintains its aerial reconnoissance. The wind, meanwhile, as it caromed aft from the triangular sail of mat, coquetted with her tropical apparel and made paú and kihei shake like summer leaves. The steersman, in whom that precious factor, a chivalrous regard for woman, was even of less value than is common to the savage breast, in the pursuit of a fixed purpose, began to direct amorous glances at the prostrate form before him and to the neglect of his own proper duties. Presently he left his steering and stole up to Hiiaka with privy paw outstretched. Hiiaka roused from her half-dreamy state on the instant, and the man sprang back and resumed his paddle. Hiiaka, with the utmost coolness, expressed in song her remonstrance and sarcastic rebuke for this exhibition of inhospitable rudeness: A Hono-ma-ele au, i Hono-ka-lani, Ike au i ka ua o ko'u aina, E halulu ana, me he kanaka la-- Ka ua ku a-o-a i kai. Haki kaupaku o ka hale i ka ino, e! Ino Ko'o-lau, ino Ko'o-lau, e-e! TRANSLATION With pillowed neck I lay, face to heaven: The rain, I found, beat on my bed; Came a tremor, like tread of a man-- The slap of a rain-squall at sea; Within, the roof-tree broken down, My house exposed to the storm, My garden of herbs laid waste! The young man added his protest: "Yes, his whole conduct is, indeed, shameful, scandalous. He hasn't the decency to wait till he gets ashore." In the midst of this unpleasantness it was a comfort to hear the strong cheerful voice of her former companion Paú-o-pala'e calling to her across the stretch of waters. It will be remembered that their roads had parted company sometime before Hiiaka had left the big island. The separation had made no change, however, in their mutual affection: O hele ana oe, e ka noe, e ka awa, E na ki a Wahine-kapu, E ka ua lele a'e maluna O Ka-la-hiki-ola, la: O hele ana, e! TRANSLATION Like a cloud you fleet by, On the wings of the storm-- Vision of womanly tabu-- Of the rain-clouds that sweep O'er the Hill-of-good-luck: May you speed on your way! Hiiaka replied to her kahu's mele in these words: A noho ana, E na hoaiku, E na hoa haele, I uka o Ka-li'u-la, I Moe-awakea. TRANSLATION Kinsmen, allies, travel-mates, You rest in upland Ka-li'u; There taste you midday repose. Perhaps it was that Hiiaka failed to manifest in her carriage and department the dignity and tabu that hedges in an alii or an akua; perhaps the rough hearted Pi'i-ke-a-nui, sailor-fashion, deemed himself outside the realm of honor which rules on land. However that might be, as Hiiaka lay decently covered against the cold wind that drew down the flank of Hale-a-ka-la, this rude fellow, regardless of every punctilio, stole up to Hiiaka and repeated his former attempt. Hiiaka caught his hand in mid air and administered this rebuke: O Ka-uwiki, mauna ki'eki'e, Huki a'e la a pa i ka lani: He po'o-hiwi no kai halulu; Au ana Moku-hano i ke kai-- He maka no Hana, O maka kilo i'a. O kou maka kunou, a, Ua hopu-hia. TRANSLATION Ka-uwiki, famous in story, While buffeting ocean's blows, Aspires to commerce with heaven. Moku-hano's palms, that float Like a boat in the water, Are watchful eyes to Hana, Alert for the passing school: Your wanton vagrant eye Is caught in the very act. The canoe grated on the shingly beach. The two young women, rejoiced to be free at last from the enforced proximity of ship-board, sprang ashore and with speedy steps put a distance between themselves and the canoe-house. "That's right," called out the steersman. "Make haste to find a bath. We'll join you in a short time." CHAPTER XVI KAPO-ULA-KINA'U, A RELATIVE OF HIIAKA--THE MAIMED GIRL MANA-MANA-IA-KALU-EA The canoe-men, having used their utmost expedition in landing the freight and hauling up the canoe and getting it under cover, hastened to meet the two women at the rendezvous they had suggested. But they were nowhere to be found. They had disappeared as completely as though the earth had swallowed them up. When Pi'i-ke-a-nui asked the people of the village as to the whereabouts of the two young women who had just now landed as passengers from the canoe, they one and all denied having set eyes upon them. Hiiaka had planned a visit with her sister Kapo; but, on reaching Wailuku, the house was empty; Kapo and her husband Pua-nui had but just started to make a ceremonious call on Ole-pau, a famous chief of the district. The receding figure of Kapo was already hazy in the distance, so that it seemed more than doubtful if the words of Hiiaka's message reached the ears for which they were intended: He ahui hala [81] ko Kapo-ula-kina'u, [82] Ko ka pili kaumaha; I ka pili a hala, la, ha-la! Hala olua, aohe makamaka o ka hale E kipa aku ai la ho'i i ko hale, I kou hale, e-e! TRANSLATION The clustered hala is Kapo's shield, An omen portending disaster. The traveler came in your absence; Both of you gone, no one at home-- No lodge for the traveler within, No hospitality within! Here is another version of this mele by Hiiaka (furnished by Pelei-oholani). As the version previously given is confessedly imperfect, in part conjectural, there having been several hiatuses in the text, I think it well to give an authorized version, though very different: He ahui hala na ka makani: [83] Hala ka ua, [84] noho i na pali, e-- I ka pali aku i Pua-lehei, [85] e. Loli iho la, pulu elo i ka ua, e. Aohe makamaka e kipa aku ai I kou hale, e; E noho ana i ke kai o Kapeku; E hoolono i ka uwalo, e! TRANSLATION A hala bunch, snatched by the wind That blows from the medicine man, Pushing the rain to Pua-lehei: Cold is the traveler and soaking wet, No friend to give welcome and cheer; House empty--gone to the seashore; No one to heed my entreaty. As Hiiaka passed along the cliff that overlooks the wave-swept beach at Hono-lua, a pitiful sight met her eye, the figure of a woman crippled from birth--without hands. Yet, in spite of her maimed condition, the brave spirit busied herself gathering shell-fish; and when a tumbling wave rolled across the beach she made herself a partner in its sport and gleefully retreated, skipping and dancing to the words of a song: Aloha wale ka i'a lamalama o ku'u aina, la, Ka i'a kahiko pu no me ka wahine. Lilo ke hoa, ko'eko'e ka po; Akahi kona la o aloha mai, e-e! Aloha Kona, ku'u aina i ka pohu, e-e! TRANSLATION How dear the torch-caught fish of my home-land, The fish embraced by the women folk! Gone one's companion, chill grows the night: Love cheered for a day, then flew away.-- Oh Kona, thou land of peace and of calm! Search for the hidden meaning of this oli has brought out a marvellous diversity of opinion. The chief difficulty lies in the interpretation of the second verse: Ka i'a kahiko pu no me ka wahine, and centers in the expression kahiko pu. One able critic finds in it an allusion to the coöperation of women with the men in the work of fishing. Kahiko is a word of dignity meaning finely apparelled. The addition of the preposition pu amplifies it and gives it almost the meaning of wrapped together. It seems probable also that the word i'a, literally fish, is to be taken in an esoteric sense as a euphemism for man. Putting this interpretation upon it, the meaning of the expression kahiko pu becomes clear as being wrapped together, as in the sexual embrace. Wahine-oma'o was greatly fascinated by the pathos and romance of the situation and declared she would like to have her for an aikane, an intimate friend. Hiiaka replied, "Maimed folk seem to be very numerous in these parts." The maimed girl kept up her fishing, her light-hearted dancing and singing: Ua ino Hono-kohau; he Ulu-au nui ka makani; Ke ha'iha'i la i ka lau o ka awa. La'i pono ai ke kai o Hono-lua, E hele ka wahine i ke kapa kahakai, Ku'i-ku'i ana i ka opihi, Wa'u-wa'u ana i kana limu, O Mana-mana-ia-kaluea, Ka wahine ua make, e-e! TRANSLATION Rough weather at Hono-kohau; The Ulu-au blows a gale; It snaps off the leaves of the awa, But the sea lies calm at Hono-lua And the woman can fish along shore, Pounding her shell-fish, rubbing her moss-- This maiméd girl Kalu-é-a, The girl that is dead. As the wild thing ran from the dash of an incoming wave, by some chance the gourd that held her fish slipped from her and the retreating water carried it beyond her reach, a loss that she lightly touched in her song: Ha'a ka lau o ka i'a; Ha'a ka lima i ke po'i; Ha'a ke olohe [86] i ke awakea: Kina'i aku la i ke kai, la. Lilo ka i'a, lilo ka i'a I ka welelau o ku'u lima, A lilo, e-e! TRANSLATION My fish are adance on the waves: My hand just danced from the basket: The skilled[86] one dances at noontide And deafens the roar of ocean. Gone are my fish, lost out of hand, Snatched clean away from my hand-stumps; They are gone, gone, gone from my hand! There was a shark lurking in the ocean and when Mana-mana-ia-kalu-ea saw it she uttered a little song: O ka i'a iki maka inoino, Ihu me'ume'u o ka moana; Ke a'u lele 'ku o kai, I ka puo'a o kai uli, e. Auwé, pau au i ka manó nui, e!! TRANSLATION Little fish with wicked eye; Snub-nosed fish that swims the deep; Sworded fish that darts and stabs Among the blue sea coral-groves-- Alas, the shark has done for me, The mighty shark, mine enemy! Wahine-oma'o could not repress her admiration for the girl and her desire to have her as an aikane (an intimate friend); and she was full of regret that their presence on the cliff had driven away the fish and interfered with the girl's occupation. "The figure you see dancing down there is not a human body; it is only a spirit," said Hiiaka. "What!" "Yes, only a spirit, and I'll prove it in this way," she plucked a hala drupe from a wreath about her neck;--"I'll throw this down to her; and if she flies away, it will prove she is a spirit; but, if she does not disappear, it will prove her to be a human body." Hiiaka threw the hala, and the moment the poor soul saw it fall in front of her she vanished out of sight. But in a short time she reappeared and, seizing the hala with her fingerless hand-stumps, she pressed it to her nose with an extravagant display of fondness and, looking up to Hiiaka, she chanted: No luna ka hala, e; Onini pua i'a i ke kai. No Pana-ewa ka hala e; No Puna ka wahine-- No ka Lua, e-e! TRANSLATION The hala, tossed down from the cliff, Ruffs the sea like a school of sprats: The hala's from Pana-ewa, The Woman's homeland is Puna-- That wonderful Pit of Puna! The loss of her fish still weighed upon the mind of Mana-mana-ia-kaluea. Sitting down on a convenient rock, she mourned aloud: Aloha wale ka pali o Pi-na-na'i, Ka lae iliili ma-kai o Hono-manú, e! He u ko'u, he minamina, e-e, I ka lilo ka i'a i ka poho o ka lima-- A lilo, e-e! TRANSLATION How dear the cliff of Pi-na-na'i, And the pebbly cape at Hono-manú!-- How I mourn for the loss of my fish! They were swept from the reach of my hand; They are gone, forever gone! Mana-mana-ia-kalu-ea, sitting on the rock, wrapped in her own little garment of trouble, seemed for the moment quite oblivious to the presence of Hiiaka, who was intently watching her. Suddenly she looked up and, with brightening eye, exclaimed, "I know where you are from:" A Pu'u-lena, i Wahine-kapu i pua, e, A ilalo o Hale-ma'u-ma'u, e: Nolaila, e; nolaila paha, e! TRANSLATION The land of Wahine-kapu, The land of the Pu'u-lena, Exhaled from the depths of the Pit-- The fire-pit Hale-ma'u-ma'u-- It comes to me: that is your home! Hiiaka had conceived a strong prejudice against the girl almost from the first, but now she softened and, turning to Wahine-oma'o, said, "If you really want this girl for an aikane, I think it can be managed. The only trouble will be to hold her after she is caught." Hiiaka, using her magical power, caught the spirit of Mana-mana-ia-kalu-ea and, in the lack of a more suitable receptacle, they wrapped it carefully in the free end of Wahine-oma'o's loin-cloth and went on their way, traveling towards Wailuku. CHAPTER XVII HIIAKA RESTORES TO LIFE MANA-MANA-IA-KALU-EA As they drew near Wailuku, they crossed a sandy plain dotted with tumuli. At once the captive spirit of Mana-mana-ia-kalu-ea became restless, as if eager to be free. "We are nearing the place where rests its body," explained Hiiaka. Wahine-oma'o by soft words and gentle touch did her best to soothe the perturbed thing. It might almost be said that the captive spirit of Mana-mana-ia-kalu-ea was the guide (acting like the magnetic needle to point the way) to the home where the as-yet uncorrupted body of the girl still lay, mourned over by her parents. It was with much prayer and the use of persuasive force that Hiiaka compelled the seemingly reluctant spirit to reenter its bodily tenement and to take up its abode there. As it passed from its point of entrance at the toe up into the chest its progress was marked by a kindling warmth that gave the assurance that the spirit was resuming its empiry over the whole body. The first request made by the girl, on regaining full consciousness, was that her parents would prepare a feast as a thank-offering to Hiiaka, her physician, her deliverer. The special articles on which she was most insistent were luau and baked aoaoa. [87] When it came to the final dressing of the luau for the table, namely the stripping off of the outer leafy covering from the scalding hot mass within--an operation which the girl insisted on doing with her own newly restored hands--Hiiaka watched her critically; for the proper etiquette of the function was most punctilious. But Hiiaka could find no fault with her technique: there was no slip, no solecism, no blowing on her fingers to relieve the scalding heat, as she stripped off the wrappings of the bundles. When the feast was set and all were gathered about the tables, at Hiiaka's command all bowed their heads with closed eyes and she offered up her prayer to the gods of heaven. At the conclusion of her prayer, when they looked, lo, the portion of the feast set apart for the gods had vanished without leaving a trace behind. On this occasion Hiiaka was seen to eat of the food that was provided for her. [88] The line of travel now chosen by Hiiaka was that along the northern or Koolau side of the island of Maui and led them at first through a barren stretch of country called a kaha, the food-supply of which came from a distance. It was here that Wahine-oma'o began to complain bitterly of hunger and exhaustion from the lack of food, and she besought Hiiaka to intercede with the people of a neighboring fishing village to give them something to eat. "How is this, that you are a-hungered so soon after the feast of which you have partaken? This is a kaha," said Hiiaka, "and you must know that food does not grow in this place. They have only fish from the sea. Nevertheless, I will venture the request." This she did in the language of song: Ke kahulihuli a ka papa o Wailuku; He ole ke kaha kuai ai, e: Ho-mai he ai; Ho-mai ana ua ai, e! TRANSLATION As trembles the plank at Wailuku (So trembles the fate of the king): There's no market where to buy meat; Give the stranger, then, something to eat: Give us, I pray, of your meat. Some of the people derided them, saying, "Mahaoi!"--what impudence! Others, with kindness in their tones, explained, "This is a barren place; and all of our food comes from a great distance." The churlish ones, however, kept up their taunts: "You won't get any food in this place. Go up there;" and they pointed in the direction of Iao valley, where was the residence of King Ole-pau. During the whole of the day, while tramping through this region, Hiiaka had observed from time to time a ghostly object flitting across the plain within hearing distance and in a direction parallel to their course. Though this spirit was not visible to ordinary mortal eye, Hiiaka recognized it as the second soul of Ole-pau, the very chief to whom the people of the fishing village had bid her make her appeal for food. Hiiaka, putting two and two together, very naturally came to the conclusion that this vagrant kino wailua was, in the last resort, responsible for this denial of hospitality to herself and her companion. Acting on this conclusion, Hiiaka made a captive of the vagrant soul and determined to hold it as a hostage for the satisfaction of her reasonable demands. On coming within speaking distance of the house where lived the woman Wai-hinano, who ostentatiously played the part of kahu and chief adviser to Ole-pau, Hiiaka made known her wish, concluding her appeal with ominous threats against the life of the king, in case her demands were not met: E Wai-hinanano, wahine a ka po'ipo'i, [89] e, Ua make ke alii, [90] ka mea nona nei moku. He pua'a kau [91] ka uku no Moloka'i; He ilio lohelohe [92] Lana'i; A pale ka A-a ka Kanaloa; [93] He puo'a kai Molokini: Huli ka ele [94] o na Hono; Haki kepakepa na moku; Pa'iauma [95] ka aina; Uwé kamali'i, uwé ka hanehane-- Ke uwé la i ka pili, [96] I ke kula o Ka-ma'o-ma'o; [97] Ka'a kumakena o Maui, e! Ia wai Maui? TRANSLATION O Waihinano, thou soul-grabber, Dead is the king of this island; Moloka'i shall offer a boar; Lana'i's a half-baked dog; Kanaloa fends off the A-a; Molokini buffets the waves. The ship of state turns turtle: What wailing and beating of breast! Wild anguish of child and of ghost O'er the sandy plain of Kama'o. The districts are frenzied with grief-- Tearing of hair and breaking of teeth-- One wail that lifts to heaven. Who shall be heir to this Maui land? To this the sorceress, Waihinano, answered pertly: Ia Ole-pau, ia ka Lani, ke Alii, Ka-uhi-lono-honua; O Ka-uhi-kapu ia a Kama, A Kama-lala-walu: O ke alii kahiko i hanau ia ai a Kiha-- O Ka-ula-hea nui o ka Lani: Iaia Maui. TRANSLATION To Ole-pau, the heavenly, the King, In line from deep-rooted Kauhi-- Sacred Kauhi of Kama was he-- Kama, the sire of eight branches-- Of the ancient stock of Kiha, And Ka-ula-hea, the great king: Maui belongs to him. To this Hiiaka retorted: Ua make ia: Ke ha'i mai nei na Wahine I ka Hikina La ma Puna, O na Wahine i ka La o Ha'eha'e, O na Wahine i ka La o Ku-ki'i, Ako lehua o Kua-o-ka-la, Walea wai o ka Milo-holu, Kui pua lei o Ma-li'o-- O Pele-honua-mea i ka Lua; O Hiiaka i ka alawa maka o Wakea: Ke i mai nei Haumea, He kalawa ka ma'i a puni: Ua make! TRANSLATION The sentence of death is affirmed By the women--the gods--who tend On the rising Sun of Puna, Are Sun-guards at Ha'e-ha'e, Pluck lehua-bloom at Kuki'i, Rejoice in the stream Milo-holu String the flower-wreaths of Mali'o-- Confirmed by Pele, God of the Pit-- Once heir to the sacred South-land, And by Hiiaka, her shadow, Gleam shot from the eye of Wakea. Thus saith the goddess Haumea: Great torment, fever and swelling Shall scorch and rack him to death! The woman Wai-hinano replied to Hiiaka with great spirit and temper: Aole e make ku'u alii ia oe: Ke hoole mai nei na 'kua wahine o ia nei, O Ha-pu'u, [98] laua o Ka-lei-hau-ola,[98] O na 'kua nana i lapu Hawaii a puni: Oia ho'i ka i a ke Akua: Ke hoole mai nei, aole e make! TRANSLATION My king shall not die by your arts: His witch-gods deny you the power-- Ha-pu'u and Ka-lei-hau-ola;-- They peopled Hawaii with ghosts: The voice of the gods, the king's gods, Declares that he shall not die! The situation was peculiar: while Ka-ula-hea (in the narrative sometimes called Ole-pau) lay asleep, his second soul, kino wailua, deserting its post of duty as life-guard over the bodily tenement, had stolen away in pursuit of its own pleasures. It was this very kino wailua that Hiiaka had seen flanking her own route, as it flitted through the fields, and which she had caught and now held fast in her hand like a fluttering moth, a hostage answerable for his misbehaviour and disregard of the rites of hospitality. Its possession gave Hiiaka complete power over the life of the king. It was no empty vaunt when Hiiaka again declared in song: Aohe kala i make ai; Ua pu-á ia na iwi; Ua akua [99] ka ai a ka ilo! TRANSLATION King death has gripped him ere this; His bones already are bundled; The worms--they batten like gods! While Wai-hinano was listening to these awful words of Hiiaka she was dumbfounded by the tidings that Ka-ula-hea had waked from seemingly peaceful sleep in great perturbation, and that he had been seized with the most alarming and distressful symptoms. In her distraction and rage she still maintained a defiant attitude: Aohe make ku'u alii ia oe! Ke hoole mai nei na akua kane o ia nei, O Ke-olo-ewa [100] nui a Kama-ua, [101] He mana, he úi-úi, a-á, He ana leo no ke Alii, E ai ana i ka pua'a o Ulu-nui, [102] I ka lalá Me-ha'i-kana, [103] Hoole o Uli, akua o ia nei, E hoole mai ana, aohe e make! TRANSLATION My lord shall succumb not to you! The gods of the King affirm it-- Olo-ewa, son of the Rain-god, Gifted with power and with counsel, His voice rings out clear for the King: He shall eat the fat of the swine, Pluck the fruit of the bread-tree: Uli, A god ever true to the king, Declares that he shall not die. After each incantation that Hiiaka had uttered against Ka-ula-hea that king's disorder had flared up in more alarming proportions, and he cried out in agony and despair. But it was equally true that just as often as Wai-hinano had uttered her assurances that his trouble was but a trivial indisposition and that the male and female deities--above named--stood on his side and would not let him die, his courage had revived, he had felt a wave of healing influence pass through him and relief had come. In explanation of this see-saw of hope and despair, sickness and relief, let it be stated that the two goddesses Ha-pu'u and Ka-lei-hau-ola and the two male deities Ke-olo-ewa and Kama-ua, to whom Wai-hinano had appealed by name as staunch friends of Ka-ula-hea, were, in fact, allies, or, more properly speaking, partizans of Pele and, therefore, subject to the call of Hiiaka. The kahuna Kaua-kahi-ma-hiku-lani who had charge of the case of Ka-ula-hea derived his power as a kahuna from these very same gods; but he well knew that if there was a conflict of interests the commands of Hiiaka would have to be carried out. As for the gods and goddesses above named, they, of course, knew their own position and that, as between Ka-ula-hea and Hiiaka, their service must be rendered to the latter. Willing enough they were, however, in return for the offerings laid on their altars, to feed the hopes of the sick man by temporary relief of his sharpest agonies. As if this tangle of motives were not enough, the affair was yet further complicated by the appearance of Kapo--sister, or aunt of Hiiaka--on the scene, who came not only as an interested spectator but as a friend of king Ka-ula-hea. Her power to intervene was, of course, handicapped by the same limitations that touched the other gods and goddesses. She had the good sense to retire from the scene before things came to a critical pass. Meanwhile messengers are flying about, seeking or bringing assurance of relief and restoration to health to the king. Hiiaka saw that the time had come for decisive action. She went close up to the great stone Paha-lele that still lies in the road near Wai-he'e and, before smiting against the rock the soul she held captive in her hand, she uttered the following kau: E Kaua-kahi-ma-hiku-lani ma, e, A pala ka hala haalei ma ke kaha o Maka-o-kú; Haawi pauku oko'a me ko ha'i kini. He aloha ole no o Kaua-kahi-ma-hiku-lani ma I ka anaaná ia Ole-pau, e. Lapu Ole-pau, e: Ua akua ka ai a ka ilo! She pauses for a moment, then continues: Anu Wai-he'e i ka makani Kili-o'opu; He i'a iki mai ke kele honua [104] o Wailuku, Mai ke kila o Pa-ha'a-lele la, e. Ha'alele ke ea o Ole-pau; Ua pokaka'a ka uhane, Ua kaalo ia Milu. TRANSLATION O Kau-akahi-ma-hiku-lani, You cast away the wilted fruit, And with it the fortunes of many: 'Twas an act of unlove, that of yours-- To hurl this prayer-shaft at Ole-pau: He'll become but a houseless ghost; The maggots shall batten like gods. Waihe'e crouches in the cold blast Of the raging Kili-o'opu. This atom soul I plucked from the grave, From a fastness desolate now: The spirit flits from Ole-pau, Goes down the steep to destruction, To the somber caverns of Milu. With this she dashed the captive soul against the rock, and that was the end of Ka-ula-hea. There was something in the manner of Hiiaka as she called the name of the kahuna Kau-akahi that chilled the courage of the group of sorcery gods. They saw that their game was played out, and they sneaked away and hid themselves. CHAPTER XVIII HIIAKA EMPLOYS THE ART OF MAGIC AS A MEANS OF DISGUISING HERSELF--SHE VOYAGES TO MOLOKA'I--MEETS THE MO'O KIKI-PUA "Let us make haste to leave this place," said Hiiaka. This was because she foresaw that she would be importuned to use her power to restore the dead king to life. When these akuas, these spirits of necromancy, became convinced that they had been worsted in the fight and that the king was dead beyond all hope of recovery from them, they instructed the kahuna Kaua-kahi-ma-hiku-lani to desist from his useless incantations and to dispatch all his people in search of Hiiaka as the only one capable of reviving the king's life. While toiling up the ascent of the hill Pulehu, the two women saw in the distance a great multitude of people pursuing them. Wahine-oma'o, in alarm, exclaimed, "What in the world shall we do!" At once Hiiaka by the power of enchantment changed Wahine-oma'o into the shape of a little girl leading a dog, while she herself assumed the form of a bent old woman hobbling along with the aid of a stick; and as the multitude drew near they sat down by the wayside as if to rest. The people in pursuit had seen and recognized Hiiaka and felt sure of soon overtaking her. But, on coming to the place, they found only a decrepit woman and a child leading a dog. They were taken aback and asked, "Where are the two young women who were traveling this way? Have you not seen them?" "We have seen nothing of them," was the answer. When the people reported to the kahuna that they had found only an old woman and a girl with a dog in tow, he saw through the trick at once and exclaimed, "Those are the very persons I want. Go and bring them." The messengers of the kahuna next came up with Hiiaka and her companion at a place called Ka-lau-la'ola'o. There they found two girls of tender age busily employed in gathering lehua flowers and stringing them into wreaths; and, as before, they denied all sight and knowledge of the persons inquired for. The kahuna recognized that his people had again been victimized and, upbraiding them for their lack of detective insight, ordered them to renew the pursuit. Once more, at Kapua, in Ka-ana-pali, did Hiiaka find it necessary to resort to the arts of magic in order to escape from her pursuers. When the scouts of the kahuna arrived at the place they found a household of busy women--a wrinkled matronly figure was braiding a mat, while her companion, just returned from the ocean, was laying a fire to broil a fish for the evening meal. Not until they had gone some distance from the place did it occur to their sharpening wits that the house had looked spick-and-span new, and that they had seen no man about the place. Yes--they had been fooled again by the wonderful art of the girl Hiiaka. Hiiaka was rejoiced to find a canoe on the point of sailing to Moloka'i and the sailors gladly consented to give her a passage. The people of Kapua were greatly taken with the beauty and charm of Hiiaka and proposed, in all seriousness, that she should remain and become one of them. When they found that she was insistent to continue her journey at once, they one and all warned her not to attempt the windward side of Moloka'i, declaring its coast to be precipitous and impassable, besides being infested by a band of man-killing mo'o. Hiiaka had no sooner set foot on Molokai's beach than her ears were assailed with complaints against those lawless beings, the mo'o. Two women, pallid and wasted with starvation, sat in the open field moaning and bewailing their estate. At sight of Hiiaka, as if recognizing their knight errant, they broke out into loud lamentations. The mo'o had robbed them of their husbands, and with them had gone their means of support and their very desire for food. Hiiaka, as if recognizing their claim upon her knight-errantry, with heartfelt sympathy for their miserable condition, opened her mouth in song: Kui na ohi'a hele i ke kaha, e; Lei hele i ke kaha o Ka-pala-ili-ahi-- Mau akua noho i ka la'i, e-e; Ua hele wale a lei-ó-a ke kino, e-e! TRANSLATION Provide you wreaths of ohi'a To gladden the heart of travel: You'll bring joy to these barren wastes Of Ka-pala-ili-ohi.-- These creatures, sublime in their misery, Sit shelterless, wasted, forlorn. At this the women spoke up and said: "Our bodies are wasted only from our passionate love for our husbands. When they were taken from us we refused food." Hiiaka was indignant at such folly and left them to their fate. Their way still continued for some distance through a barren region and Hiiaka again alluded in song to the barrenness of the land and the misery of the women who suffered their bodies to waste away: Kui na apiki lei hele O Ka-maló, e: Akua heahea i ke kaha o Iloli. He iloli aloha; He wi ka ke kino, e-e! TRANSLATION Provide you a bundle of wreaths, When the heart is ashes within. The witches were ready with babble In the barren land of Iloli:-- Their's merely a passion hysteric, That shrivels the body like famine. The good people of Halawa valley, where Hiiaka found herself well received, made earnest protest against the madness of her determination to make her way along the precipitous coast wall that formed Moloka'i's windward rampart. The route, they said, was impassable. Its overhanging cliffs, where nested the tropic-bird and the ua'u, dropped the plummet straight into the boiling ocean. Equally to be dreaded was a nest of demonlike creatures, mo'o, that infested the region and had their headquarters at Kiki-pua, which gave name to the chief mo'o. Kiki-pua, being of the female sex, generally chose the form of a woman as a disguise to her character which combined the fierceness and blood-thirstiness of the serpent with the shifty resources of witchcraft, thus enabling her to assume a great variety of physical shapes, as suited her purpose. This last fact, had it stood by itself, would have decided Hiiaka's choice; for her journey, considered as a pilgrimage, had as an important side-purpose the extermination root-and-branch, of the whole cursed tribe of mo'o from one end of the land to the other. (This Kiki-pua band of mo'o had included Haka-a'ano, the husband of Kiki-pua, also Papala-ua and her husband Oloku'i. [105] Kiki-pua had stolen away and taken to herself Oloku'i, the husband of Papala-ua, thus creating a bitter feud which broke up the solidarity of the band.) The way chosen by Hiiaka led along the precipitous face of the mountain by a trail that offered at the best only a precarious foothold or clutch for the hand. At one place a clean break opened sheer and straight into the boiling sea. As they contemplated this impasse, a plank, narrow and tenuous, seemed to bridge the abyss. Wahine-oma'o, rejoicing at the way thus offered, promptly essayed to set foot upon it, thinking thus to make the passage. Hiiaka held her back, and on the instant the bridgelike structure vanished. It was the tongue of the mo'o thrust out in imitation of a plank, a device to lure Hiiaka and her companion to their destruction. Hiiaka, not to be outdone as a wonder-worker, spanned the abyss by stretching across it her own magical pa-ú, and over this, as on a bridge, she and Wahine-oma'o passed in security. The mo'o, Kiki-pua, took flight and hid among the cavernous rocks. But that did not avail for safety. Hiiaka gave chase and, having caught her, put an end to the life of the miserable creature. Thus did Hiiaka take another step towards ridding the land of the mo'o. CHAPTER XIX HIIAKA FINDS A RELATIVE IN MAKA-PU'U--KO'OLAU WEATHER--MALEI Hiiaka's adventurous tour of Moloka'i ended at Kauna-ka-kai, from which place she found no difficulty in obtaining the offer of transportation to Oahu. The real embarrassment lay in the super-gallantry of the two sailors who manned the canoe. When the two men looked upon Hiiaka and Wahine-oma'o, they were so taken with admiration for their beauty and attractiveness, that they sneaked out of a previous engagement to take their own wives along with them, trumping up some shuffling excuse about the canoe being overladen. Arriving at the desolate landing near the wild promontory of Maka-pu'u, it was only by a piece of well-timed duplicity that Hiiaka and her companion managed to shake off the sailors and relieve themselves from their excessive attentions. While in mid channel, in sight of Ulu-ma-wao, a promontory whose name was the same as a near relative of the Pele family, Hiiaka poured out this reminiscence in song: Ku'u kane i ka pali kauhuhu, Kahi o Maka-pu'u [106] huki i ka lani Ka Lae o Ka-laau, [107] Kela pali makua-ole [108] olaila:-- Anu ka ua i ka pali o Ulu-ma-wao, [109] e; E mao wale ana i ka lani kela pali: Ku'i, ha-ina i ke kai. I ke kai ho'i ke Akua, A pololi a moe au, e-e! Ku'u la pololi, a ola i kou aloha: Ina'i pu me ka waimaka, e-e! A e u'wé kaua, e-e! TRANSLATION O fellow mine on the stair-like cliff, Where Maka-pu'u climbs to the sky, Companioned by Cape-of-the-woods, That fatherless bluff over yonder: Cold cheer the rain on Ulu-ma-wao; That lone steep faints away in the sky, While Ocean pounds and breaks at its base-- The sea is the home of the gods. I lay in a swoon from hunger What time I awoke from love's dream, Love, salt with the brine of our tears. Let us mingle our tears. It was a question with Hiiaka whether to follow the Koolau or the Kona side of the island. The consideration that turned the scale in favor of the Koolau route was that thus she would have sight of a large number of aunts and uncles, members of the Pele family, whose ghosts still clung to the dead volcanic cones and headlands which stood as relics of their bygone activities, and where they eked out a miserable existence. The region was thickly strewn with these skeleton forms. Hiiaka first addressed herself to Maka-pu'u: Noho ana Maka-pu'u i ka lae, He wahine a ke Akua Pololi:-- Pololi, ai-ole, make i ka pololi, e-e! TRANSLATION Maka-pu'u dwells at the Cape, Wife to the god of Starvation-- Hunger and death from starvation. To this Maka-pu'u answered: "We love the place, the watch-tower, from which we can see the canoes, with their jibing triangular sails, sailing back and forth between here and Moloka'i." To this she added a little chanty: E Maka-pu'u nui, kua ke au e! Na mauü moe o Malei, e-e, I ai na maua, i ai na maua, e-e! TRANSLATION Oh Maka-pu'u, the famous, Back pelted by wind and by tide! Oh the withered herbs of Malei! Oh give us some food for us both. To Malei Hiiaka addressed the following condolence: Owau e hele i na lae ino o Koolau, I na lae maka-kai o Moe-au; E hele ka wahine au-hula ana o ka pali, Naná uhu ka'i o Maka-pu'u-- He i'a ai na Malei, na ka wahine E noho ana i ka ulu o ka makani. I Koolau ke ola, i ka huaka'i malihini, Kanaenae i ka we-uwe'u, Ola i ka pua o ka mauu. E Malei e, e uwé kaua; A e Malei e, aloha-ino no, e. TRANSLATION I walk your stormy capes, Koolau, The wave-beaten capes of Moe-au, Watch-towers, where the women who brave the sea May see the uhu coursing by-- Meat for the woman who faces the gale, Sea-food for the woman Malei; For her living comes from Koolau, From the pilgrim bands that pass her way; Yet we bless the herbs of the field, Whose bud and flower is meat for Malei: We pity and weep for Malei. Note.--Malei was, I am told, a female kupua who assumed various bodily forms. Offerings were necessary, not for her physical but for her spiritual sustenance. The burnt offering was not merely pleasing for its sweet smelling savour, it was an aliment necessary to the creature's continued existence. For the same or a parallel reason, songs of praise and adulation (kanaenae) were equally acceptable and equally efficacious. Cut off the flowers of speech as well as the offerings of its worshippers, and a kupua would soon dwindle into nothingness. "You are quite right," answered Malei: "the only food to be had in this desolate spot is the herbage that grows hereabouts; and for clothing we have to put up with such clouts as are tossed us by travelers. When the wind blows one has but to open his mouth to get his belly full. That has been our plight since your sister left us two old people here. Cultivate this plain, you say; plant it with sweet potatoes; see the leaves cover the hills; then make an oven and so relieve your hunger. Impossible." As they traveled on Maka-pu'u and its neighbor hills passed out of sight. Arriving at Ka-ala-pueo, they caught view of the desolate hill Pohaku-loa, faint, famished, forlorn. The sight of it drew from Hiiaka this chanting utterance: Puanaiea ke kanáka, Ke hele i ka li'u-la, I Koholá-pehu, i ke kaha o Hawí, e. Wi, ai ole, make i ka i'a ole, e. TRANSLATION Man faints if he travels till night-fall In the outer wilds of Kohala, In the barren lands of Hawi-- It's famine, privation of bread, of meat! "It is indeed a barren land. Fish is the only food it produces. Our vegetables come from Wai-manalo. When the people of that district bring down bundles of food we barter for it our fish. When we have guests, however, we try to set vegetable food before them." To speak again of the kupua Malei, a few years ago, as I am told, a Hawaiian woman on entering a certain cave in the region of Wai-manalo, found herself confronted with a stone figure, from which glowed like burning coals a group of eight flaming eyes, being set in deep sockets in the stone. This rare object was soon recognized as the bodily dwelling of the kupua Malei. This little monolith at a later time came into the possession of Mr. John Cummins of Wai-manalo. CHAPTER XX HIIAKA EXPERIENCES KOOLAU WEATHER Hiiaka found many things to try her patience and ruffle her temper in Pali-Koolau: Squalls, heavy with rain-drops picked up by the wind in its passage across the broad Pacific, slatted against her and mired the path; but worse than any freak of the weather were her encounters with that outlaw thing, the mo'o; not the bold robber creature of Hawaii which took to the wilds, as if in recognition of its own outlawry, but that meaner skulk, whose degenerate spirit had parted with its last atom of virtuous courage and clung to human society only as a vampire, unwilling to forego its parasitic hold on humanity. It was in the mood and spirit begotten of such experiences that she sang: Ino Koolau, e, ino Koolau! Ai kena i ka ua o Koolau: Ke ua mai la i Ma-elieli, Ke hoowa'awa'a mai la i Heeia, Ke kupá la ka ua i ke kai. Ha'a hula le'a ka ua I Ahui-manu, ka ua hooni, Hoonaue i ka pu'u ko'a, Ka ua poai-hale [110] o Kaha-lu'u. Lu'u-lu'u e, lu'u-lu'u iho nei au I ka puolo waimaka o ka onohi-- Ke kulu iho nei, e. TRANSLATION Vile, vile is this Koolau weather: One soaks in the rain till he's full. The rain, it pours at Ma-eli-eli; It gutters the land at He-eia; It lashes the sea with a whip. The rain, it dances in glee At Ahui-manu, moving And piling the coral in heaps, Shifting from side to side of the house, This whisking rain of Kaha-lu'u. Heavy and sad, alas, am I, Mine eyes, a bundle of tears, Are full to o'erflowing. As they approached Kua-loa, the huge mo'o-dragon, Moko-li'i, reared himself up and, pluming and vaunting himself, sought to terrify them and prevent their passage. Hiiaka did not flinch in her attack. When she had killed the monster, she set up his flukes as a landmark which now forms the rock known to this day as Moko-li'i. The body of the dragon she disposed in such a way that it helped form the road-bed of the traveled highway. After this achievement she vented her feelings in an exultant song: Ki'e-ki'e Kane-hoa-lani Au Moko-li'i [111] i ke kai, I keiki, i Makahiapo na Koolau: Lau Koolau, kena wale i ka ino; He ino loa no, e! TRANSLATION Kane-hoa lifts to the sky; Moko-li'i swims in the ocean-- The first-born child of Koolau-- A legion of fiends is Koolau, Eager for mischief, subtle of trick. Coming to where the deep and narrow gorge of Ka-liu-wa'a valley opens out, Hiiaka discerned the nature-carved lineaments of her ancestor Kauhi ke-i-maka-o-ka-lani, as he was epitheted, a rocky form set in the pali, but veiled to ordinary sight by a fringe of ti and kukui. Its eye-sockets, moist with the dripping dew of heaven, gleamed upon her with a wondrous longing, which she answered in song: O Kauhi ke i-maka [112] o ka lani, O ka pali keke'e o halawa-lawa, [113] O kuahiwi mauna pali poko, ke he'e ia, E like la me Ka-liu-wa'a, Ka pali ololo-é [114] o Puna i Hilo; O ka hala o Manu'u-ke-eu, [115] E kui, e lei au: O Kauhi, ka halu'a-pua, [116] maka á-lani-- O ka maka o ke akua, I ka maka o Pe'ape'a. [117] Uluulu ka manu i kona hulu; Ke lele kaha ia lupe la; Lawe ka ua, lawe ka makani, A lawe ke ka-úpu [118] hulu manu, Kele-kele i o akua la, e ke Akua. He akua ia la, aohe ike mai: O kana luahi [119] nui no ka maka, Ke ala nei;--E ala; E ala, e ala mai ana, e! E ala e, Hi-ka'a-lani! [120] E ala, e, ka Hooilo ua i ka lani! E ala e, Maú, [121] wahine a Maka-li'i; E ala, e! TRANSLATION Kauhi, thou watch-tower of heaven, Ensconced in the zigzag fluted wall-- Slipp'ry to climb as Ka-liu-wa'a, Or the straggling Puna-Hilo hills.-- Ah, the drupes of Manu'u-ke-eu! Let me string, let me wear them! Thy body lies smothered in ferns; Thine eye shines on high like a star, Or jeweled eye of bat, Pe'a-pe'a. As a bird, now ruffle your plumage-- How sways the kite in the wind! On balanced wing, then swing and float, Warding off rain, warding off wind, Like a sea-gull, clad in feathery mail, Course about on the wings of a god. He's surely a god; yet hears he not; Fierceness gleams from his eye. Now he looks, now turns--and to me! Awake, thou explorer of heaven! Awake, thou sender of Winter's rain! The spouse, Ma-ú, of Winter is night; The time of arising has come! This kupua, Kauhi, termed the watch-tower of heaven, having come from Kahiki in the train of Pele's followers, and having been stationed in this cliff, had got no further in his travels than Oahu. He bemoaned his fate as that of a malihini god, a stranger to the rest of the group. On being roused by this prayer-song of Hiiaka, as he gazed upon the beautiful goddess, a divine ambition stirred within him--to journey with her, enjoy her society, and make acquaintance with the land to which he was still a stranger. With this purpose in mind, at the conclusion of her address, he chanted this response: O Pele la ko'u akua: Miha ka lani, miha ka honua: Awa i-ku, [122] awa i-lani,[122] keia awa, Ka awa nei o Hiiaka, I ku ai, ku i Mauli-ola; [123] I Mauli-ola he awa kaulu-ola, [124] e, No na Wahine,--e kapu-kapu-kai [125] ka awa, E Pele honua-mea! E kala, e Haumea [126] wahine; O ka Wahine i Kilauea, Nana i ai [127] a hohonu ka Lua; O Ma-ú, [128] wahine a Maka-li'i; O Lua-wahine [129] ka lani; O Kukuena; [130] o na wahine I ka inu hana awa; Kanaenae a ke akua malihini, [131] e! Hele ho'i ke ala mauka o Ka-ú Hele ho'i ke ala makai o Puna, I Ka-ma'a-ma'a, [132] i ka puale'i, [133] E loa'a ka awa i Apua; [134] Ka pi'i'na i Ku-ka-la-ula; [135] Hoopuka aku la i kai o Pu'u-lena-- [136] Aina a ke Akua [137] i noho ai.-- Kanaenae a ke 'kua malihini. TRANSLATION Pele, indeed, is my god. Calm be the heavens, peaceful the earth: Here's awa fresh-torn from the ground, Awa that's been lifted to heaven, An off'ring for goddess Hiiaka, A growth of the kingdom Mauli-ola, Awa that makes for health and peace; Its woman-ban cleared by aspersion. Pele, O Pele of the sacred land, And thou, O Mother Haumea; Thou Woman of Kilauea, Fire-goddess who dug the Pit deep; Niece to Ma-ú, Maka-li'i's wife; Own child of heavenly Haumea; And thou Kukuena, that rules In the rite of toothing the awa-- A brew that is fit for the gods-- Love-offering this of the stranger god, Denied, alas, the road through upland Ka-ú and the lowlands of Puna, To Ka-ma'a and the bird-limed tree-- Sure route to the potent root of Apua-- The up-road to Ku-ka-la-ula, Thence leading to Sulphur-hill: Land where the gods did once dwell! A laud this, voiced by the stranger god. At the conclusion of this kanaenae Kauhi said to Hiiaka, "If you are the woman that consumes the forests of Puna, when you travel I will go with you." ("Ina ooe ka wahine ai laau o Puna, ooe hele, oau hele.") Hiiaka did not wish to offend the aggrieved deity; at the same time she could not consent to his proposition. In this dilemma she did her best to soothe his feelings and reconcile him to his lot: Ku'u Akua i ka hale hau, Hale kanáka ole, E noho i ke kai o Ma'a-kua, Alae ia e ke ki ohuohu, e! Pene'i wale no ka iki Akua. Auwe, ku'u Akua, e! TRANSLATION My god of the chilly mansion,-- A house without human tenant,-- Abide yet the blasts of the sea, The slap of the broad leafy ti. Such the advice of a lesser god: My tender farewell this to Thee. Kauhi was indignant at this evasive dismissal of his entreaty. The thought that Hiiaka should countenance his perpetual imprisonment in the bleak cliff filled him with rage. With a mighty effort he lifted himself and tore away the covering of tree-roots, earth and rocks that embraced him until he came to a crouching position. That was the limit of his power: he could do no more. A stony form in the mountain wall of Kahana, resembling the shape of a man on all-fours, remains to vouch for the truth of this legend. CHAPTER XXI [138] HIIAKA DESCRIBES THE SCENE BEFORE HER Hiiaka constantly showed a lively interest in the important features of the landscape, often addressing them as if they had been sentient beings. At Kai-papa'u, looking out upon cape Lani-loa, she greeted it as if it had been an old friend of the family: Lele Lani-loa; ua malie; Ke hoe a'e la ka Moa'e, Ahu kai i na pali; Kaiko'o lalo, e. Ua pi'i kai i uka, e. TRANSLATION Fly, Lani-loa, fly in the calm. At the moaning of Moa'e, [139] Mist veils the mountain walls. The breakers roll ever below, While Ocean climbs to the hills. They passed through the lands of Laie, Malae-kahana and Keana and at Kahipa they saw the crouching figures of Punahe'e-lapa and Pahi-pahi-alua, who stole away into the shelter of the pandanus groves without deigning to give them any salutation. At this show of disrespect, Hiiaka called out: Komo i ka nahele ulu hinalo, Nahele hala o Po'o-kaha-lulu; Oia nahele hala makai o Kahuku. Heaha la ho'i ka hala [140] I kapu ai o ka leo, e? I Hookuli ai oe i ka uwalo, e? E uwalo aku ana au; Maloko mai oe, e! TRANSLATION We enter the fragrant groves, Hala groves whose heads make a calm, Wild growths by the sea of Kahuku, But what, indeed, are your halas? Shall their murmur forbid you speech? Make you dumb to my salutation? I make this kindly entreaty To you who sit in the grove. They crossed the Waimea stream on the sand-bar, which in ordinary weather dams its mouth and, climbing the rocky bluff Kehu-o-hapu'u, had a fine view of the ocean surges tossing up their white spray as they ceaselessly beat against the near-by elevated reef-fringe that parapets this coast, as well as of the Ka-ala mountains, blue in the distance. (This bluff of Kehu-o-hapu'u until within a few years was the site of a little heiau, the resort of fishermen; and in it stood a rude stone figure of the fish-god Ku-ula. From the non-mention of this interesting object, we have to argue either that the discovery and worship of this idol was of later date than the times of Hiiaka or that she ignored it.) Hiiaka, casting her eye about for objects of interest, was attracted by the odd appearance of the lily-like water-plant uki, the detached floating clumps of which looked as if they had been fire-smitten: Ke ai'na mai la e ka wai Ka maha uki o Ihu-koko; Ke puhi ia la e ka makani. Hako'i ka ua, ka wai iluna: Ke kina'i ia ho'i ka iwi o ka wai a éha. E há i ka leo--he leo wale no. TRANSLATION The lily tufts of Ihu-koko Are gnawed away by the water And thrashed about by the wind. Beat down by the rain from heaven, The wave-ribs are flattened out. Hushed be the voice--merely the voice. From the same vantage-ground--that of Kehu-o-hapu'u--Hiiaka not only saw the dash of the ocean against the buttresses of the near-by coast, her ears also were filled with a murmurous ocean-roar that gave to the air a tremor like that of a deep organ-tone: O Wai-alua, kai leo nui: Ua lono ka uka o Lihu'e; Ke wa la Wahi-awá, e. Kuli wale, kuli wale i ka leo; He leo no ke kai, e. TRANSLATION Wai-alua, land of the sounding sea, With audience in upland Lihu'e-- A voice that reaches Wahi-awá: Our ears are stunned by this voice-- The voice, I say, of old Ocean! The landscape still held her, and she continued: O Wai-alua, la'i ehá, e! Ehá ka malino lalo o Wai-alua. TRANSLATION Wai-alua has a fourfold calm, That enfolds and broods o'er the land. "Let us move on," said Hiiaka to her companion, "there's a pang next my heart. Had I meat in my hand, we'd trudge to a water-spring and so be refreshed until we came to the house of a friend. Let us move." From the plain near Lau-hulu Hiiaka took a fresh view of Mount Ka-ala and, in a tone of bantering apology, said, "Forget me not, O Ka-ala. Perhaps you complain that I have not chanted your praises:" O Ka-ala, kuahiwi mauna kehau, Ke opú mai la, la, i Ka-maóha; Poluea [141] iho la ilalo o Hale-auau; Ke kini ke kehau anu o Ka-lena. Akahi no ka nele o ka la pomaikai: Aohe moe-wa'a [142] o ka po nei-- Ka moe-wa'a, e! TRANSLATION Ka-ala, dewy and forest-clad, Bellies the plain at Ma-óha, As it slopes to the land below. The cool dew-fall comforts Ka-lena: First pinch this of want mid good luck-- No dream of canoe-voyage last night, No dream of disaster at sea. The story of Cape Ka-ena, that finger-like thrusts itself out into the ocean from the western extremity of Oahu, touches Hawaiian mythology at many points: Its mountain eminence was a leina uhane, jumping-off place, where the spirits of the deceased took their flying leap into ghost-land. Here it was that the demigod Mawi had his pou sto when he made the supreme effort of his life to align and unite the scattered group of islands; and here can still be seen Pohaku o Kauai, the one fragment of terra firma his hook could wrench from its base. Here, too, it was that Pele stood when she chaffed the old demi-god for having lured her on, as she supposed, with drum and fife to the pursuit of Lohiau; and now her sister Hiiaka stands in the same place. The subject was well worthy Hiiaka's muse: Lele ana o Ka-ena Me he manu la i ka malie; Me he kaha na ka uwa'u [143] la Na pali o Nene-le'a; [144] Me he upa'i na ke koa'e [145] la Ka ale iwaho o Ka-ieie; [146] Me he kanáka hoonu'u la i ka malie Ka papa kea i ke alo o ka alá; Ua ku'i 'a e ke kai, A uli, a nono, a ula Ka maka o ka alá, E no-noho ana i ke kai o Ka-peku. [147] Ka-peku ka leo o ke kai-- O Hoo-ilo [148] ka malama.-- Ke ku mai la ka pauli i kai, Ka hoailona kai o ka aina: A'e kai o Ka-hulu-manu; [149] Kai a moana ka aina. Ahu wale ka pae ki'i, Ka pae newe-newe, Ka pae ma nu'u a Kana-loa:-- A he hoa, a oia. Hoohaehae [150] ana ka Lae-o-ka-laau, [151] I kihe [152] ia e ke kai o Wawalu, [153] Na owaewae [154] pali o Unu-lau Inu aku i ka wai o Kohe-iki i ka pali-- I ka pali ka wai, Kau pu me ka laau. Hoole ke kupa, huná i ka wai. [155] Ehá ka muli-wai, wai [156] o Ka-ena. Ena iho la e ka la o ka Maka-li'i; O-i'o mai ana ke a me he kanaka koa la, Maalo ana i ku'u maka; Me he hauka'i la o ia kalana pali, Kuamo'o loa, pali o Lei-honua. Hiki iho nei no ka hauoli I ka hiki'na mai a nei makani. Heaha la ka'u makana i ku'u hilahila? O ka'u wale iho la no ia, o ka leo, e! TRANSLATION Ka-ena Point flies on its way Like a sea-bird in fair weather; Like the wings of a swooping gull Are the cliffs of Nene-le'a; Like the lash of the bosen's wings Is the curl of the breaking wave In the channel of Ië-ië. The gray sand that borders the lava Drinks the waves like a thirsting man; And purple and pink and red Are the eye-spots of the bazalt That gleam in the sea of Ka-peku. The sea gives a querulous tone-- The season is that of Ho-ilo. A cloud-pall shadows the ocean, Sure sign of a turbulent sea, Of a tide that will deluge the land, Like the Flood of Ka-hulu-manu. The god-forms stand in due order, Forms that are swollen to bursting, The group on Kana-loa's altar:-- Friends, allies, I reckon them all. Cape-of-the-Woods entices us on, Besprayed by the sea of Wawalu, Forefront Unulau's gullied cliffs. I drink of the water distilled By the dripping pali walls, Led forth in a hollowed log. The rustic denies it and hides it: Four water-streams has Ka-ena; And the summer sun is ardent. The blocks of stone, like warriors, Move in procession before me-- Pilgrims that march along the crest Of the steep ridge Lei-honua. Ah, a new joy now do I find: It comes with the breath of this wind! And what is my gift in return? To my shame, it's only my voice. The rocks and huge bowlders that dotted the barren waste of Ka-ena seemed to the travelers to glow and vibrate as if they were about to melt under the heat of the sun, a phenomenon that stirred the imagination of Hiiaka to song: Liu'a ke kaha o Ka-ena, wela i ka La; Ai'na iho la ka pohaku a mo'a wela; Kahuli oni'o, holo ana i ka malie; Ha'aha'a ka puka one, ki'eki'e ke ko'a, I ka hapai ia e ka makani, ka Malua: O'u hoa ia i ke Koolau, e. A pa Koolau, hoolale kula hulu; Kahea ke keiki i ka wa'a, 'E holo, oi malie ke kaha o Nene-le'a; Aohe halawai me ka ino i ka makani; Ka pipi lua o ka ale i ka ihu o ka wa'a. He wa'awa'a [157] ka makani, he naaupo; Ke kai ku'i-ké, koke nalo ka pohaku! Ke kupa hoolono kai, o Pohaku-o-Kaua'i, [158] e, A noho ana o Pohaku o Kaua'i i kai, e! TRANSLATION Ka-ena, salty and barren, Now throbs with the blaze of the sun; The rocks are consumed by the heat, Dappled and changed in their color: The sand-holes sink, the coral forms heaps, Urged by the breath of Malua-- That fellow of mine from Koolau: When blows Koolau, then bristles the plain. Then calls the lad to the sailor, Speed on while calm is Nene-le'a; Such time you'll meet with good weather; The lap of the sea 'gainst the bow-- A most thoughtless, good-natured, wind, that. When choppy the sea, hid are the rocks! A man of the sea art thou, well versed In its signs of storm and of calm, O Rock, thou Rock of Kaua'i! CHAPTER XXII HIIAKA ADDRESSES POHAKU-O-KAUA'I--THE TWO WOMEN RIG UP A CANOE--SHE SALUTES KAENA--SALUTE TO HAUPU--SEES LOHIAU'S SPIRIT FORM Hiiaka had large acquaintance with the natural features of every landscape, and if those features were of volcanic origin she might claim them as kindred through her own relationship with Pele. It was hers to find friendship, if not sermons, in stones. This Pohaku-o-Kaua'i, to whom Hiiaka now addressed herself, though in outward form an unshapen bowlder, as we see it today,--the very one that Mawi drew from its ocean-bed with his magic hook Mana-ia-ka-lani--was in truth a sentient being, alive to all the honor-claims of kinship. To him, in her need, Hiiaka addressed herself: E Pohaku o Kaua'i i kai, e, A po Ka-ena i na pali, I wa'a no maua E ike aku ai i ka maka o ke hoa, O Lohiau ipo, e! TRANSLATION O sea-planted Rock of Kaua'i, Night shadows the cliffs of Ka-ena: A canoe for me and my fellow; We would look on the face of our friend, Lohiau the dearly beloved. "I have no canoe," said Pohaku-o-Kaua'i. "The one I had was wrecked in a storm while on a fishing trip. One huge wave came aboard and split her from end to end. We had to swim for it. But surely, such a beautiful woman as you will have no trouble in finding a canoe. There must be no lack of canoes making the trip to Kaua'i." "In the lack of a canoe, let us have a plank, such as I see you are there using for a shelf." "If that will serve you, you are welcome," said the old man. "We shall also need an outrigger-float for our craft," Hiiaka remarked. "An ama (outrigger-float) is a thing I lack," he answered. "You must have some block of wili-wili--such as that one, for instance, which you use to hold your fishhooks," Hiiaka urged. The old man was able to meet their demands. The two women then set their wits to work and finally succeeded in lashing the parts together in such fashion as to make something that would serve as a canoe. Hiiaka, as the one in command, sat astern and Wahine-oma'o in the bow. As they sailed away Hiiaka saluted Cape Ka-ena in these words: Holo Ka-ena, la, Me he wa'a kaukahi la i ka malie;-- Ka lau hoe, lau hoe o Kua-o-ka-la; [159] Ke kowelowelo [160] la o Lehua, e; O Lehua ho'i, e! TRANSLATION Ka-ena speeds along A single canoe in the calm; The four hundred rays that dart from The Back of the Sun sink down In the sea at Lehua, The western waves of Lehua. When well out in the channel of Kaieie the sight of the famous Hill of Haupu, that now appeared to lift its head like a water-fowl stemming the tide, was an inspiration to song. Mingled with the pleasure, however, was the chagrin and indignation that came from knowing that at that very moment her own lehua preserves in Kona were suffering ravage from fire by the act of Pele: O Haupu, [161] mauna ki'e-ki'e, Huki a'e la, pa i ka lani; Waha [162] keiki ma ke kua; Hi'i Ke-olewa [163] ma ke alo; Au ana Ni'ihau i ke kai. Pau a'u lehua i ka manu, e, Pau, e, o a'u lehua, ho'i, e! TRANSLATION Famed Haupu, the mighty hill, Lifts head till she touches heaven; On her back strapped a suckling child, While she fondles a fleecy cloud, And Niihau swims the ocean tide. Oh, my lehuas! spoiled by the birds! Alas, my lehuas, alas! "What a notion!" Wahine-oma'o exclaimed. "Who in the world is meddling with your lehuas?" While they were sailing along the precipitous coast of Ka-lalau, set in the windward wall of the island, Hiiaka saw standing at the mouth of a cave high up on the precipice, the spirit form of one who was no other than Lohiau, and again she was moved to song: A Ka-lalau, a Ke-é, A ka pali au i Haena, E peahi mai ana ka lawakua [164] ia'u la; Peahi, e peahi mai ana ka lawakua ia'u. Owau keia, o ka maka o ke aloha, la, O ke aloha, ho'i, e! TRANSLATION Off the coast of Lalau, off Ke-é, When nigh the cliffs of Haena, The loved one beckons, he beckons, The loved one beckons to me. I am the one--the eye-scout of love: Love, indeed, is my errand, aye love! The ghost-form of Lohiau still continued to show itself as they sailed; and when it signalled a recognition of Hiiaka by beckoning to her, she could but answer it: Ua pu'e ia e ke one ka lehua o uka; Ua ho-á iki ka ula i ka papa; Ua huná i ke kino i ka pohaku; O ka pua na'e, ke ahu nei i ke ala-- Alanui hele o Ka-unu-kupukupu; [165] Hele li'u-lá [166] o ka poha-kau, [167] e; Kaulia [168] a ka poha-kau he kilohana [169] ia; He maka'ika'i ia no Ka-hua-nui; [170] He kahiko ia no ka wai o kaunu, [171] e. A kaunu anei, o ke aloha ia? A ia'u la, éha oe! TRANSLATION The upland lehua is clinker-heaped; Wee flame-buds crop up on the plain; The tree-trunk is hidden with rocks, Yet its flowers encarpet the path: The road this that leads to desire-- One's travel stays not at twilight, Nor to ease one's back of its load. My journey's to Ka-hua-nui; She is the goal of my passion. If love be the targe of thy aim, And I that targe, ruin awaits thee! CHAPTER XXIII THE LAME FISHERMAN--HIS EPIC RECITAL CELEBRATING PELE On arriving at Haena, Hiiaka did not go at once to Lohiau's place but to the house of Malae-ha'a-koa, a man of chiefish rank, and one who had the reputation of being a seer. He was lame and unable to walk. For this reason his wife, Wailua-nui-a-hoano, had carried him down to the seashore and, leaving him there to his fishing, had gone home to her work of tapa-making. She was busily wielding the tapa club in the hale kuku kapa while Hiiaka stood outside the enclosure and sang: Kunihi ka mauna i ka la'i, e, O Wai-aleale, la, i Wai-lua; Huki iluna ka popo ua o Ka-wai-kini; Alai ia a'e la e Nounou, Nalo ka Ipu-ha'a, Ka laula ma uka o Ka-pa'a, e. I pa'a i ka leo, he ole e hea mai. E hea mai ka leo, e! TRANSLATION The mountain turns the cold shoulder, Facing away from Wai-lua, Albeit in time of fair weather. Wai-kini flaunts, toplofty, its rain-cap; And the view is cut off by Nounou, Thus Humility Hill is not seen, Nor Ka-pa'a's broad upland plain. You seal your lips and are voiceless: Best to open your mouth and speak. The woman Wai-lua-nui-a-hoano received in silence this sharp reproof of her haughty and inhospitable conduct, couched, though it was, in the veiled language of symbol. Her eyes left the work in hand and followed Hiiaka and Wahine-oma'o as they turned and faced the path that climbed the pali wall. Malae-ha'a-koa, lame, guileless, innocent of all transgression, meanwhile, sat and fished. He had cast afresh his triple-hooked line, blown from his mouth into the water the comminuted fragments of the shrimps whose bodies baited his hooks and, as he waited for a bite he chanted a song (to the god of good luck) that reached Hiiaka's ear: Pa mai ka makani o ka lele wa'a, e: Makani kai ehu lalo o ka pali o Ki-pú. I malenalena i Wai-niha i ka'u makau: He i'a, he i'a na ka lawaia, na Malae-ha'a-koa, e! TRANSLATION A wind-squall drives the canoes in flight, Dashing the spray 'gainst the cliff of Kipú. Peace, waves, for my hook at Wai-niha: Come, fish, to the hook of the fisher, The hook of Malae-ha'a-koa! Hiiaka's answer to this was a song: O Malae-ha'a-koa, lawaia o ka pali, Keiki lawaia oe a Wai-niha, Mo'opuna oe a Ka-nea-lani, Lawaia ku pali o Haena; Au umauma o ke ala haki; He i'a na ka lawaia, Na Malae-ha'a-koa, e. TRANSLATION I hail thee, Malae-ha'a-koa, Thou fisherman of the cliffs. As a youth you fished at Wai-niha; Grandson thou to Ka-noa-lani, Fishing now 'neath the bluffs of Haena, Sometime breasting the steep mountain ladder. Send fish, O Heaven, to this fisherman; Send fish to Malae-ha'a-koa. As if obedient to the charm of Hiiaka's incantation, the breeze sank to a whisper and the ruffled surface of the ocean took on a calm that brought fish to the fisherman's hooks. Malae-ha'a-koa looked up from his work and, though he did not recognize Hiiaka, he had an intuitive sense that it was her power that had quieted the elements and, with a shrewd insight, he divined that she was of the Pele family. "It is you then that has made this day one of calm;" and he continued his address in song: Ooe ia, e ka wahine ai laau o Puna, E ka lalá i ka ulu [172] o Wahine-kapu, e; He i'a, he i'a na ka lawaia, Na na Akua wahine o Puna, e. TRANSLATION Thou art she, O tree-eater of Puna, O branch of Wahine-kapu's bread-tree. Swarm, fish, to the fisherman's hook-- Fish for the godlike woman of Puna. Malae-ha'a-koa felt a genial thrill pervading his system; new vigor came to him; he found himself able to stand on his feet and walk. Some new and wonderful power had come into his life. In the first flush of his ecstacy, he gathered up his fishing tackle, thrust the hooks and lines into his basket and walked triumphantly home on his own feet. Without a word to his wife, he began to tear down a portion of the fence that enclosed the house-lot. "What are you about?" exclaimed his wife; "tearing down our fence!... But what has happened to you? Here you are for the first time in many years able to walk on your feet!" The man made no immediate reply, but kept on with his work. When she repeated her questionings and expressions of wonder, he quietly asked, "Have you not seen two women about the place?" "There were two women who came this way," she answered thoughtfully. "Would you think it! They were divine beings," he exclaimed in a tone of conviction. "We must spread for them a feast. You had better prepare some luau." Malae-ha'a-koa himself, alii as he was, with his own hands set about dressing and preparing a dog for the oven. This was his own token of service. At his command his people brought the material for an abundant feast. Hiiaka saw from a distance the smoke of Malae-ha'a-koa's imu and recognized the bustle preparatory to a feast, she exclaimed to her companion, "The lame man has saved the day." When the repast was nearing its end and the people had well eaten, Malae-ha'a-koa and his wife stood forth and led in the performance of a sacred dance, accompanying their rhythmic motions with a long mele that recited the deeds, the events, the mysteries that had marked Pele's reign since the establishment of her dominion in Hawaii: O kaua a Pele i haká i Kahiki, I hakaká ai me Na-maka-o-ka-ha'i. [173] Mahuka mai Pele i Hawaii; Mahuka Pele i ona onohi, I na lapa uwila, E lapa i na mahina, la! Elieli, kau mai! [174] He kai moe nei no Pele, No ke Akua; He kai hoolale i na moku. Ha'i aku kai i Hana-kahi, [175] I ke one o Wai-olama [176] iluna. Ako ia ka hale [177] a ke Akua; Ke amo 'a la ke ko'i [178] Ke Akua la i uka. Haki nu'anu'a mai ka nalu mai Kahiki; Popo'i aku i ke alo o Kilauea, Ke kai huli i ke alo o Papa-lau-ahi. Kanáka hea i ke ála-- Kou pua'a-kanu, [179] Wahine kui lehua Ka uka i Ola'a, ku'u moku lehua I ke alo o Heeia, o Kukuena [180] wahine. Komo i ka lauwili [181] na hoalii I ka nahele o Puna-- A'e, a'e a noho. Eia makou, kou lau kaula, la! Elieli, kau mai! He kai ehu ko Kohala-loa, Kai apa'apa'a [182] ko ka pali i uka; He kai kiei pali ko Kupehau, Kai pi'i hala o ka aina: Ke popo'i aku la i kai o Maui Ke kai a ka Wahine ali'i, O ke kai kui lehua a Pele, A ko'u akua la, e! Elieli, kau mai! Hiiaka was so greatly impressed with this mele that she commanded Wahine-oma'o to restrain herself and observe the dignity of the occasion by eating more quietly. The young woman, thereupon, moderated her gusto and concluded her repast with less smacking of the lips; and the singers proceeded: E oe mauna i ka ohu ka pali, Kahá ka leo o ka ohi'a, uwé: Ike au i ke ahi ai alá, Ka luahine moe naná [183] A pápa enaena, wai hau, a wa'a kauhí. [184] Ilaila Pepe mua, Pepe waena, [185] O Pepe ka muimui-- [186] O kihele ia ulu, [187] ka maka hakaikea O Niheu [188] Kalohe, ka maka kahá la. Elieli, kau mai! A Moloka'i nui a Hina, [189] A Kaunu-ohua [190] he pali, A kukui o Haupu. [191] Haupu ke akua li'ili'i; Puka mai Pele, ke Akua nui, Me Haumea, me Hiiaka, Me Kukuena, me Okaoka: [192] O ke a ke ahi iki, e a! He onohi no Pele, Ka oaka o ka lani la, e! Elieli, kau mai! A Nana'i [193] Ka-ula-hea, [194] A Mauna-lei kui ka lei. Lei Pele i ka i-e-i-e, la; Wai hinu po'o o Hiiaka; Holapu ili o Haumea. Ua ono o Pele i kana i'a, O ka honu o Poli-hua-- [195] Honu iki, a-ï no'uno'u, Kua papa'i o ka moana; Ka eä nui, kua wawaka. Hoolike i ka ai na Pele, I na oaoaka oaka i ka lani, la! Elieli, kau mai! A Kaua'i, i ke olewa iluna, A ka pua lana i kai o Wai-lua, Naná mai Pele ilaila: E waiho aku ana o Ahu. Aloha i ka wai li'u [196] o ka aina: E ála mai ana Mokihana, Wai auau o Hiiaka. Hoopa'apa'a [197] Pele ilaila; Aohe kahu e ulu [198] ai. Keehi aku Pele i ka ale kua loloa: He onohi no Pele, Ka oaka o ka Lani, la. Elieli, kau mai! Holo mai Pele mai ka Hikina, A kau ka wa'a i Mo'o-kini; [199] Noho ka ua i Kumalae; Ho'okú Pele ma i ke ki'i; Noho i ke ki'i a Pele ma, A ka puá o Ko'i. [200] Kanaenae Pele ma ilaila; Ka'i a huaka'i mai Pele A ka lae i Lele-iwi; [201] Honi i ke ala o ka hala, O ka lehua o Mokau-lele; [202] Oia ka Pele a kui la. He kunana hale ka Pu'u-lena, He hale moe o Papa-lau-ahi, He halau no Kilauea. Elieli, kau mai! Haule mai Pele mai Kahiki mai; O ka hekili, o ke ola'i, o ka ua loku, O ka ua páka o Ha'i-ha'i-lau-mea-iku O na wahine i ka wao o Mau-kele, la. Ho mai ana Pele li'u la, e; Au miki, au huki ka ale kua loloa; Nu'anu'a ka moana i ka lili [203] o Pele: O ke 'Kua nui ke ku'i la iluna o ka lani; Wahi'a ka papa ku, ka papa i ao'a, Ka papa a Kane ma i he'e ai i Maui.-- Ka Haili-opua, [204] ke 'Kua o ka La. A Wai-a-kahala-loa [205] i akea. Elieli, kau mai! O Wa'a [206] ka i naná i ka auwa'a lawaia Ku kapa kai, e Kohala, O ke 'Kua lapu, e Pu'u-loa, Ke uwalo la i ka mea hele; Ke Akua kui lehua o Kua-o-ka-la, Kui mai ana i Maka-noni; Ka la pu'u, la helu o pua [207] la'a; Ka la aku ho'i, e Kahuoi, i ka uka anu. E olohe Ko'e-ula, [208] e mauna mai ana Ka hikina o ka La o Kumu-kahi ma. E haliko a'e ana ka a'ama, [209] lele hihe'e; O Kohala ke kaula'i 'na la, E ka la pumehana ole o ka po; O ka la pe' [210] ai, o ke ao kau aku iluna I ka malama, la. Elieli, kau mai! He make no Aua'a-hea, i kalua ia I ka pua'a aohe ihi [211] ka lau ahea-- Ka ipu kaumaha a ke Akua, Ka mamala kapu a na hoali'i. Ku'i i ka lani ka hekili; O ka ua loku o Ka-ula-hea; [212] O ka oka'i nu'u o ke ao, O Ka-o-mea-lani [213] e ua la: Aha o ka hala ia. Líli ke Akua: Akahi Pele a hokahoka; [214] Akahi Pele la a ne'ene'e; [215] Akahi Pele la a ai pau; [216] I pau i kou hoa, i oni i ke a; I pahoehoe, [217] ai oe i ka mauna. Auhea pahoehoe la? Noho iho la ka lau kaula E ka pau [218] hale o ke Akua-- E Kane-ula-a-Pele, [219] o Ku-ihi-malanai-akea, [220] He hoalii na Pele, he noho ana ai [221] laau, Na wahine pule mana, nána i papawalu. [222] Elieli, kau mai! Kiope, [223] kiope mai ana ke ahi a kánaka Ilalo o Kilauea, a i ku mau-mau wá; [224] A ikuwá mai ana ka pihe a ke akua Iluna, i ka pali o Mauli; [225] O ka huawai maka [226] i ane'i, O kánaka nana i huli-pueo[226] ka wai. Pu oe i kau laau me kou makaainana; [227] Hopu au i ka'u laau, hahau [228] i ke Akua. Ku'u'a [229] a'e Pele lapu'u'na [230] Pele; Waiho ana ilalo, lapu'u ka moe, A kau la ilalo la pahoehoe ai oe. Auwe! pahoehoe la, e holo e ka wa'a; E ka'a ka mauna. Ola Hiiaka i ka poli o Pele. Ho'i aku e, ho'i aku iluna i ka maláma. A'ama pi'i a'e iluna i Kauwiki; [231] Iho mai a'ama i ke aka o kánaka; Ho'oili [232] a'ama, ku i ka laau; Lawe'a a'ama, hao'na i ka eke; Kaohi paiea [233] i ka pola o ka malo; Ku ana paiea ilo' ka unuunu; Lei ana paiea i ka hua limu-kala; Kau ana paiea iluna i ka alá; Maunu [234] paiea, ha'alele i ka eke. Nie [235] au, Moala, ehia inu awa? Ehá: o Eä, [236] o Honu, [237] o Kukuau, [238] o Hinalea, [239] O ka apu-hihi, [240] o ka hihi-wai; [241] Ei' a'e loli-pua, [242] ei' a'e loli-koko; Ei' a'e loli-ka'e, ei' a'e Leleä. [243] O Leleä makua, makua o Kahi-kona, [244] Nána i hanu, kaha ka ua koko: Ha'i'na a'e ana ka mana O ke Akua iwaho la, i líli. Elieli, kau mai! Pelei-oho-lani informs me that the following verses are found in another version of this mele immediately following verse 183: O kukulu ka pahu a ka leo hokiki [245] kanawai, He kua [246] a, he kai [247] oki'a, he ala [248] muku. TRANSLATION Let the drum, tho torn, snarl out the law Of the burning back, deep ocean's gulf, And God's short bridge to heaven by the bow. Ua lilí ka lani me ka ua; Ua o'oki ka lani, poele ka honua I ka hanau ana o na hoali'i: Hanau ke kaikamahine ho'onout [249] o ka lani; Hemo mai he keiki kane; Oili ka ua koko iluna. Hanau o Kuwalu [250] me kana kane, O Ku-ihi-malanai-akea: A ai, e Pele, i kou aina-- Ai'na ka ohi'a, ka ulu hala i kai o Lele-iwi. He moku Pana-ewa, he oka wale Ka-ú; He pu'u o Pele nui. Kahi, e Pele, i kou aina, hoolewa ke au. Elieli, kau mai! Ku i Wai-lua ka pou hale a ka ipo; Hoolono i ka uwalo, ka wawa nui O Ulupo [251] ma oli nei; aohe uwalo mai, e. Aloha ino o Ikuwá [252] ma oli nei. Ke lele la ka eká mua, [253] Ka ino a ka makani. Ukiuki, kolo e, Kau-lana, Ka ua lele aku a lele mai: Lele a Puhi-lala, lele a kau-lana-- Ka hoaka, [254] e Hiiaka, e! Nowai ke kanaenae? No ka ohana a Haumea ke kanaenae. Ku'u 'a e Kane ke ko'a: I ka ia nei manawa ia. No Pele, no Hiiaka no ka honua, Ka honua ne'i, ka honua lewa, Ka lani iluna. O Ana-ku, [255] ku ka aha iloko: O Haamo [256] he ala i hei a'e ia, He pahu [257] i kula'i 'na, he pa i a'e ia; He kahua i hele ia, he luana mau'u; He kaunana ko, okana piko; He hola moena, he lawe'na ipukai; He ukuhi'na wai, he kaumaha ai: He hainá no ka hale, e. Noa, noa ia hale--ua a'e 'a, Ua komohia no wai-honua. Ku ana o halau [258] ololo, Ka hale o Pele i noho ai. Maka'ika'i mai Kini o ke Akua. Ho'i aku e, ho'i aku iwaho 'na! He kahuna pule ole, he li'i pule ole! Mai komo wale mai i ka hale o Pele, O ko'u Akua, la! Elieli, kau mai! E kau ana kiko [259] i ke alia kiko; Hele a mo'a [260] kiko akahi nei au; Kaele pu'epu'e, [261] ne'ine'i; [262] Ka-ele pa-kiko-kiko. [263] Ua noa ka aina; e kapu keiki; E kapu ke nui; e kahe na wai; E ka haki ana, ku ka opeope; O Kulipe'e noho i ka Lua; A lele, e, na hoalii o Ku-wawá; O Ku-haili-moe, o ka naele o Hawaii. Akahi nei au a ho'i aku nei mai ou aku la, A lele pakohana mai. Elieli, kau mai! TRANSLATION Of Pele, her warfare in Kahiki With her sister Na-maka-o-ka-ha'i; Of her flight to the land of Hawaii, A flight like the eye-shot of dawn, A flight like the lightning's flash, That rivals the full of the moon! Wonder and awe possess me! For Pele the ocean sleeps afar, For Pele the godlike one! A surge now cradles the islands And breaks on the land Hana-kahi, O'erflooding the sands of Wai-o-lama. God's temple is roofed with the fingers, And the thumb is lifted in earnest prayer By the concourse met in the uplands. High piles the surf that sweeps from Kahiki; It breaks at the foot of Kilauea; Is driven back by the hot lava plates. Now calls from the wayside a human voice; Your suitor, Goddess who rifled the bloom From my Ola'an park of lehua That smile in the lap of Heeia And the wreath-goddess Kukuena. What a bestial and nondescript mix-up Embroiled our chief in the thickets of Puna! What a passionate mounting! what a stay! Small show of regard for your fellow peers! Wonder and awe possess me! Wild the sea-mist at Kohala-loa, Sea roughed by the breeze from the upper hills, Sea that peeps o'er the cliffs of Kupehau, Invading the groves of pandamus; It reaches the lowlands of Maui-- The sea of this Goddess, this Queen. The lehuas are twisted like garlands At the touch of this sea of god Pele; For Pele, indeed, is my god. Wonder and awe possess me! Thou mountain wall all swathed in mist, Now groans the mountain-apple tree; I see a fire of blazing rocks; I see an aged dame, who snores On lava plate, now hot, now cold; Now 'tis canoe in shape, well propped, A chock 'neath bow, midships, astern; Needs bail the waist where drains the bilge, Else salt will crust like staring eye-- Gray roving eye of lawless Niheu. Wonder and awe possess me! On famed Moloka'i of Hina, At the pali of Unu-ohua. Where burn the lamps of Haupu, Assemble the throng of little gods. Then comes forth Pele, a great god, Haumea and Hiiaka, And Kukuena and Okaoka: If the small fire burns, let it burn! 'Tis the beaming of Pele's eye, The flashing of heavenly fire. Wonder and awe possess me! Now to Nana'i of Ka-ula-hea; At Mauna-lei Pele plaits her a wreath; She plaits it of í-e-íe; Hiiaka pelts head with ginger cone; Haumea anoints her body; And Pele eats with zest the flesh From the turtle of Poli-hua-- A young thing, short in the neck, Backed like a crab from the sea, Like a sea-turtle plated and patterned-- Turned into meat for Pele, Food for the heavenly flame. Wonder and awe possess me! From the ether above Kaua'i To the blossoms afloat at Wailua Ranges the flight of Pele's gaze. She sees Oahu floating afar; Feels thirst for the wat'ry mirage; Inhales the scent of mokihana-- The bath-water of Hiiaka. She once had a contest there; She had no tenant to guard the place. Pele spurns with her feet the long waves; They give back a flash like her eye, A flash that's repeated on high. Wonder and awe possess me! When Pele came voyaging from the east And landed at Mo'o-kini-- The rain poured down at Ku-malae-- Her people set up an image, And there they made their abode, With the workmen who carve the canoe; And they offered prayers and gave thanks. Then Pele led them in journey To the cape of Lele-iwi, Where they breathed the incense of hala. With Mokau-lele's rich lehua Goddess Pele weaved her a wreath. They built a village at Pu'u-lena, Her bedroom at Papa-lau-ahi, A mighty hall at Kilauea. Wonder and awe possess me! When Pele fell through from Kahiki Bitter the rain, lightning and quaking-- The big-dropped rain that shatters the leaves Of the women folk in Mau-kele's wilds. Pele came in the dusk of the night, With toss and sway of the long-backed waves. The ocean heaved at Pele's rush; The great god thundered in heaven; The strata of earth were uptorn; The reef-plates broken, crushed; and rent Was the surf-plank of Kane at Maui. What a piling of portents by the Sun-god Over the Green Lake Ka-hala-loa! Wonder and awe possess me! It was Wa'a gazed on the fishing fleet, His watch-tower the cliffs of Kohala; While the witch-ruler, O Pu'u-loa, Entreated the wayfaring one, And the goddess who gilds the lehua Set aglow Maka-noni's sunlit verge. One day for gath'ring and choosing The flowers devoted to worship, The next day in upland frosty Huoï. The earth-creatures glimmer and glow While the eastern sun tops Kumu-kahi. Sidewise the black crab springs from his hole And Kohala spreads out 'neath the orb That fails to give warmth to the night, And the Sun hangs low in the sky, And the clouds, they canopy heaven. Wonder and awe possess me! Aua'a-hea meets death, spite of Steam-bath,--a boar unpurged of bristles-- And poultice hot of aheahea, An herb that serves as a dish for the gods, A tidbit for the king's table. Thunder resounds in the heavens; rain falls, Bitter as tears of Ka-ula-hea; Clouds, torn and ragged, fill the sky, A piled-up ominous cloud-pillar, A fabric reared by heaven's rain-god-- A collect of evils was that. The gods were aghast at the scandal: For once Pele found herself duped; For once Pele shifted in bed; For once Pele drank to the dregs-- The cup was the brew of her consort; Her bed the spikes of a-ä. Stone-armored, passion had slaked. Where then was her armor of stone? The prophets, in congress assembled, Consult on the rape of the goddess-- Red-headed Kane, Ku of the Trade-wind, Compeers of Pele, consumers of trees, The women of eight-fold incantations. Wonder and awe possess me! They stamp out the fire in the Pit; "Stand shoulder to shoulder," their cry; "Shoulder to shoulder," echoes the throng On the heights of Mauli-ola,-- Where the green leaf distills the water Men search for like hov'ring owls. Chew thou the herb with thy friend, I will offer mine to my god. The fault of Pele's condoned; She lifts herself from her huddle in bed-- A couch far down in the Pit-- It now becomes plates of smooth lava, How like the flight of a swift canoe Is the flow of the pahoehoe, As the mountain melts and rolls away! Hiiaka, the darling of Pele, Then soars aloft to the realms of light, As the crab climbs up Kau-wiki-- The crab retreats from man's shadow-- And when these black ones huddle together They are easily clubbed with a stick; Their bodies then are thrust in the bag. As the gray crab tugs at the malo's fold; As he stands mid the heaped-up coral, While round him wave the pods of rough moss, Or he rests on the flat coral plate; As, ta'en from the bag, he's chewed into bait, So men spit forth their bitter words. How many guests at awa, Sir Crab? Four gods, is the answer returned, Tortoise, and Turtle, and Kukuau, And Hinalea, and with them are Apu-hihi and Hihi-wai, along with Loli-pua and Loli-koko, And Loli-ka'e and Lele-á. Lele-a-makua fathered The fisherman's god, Kahi-kona. When he breathed, red as blood poured the rain, A sign of the power and wrath of the god. Wonder and awe possess me! The heavens were turmoiled with rain clouds, The firmament sealed, earth black as midnight, At the birth of the princely ones: The heaven-urging princess was born; Then came forth a man-child, a prince, And the blood-red rain poured down. Then was born Ku-walu and her lord, Mala-nai, the far-breathing Trade-wind; And thou, O Pele, then ate of thy land, Consuming the groves of ohi'a And Lele-iwi's palms by the sea. Pana-ewa still was a park; Ka-ú was made a cinder-patch; By her might Pele threw up a mountain. Overwhelm your lands, O Pele; Let your fire-streams flow! Wonder and awe possess me! Her lover's house-post stands in Wai-lua; There Pele hears a call that appeals; 'Tis a song voiced by Ulu-pó. She utters no word to answer This pleading babel of voices, Now comes the first thrill to virgin flesh; Impatient, the princeling crawls on his knees; There's plenteous downfall of tears, as when Rain-columns fall, or men leap and dive, Head-first, feet-first, into the flood. These symbols will tell the tale, Hiiaka. For whom do I make this offering of song? For the ancient stock of Haumea. God Kane planted the coral reefs; A work that done in Pele's time; For Pele, for Hiiaka the land-- This solid ground that swings and floats Beneath the o'erhanging arch of heaven. At Ana-kú once met the gods; the road Thither lay through Ha-ámo;--but now, Its drum is dismantled, its fence o'erleaped; The terrace trampled, a litter of straw, Champed sugar-cane, heaped odds and ends; A spread for mats; a clutter of dishes; There's dipping of water, serving of food.-- What a desecration of the house! The house is degraded and trodden; Its tabu place entered, deflowered-- Now stands a hall of common resort Where once stood the house of Pele. Now come the Pigmy Gods on a visit. Be off! be gone from the place! A prayerless priest, a prayerless king is yours: Enter not prayerless the house of Pele. For Pele, I swear it, is my god! Wonder and awe possess me! The tabu flags fluttered in place, just now; And now, the flags are removed by you. Men parcel the hills in the taro patch; They parcel the clumps in the taro ditch: The land goes free, the children secure; Unvexed be the people; the waters run free; Food-bundles shall bulk in the patch; Kuli-pe'e shall keep to the Pit; The princes of clamor shall fly away. Give place to Ku, the smoother of lands, The planter of forest and field. I go in peace from your presence forth; I came to you in my nakedness. Wonder and awe possess me! CHAPTER XXIV HIIAKA LEARNS OF THE DEATH OF LOHIAU With a nice feeling of etiquette, Hiiaka's hosts allowed the day of her arrival to pass with no inquiry as to the purpose of her visit. But on the morning of the morrow Malae-ha'a-koa asked the question that put himself in sympathetic touch with his guests. "I have come to escort Lohiau as a lover to the bed of Pele," said Hiiaka. "Lohiau has been dead many days," they both exclaimed. "He took his own life out of a passionate infatuation for one of the Hono-pú [264] women." "Let that be as it may," Hiiaka answered; "I will go and see for myself." Now Kahua-nui, the sister of Lohiau, had laid his body to rest in a sepulcher close to her own residence; but on examination the place was found to be empty. It was evident that the body had been spirited away. Hiiaka, turning her gaze to the mountain, discerned a ghostly form standing at the mouth of a cave. It was the ghost of Lohiau. In an effort to soothe and attract him, Hiiaka, with arms extended and face uplifted, in passionate utterance gave vent to her emotions: Ku'u kane i ka pali o Haena, Mai na aina pali a pau loa, Mai Hoolulu no a Poli-hale la; Ku'u kane ho'i, e-e! TRANSLATION At last, my dear man, at last, On this rugged cliff of Haena! I have searched the whole mountain side, From Ho'o-lulu's booming fall To Poli-hale's buttressed flank. I have found thee at last, my man! Again she scanned the lineaments of the shadowy form if she might find there the picture her mind had imaged. At second view, the ghostly unreality of the tenuous image so greatly shocked her imagination by its contrast to her ideal of a true flesh-and-blood lover, that she amended her first utterance: Aole a'e nei ke kane, He hoa pili no ke ahiahi, He hoa kaunu no ke aumoe, No ka waena po loloa O ke hooilo, la: Ku'u kane ho'i, e-e! TRANSLATION This, surely, is not the lover To cling to one in the twilight, To fondle in the midnight watch Of a long, long, wint'ry night. Where, oh where art thou, my man? A creepy thrill came over Hiiaka as she saw the bloodless lips open and heard these answering words from the mouth of the weird object that stood on the pali wall: Ku'u wahine, e-e! Hoohewahewa oe ia'u, la. Eia au la i Ka-lalau, e-e; I ka pali au o Hoo-lulu, la; Ku'u wahine ho'i, e-e! TRANSLATION Alas, my woman, alas! You wail in soul-recognition. I was yonder at Ka-lalau, Or some time perched at Ho'o-lulu. Surely thou art the woman, thou! With the desire to soothe the bewildered soul Hiiaka again spoke: Ku'u kane i ka makani Kilihau, [265] Kili-opu, [266] Ke pu'e [267] ka wai o ka mauna; He mauna pali no Ka-lalau A maua e hele ai-- Me oe, me ke kane la, ku'u kane, Ku'u kane o ka wa po wale, O ku'u wa iluna o ke alo la-- Ku'u kane ho-i, e! TRANSLATION My man of the wind-driven mist, Or rain that plunges clean as a diver, What time the mountain stream runs cold Adown the steps at Ka-lalau-- Where we shall ere long climb together, With you, my friend, with you, Companion of the pitchy night, When heavenward turns my face-- Thou art, indeed, my man. A moment's pause and she resumed: E ku'u kane, e-e, He leo e wale ho'i kou, He leo no ka hanehane, [268] No ka pololei [269] kani kau mauna o uka la; Ku'u kane ho'i, e-e! TRANSLATION Alas, my man, alas! How altered is your voice, Changed to the trilling note Of the plaintive Pololei That trills on the mountain ridge: Yet thou art, indeed, my man! Kahua-nui was greatly moved when she heard the words of Hiiaka and said, with emotion, "It is evident you loved my brother, that handsome fellow--dead! If only the woman had been like you! What a pity that he should have wasted himself on such a good-for-nothing!" "Tell me, pray, where did you lay your brother's body?" asked Hiiaka. "Yonder," said she, pointing to a grass house. "Lima-loa, who hails from Kauna-lewa, in Mana, bound on the thatch. That job completed, he went away with all the men of the place to bewail him. We two women alone remain to keep watch over him. There he lies and we stand guard over his sepulcher." Then Hiiaka, girding herself with her divine attributes as a goddess of Kilauea--the power which, on occasion, availed to flood the plains of Puna with sounding plates of pahoehoe, or to heap up the rugged aä at Maukele--reached into the sepulcher in search of Lohiau's body. But it was not there. It had been stolen away by the two mo'o-witches (Kilioe and Ka-lana-mai-nu'u) and lodged in a cave high up in the inaccessible mountain side. The emotions of Hiiaka at this turn of events found expression in song: A Lima-loa [270] i ke kaha O Kauna-lewa ho'i e-e: Ako Mana i ka hale ohai-- Aina ko hele la, e-e,-- Hoopunipuni i ka malihini: Puni ho'i au, e-e! TRANSLATION The deed this of Lima-loa, That wonder-monger who works In the barren land of Maná; Who roofs Maná with ohai-- One there munches cane as he plods. His to deceive the stranger; I'm the victim of his deceit! Hiiaka, at the mention of Lima-loa and the part he had taken in constructing the house that served as a sepulcher for Lohiau, jumped to the conclusion that he had been the body-snatcher of Lohiau. Kahuanui strongly dissented from this view. "There can be no doubt," said she, "that my brother's body lies in that sepulcher at this very moment. That is the reason for my keeping guard over the place. But why stand we here? Let us go to my home." As Hiiaka went with her she again had sight of the ghost-form of Lohiau standing in the door of the cavern, and she addressed to him this mele: Ako nanani maka i Wawae-nohu, [271] e-e; Me he nanai hale la Ka-ula i ke kai; Ke amo a'e la i ka lima o Kaunu-lau, e-e; Ke hoa la i ke kua o Lei-no-ai-- He ai aloha na olua, e-e! TRANSLATION His airy phantoms queer the eye At Wawae-nohu, and yon islet Ka-ula, like a lanai, looms at sea; While lifts the hand of Kauna-la'a To smite the back of Lei-no-ai: The sight enchants you twain. Hiiaka paused for a moment and then continued in a reflective mood: O Ka-ula nui ka i akaka, Ua po Ka-halau-a-ola [272] i ka noe; O ka manu na'e ke lele nei Kai luna o Wa'a-hila, la; Ke noho la i Lei-no-ai: He ai aloha keia ia oe la, e-e! TRANSLATION Famous Ka-ula looms crystal clear; Misty and dark the Temple of Health: Yet the birds keep flying around And about the hill Wa'a-hila. They settle at Lei-no-ai, A sight most pleasing to you. Hiiaka now perceived two female figures squatted at the entrance of the cavern, which they had carefully blocked and were guarding. These were the creatures that had stolen away the body of Lohiau. She at once raised her voice and addressed them with this threatening language: E Aka, e Kilioe-i-ka-pua, e-e! Na wahine kapa ole e nene'e wale nei I ka hapapa ku'i opihi, O ka luna i Hala-aniani, [273] la; Na wahine kapa ole. TRANSLATION Ah!--Aka, and you Kilioë, Dowered with flowerlike beauty, You women with naked bodies, Who sometime flit o'er the reef-plates, Now squat over Hala-aniani! You shameless, you naked ones! The magic of these words worked their death-purpose. The way to the sepulchral cave was now unobstructed. As they came, however, to the base of the cliff, they found that the ladder had been removed--the mischievous work of the witches. Wahine-oma'o was aghast. "There is no ladder for us to climb up by," said the woman. "Turn your face to the cliff," was Hiiaka's answer. The girl did so and used her best efforts to climb the mountain wall. The day was far spent and darkness would soon come on. Thereupon Hiiaka invoked the Sun, bidding it stand still at the mouth of the river Hea: E Kini, e hiki i Kauai, i kou aina; O koa maka-iwa [274] o Halawa, [275] Paia Kona i ou kino, Akua nui o Hiiaka, la. Hiki e, pi'i e, iho e! E kau i ka muli o Hea; [276] Kau malie oe, e ka La! TRANSLATION Come to your land to Kauai, ye hosts! Ye warrior-gods, keen eyes of pearl! Put forth your strength, O Kona-- The mighty goddess Hiiaka! I bid you rise, climb, and descend! Now stay your flight, O Day! Stand still, O Sun, o'er Hea's water! CHAPTER XXV HIIAKA UTTERS MANY PRAYERS TO RESTORE LOHIAU TO LIFE Before proceeding to her task Hiiaka instructed Malae ha'a-koa to call in the guards stationed at Lohiau's sepulcher and to keep the hula going for the next ten days as an attraction to draw off the people from playing the spy on her performances. Hiiaka and her companion conquered the impossible and scaled the mountain wall as if their feet had the clinging property of the fly. Lohiau's ghost would have escaped, but with birdlike quickness she caught it. At her command Wahine-oma'o gathered certain aromatic and fragrant herbs of the wilderness, and having made a fire, they bruised and warmed the samples and spread them upon a sheet of leaves. While Wahine-oma'o kept fast hold of the feet, Hiiaka forced the soul-particle to pass in through one of the eye-sockets. It went as far as the cavity of the chest, then turned back and strove to escape. Hiiaka guarded the ways of exit and with skillful manipulations compelled it to go on. Reaching the loins, it balked again; but Hiiaka's art conquered its resistance and the human particle extended its journey to the feet. There was a twitching of these parts; the hands began to move, the eye-lids to quiver; breath once more entered the body. They lifted and laid it on the blanket of aromatics and restoratives, swathing it from head to foot. Hiiaka set a calabash of water before her and, addressing Wahine-oma'o, said, "Listen to my prayer. If it is correct and faultless, our man will live; but if it is wrong or imperfect, he will die." "He will not survive," replied Wahine-oma'o gloomily. Kuli ke kahuna i-mua Ia ku'i, nei, anapu, iluna, ilalo O Hana-ia-ka-malama, [277] o Mai-u'u, [278] o Ma-a'a,[278] O Nahinahi-ana, [279] awihi, kau Kanaloa-- He akua, ua lele i ka lani, Me Kuhulu ma [280]--o ka hanau a Kane, [281] A na Wahine: [282]--o na Wahine i ka pa'i-pa'i: [283] O Pa'i-kua, [284] o Pa'i-alo, [285] o Pa'i-kau-hale; [286] O loiele ka aha, [287] o lele wale [288] ka pule, A pa ia'u, pa ia oe; [289] Halulu i ka manawa, he upe, He waimaka--he waimaka aloha, e-e! I e-e, holo ho'i, e-e! TRANSLATION Stand to the fore, O Priest; shrink not Tho thunder's growl and lightning's flash Fill heaven's vault above, below. Come Mistress of tabus; come ye who string leis, And the Goddess who mixes the dyes. Kanaloa, alert, soars aloft, With hairy Ku,--the offspring of Kane-- And the Women who cheer with a touch, On the back, the chest, or knock at the door; Lest the charm depart, the prayer go wrong, With damage to me and damage to you-- A pain in the head, a drooling nose, A shedding of tears--of love and regret. Now let the prayer speed on its way! "How was my prayer?" asked Hiiaka, turning to Wahine-oma'o. "It was a good prayer," she replied. "Its only fault was that it sped on too quickly and came to an end too soon." "In its haste to obtain recovery, no doubt," said Hiiaka. "Perhaps so," the woman replied. "Listen now to this prayer," Hiiaka said. "If it is a good prayer our man will recover:" A luna i Wahine-kapu, [290] A Kilauea i ka Lua; A lele, e, na Hoalii, [291] O Ku-wa'a, [292] o Ku-haili-moe, [293] O ka naele [294] o Hawaii. E hi'i kapu o Kanaloa, O Kui-kui, [295] o Koli-koli, [296] O Kaha-ula, [297] o ka oaka kapa ulaula, Kapa eleele, o Kapa-ahu, o Lono-makua, [298] O ke oahi maka a ka Ua la, e-e! I e, holo e-e! TRANSLATION Ho, comrades from the sacred plateau! Ho, comrades from the burning gulf! Hither fly with art and cunning: Ku, who fells and guides the war-boat; Ku, who pilots us through dream-land; All ye Gods of broad Hawaii; Kanaloa, guard well your tabus; Candle-maker, Candle-snuffer; Goddess, too, of passion's visions; Lightning red all heaven filling-- Pitchy darkness turned to brightness-- Lono, come, thou god of all fire; Come, too, thou piercing Eye of Rain: Speed, speed my prayer upon its quest! "How is my prayer?" said Hiiaka, turning to her companion. The answer was the same as before. Hiiaka devotes herself to gentle ministrations of healing; but without intermitting the chanting of prayer-songs, the burden of whose petition is that the Spirit of Health shall prevail in Lohiau and restore him completely. After again sprinkling the body with water from the calabash, she breaks forth: Ia ho'uluulu ia mai au, E Kane-kapolei [299] imua e-e; Ia ulu Kini o ke Akua, la; Ulu mai o Kane, o Kanaloa-- O Hiiaka, kaula mana ia, e-e, Nana i ho'uluulu i na ma'i-- A a'e, a ulu, a noho i kou kuahu. Eia ka wai la, he Wai Ola, e-e! E ola, ho'i, e-e! TRANSLATION Come, enter, possess and inspire me; Thou first, God of the flowery wild; Ye roving sprites of the wildwood; And master gods, Kane and Loa;-- Hiiaka, who calls you, lacks not In power to heal and inspire-- Pray enter, and heal, and abide In this one, your patron and guard. Here is water, the Water of Life. Give us this Life! As in archery the character of the arrow, the skill of the archer, and the caprice of the air-currents that blow athwart the course of the arrow's flight may severally or collectively make or mar success, so likewise with the kahuna and his praying, success or failure were spelled by the quality of his prayer-shaft, by the manner of his utterance of it, and lastly, by the physical and moral state of the atmosphere as to the existence or absence of noise and disturbance. It was not, then, through a mere silly curiosity or pride of utterance that Hiiaka appealed to her attendant to learn what she thought of her prayer. Nor was it a vain and meaningless compliment when the latter declared the prayer to be good, the conditions favorable. At the same time she could not repress the criticism that from her emotional stand-point of view, the prayer seemed short. Again Hiiaka sprinkled the body with water from the calabash while she uttered this prayer-song: Eia ana au, e Laká, [300] Kane a Ha'i-wahine [301]-- Ha'i pua o ka nahelehele, Haki hana maile o ka wao, Houluulu lei, ho'i, o Laká; O Hiiaka, kaula mana ia, e-e, Nana i ho'ouluulu na ma'i. A a'e, a ulu, a noho i kou kahu: Eia ka Wai la; he Wai Ola, e-e! E ola, ho'i, e-e! TRANSLATION Here stand I in stress, Laká, Thou husband of Haina-kolo. What flowers have I plucked in the wild, What maile stripped in the forest, To twine into wreaths for Laká: Thus toiled the seer Hiiaka; And her's was the magic of cure. But come thou, mount, enter, possess; Give life to thy servant and priest. Here's water, the Water of Life! Grant life! The work of completely restoring Lohiau by the necromancies of the kahuna, like a process of nature, required the ripening hand of time. The utterance of prayer must be unremitting. CHAPTER XXVI HIIAKA CONTINUES HER PRAYERS While Hiiaka in her ministrations did not omit anything that might aid and expedite Lohiau's physical recovery, her chief reliance was in the spiritual aid of the gods; for which purpose prayer followed prayer like the pictures in a moving show: HE MELE KUNIKUNI NO LOHIAU Kulia, e Uli, [302] Ka pule kanana ola i mua o ke kahuna: Kaulia i ke Alohi-lani; [303] Kulia i Kupukupu o-luna nei. Owai Kupukupu? [304] O Ilio uli, [305] o Ilio mea, [306] O Ku-ke-ao-iki; [307] O Ku-ke-ao-loa; [308] O Ku-ke-ao-poko; [309] O Ku-ke-ao-apihapiha [310] o ka lani; O ke Kanáka [311] o ka mauna; O na hoa o ka ulu [312] laau; E ku ai, e hina [313] ka omaka [314] e pule. Ua kana: [315] kahe ka wai, [316] e Ka-hoalii; [317] Moku i ka piko, [318] e. O imi, imi, o nalowale, i loa'a e-- Loa'a kau hala, uku i ka oiwi. No ke aloha i kono, haele maua; I ike aku au i ka uwé ana iho, e. Eli-eli kapu, eli-eli noa. Ua noa-a! TRANSLATION Attend, o Uli: a prayer this for life, Poured forth in the house of the priest. Let it touch the hearts of the shining band, The princes who rule in the heavenly courts. Who is this healer named Kupukupu? His are the soot-black swine, the yellow dog; The tiny cloud-bud and the cloud full-blown; The cloud quick with rain, and the sky That is mottled and checkered with clouds; The tall Man, the Lord of the Mountain; His fellows who rest in the tree-shade-- Bent-kneed, they pray in their forest-temple. Suffice it: here's flowing bowl, Hoalii. Seek the God; stay not till you find him. If at fault, an offering this for your flesh. The twain of us came at the call of love, That my tears might pour with the others. Profound the tabu; profound be the peace! It is peace! Prayer followed on the heels of prayer: Kulia, e Uli, [319] ka pule kanaenae ola; Kulia i ke Alohi-lani. Uï 'a kupua o luna nei: Owai kupua o luna nei? O Ilio-uli [320] oka lani; O Ilio-mea, [321] o Ilio-ehu; [322] O Ku-ke-ao-iki; [323] O Ku-ke-ao-loa; [324] O Ku-ke-ao-poko; [325] O Ku-ke-ao-awihiwihi-ula [326] o ka lani; O Kánaka [327] o ka mauna, Na Hoa [328] hele o ka ulu-laau; Na Keo-lani, [329] i ku ai, e Laka; O Maka'a-pule. [330] Kahe ka wai o na Hoalii; Nei wale ka pili moku; Wawa, kupina'i, kuwawa o Ku-haili-moe; [331] O Ha'iha'i-lau-ahea; [332] O na Wahine [333] i kapa ku, i kapa eleele-- Na ke aloha i kono e hele; Hele mai la au, o Hiiaka, I ke aloha a ka hanau: Hanau ke ola; A ola, a ola, e-e! This mele-pule, though closely resembling, in many parts identical with, that on page 144 seems worth reproducing here. TRANSLATION Speed, O Uli, this prayer for health; Give it wings to the heavenly courts. The question is asked the shining band: Who are the spirits of power up here? The azure Cloud-god that floats on high; God Ku of the Cumulus cloud-bank; Ku of the Mackerel-patchéd sky; Ku of the Cloud that roofs the horizon; Ku, the Cloud-god sailing apart; And Ku, the Cloud-god, ruddy and ragged; The Heroes, too, who dwell in the mountains, Our Comrades they, who range the forest; Women-gods of the ether who heal-- Powers that hold with thee, God Laká: He gives men the rich-ripe mountain-apple. The Gods pour out their healing water; The bunchy thatch-grass waves in awe; God Echo whose voices rumble afar; And the Landscapist Ku and the Princess Who plucked and ate the fateful ulei. The women who sit in the outskirts, All clad in robes of funeral black-- Great love has prompted their coming. I Hiiaka, the shadow, have come, From love to my birth-mate, my sister. Be this, then, the birth-place of life! Oh for life! for life! give us life! "How is it with you, O Lohiau?" inquired Hiiaka. "Continue to kneel at the shrine. Prostrate yourself at the lake of our mistress," answered Lohiau. Thereupon, Hiiaka, greatly encouraged, resumed her praying and chanted in a clear tone: A ka luna i Kilauea, A Wahine-kapu i ka Lua; Kapu na papa elima o ka Lua; Kapu Kilauea i ke ahi a ka Wahine-- Kapu ia Ka-moho-alii, he alii hanau kapu. E ho'i au e ike me ku'u haku. Ke haku'iku'i mai nei ka lani; Owaowá ka honua; Ua moe kánaka kai o ka honua; Ua ala kukui a Kane. Kane-po, hooulu mai; He hiamoe kapu kou hoala ana. E ala e, Kahiki-ku; E ala e, Kahiki-moe; E ala ho'i au, ua hiki mai oe; Ua ala ka lani, ua ala ka honua; Ua ala ka uka, ua ala ke kai. Akahi la o ke aloha i hiki mai ai; Ke ho'onaue nei, naue ku'u houpo. I ka houpo ka lele hewa a Kane; Ilaila ke kia'i ho'iho'i aina. Ala a moe i ke ka'i o ko haku; Ala mai no, e! Eia au o Hiiaka. Ala mai, ho'i! (I e! Holoe!) TRANSLATION On the heights about Kilauea; With the sacred dame in the Pit -- Five tabu strata has Kilauea; Tabu's the Pit through the Goddess' fire; Tabu hedges round Moho-alii-- A tabu god was he from his birth. To these will I go with my lord. The heavens above are in turmoil; The earth beneath is riven; The Sea-powers of earth are sleeping; The Torch of Kane has risen: O God of the Night, inspire me! Thy sleep needs a sacred waking. Awake, O Kahiki-ku! Awake, O Kahiki-moe! I, too, will awake at thy coming. The heavens are awake, and the earth Is astir from mountain to sea. To-day comes the first pang of love; My heart, my heart, how wildly it moves! My breast is torn, torn by God Kane. In the breast lurks the mischief of Kane-- The heart is the fortress of Honor's guard. Awake! repose in thy sovereign's care. I pray thee awake! Here am I, Hiiaka. Awake, I beg and entreat thee! Let my prayer speed its way! To the grist of prayers which Hiiaka, with chanting tone, had already brought to the prayer-mill of the gods, she now added, or--following the figure employed by the Hawaiian narrator--laid on the altar of the gods [334] (uhau) the following; her mental attitude being that of one who was angling--again to borrow the Hawaiian figure--literally, fishing (paeaea) [335] for a favor, a benefit: Ke hooulu au, e Kane-kapolei, i mua, I o ulu Kini o ke Akua; Ulu mai o Kane, o Kanaloa. O Hiiaka au la, o ke kaula, a ke kahuna, Nana i hana, nana i hooulu; A hooulu au i ke ola, a he ola no; He ola ho'i kou, e Lohiau-ipo i Haena; A ola ho'i, he ola; He ola nui, he ola iki; He ola a kulia i ka nu'u; A ola oe, e Lohiau-ipo. I e! holo e! TRANSLATION To the temple, its healing rite, I summon you, Kane-kapoléi; Pray gather, ye Wilderness Host; Come Kane, and come Kanaloa; Hiiaka, prophet and priest, am I: It is mine to inspire, to perform: I have striven for life and life came-- Your life, Lohiau of Haena-- Aye, life, life indeed; Life in its fullness, life in detail; Life to stand at the temple shrine: Such life be yours, beloved Lohiau! Urge on; let the cure work! Hiiaka chanted also another prayer: E Lono, e Lono, e Lono-ku-lani, E Lono noho i ka wai, O houlu oe, o inana oe; Hoinana i ke ola; Ho'opu'epu'e ana oe i ka wai, I ka Wai, ka Wai Ola a Kane, Ka Wai Ola a Kanaloa, I ka Hikina, i ke Komohana-- I wai hua, i wai lani! I e, holo e! TRANSLATION O Lono, Lono, God Lono on high, Lono, whose realm is the watery vast-- Inspirer, promoter, art thou; Give aid to this work of perfect cure; Thou givest life's magic to water, The living water, Water of Kane, The living Water of Kanaloa, Which flows in the east, flows in the west, In the bubbling fount, in heaven's rain. Speed now, urge on the cure! Prayer quickly followed prayer, like the moving pictures in a shifting scene: Eia ana au, e Laká, [336] Kane a Ha'i-wahine; Ha'i pua o ka nahelehele, Ha'i hana maile o ka wao, Houluulu lei ho'i o Laká; O Hiiaka kaula mana ia, e; Nana i ho'uluulu na ma'i; A a'e, a ulu, a noho i kou kahu. Eia ka wai la, he Wai ola, e! E ola, ho'i, e-e! TRANSLATION Here stand I in stress, Laká, Thou husband of Ha'inakolo; What flowers have I plucked in the wild, What maile stripped in the forest, To twine into wreaths for Laká! Thus toiled the seer Hiiaka; For hers was the magic of cure. But come thou, mount, enter, possess; Give life to thy servant and priest. Here's water, the Water of Life! Grant life in abundance, life! The conclusion of this prayer saw Lohiau quite restored to consciousness, but in a state of utter bewilderment as to his surroundings. He found himself most unaccountably in a small rocky chamber with two women who were utter strangers in attendance on him. Before him, as he looked out, hung the apron of a mountain precipice, while in the distance and far below tossed the ocean, a familiar sight that called him back to earth at once, stirring pleasant fancies in his mind and waking in him a yearning for the sea. CHAPTER XXVII THEY DESCEND FROM THE CLIFF BY RAINBOW BRIDGES--LOHIAU, RESTORED, GOES A-SURFING Hiiaka's work of healing was now accomplished. She had seen the cold and withered form gain fullness, warmth and color; been cheered by the oö-a-moa, the crowing sigh that came with the inrush of air to the lungs--and now he stood before her in physical perfection. The question--asked by Wahine-oma'o--how they were to climb down from their inaccessible position was answered by the sudden appearance of three rainbows that arched themselves conveniently at their feet, and on these, as on ladders, they climbed from the dizzy height to the sleeping village below. Under the priestly guidance of Hiiaka, they all now resorted to the ocean and with the aid of its waters performed the rite of cleansing from the ceremonial defilement that came from the touch of a corpse. With this cleansing each one of them seemed to have a new birth of physical perfection. As they came up out of the water their bodies seemed actually to glow with a fresh and radiant beauty. The touch of salt water woke in Lohiau a longing he could not resist. He took his surf-board and, with face to the incoming rollers, made for the open sea. The place was one where he had often sported before, prescriptive custom having in fact set it apart for the exclusive use of the chiefs. The "fish"--as the Hawaiians called the Milky way--was already declining in the west and beginning to pale at the approach of a new day, and Lohiau still rode the waves. That same night Kahua-nui, Lohiau's sister, woke from her sleep with a start. She went out of doors and, lifting her eyes to the mountain wall, saw a light gleaming in the cave where lay her brother's body. She rubbed her eyes to remove the cobwebs of sleep--yes, there it was, a quivering light, set like an eye in the socket of the mountain wall, and figures moving about. She rushed back into the house where slept her husband and stirred him with her foot. "What are you about!" demanded the man. "Do you want to kill me?" "Get up; there's a fire burning in the cave, up the mountain. Come!" "What crazy fit possesses you," muttered the man as he went out. "To knock my wind out with such a kick!--and there's no fire up there, merely a star sinking in the west. That's all there was to it. Go to bed!" The woman was silenced but not convinced. Her sleep continued to be broken. She fancied that she heard a human voice calling to her; yet, on listening, she could distinguish only the moaning of the surf. In her restlessness she wandered forth again and stood in the cool vault of night. The endless monotone of the ocean filled her ears, but it told her nothing new. She sought her bed again and turned her face to the mat in a resolute effort to sleep. She dozed, but the subtle goddess evaded her. Thoughts of her brother floated through her mind, and the booming of the surf now seemed to assume a more intimate tone and by some witchery of the imagination led her out under the winking stars, closer to old Ocean's moan, and made her think: how Lohiau did delight in the surf; what pleasure he took in riding the billows! Thus she murmured to herself. At that moment her straining vision detected an object moving with the waves. "Some man surfing in our tabu waters--yet how can that be? Have not all the men of the village gone over to Niihau? Paoa urged them to go." She moved along the beach. By this time it was dawn. "There comes a woman," said Wahine-oma'o. "His sister, Kahua-nui," Hiiaka remarked quietly. Wahine-oma'o called to her by name and went forward to meet her. "Ah, it is you two women," Kahua-nui exclaimed. "Where's your husband?" Wahine-oma'o asked. "Asleep in the house." "Go and call him; tell him to take his canoe and go over to Niihau and bring Paoa," said Wahine-oma'o. "Lohiau is alive and well. Look, there he comes on the surf-board." In a tumult of joy the woman ran to the house and shouted the tidings to her husband. Nakoa-ola, girding his malo about him as he came out of the door, made all speed for the halau; shoved the canoe down the slope of the beach; looked to the lashings of the outrigger; saw that the paddles, bailer and what not were in place; stepped the mast; arranged the sail and the sheet; then, with a final push, he leaped in astern and set his course for Niihau. The story of Lohiau's miraculous return to life spread like wild fire until the whole population of the little island of Niihau was buzzing with the wonder. Paoa, in his haste and excitement, neglected the ordinary civilities and failed to invite his visitor to "come in and eat." They took canoe on the instant and were the first to arrive at Haena. At sight of Lohiau, whom they found quiet and thoughtful, surrounded by a houseful of people, in conversation with his sister and two women who were strangers, they set up a wailing cry of joy that was chorused by the whole company. The great raft of attendants, men and women, round-eyed with wonder, reached Haena in successive arrivals later in the day. First came those who eagerly credited the report of Lohiau's resurrection; scattering along after them, strangers and those who were in any degree skeptical of this great mystery. Each hour saw a bunch of new arrivals, not from Niihau alone but from all parts of Kauai. When Kahua-nui and her husband had first wept over Lohiau, embracing and kissing him, uttering their welcome in joyous cries of wailing, they turned to the two women, the strangers, for Lohiau bade them extend their welcome to "these two women who have brought me to life again." "Where are they from?" Kahua-nui asked. "I know not; I only know they have given me life." "It was worth while for my brother to have died to secure two such beautiful women as you," said Kahua-nui as she faced Hiiaka. "The other one is more beautiful than we are," Hiiaka answered. "Where is she?" "Toward the Sunrise," Hiiaka answered. "What is the name of the country?" queried Kahua-nui. "Hawaii." "Who is the woman?" persisted Kahua-nui. "Her name is Pele." "I know her." Kahua-nui spoke with lower tone. "She it was who sent us to fetch Lohiau. We found him dead. I worked according to my ability--you see, our man is alive again." CHAPTER XXVIII THE GODS COME TO LOHIAU'S FEAST Under the direction of Kahua-nui--the woman to whom belonged the executive mind--proclamation was made throughout the land, in the name of Lohiau, commanding all the people to collect the necessary food and material in preparation for a great feast, that they might celebrate properly Lohiau's return to life. It was to be an occasion of unparalleled interest and importance: a chief, famed for his manly beauty and popular talents, rescued from the grave; the magician who had accomplished this marvel, a woman of surpassing beauty; an old-time feast, with its lavish profusion; the hula, with its lyric and epic thrills: a combination of attractions that appealed to every taste, whether of sage, epicure, frivolous dilettante or dull-witted peasant, it was sure to be the event of a lifetime. All were invited and all came. The halau in which the people assembled was a temple of Flora, or rather of her Polynesian sister Láka. At the request of Hiiaka, whose every wish was law, one half of the hall was screened off by a rustic partition as a special feasting hall for the gods. "My relatives," said Hiiaka, "are numerous." In this part of the halau were laid the sacrificial viands for the supply of an immense host. Having commanded silence, Hiaaka, after the manner of prayer, invited the attendance of the gods. A hush fell upon the assembly; the air was stirred by the fanning of many wings. No speech, no human voice, only the gentle clash of wooden dishes, the rustle of leaves, the gurgle of deep potations and the subdued sounds of gustation came from the place into which no human foot or eye dared intrude. At the conclusion of the affair, when Hiiaka, in priestly fashion, had pronounced the absolving word noa and the stewards were again at liberty to enter the precinct where the immortals had just now celebrated their symposium, it seemed, at first glance, as if nothing had been touched. The leafy bundles of fish and fowl and meat remained unopened, but they proved to be empty; the coconuts, unbroken, were yet devoid of meat; the bananas were found to be but hollow skins. The substance, the essence, had been filched away by some inscrutable power. This was the ai inoino--consumption to the last morsel--practiced by the gods. It was a solemn affair, after all, this parting feast, at which, in spite of the babel of voices, weighty affairs had to be settled. Malae-ha'a-koa published the fact that the beautiful woman who sat in their mist was Hiiaka, the sister of Pele; that her art had captured the unhappy flitting ghost of Lohiau, restored it to its renovated and matchless form and that, in fulfillment of her errand, she was about to lead him away with her to be the bed-mate of the goddess who ruled the volcano. Paoa--he whose tempestuous nature had not long ago sworn vengeance against the author of Lohiau's taking-off--now spoke up and declared his purpose to go with his master on this his new and strange adventure. Lohiau restrained him. "I go with these two women. If I die--so be it--'twere a glorious end,--with these two who rescued me from the grave and brought me back to the delights of your society. If I live and make my abode on Hawaii, it will be for you to come and share the blessings of my new home." Then, addressing himself specially to Paoa, "You will remain here, as my deputy, ruling over the land. If my adventure fares well, I will come and fetch you--if ... ill, your coming would not advantage.... You shall stay here." CHAPTER XXIX HIIAKA'S ADDRESS TO CAPE KAENA The mountains were still in shadow, but the star of morning was on high and rosy fingers in the east heralded the approach of day, taming the flare of the torches and making them almost a superfluity as the canoe--with Hiiaka occupying the pola, Lohiau in the stern holding the steersman's paddle and Wahine-oma'o ensconced in the bow--curvetted to the waves and shot out into the blue sea. One paddle-stroke and the craft had cleared the land, another and it had traversed the heaving channel of Ië-ië-waena, another and it was beached on the sands of Mokuleia. At this point Hiiaka parted from her two companions, directing them to call for her with the canoe at a designated place. Hiiaka's first care was to pay her respects to the aged one, her ancestor, Pohaku-o-Kaua'i; after that to her ancestral divinity Kaena, a name in modern times bestowed on the western cape of Oahu. She turned this point and passed into the sweltering lea where the sun poured its merciless heat and, as she climbed the slope of the Waianae mountain, looking back on the route just accomplished, according to her custom, she uttered her comments in song: Kunihi Kaena, holo i ka malie; Wela i ka La ke alo o ka pali; Auamo mai i ka La o Kilauea; Ikiiki i ka La na Ke-awa-ula, Ola i ka makani Kai-a-ulu Koholá-lele-- He makani ia no lalo. Haöa ka La i na Makua; Lili ka La i Ohiki-lolo; Ha'a-hula le'a ke La i ke kula, Ka Ha'a ana o ka La i Makáha; Oï ka niho o ka La i Ku-manomano; Ola Ka-maile i ka huna na niho; Mo'a wela ke kula o Walió; Ola Kua-iwa i ka malama po; Ola Waianae i ka makani Kai-a-ulu, [337] Ke hoá aku la i ka lau o ka niu. Uwé o Kane-pu-niu [338] i ka wela o ka La; Alaila ku'u ka luhi, ka malo'elo'e, Auau aku i ka wai i Lua-lua-lei. Aheahe Kona, [339] Aheahe Koolau-wahine, [340] Ahe no i ka lau o ka ilima. Wela, wela i ka La ka pili i ka umauma, I Pu'u-li'ili'i, i Kalawalawa, i Pahe-lona, A ka pi'i'na i Wai-ko-ne-né-ne; Hoomaha aku i Ka-moa-ula; A ka luna i Poha-kea Ku au, nana i kai o Hilo: Ke ho'omoe a'e la i ke kehau O a'u hale lehua i kai o Puna, O a'u hale lehua i kai o Ku-ki'i. TRANSLATION Kaena's profile fleets through the calm, With flanks ablaze in the sunlight-- A furnace-heat like Kilauea; Ke-awa-ula swelters in heat; Koholá-lele revives in the breeze, That breath from the sea, Kai-a-ulu. Fierce glows the sun of Makua; How it quivers at Ohiki-lele-- 'Tis the Sun-god's dance o'er the plain, A riot of dance at Makaha. The sun-tooth is sharp at Kumano; Life comes again to Maile ridge, When the Sun-god ensheaths his fang. The plain Walió is sunburned and scorched; Kua-iwa revives with the nightfall; Waianae is consoled by the breeze Kai-a-ulu and waves its coco fronds; Kane-pu-niu's fearful of sunstroke; [341] A truce, now, to toil and fatigue: We plunge in the Lua-lei water And feel the kind breeze of Kona, The cooling breath of the goddess, As it stirs the leaves of ilima. The radiant heat scorches the breast While I sidle and slip and climb Up one steep hill then another; Thus gain I at last Moa-ula, The summit of Poha-kea. There stand I and gaze oversea To Hilo, where lie my dewy-cool Forest preserves of lehua That reach to the sea in Puna-- My lehuas that enroof Kuki'i. According to another account,--less mythical--Hiiaka, on her departure from Haena, packed off Wahine-oma'o and Lohiau in the canoe, while she herself started on afoot. Before proceeding on her way she turned herself about and, as was her wont, made a farewell address to the precipitous cliffs of Ka-lalau and to the deity therein enshrined: O Ka-lalau, pali a'ala ho'i, e, Ke ako ia a'e la e ka wahine; A'ala ka pali i ka laua'e [342] e I Hono-pú, Wai-aloha. Aloha oe la, e-e! TRANSLATION Your verdant mountain walls, Lalau-- Where the nymphs pluck harvest of wreaths-- Fragrant with breath of lau-a'e, Fed by love's waters at Hono-pú; My farewell love goes forth to you. Hiiaka now left behind her the wild and precipitous region of Kalalau and, passing through Miloli'i, came into Mana, a region famous for its heat, its sand-hills, and its tantalizing mirage. Mana was also the haunt of a swarm of little beings, elfs, brownies and what not, to whom Hiiaka courteously offered her salutations: O Maná, aina a ke Akua, [343] e-e, Aina a ke Akua i ka li'u; O ka pa'a kolo hele i o, e-e! E ho'i mai ana ka oe [344] i o'u nei, e-e. TRANSLATION Maná, thou land of the godling host, Thou land of that wonder--mirage; Swarming with creatures that creep and crawl! . . . . . . But you're coming to take me hence! According to this version of the narrative, which is the preferable one, Hiiaka now took passage in the canoe and from Maná the reunited party sailed away for Oahu. By this happy reunion the otherwise dissevered narrative is brought into harmony and conflicting versions no longer pull away from each other like two ill-trained steers. The voyage was not without enlivening incident. When the canoe had reached a point where the surges began to roll in the direction of Oahu Hiiaka saw two monster sharks disporting themselves in the waves whom she recognized as relatives on the side of her paternal grand-father, their names being Kua and Kahole-a-Kane. This was her second encounter with these sea-monsters; the first was on her recent voyage to Kauai, an encounter which had threatened serious results, if not disaster, to Hiiaka's expedition. As the story goes, when Kua and Kahole had become aware that Hiiaka's going was for the purpose of bringing Lohiau to the bed of Pele, they were moved to great disapproval of her enterprise: "A mere man," said they. "The idea of mating him with Pele is atrocious: and he is a dead man at that." After taking counsel with the sea-goddess Moana-nui-ka-lehua, who had her boudoir in the deep waters of Iëië-waena, with her aid they raised a commotion in the sea and Hiiaka barely escaped being swamped by a mighty water-spout. For her part Hiiaka was quite ready to overlook this rough play of her old kinsfolk and to do the agreeable with them and she accordingly addressed them kindly: "How lucky for me is this meeting again with you out here in the ocean! It will enable me to relieve my hardships by a smack of real comfort." The two sea-monsters felt unable to respond to Hiiaka's advances in a like spirit with her's. Their consciences pleaded guilty. "Look here," said Kua to his fellow, "this is our grandchild." "Yes," his companion replied, "and she will put us to death. We'd better hide ourselves, you in your patch of surf, I in mine." "That sort of a ruse won't avail us in the least," objected Kua. "What then? Where shall we flee for safety?" "To the mountains back of Waianae, to be sure," asserted Kua. This suggestion meeting with the approval of his companion, they hastened to land and, having divested themselves of their shark-bodies and resumed human form, they made for the mountains and hid themselves in the palaá fern. Hiiaka was greatly disappointed that these two old people should have so utterly misconceived her attitude of mind toward them as to rob her of their interesting company. She expressed her observations in song: A makani Kai-a-ulu lalo o Waianae, E wehe aku ana i ka lau o ka niu. Ha'i ka nalu o Kua a ala i ka po; I hiki aku, i moe aku iuka ka luhi o ke kai: Moe no a huli ke alo [345] i ka paia. Hiki ka alele a kou ipo A koena lau ka ula, [346] e: He ula aloha, e!-- Makani pahele-hala [347] o Kamaile-húna, Ke wahi mai la e nahá lalo o Malamalama-iki. Ike'a Wai-lua [348]--ke kino o ka laau, [349] Pau pu no me ke kino o ka Lehua [350] wehe'a: Wehe'a iho nei loko o ka moe, Malamalama oko'a no olalo me he ahi lele la! He'e, e-e! TRANSLATION A cat'spaw ruffles the Waianae sea, Lifting the fronds of the coco-palm; The waves of Kua rise betime And haste to repose neath the cliff, To sleep secure with face to the wall. Then comes my herald of peace, with Its ear-tingling[346] message of love, Offering bounty and pardon as free As the wind that shakes the hala tree. Drawn is the bolt and open the door Of the secret chamber under the sea, Revealing the tricks of the merfolk twain, Their bodies dead as the corpse of King Log, And with them that of the Mermaid Queen; For a ray has pierced to their resting place, As a lightning flash illumines the deep. You're caught, my fellows, you're caught! Neither Kua nor Kahole-a-Kane were relieved of their guilty fears by Hiiaka's soft words. They continued their flight along the same path which was soon afterwards followed by Hiiaka in her climb to Poha-kea. The only penalty inflicted by Hiiaka, when at last she came up with them and found them penitent, cowering in the brush, was their retirement from the ocean: not a light stroke, however, being almost the equivalent of taking away a mariner's commission, thus separating him from his chosen element, his native air. CHAPTER XXX WHAT HIIAKA SAW FROM THE HEIGHT OF POHA-KEA To return now to Hiiaka, who, after a hot climb, is standing on the summit of Poha-kea; she is gazing with rapt and clear vision far away in the direction of her own home-land, her moku lehua, in Puna. Her eyes, under the inspiration of the moment, disregard the ocean foreground, on whose gently heaving bosom might be seen the canoe that holds Lohiau and Wahine-oma'o snailing along to its appointed rendezvous. Her mind is busy interpreting the unusual signs written in the heavens: a swelling mountainous mass of flame-shot clouds, boiling up from some hidden source. It spells ruin and desolation--her own forest-parks blasted and fire-smitten; but, saddest and most heart-rending of all is the thought that her own Hopoe, the beautiful, the accomplished, the generous, the darling of her heart--Hopoe has been swallowed up in the rack. Hopoe, whose accepted emblem and favorite poetical metamorphosis was a tall lehua tree in full blossom, is now a scarred rock teetotumed back and forth by the tides and waves of the ocean. This thought, however much she would put it aside, remained to fester in her heart. (We omit at this point a considerable number of mele which are ascribed to Hiiaka and declared to have been sung by her while occupying this mountain perch at Poha-kea. Application to them of the rule that requires conformity to a reasonable standard of relevancy to the main purpose of the narrative results in their exclusion.) The song next given--by some dubbed a pule, because of its serious purpose, no doubt--seems to be entitled to admission to the narrative: Aluna au a Poha-kea, Ku au, nana ia Puna: Po Puna i ka ua awaawa; Pohina Puna i ka ua noenoe; Hele ke a i kai o ka La-hiku o a'u lehua, O a'u lehua i aina [351] ka manu; I lahui [352] ai a kapu. Aia la, ke huki'a [353] la i kai o Nana-huki-- Hula le'a wale i kai o Nana-huki, e! TRANSLATION On the heights of Poha-kea I stand and look forth on Puna: Puna, pelted with bitter rain, Veiled with a downpour black as night! Gone, gone are my forests, lehuas Whose bloom once gave the birds nectar! Yet they were insured with a promise! Look, how the fire-fiends flit to and fro! A merry dance for them to the sea, Down to the sea at Nana-huki! Hiiaka now pays attention to the doings of the people on the canoe in the offing. It is necessary to explain that, on landing at Mokuleia, she had ordered her two companions to continue their voyage and meet her on the other side of Cape Kaena whose pointed beak lay close at hand. Lohiau, nothing loath--a pretty woman was company enough for him--turned the prow of the canoe seaward and resumed his paddle. After passing the cape, the ocean calmed, making the work of steering much less arduous. Now it was that Lohiau, feeling the warm blood of young manhood swell the cockles of his heart and finding opportunity at hand, made ardent love to his attractive voyage-companion. He pressed nose and lip against her's and used every argument to bring her to accept his point of view. Wahine-oma'o had a mind of her own and though not at all averse to love and its doings and though very much drawn to this lover in particular, she decidedly objected to compromising her relations with Hiiaka, but above all, with the dread mistress of the Volcano, with whom she must ere long make reckoning. Like Pele, Wahine-oma'o permitted the kisses of Lohiau for a time, but, knowing that passion grows by what it feeds on, she presently cut short his rations and told him to behave himself, enforcing her denial with the unanswerable argument that she was well persuaded that they would be seen by Hiiaka. It was even so. It was worse. Hiiaka did not content herself with throwing temptation before Lohiau, as one might place raw meat before a hungry dog; by some witchery of psychologic power she stirred him up to do and dare, yet at the same time she impelled Wahine-oma'o to accept, but only a certain degree, for she carefully set bounds to their conduct. And this, be it understood, is but the opening act of a campaign in which Hiiaka resolves to avenge herself on Pele. When at length Hiiaka centered her attention on the actions of the people in the canoe, it needed but a glance to tell her that the contagium planted in the soil of Lohiau's mind had worked to a charm. Her own description--though in figures that seem high-wrought and foreign to our imaginations--had better tell the tale: Aluna au o Poha-kea, Wehe ka ilio [354] i kona kapa; Hanai alualu [355] i ke kula o Miki-kala, [356] I ke kula o Puha-maló[356] Hakaká, kipikipi o Kai-a-ulu [357] me ke kanáka; Ua ku'i-ku'i wale a ha'ina [358] na ihu; Ua ka i ka u me ka waimaka, I ke kula o Lualua-lei, [359] e! Ku'u lei aloha no olua no, e! TRANSLATION I stand ahigh on Poha-kea; The dog of storm strips off his robe; A zephyr fans yon heated plain of Miki-kala and Puha-maló:-- Wild strife 'tween the man and the Sea breeze: I see noses flattened, broken, Fountains become of water and tears! This my garland of love to you two! Hiiaka's voice had the precious quality of carrying her words and making them audible to a great distance, when she so willed. Her song, therefore, did not, on this occasion, waste itself in the wilderness of space. The caution it imposed had its effect. Lohiau and Wahine-oma'o calmed their passionate contentions and proceeded discreetly on their way. Having passed Kalae-loa, [360] their canoe swung into that inverted arc of Oahu's coastline, in the middle of which glisten, like two parted rows of white teeth, the coral bluffs that were the only guard at the mouth of Pearl Lochs. Before descending from her vantage ground on Pohakea, Hiiaka indulged her fancy in a song that was of a different strain. Looking towards Hilo, she describes the rivers, swollen by heavy rains, rushing impetuously along in bounding torrents, while men and women leap into the wild current and are lifted on its billows as by the ocean waves: A makani Kua-mú [361] lehua ko uka; Ke ho'o-wa'a-wa'a a'e la E uä i Hana-kahi, [362] e-e: Ke uä la, uä mai la Hilo A moku kahawai, piha akú la Na hale Lehua [363] a ke kai, e-e! TRANSLATION Kua-mú pays toll to the forests-- Cloud-columns that veer and sway, Freighted with rain for Hilo, The Hilo of Hana-kahi. The channels are full to the brim-- A tide that will flood ocean's caverns, The home of the mermaid Lehua. After a moment's pause she resumed, though in quite a different strain: Aia no ke 'kua la i uka; Ke hoá la i ka papa a enaena, A pulelo [364] mai ka ohi'a o ka lua; Maewa [365] ke po'o, pu'u, newa i ka makani, I ka hoonaue ia e ka awaawa, e-e! TRANSLATION The god is at work in the hills; She has fired the plain oven-hot; The forest-fringe of the pit is aflame;-- Fire-tongues, fire-globes, that sway in the wind-- The fierce bitter breath of the Goddess! As the canoe drew near to the appointed rendezvous at Pu'u-loa, Hiiaka lifted her voice in a chanting song addressed to Lohiau and Wahine-oma'o: Ku'u aikane i ke awa lau [366] o Pu'uloa, Mai ke kula o Pe'e-kaua, [367] ke noho oe, E noho kaua e kui, e lei i ka pua o ke kauno'a, [368] I ka pua o ke akuli-kuli, [369] o ka wili-wili; [370] O ka iho'na o Kau-pe'e i Kane-hili, [371] Ua hili [372] au; akahi no ka hili o ka la pomaika'i; Aohe mo-ewa'a [373] o ka po, e moe la nei. E Lohiau ipo, e Wahine-oma'o, Hoe 'a mai ka wa'a i a'e aku au. TRANSLATION We meet at Ewa's leaf-shaped lagoon, friends; Let us sit, if you will, on this lea And bedeck us with wreaths of Kauno'a, Of akuli-kuli and wili-wili. My soul went astray in this solitude; It lost the track for once, in spite of luck, As I came down the road to Kau-pe'a. No nightmare dream was that which tricked my soul. This way, dear friends; turn the canoe this way; Paddle hither and let me embark. Hiiaka again in command, the tiger in Lohiau's nature slunk away into its kennel, allowing his energies to spend themselves in useful work. Under his vigorous paddle the little craft once more moved like a thing of life and long before night found itself off the harbor of Kou, the name then applied to what we now call Honolulu. CHAPTER XXXI HIIAKA VISITS PELE-ULA AT KOU--THE HULA KILU At the entrance to this land-locked harbor of Kou a pretty sight met their eyes: a moving picture of men and women in the various attitudes of lying, kneeling or standing on boards, riding the waves that chased each other toward the sandy beach. The scene made such an appeal to Hiiaka's imagination that she opened her heart in song: Ke iho la ka makani Halihali pua o Nu'uanu, e-e; Aia i kai na lehua. Ke naná la o Hilo; Ke ka ia ho'i ka aukai, e-e; Na lehua i ka wai o Hilo, O Hilo ho'i, e-e! TRANSLATION Down rushes the wind and sweeps along The blossoms of Nu'uanu: Afloat in the sea are the flowers-- A scene that takes one to Hilo, Whose tide lines them up as a lei; For bloom of lehua to drift Far at sea is a Hilo mark. When, after this battery of compliment, they came close up to the princess Pele-ula--who, as will be seen, was a power in the land--having exchanged still further compliments, Hiiaka invited her to come aboard. Pele-ula, very naturally, declined this kind offer, but with a fine show of hospitality in her turn begged that they would honor her by being her guests during their stay in the place, assuring them of hospitable entertainment and such pleasures as her court could offer. Under her piloting, accordingly, they made their way by paddle across the beautiful land-locked harbor of Kou and, entering the Nu'uanu stream--in those days much broader, sweeter and deeper than now--turned into its eastern branch and erelong found themselves at the landing from which a path led up to Pele-ula's residence. Imagine the fairy scene, if you will;--a canoe-load of smiling nereids piloted by a mermaid princess swimming on ahead, with a merry convoy of mermaiden and mermen following in the wake. A word in regard to this little land, now lying close to the heart of Honolulu itself, which still bears the same name as its old-time mistress, Pele-ula. To the kamaaina the sturdy samang tree, whose vigorous bole parts the traffic of Vineyard Street just before its junction with the highway of Nu'uanu has long been a familiar object. This fine tree has a history of its own and can claim the respectable age of not less than forty years. The land about it has borne the classic name of Pele-ula for a period of centuries that hark back to the antiquity of Hawaiian tradition. The sightseer of to-day who views the region from the macadamized roadway, some ten feet above the level of the surrounding land, must not judge of its former attractiveness and fitness as a place of residence by its present insalubrity--now shut in by embankments, overhung by dank and shadowy trees, its once-pure stream either diverted for economic purposes or cluttered and defiled with the debris of civilization. A study of the region, on the inner--mauka--border of which lies Pele-ula, will easily convince the observer that within a short geologic period the wash of silt and mud from higher levels has filled in and converted what must have been at one time a clear salt-water basin into the swampy flats that not long ago met the eye. Now, of course, this whole alluvial basin has been still further filled in and artificially overlaid with a more-or-less solid crust of earth and rock to meet the demands of Honolulu's ever expanding growth. To return to our narrative: to this hamlet of Pele-ula, such as it was in the days of Arcadian sweetness--if not of light--Hiiaka and her select company now enter as the honored guests of a woman distinguished alike for her beauty, her spiritual subtility and insight--she was a makaula--and for her devotion to pleasure. One of her chief diversions, naturally enough, was the hula, especially that form of the dance which was used in connection with that risqué entertainment, the kilu. [374] By evening, when the travelers had washed away the encrusting salt, warmed and dried their apparel at an outdoor fire, filled nature's vacuum at the generous table of their hostess, while they were sitting in the short gloaming of the tropics, enjoying the delicious content that waits on rest after toil, Pele-ula interrupted the silence: "The people will have assembled in the hall by this time. Shall we move in that direction?" Her glance was first at Hiiaka as the leader of the party; her gaze rested on Lohiau. "Let the resident guests be the first. When they are settled in their places it will be time enough for us to come in," was the reply of Hiiaka. "As you please," nodded Pele-ula. Wahine-oma'o rose to her feet as Pele-ula was departing. At this move Hiiaka said, "When you reach the hall go and take a seat by your man friend." She meant Lohiau. Thereupon she gave vent to this enigmatical utterance: Po Puna [375] i ka uwahi ku'i maka lehua [376]; Na wahine kihei-hei [377] paü heihei [378] o uka E noho ana ka papa lohi o Mau-kele, [379] Ha'a [380] ho'i ka papa e; ha'a ho'i ka papa, Ke kahuli [381] nei, e-e! TRANSLATION Puna's day is turned into night; Smoke blasts the buds of lehua; The nymphs, in fringed woodland paü, Sit the glare lava-plates of Mau-kele: Unstable, the lava-plates rock, They tilt and upset. She turns to Lohiau and says, "You had better be going to the hall. When you go in take a seat by your friend." This advice is puzzling: the friend must have been Wahine-oma'o and it was customary for men and women to sit apart. Then she resumed her song: Mai Puna [382] au, e-e, mai Puna: Ke ha'a la ka lau o ka lima, [383] e-e; O ke oho o ka niu e loha [384] ana i kai, e-e! TRANSLATION I come from the land of Puna-- A partner I in a triple love. Ah, look! his fingers are passion-clutched! Like fronds of the palm, they shall wilt. As she sauntered on her way to the dance-hall she concluded her song: Mai Puna au, e, mai Puna au, Mai uka au o Wahine-kapu; [385] Mai O'olu-eä, [386] i ke ahi [387] a Laka, la. Mai Puna au, e-e! TRANSLATION Bethink you, I come from Puna-- In the power of a triple love. Girt with the might of Wahine-kapu: Beware the baleful fires of Laka: Remember, I come from Puna. The inner meaning and intent of this highly wrought figurative and allegorical language, which Hiiaka, according to her custom, utters at detached intervals in the form of song, does not lie on the surface, and is furthermore obscured by an untranslatable punning use of the word Puna. To explain the motive of this song, Hiiaka perceives that Pele-ula and Lohiau, who had once upon a time been lovers, are mutually drawn to each other by a rekindling of the old flame. In the case of Pele-ula the motive of ambition to match her own spiritual power as a makaula--seer--with that of the young woman who comes to her as the plenipotential ambassador of Pele is even stronger than the physical passion. In the kilu now to be performed she sees her opportunity. She will use it for all it is worth, not only that she may taste once more the delights offered by this coxcomb, but that she may pluck from the hand of this audacious creature of Pele's endowment a wreath for her own wearing. As to Lohiau, that plastic thing, his character, is as clay in the hands of the potter, under Pele-ula's manipulation. He is all for pleasure. Honor, constancy, ordinary prudence, are not in his purview. Hiiaka's immediate presence suffices to restrain and guide him; in her absence, his passion, a rudderless bark, is the sport of every wind that blows. Hiiaka, on arriving at the halau, sat by herself. Lohiau, as she observed, was sitting with Wahine-oma'o and Waikiki. Pele-ula, who was sitting alone on her side of the hall, now showed her hand by sending one of her men, named A'ala, to invite Lohiau to come over and sit with her. At this Hiiaka spoke up: "I will sit by you." "So be it, then," answered Pele-ula. At the same time she muttered to herself, "But she wasn't invited." A'ala, who caught the aside of his mistress, also put in, "It's Lohiau whom she invites." At this Hiiaka bravely laid down the rule, which was the accepted one, that the men and the women should sit on opposite sides of the halau; averring that any other disposition would be sure to breed trouble. Pele-ula could not but agree to this and accordingly, Wahine-oma'o and Waikiki, leaving their seats by Lohiau, came over and sat with Hiiaka and Pele-ula. When the presiding officer of the game--the la anoano [388]--had called the assembly to order with the well known cry "pu-heo-heo" and it came to the placing of the pahu kilu--short pyramidal blocks of wood--before each one of the players, who sat in two rows facing each other and separated by a considerable interval, Hiiaka objected to the way in which they were placed. A sharp discussion then arose between Pele-ula and Hiiaka, but the younger woman carried the day and won her point. Lohiau had a great and well-deserved reputation as a skilful champion in the game of kilu. When, therefore, it came his turn to hurl the kilu [389] and send it spinning across the mat with an aim that would make it strike the pahu, which was its target, everybody looked for great things and it was openly predicted that he would win every point. Lohiau preluded his play with a song: Ke hele la ka au-hula ana [390] o Ka-lalau; Ke po'i la ke kai o Milo-li'i; Ka laau [391] ku'i o Makua-iki: Lawe i ka haka la, lilo! Makua, keiki i ka poli e, i ka poli. I ka poli no ka hoa a hele; Kalakala i ke kua ka opeope aloha. Auwe ho'i, e-e! TRANSLATION I venture the cliffs of Ka-lalau; The wild waves dash at the base-- The breakers of Milo-li'i-- Scaling the ladder that climbs Makua. The ladder, alas, the ladder is gone! The child in my heart has grown a man. My heart found room for this travel-mate; But now!--I strip from my back That emblem--that burden--of love! Alas for emblem and love! The "child in the heart that has grown to be a man" is Lohiau's old love for Pele-ula, which now wakes up into new life at the sight of his old flame. The old love has, however, in a sense become a burden. It stands in the way of the new-born affection that has sprung up in his heart for Hiiaka. It was after the chanting of this mele that Lohiau threw his kilu. But, to the consternation of the audience and his own bewilderment, his play was a miss. His aim had been true, his hand steady, the whirling kilu had gone straight on its way as if sure of the mark, then, to the utter amazement of all experts, like the needle of the compass influenced by some hidden magnet, it had swerved and gone wild. Hiiaka, from the other side of the hall, now took her turn at the kilu, with a prelude of song: A makani pua ia lalo, [392] Moe ko'a ka huhu, aia iloko ho'i, e-e. Ho'i a ka lili a ka pua o ka wao, Noho ilaila ka hihi, ka pa'a A ka manawa [393] ho'i e-e. TRANSLATION A gust of wind from the west Lays bare the jagged reef: Pride makes its lair in the wilds, Mid tangle of vine and tree: So anger abides in the brain. In this song Hiiaka exposes the unworthy plot that was simmering in Lohiau's mind, whom she typifies by a gust of wind blowing from the west, the general direction of Kauai. At the first throw the kilu hit the wooden block and then, as if not content with its accomplishment, after caroming off, returned like a bee to its blossom, and this action it repeated until it had scored not one but three points. There was the thrill of triumph in Hiiaka's tone as she sang again: O ku'u manawa na'e ka i hei i ka moe; Ooë na'e ka'u e lawe la; lilo, Lilo oe la e, auwe! TRANSLATION Aha, my will has snared the bird, And you are my captive, yes you: Your purpose is foiled, ah, foiled! With another prelude of song, Lohiau offered himself for another trial, kilu in hand: A makani pahele--hala kou Maile-húna; Ke wáhi mai la Malama-iki; Nohá Wai-lua, [394] pau ka pua. Pau no me ke kino o Kalehua-wehe, [395] e-e. TRANSLATION The volant breath of the maile Has the strength of the fruiter's crook; It opens a trail in the jungle. Wai-lua breaks bar; the small fry are out, The complots, too, of Lehua-wehe. This attempt was a failure like those that had gone before. Lohiau, thereupon, sought relief for his artistic disappointment in song: Wehe'a iho nei loko o ka moe; Malamalama no me he ahi lele la, No lalo, e; auwé ho'i au, e! TRANSLATION Failed, failed in my choicest ambition!-- Heralded, like a shooting star!-- Fallen, fallen, alas and alas! The game has by this time resolved itself into a contest of wits as well as of skill, and the two chief antagonists are--strange to relate--Lohiau, the man who was called back from the grave and the woman to whom he owes his life, Hiiaka. As a prelude to her next play Hiiaka gave this song: I uka kaua i Moe-awakea, [396] I ka nahele o Ka-li'u, la. Auwé ho'i, e-e! TRANSLATION You shall bed with me in open day In the twilight groves of Ka-li'u-- Woe is me! I've uttered it now! Hiiaka's play this time as before was a marvellous show of skill. The kilu seemed possessed with an instinct of attraction for the block that stood as her target. Like a bee that has found a rich honey-flower it returned again and yet again, as if to drain the last particle of sweetness. Before venturing on his last play, Lohiau discarded the kilu he had been using and chose another, thinking thus to change his luck. He also changed the style of his song, adopting the more sensuous form called ami honua, [397] or ku'u pau: Ke lei mai la Ka-ula i ke kai, e; Ka malamalama o Niihau i ka malie. A malama ke kaao o kou aloha-- Kou aloha ho'i, e-e! In the first line of this little song, Lohiau, skilfully playing on the name Pele-ula, which he turns into Ka-ula, under the figure of the ocean tossing about that little island, banters the woman for her display of passion. In the second line, using a similar word-play, by which he turns his own name into Niihau, he contrasts the calm of the latter island with the agitation of the former. TRANSLATION Ka-ula's enwreathed by the ocean; Niihau looms clear in the calm: And clear is the tide of your love, The marvelous tide of your love! Pele-ula, in her surprise at the untimeliness of Lohiau's performance, as well as in her deep concern at his continued failure, expostulated with him: "You have but one more play; why then do you anticipate by indulging in the ami? Perhaps if you were to address your song to my father, Ka-manu-wai, who is a skilled performer--who knows but what you might hit the target for once?" "Is it likely," Lohiau replied, "is it likely that I shall hit this time, having missed so many shots before?" Thereupon the man completed his song: O Puna, nahele ulu hala o Kalukalu, [398] Wawalu ili a mohole [399] na'ena'e. Pehi ala laua'e[398] o Na-pali, [400] Ho'olu'e iho la i ke kai; Kina'i aku la ka eha, e. TRANSLATION In Puna's famed thickets of hala One's body is torn--a network of marks. Climbing the walls of Na-pali, the scent Of lau-a'e pelts the sense; then fall The petals sweet, to drown their pain In the ocean that rages below. The kilu spins on its way--it must hit--no, fate is too strong for it and turns it from the mark. Lohiau's song is an admission of painful discomfiture: O ka eha a ke aloha ke lalawe nei, Eia la iloko, i ku'u manawa. Ka eha e! auwe ho'i e! TRANSLATION The smart of love o'erwhelms me; It rages in heart and mind-- This hurt, ah, this hurt! That Lohiau of all men standing on Hawaiian soil should fail utterly in a game of kilu was incredible--the man whose art availed to hit a grass-top teetering in the breeze, to crush the nimble ant speeding on his way, to swat the buzzing fly flitting through the air! The audience was dumbfounded. In the failure to find excuse sufficient for the occasion, it took refuge in silence. It only remains for Hiiaka to pluck the fruit which her skill has put within reach of her hand. Her complete victory has become a foregone conclusion. Of that there can be no question. It is, however, a question of great interest to the spectator how she will use her victory, in what terms she will celebrate her triumph over the woman and the recreant man who have combined their wits against hers. The answer to this question is to be found in the song with which she preludes her last play: Mehameha, kanaka-ole, ka ho'i O Pu'u o Moe-awa, [401] e-e! Ko ke auhe'e i ka aina kanaka-ole! TRANSLATION Aye, lonely, man-empty, indeed; Cold the couch and bitter the dreams From which has been exiled the man! This ironical thrust is pointed at Pele-ula, who is to see her fond hopes of a renewed liaison with her old paramour blasted by this plucking of the fruit under her very eyes. And yet again, when Hiiaka has made the final shot that fulfills the promise of victory to her, still relentlessly wielding the sharp blade of irony, she gives it an extra twist in the wound that must have made Pele-ula wince: A kulou anei, e uwé ana-- E uwé no anei, he keiki makua-ole? Aohe makua; uwé ho'i e! TRANSLATION Will the orphan now hang his head And weep like a motherless child? His mother is dead; let him weep! This two-edged blade cuts both lovers at one stroke--the youth in its ironical allusion to tears, the woman in the sly suggestion of motherhood, she being in fact old enough to hold that relation to the young man. The forfeit paid by Lohiau after his defeat was a dance, which he did with inimitable grace and aplomb to the accompaniment of a spirited song, his costume being the customary paü of the hula: Ku'u hoa i ka ili hau o Maná, I kula'i 'na e ka wai o Hina; Hina ke oho o ka hala, Ka oka'i pua o ka hinalo i ka wai, e. Eia oe; he waiwai nui kau, Ka ke aloha, ina i ona Ka mana'o mai e: eia oe e. TRANSLATION Yoke-fellow in toil at Maná, I'm swept off my feet in this flood: The leaves of the twisted hala, The sheath of its perfumy bloom-- All torn by the rage of the stream: You alone remain to me now-- Your love, if that is yet mine, If your heart remains with me still. Warming to his work, Lohiau continued: Ku'u hoa i ke kawelu oho o Malai-lua, I ho'o-holu ia, ho'opi'o ia e ka makani, Naue ke oho o ka hala, Maewa i ke kai o Po'o-ku e, eia oe; He ku oe na'u, e ke aloha: Ina oe mawaho e, eia oe. TRANSLATION Mate mine through grassy meads, awave, Wind-swept and tossed by breeze or storm, Or when the leaves of screwy palm Are smitten with brine from the sea, Thou idol enshrined in my heart, Though apart, thou art empress within. Still protesting his love for Hiiaka and deploring his separation from her, Lohiau continues: A ka lihi au i ka hala o Hanalei; [402] Lei au i ka hala [403] o Po'oku e, eia oe. He ku oe na'u, e ke aloha; Ina oe maloko e, eia oe. TRANSLATION I neighbor the land of the wreath, My luck, to pine for a palm-crown. Oh, wouldst thou but twine the wreath, love, Admit to the shrine of thy heart. Lohiau, warming to his work, strutted and capered about like a capercailzie cock before his mistresses, lashing his passion--after the manner of a flagellant--with words of wild hyperbole; but ever approaching nearer and nearer to where sat the two women about whom revolved his thoughts. As to which one of them it was that he singled out as the center of his orbit for the time, that is to be deduced from a study of his song: Aloha wale ka nikiniki, Ke kanaenae pua o Maile-huna; E a'e ia ana ia Kapa'a, I ke kahuli a ke kalukalu: Honi u i ke ala o ka hinalo, e: Pe wale ia uä--uä, e! E lei au-- Lei ho'i au i ke kanáka, i ka mea aloha, I ka mea i ho'opulapula hou O ka moe, e: eia au. TRANSLATION How precious the fillet that binds Love's token of bloom with maile; Climbing the wilds above Ka-pa'a, To watch the surge of waving grass, Make deep inspire of hala bloom Beat down by pelting rain,--pour on! I'd wreath my life with human love, Plant once again the tender flower That blooms in the kingdom of dreams. That is my dream, and here am I. The audience, moved by Lohiau's ardor, went into riotous applause. Hiiaka could not but admire the pathetic artistry of Lohiau, yet she remained the mistress of her emotions. Pele-ula, in contrast, became visibly more excited at Lohiau's close approach. Turning to the younger woman, she said, "do you respond to this man's appeals?" "What is it you mean?" quietly asked Hiiaka. "Can it be that you are not stirred by his protestations? Put your hand on my bosom," said Pele-ula, "and feel the throbbing of my heart." Hiiaka convinced herself of the truth of the assertion and, in turn, said, "Do you also lay your hand here and judge of my temper." "You are as cool as a ti leaf," exclaimed Pele-ula, "while I am as hot as a bundle of luau." This interchange of attentions between the two women did not escape Lohiau. It inflamed him to another passage of song: Moe e no Wai-alua ke Koolau, Ka hikina mai a Ka-lawa-kua; Lele aoa i ka Mikioi; Uwé aloha i ka Pu'u-kolu. Aloha Wai-olohia ke Kohóla-lele, e He lele pa-iki kau, kau ka manao-- Ka ke aloha kamali'i-- He lalau, e; eia oe! TRANSLATION Two rivers that chafe their banks-- A mad rush to enter the sea-- By the tempest whipped into foam; They roar and bark like hounds: Two souls that pine with love,-- A yearning for passion's plunge-- Their touch child's play, as they kiss:-- Ah, mine the master's lunge! From his very nature Lohiau was not qualified to reckon with the supernatural side of Hiiaka. His appeals had been on the plain of human passion--such appeals as would have subdued and won the heart of an ordinary woman. Still acting under these limitations, Lohiau aimed and shot the arrow that emptied his quiver of song: O Haupu, mauna kilohana, I ko'e ia e Hula-ia a oki: Oki laula ka uka o Puna, Lulumi i ka pua hau o Malu-aka. Ho'i kao'o i ka wai olohia; Kinakina'i e eha ka pua o ka hala, la. Hala ke aloha, hoomanao iaia i akea, I ka'awale ho'i kau oni'na-- Oni'na mau ho'i, e: eia oe. TRANSLATION Thou mount of enchantment. Haupu, By the dancers greatly beset.-- The whole face of Puna o'errun, Where clusters the bloom of the hau-- I, back-lame and sore in defeat, Shall master the smart of my wrong. The love-bird has flown into space. Away from this wriggle and squirm. You may twist, you may turn, you are here! Lohiau had broken with Pele-ula; his last hope and appeal was to Hiiaka. He stood before her waiting her fateful decision. Will she consent to turn the canoe-prow and fly back to Kaua'i with him? He had won the woman's heart in her, but not the deity that controlled her nature. The chain that bound her to the Woman of the Pit was too strong to be broken by any mere human appeal. Lohiau had failed in his play with the kilu; he now saw that he had also failed in his attempt to play with this human heart. The game was up; he sat down. When Lohiau had retired in defeat, it became the turn of Wahine-oma'o to entertain the company--Wahine-oma'o, faithful, rustic soul, that she was, whose only acquaintance with this fine art was what she had picked up from seeing the performances of her mistress and master. Her wits did not desert her and were equal to the occasion: best of all, she had the wit to recognize her own limitations. Instead of pitching her song to some far-fetched hyperbole, she travestied the whole performance in a wholesome bit of nonsense that drifts down to us across the centuries as a most delicious take-off: O ku, o ka o Wahine-oma'o. Wahine ia Lohiau-ipo! TRANSLATION The flim and the flam Of the Woman-in-green, Handmaid to the man Who loveth the Queen. If Wahine-oma'o had, of set purpose, planned an ironical take off of the hula kilu, or rather of Lohiau's manner of acting, she could hardly have bettered her performance. Her dancing was a grotesque ambling and mincing from one side of the theater to the other. The unaffected good humor of the girl robbed the arrow of her wit of all venom while detracting not one whit from its effectiveness. Towards morning the audience made clamorous demands that Hiiaka, the woman whom their suffrage had declared to be the most beautiful that had ever stood before them, should present herself before them once again. Hiiaka willingly responded to this encore: Ku'u kane i ka makani hau alia O Maka-huna i Hua-wá, e: Wa iho la; ke wa wale mai la no Kaua hilahila moe awa-kea Iluna o ka laau. Ho'olaau mai ana ke ki'i, Kaunu mai ana ia'u ka moe-- E moe ho'i, e! TRANSLATION Hot breath from the sea-sand waste-- Love hid from day in a thicket of hau-- For shame, my man, such clamor and haste! The eye of day is open just now. Make love, aperch, a bird in a tree! You clamor for bed in the open: To bed with yourself!--to bed! CHAPTER XXXII HIIAKA EXTRICATES HER CHARGE FROM THE DANGEROUS FASCINATIONS OF THE KILU [404] Hiiaka, having--by her marvellous skill--extricated her charge from the toils of the enchantress, turned a deaf ear to Pele-ula's urgent persuasions to abide yet longer and taste more deeply the sweets of her hospitality. Her determination arrived at, she wasted no time in leave-taking but made all haste to put a safe distance between the poor moth and the flame that was the focus of his enchantment. Their route lay eastward across the dusty, wind-swept, plain of Kula-o-kahu'a--destined in the coming years to be the field of many a daring feat of arms;--then through the wild region of Ka-imu-ki, thickset with bowlders--a region at one time chosen by the dwarf Menehune as a sort of stronghold where they could safely plant their famous ti ovens and be unmolested by the nocturnal depredations of the swinish Kama-pua'a. Hiiaka saw nothing or took no notice of these little rock-dwellers. Her gaze was fixed upon the ocean beyond, whose waves and tides they must stem before they reached and passed Moloka'i and Maui, shadowy forms that loomed in the horizon between her and her goal. Hiiaka, standing on the flank of Leahi and exercising a power of vision more wonderful than that granted by the telescope, had sight of a wild commotion on her beloved Hawaii. In the cloud-films that embroidered the horizon she saw fresh proof of her sister's unmindfulness of the most solemn pledges. It was not her fashion to smother her emotions with silence: Ke ahi maka-pa [405] i ka la, e; O-wela kai ho'i o Puna; Malamalama kai o Kuki'i la. Ku ki'i a ka po i Ha'eha'e, Ka ulu ohi'a i Nana-wale. A nana aku nei, he mea aha ia? A nana aku nei, he mea lilo ia. TRANSLATION The fire-split rocks bombard the sun; The fires roll on to the Puna sea; There's brightness like day at Kuki'i; Ghosts of night at the eastern gate, And gaunt the forms that jag the sky-- The skeleton woods that loom on high. The meaning of this wild vision? The meaning is desolation. At Kuliouou, which they reached after passing through Wai-alae, Wai-lupe and Niu, they came upon some women who were catching small fish and crabs in the pools and shallow water along the shore and, to satisfy their hunger or, perhaps, to test their disposition, Hiiaka begged the women to grant her a portion of their catch to satisfy their need. The answer was a surly refusal, coupled with the remark that Hiiaka would better do her own fishing. As the sister and representative of the proud god Pele, Hiiaka could not permit the insult to go unpunished. Her reply was the utterance of this fateful incantation: He makani holo uhá [406] Ko Ka-ele-kei a Pau-kua. [407] Pau wale ke aho i ka noi ana, O ka loa ho'i, e! TRANSLATION Here's a blast shall posset the blood, As the chant of kahuna the back. Our patience exhausts with delay; We're famished from the length of the way. The magic words operated quickly. As Hiiaka turned to depart, the unfortunate fishing women fainted and died. After this outburst of retribution, Hiiaka turned aside to address in words of consolation and compliment two forlorn mythical creatures whom she recognized as kindred. They were creations of Pele, Ihihi-lau-akea, manifest to us to-day as a lifeless cinder-cone, and Nono-ula, as a clear spring of water welling out of the mountain. It was a nice point in Hiiaka's character that she was always ready, with punctilious etiquette, to show courtesy to whom courtesy was due. Fortunately for Hiiaka, her lofty perch afforded a wide-embracing view that included the shadowy forms of Maui and the lesser islands that nested with it. Not the smallest pirogue could steal away from the strip of rocky beach at her feet without her observation. At this moment she caught sight of two sailor-men in the act of launching a trim canoe into the troubled waters of the Hanauma cove, and she made haste, accordingly, to come to them, on the chance of securing a passage, if so be that they were voyaging in the desired direction. Their destination proving to be Moloka'i, Hiiaka begged the men to receive herself and party as passengers. Nothing loath, they gave their consent. "But," said one of them, "your party by itself is quite large enough to fill the canoe." His companion, with better show of cheer in his speech, spoke up and said, "It's but common luck to be swamped in this rough channel. To avoid it needs only skill. Even if the craft swamps, these people need not drown; we can swim for it, and we shall all fare alike. We'll take you with us. Come aboard." Aboard they went. The voyage to Moloka'i proved uneventful. They landed at Iloli, a barren place that offered no provision to stay their hunger. When Hiiaka, therefore, learned that these same canoe-men were bound for the neighboring island of Maui, she wisely concluded to continue the voyage with them. On landing in Kohala, Hiiaka took the road that led up through the thickly wooded wilderness of Mahiki, the region that had been the scene, now some months gone, of the most strenuous chapter in her warfare to rid Hawaii of the mo'o--that pestilent brood of winged and crawling monsters great and small that once infested her wilds and that have continued almost to the present day to infest the imagination of the Hawaiian people. On coming to the eminence called Pu'u O'ioina,--a name signifying a resting place--being now in the heart of the damp forest of Moe-awa, they found the trail so deep with mire that the two women drew up their paü and tucked them about their waists. At sight of this action, Lohiau indulged himself in some frivolous jesting remarks which called out a sharp rebuke from Hiiaka. As they cleared the deep woods, there burst upon them a view of the Hamakua coast-wall here and there dotted with clumps of puhala and fern, at intervals hung with the white ribbons of waterfalls hastening to join the great ocean. As Hiiaka gazed upon the scene, she uttered her thoughts in song: (In literature, as in other matters, the missing sheep always makes a strong appeal to the imagination. Urged by this motive, I have searched high and low for this mele, the utterance of Hiiaka under unique conditions; but all my efforts have been unavailing.) When they had passed through the lands of Kukia-lau-ania and Maka-hana-loa and were overlooking the town of Hilo, Hiiaka was better able to judge of the havoc which the fires of Pele had wrought in her Puna domains. The land was desolated, but, worst of all, the life of her dearest friend Hopoe had been sacrificed on the altar of jealousy. In her indignation, Hiiaka swore vengeance on her sister Pele. "I have scrupulously observed the compact solemnly entered into between us, and this is the way she repays me for all my labor! Our agreement is off: I am free to treat him--as my lover, if I so please. But it shall not be here and now. I will wait till the right occasion offers, till her own eyes shall witness her discomfiture." After this outburst, her thoughts fashioned themselves in song: Aia la, lele-iwi [408] o Maka-hana-loa! [409] Oni ana ka lae Ohi'a, [410] Ka lae apane, [411] mauka o ka lae Manienie, [412] I uka o Ke-ahi-a-Laka: [413] Oni ana ka lae, a me he kanaka la Ka leo o ka pohaku i Kilauea. Ha'i Kilauea, pau kekahi aoao o ka mahu nui, Mahu-nui-akea. E li'u mai ana ke ahi a ka pohaku. No Puna au, no ka hikina a ka la i Ha'eha'e. [414] TRANSLATION See the cape that's a funeral pyre; The tongue of ohi'a's grief-smitten. Beyond, at peace, lies Manië; Above rage the fires of Laka. The cape is passion-moved; how human The groan of rocks in the fire-pit! That cauldron of vapor and smoke-- One side-wall has broken away-- That covers the earth and the sky: Out pours a deluge of rock a-flame. My home-land is Puna, sworn guard At the eastern gate of the Sun. Hiiaka now entered the woodlands of Pana-ewa, a region greatly celebrated in song, which must have brought home to her mind vivid memories of that first sharp encounter with her dragon foe. From there on the way led through Ola'a; and when they reached Ka-ho'o-kú Hiiaka bade the women, Wahine-oma'o and Paü-o-pala'e, go on ahead. (A mystery hangs about this woman Paü-o-pala'e which I have not been able to clear up. She withdrew from the expedition, for reasons of her own, before Hiiaka took canoe for Maui; yet here we find her, without explanation, resuming her old place as attendant on the young woman who had been committed to her charge. The effort, which has been made, to associate her in some mystical fashion with the paü, short skirt, worn by Hiiaka, only deepens the mystery, so far as my understanding of the affair is concerned.) Obedient to the instructions of their mistress, the faithful women, Wahine-oma'o and Pau-o-pala'e, presented themselves before Pele at the crater of Kilauea. "Where is my sister? where is Hiiaka?" demanded the jealous goddess. No explanation would suffice. Pele persisted in regarding them as deserters and, at her command, they were put to death. CHAPTER XXXIII HIIAKA ALONE WITH LOHIAU It has come at last, the situation to which the logic of events has for many days pointed the finger of a relentless fate. For the first time Hiiaka finds herself alone with Lohiau. The history of her life during the past two months seems but a prologue to the drama, the opening scene of which is about to be enacted in the dressing room, as we must call it. For Hiiaka, having gathered a lapful of that passion-bloom, the scarlet lehua, and having plaited three wreaths, with a smile on her face, hangs two of the wreaths about the neck of Lohiau, using the third for her own adornment. They are sitting on the sacred terrace of Ka-hoa-lii, at the very brink of the caldera, in full view of the whole court, including the sisters of Hiiaka who gather with Pele in the Pit. "Draw nearer," she says to Lohiau, "that I may tie the knot and make the fillet fast about your neck." And while her fingers work with pliant art, her lips quiver with emotion in song: O Hiiaka ka wahine, Ke apo la i ka pua; Ke kui la, ke uö la i ka manai. Ehá ka lei, ka apana lehua lei A ka wahine la, ku'u wahine, Ku'u wahine o ka ehu makani o lalo. Lulumi aku la ka i kai o Hilo-one: No Hilo ke aloha--aloha wale ka lei, e! TRANSLATION 'Twas maid Hiiaka plucked the bloom; This wreath her very hands did weave; Her needle 'twas that pierced each flower; Her's the fillet that bound them in one. Four strands of lehua make the lei-- The wreath bound on by this maid-- Maid who once basked in the calm down there: Her heart harks back to Hilo-one; Wreath and heart are for Hilo-one. The wreath is placed, the song is sung, yet Hiiaka's arm still clasps Lohiau's neck. Her lithesome form inclines to him. With a sudden motion, Hiiaka throws her arms about Lohiau and draws him to herself. Face to face, lip touches lip, nose presses nose. The women of Pele's court, chokefull of curiosity and spilling over with suspicion, watchful as a cat of every move, on the instant raise their voices in one Mother-Grundy chorus: "Oh, look! Hiiaka kisses Lohiau! She kisses your lover, Lohiau!" The excitement rises to fever heat. Pele is the coolest of the lot. At the first outcry--"they kiss"--Pele remarks with seeming indifference, "The nose was made for kissing." [415] (The Hawaiian kiss was a flattening of nose against nose). But when Hiiaka and Lohiau sink to the earth wrapped in each other's arms, and the women of Pele's court raise the cry, "For shame! they kiss; they embrace!" At this announcement, the face of Pele hardens and her voice rings out with the command: "Ply him with fire." From Pele's viewpoint, the man, her lover, Lohiau was the sinner. The role played by the woman, her sister, Hiiaka--the one who had, in fact, deliberately planned this offensive exhibition of insubordination and rebellion--was either not recognized by Pele or passed by as a matter of temporary indifference. Hiiaka's justification in motives of revenge found no place in her reasoning. When the servants of Pele--among them the sisters of Hiiaka--found themselves under the cruel necessity of executing the edict, they put on their robes of fire and went forth, but reluctantly. In their hearts they rebelled, and, one and all, they agreed that, if, at close view, they found him to be the supremely handsome mortal that fame had reported him to be, they would use every effort to spare him. On coming to the place, their admiration passed all bounds. They could not believe their eyes. They had never seen a manly form of such beauty and grace. With one voice they exclaimed: Mahina ke alo, Pali ke kua. Ke ku a ke kanáka maikai, E ku nei i ke ahu' a Ka-hoa-lii. TRANSLATION Front, bright as the moon. Back, straight as a mountain wall: So stands the handsome man, This man on thy terrace, Hoa-lii. Pele's fire-brigade went through the form of obeying their orders. They dared not do otherwise. Acting, however, on their preconcerted plan, they contented themselves with casting a few cinders on the reclining form of Lohiau and, then, shamefaced, they ran away--an action that had the appearance of reproof rather than of punishment. The effect on the mind of Hiiaka, whose insight into the character of Pele was deeper than that of Lohiau, was far different from that of mere admonition or reproof. She recognized in the falling cinders a threat of the direst import and at once braced herself to the task of averting the coming storm and of disarming the thundercloud that was threatening her lover. "Have you not some prayer to offer?" she said to Lohiau. "Yes," he answered, and at her request he uttered the following: Ua wela Pu'u-lena i ke ahi; Ua wela ka mauna ou, e Kahuna. Uwé au, puni 'a i ke awa; Kilohi aku au o ka mauna o ka Lua, E haoa mai ana ke a; Ka laau e ho'o-laau-- Ho'o-laau mai ana ke ki'i, Ke moe, i o'u nei. Ia loaa ka hala, ka lili, kaua, paio; Paio olua, e. TRANSLATION Pu'u-lena breathes a furnace blast; Your mount, Kahuna, is a-blaze; I choke in its sulphurous reek. I see the mountain belching flame-- A fiery tree to heaven upspringing; Its deadly shade invades my stony couch. Is there fault, blame, strife, or reproach; Let the strife be between you two. To this proposal of her chivalric companion, who would throw upon the woman the whole burden of fault, punishment, and strife, Hiiaka made answer in this address to Pele: Puka mai ka Wahine mai loko mai o ka Lua, Mai loko mai o Muliwai o ka Lena, [416] Mai ka moku [417] po'o a Kane. E noho ana o Kane-lau-apua [418] i ke one lau a Kane; Ninau mai uka, "Nowai he wa'a?" [419] No ka hoa-paio o Ai-moku [420] wahine: Ninau a'e i kona mau kaikaina; A lele e na hoali'i-- Ka owaka o ka lani, Ka uwila nui, maka ehá i ka lani. Lele mai a huli, popo'i i ka honua; O ke kai uli, o ke kai kea; O ke ala-kai a Pele i hele ai. E hele ana e kini [421] maka o ka La o Hu'e-ehu'e, E nana ana ia luna o Hualalai; Aloha mai ka makani o Kaú. Heaha la ka paú [422] o ka wahine? He palai, he lau-i, ka paú hoohepa o ka wahine, e Kini, e. Ha'aha'a iluna ke kihi [423] o ka Mahina; Pau wale ke aho i ke Akua lehe-oi; [424] Maka'u wale au i ke Akua lehe-ama. [425] Eli-eli kapu, eli-eli noa! Ua noa ka aina i ka puké [426] iki, i ka puké nui, I ka hakina ai, i ka hakina i'a,-- I kou hakina ai ia Kuli-pe'e i ka Lua, la. Eli-eli, kau mai! Ma ka holo uka, ma ka holo kai. Eli-eli kapu, eli-eli noa! Ua noa ka aina a ke Akua! TRANSLATION The Woman comes forth from the Pit, Forth from the river with yellow tide, From the fissured head of Kane, Kane-apua, the cheater of death, Presides o'er his much-thronged sandy plain: The mountains re-echo the question, "Gainst whom do they launch the canoe?" Against her foes, the land-grabber's. To her sisters she puts a question, Up spring the high-born, the princes-- What splendor flashes in heaven! The fourth eye of heaven, its flaming bolt. With swell of wave and break of surf a-land Was her flight o'er the blue sea, the gray sea-- The voyage Pele made from Kahiki. From his western gate fly the Sun-darts, Their points trained up at Hualalai-- The wind from Kaú breathes a blessing. Pray tell me, what skirts wear the women? Their skirts are fern and leaf of the ti Bound bias about the hips, O Kini; One horn of the sickle moon hangs low; My patience faints at her knife-like lips And I fear the Goddess's yawning mouth. Deep, deep is the tabu, deep be the peace! The land is fed by each hill, small or big, By each scrap of bread [427] and of meat-- Food that is ravaged by Kuli-pe'e. Plant deep the foundations of peace, A peace that runs through upland and lowland. Deep, deep the tabu, deep be the peace! Peace fall on the land of the Goddess! CHAPTER XXXIV PELE'S BRIGADE IS SENT TO THE ATTACK OF LOHIAU Pele broke forth in great rage when her people slunk back, their errand not half accomplished. "Ingrates, I know you. Out of pity for that handsome fellow, you have just made a pretense and thrown a few cinders at his feet. Go back and finish your work. Go!" Hiiaka, on witnessing the second charge of the fire-brigade, again broke forth in song: Hulihia Kilauea, po i ka uahi; Nalowale i ke awa [428] ka uka o ka Lua. Moana Heëia--la kapu i ke Akua! Haki palala-hiwa ke alo o ka pohaku; Ai'na makai a'ahu, koe ka oka-- Koe mauka o ka Lae Ohi'a. Haki'na ka hala, apana ka pohaku; Kiké ka alá; uwé ka mamane-- Ka leo o ka laau waimaka nui, O ka wai o ia kino á pohaku, Kanaka like Kau-huhu ke oko o ke ahi; Ho'onu'u Puna[375] i ka mahu o ka Wahine. Kahá ka lehua i ka uka o Ka-li'u; Makua ke ahi i ka nahelehele-- Ke á li'u-la o Apua. E ha'a mai ana i ku'u maka Ka ponaha lehua mauka o Ka-ho'i-kú; Puni'a i ke awa ka uka o Nahunahu: Kiná Puna, e poá i ke Akua. Ua kaulu-wela ka uka o Olueä; Ua haohia e ke ahi, ku ka halelo. [429] Moku kahawai, niho'a ka pali; Ua umu pa-enaena ke alo o ka pohaku. O Ihi-lani, [430] o Ihi-awaawa, [431] Hekili ke'eke'e, ka uila pohaku; Puoho, lele i-luna, ka alá kani oleolé, Kani au-moe, kani ku-wá, kani helele'i; Owé, nakeke i ka lani, nehe i ka honua; Ku'u pali kuhoho holo walawala i-luna, i-lalo; Ka iho'na o ka pali uhi'a e ka noe; Pa'a i ka ohu na kikepa lehua a ka Wahine; Ho'o-maka'u ka uka--he ahi ko ka Lua. Ke ho'o-malana a'e la e ua na opua; Ne'ene'e i kai o Papa-lau-ahi. Lapalapa ka waha o ke Akua lapu; Hukihuki [432] ka lae ohi'a o Kai-mú, E hahai aku ana i-mua, i-hope. Hopo aku, hopo mai; Hopo aku au o ka ua liilii noe lehua i ka papa. O Pua'a-kanu [433] oheohe, me he kanáka oa [434] la i ka La; Ke'a ka maha lehua i kai o Ka-pili nei: I pili aku ho'i maua o haele, [435] E pi'i i ka uka, e kui, e lei i ka lei, Ka lehua o ka ua nahuhu--(nahunahu) Nahu'a e ke ahi--uli ke a-- Mahole ka papa, manihole i ka ai ia e ke Akua: Ai kolohe ka Wahine ia Puna, Ho'o-pohaku i ka Lae Ohi'a. Ka uahi o ka mahu ha'a-lele'a i uka; Ka hala, ka lehua, lu ia i kai. Ha'aha'a Puna, ki'eki'e Kilauea: Ko Puna kuahiwi mau no ke ahi. O Puna, aina aloha! Aloha-ino Puna, e moe'a nei, Ka aina i ka ulu o ka makani! The language of this mele is marked by a certain mannerism that can hardly be described as either parallelism or as antithesis, though it approaches now one and now the other. It is as if each picture could not be accomplished save by representing its grouping from more than one point of view. TRANSLATION Kilauea breaks forth: smoke blurs the day; A bitter rain blots out one half the Pit; Heëia is whelmed by a tidal wave;-- Dread day of the fiery Goddess! The face of the cliff is splintered away; The lowlands are littered with fragments; Her besom spares other land, not the park. The screw-palms are rent, the rock-plates shattered; The bowlders grind, the mamanes groan; I hear the pitiful sob of the trees. The tree-gods weep at their change into stone. Man, like the roof-pole, strangles in smoke; Puna chokes with the steam of the Woman; How groan the lehuas of Ka-li'u! A quivering flame enwraps Apua. Mine eyes are blinded at the sight Of the forest-circle of Ho'o-kú; Nahunahu is swallowed up in the rack. Puna, how scarred! by the Goddess ravaged! Olueä's uplands quiver with heat-- What ravage! its rocky strata uptorn; Deep-gullied the canyons, toothed are the cliffs; Like an oven glows the face of the rocks. Now Heaven hurls her forked bolts And bitter thunder-bombs; rocks burst and fly. A crash of splintered echoes breaks the night, Shatters the heavens and rends the earth. My towering cliff is shook like a reed; The trail adown the cliff is wreathed in steam; Mist veils the ragged spurs of lehua-- A reign of terror! flames leap from the Pit; The storm-clouds spread their wings for rain; They rush in column over the plain. The mouth of the demon vomits flame-- A besom-stroke to wooded Kai-mú. Destruction follows before and behind; What terror smites a-far and a-near! A brooding horror wraps my soul As the fine rain covers the plain. A spectacle this for the eye of Day! An offering's laid--a pig? a man! Deem'st it a crime to snuggle close in travel? That we gathered flowers in the woods? That we strung them and plaited wreaths? That we hung them about our necks?-- Red blossoms that sting us like fire-- A fire that burns with a devilish flame, Till the blistered skin hangs in rags: And this--is the work of the God! The faithless Woman! Puna sacked! The Park of Lehua all turned to rock! The column of rock moves ever on; Lehuas and palms melt away, As the fire sweeps down to the sea. For Puna's below and Pele above, And Puna's mountain is ever aflame. Oh Puna, land close to my heart! Land ever fore-front to the storm! I weep for thy sorrowful plight! "Cowed, and by a boy!" said Pele as her servants, with shame in their faces, slunk away from their unfinished task. "This is no job for women," she continued. "These girls can't stand up before a man--not if he has a smooth face and a shapely leg." As she spoke the fire-lake in Hale-ma'u-ma'u took on a ruddier hue, lifted in its cauldron and began to boil furiously, spouting up a score of red fountains. "Men, gods, take these fires and pour them upon the man," said Pele, addressing Lono-makua, Ku-pulupulu, Ku-moku-halii, Ku-ala-na-wao, Kupa-ai-ke'e, Ka-poha-kau, Ka-moho-alii, Kane-milo-hai and many others. The gods well knew on what perilous ground they stood, with whom they had to deal, the fierceness of Pele's wrath when it was stirred; yet, in their hatred of a great wrong, they moved with one purpose to push back the fires that were threatening Lohiau. With their immortal hands they flung away the embers and masses of flame until the heavens were filled with meteor-fragments. Pele's wrath rose to a mighty heat at this act of mutiny and disloyalty and she cursed the whole assembly. "Go," said she, "back to Huli-nu'u whence you came. Let the land on which you stand remain barren and yield no harvest nor any food for mortal or for immortal." Now Pele was one of the chief gods on earth. The land was hers. Did she not make it? Her authority extended also to heaven. Did not her flames mount to the zenith? All the gods, even the great gods Ku, Kane, Kanaloa and Lono, depended on her for certain things. When she voyaged from Kahiki to the new land of Hawaii they were constrained to follow her. Not because of any command she laid upon them did they do this, but because such was their inclination. Where Pele was there was food, wealth, the things they had need of. They followed as a dog tags after its master. The threat made by Pele was, then, no idle breath. It was a thing of terrible moment--to be stripped of their fat offices and banished to a far-off barren land, a terrible sentence. Some of the gods gave in at once and made their peace with the terrible goddess. Of those who stood firm in their opposition were Ku-moku-hali'i, Ku pulu-pulu, Ku-ala-na-wao, Kupa-ai-ke'e and Ku-mauna. [436] Condemned to banishment, they were indeed in a sorry plight. They found themselves on the instant deprived of their jobs and of their power. Food they had not, nor the means of obtaining it; these were in the possession of Kane and Kanaloa. The ocean was not free to them; it was controlled by Ka-moho-alii. In their extremity they became vagabonds and took to the art of canoe-making. Thus were they enabled to fly to other lands. New dispositions having been made and fresh stratagems set on foot, Pele turned loose another deluge of fire, Lono-makua consenting to manage the operation. The fire burst into view at Keaau, from which place it backed up into the region of Ola'a and there divided into two streams, one of which continued on the Hilo side, while the other followed a course farther towards Kau. Lohiau, thus surrounded, would find himself obliged to face Pele's wrath without the possibility of retreat. Hiiaka, not fearing for herself but seeing the danger in which her lover was placed, bade him pray; and this was the prayer he offered: Popo'i, haki kaiko'o ka lua; Haki ku, Haki kakala, ka ino, Popo'i aku i o'ü o lehua, I Kani-a-hiku, [437] wahine [438] ai lehua, A ka unu [439] kupukupu, a eha ka pohaku I ka uwalu a ke ahi, I ke kaunu a ka Pu'u-lena: [440] Huli ka moku, nakeke ka aina; Kuhala-kai, [441] kuhulukú [442] ka mauna; Pehu ka leo i Pu'ukú-akahi; [443] Hano ka leo i Pu'uku-alua;[443] Aheahe ana i Mauna Kua-loi [444]-- I kauhale a ke Akua. I ke ahu a Ka-hoa-lii. [445] Kahá ka leo o ka ohi'a; Uwé ka leo o ke kai; Huli ke alo o Papa-lau-ahi. Kai ho'onaue hala ko Keaäu; Kai lu lehua ko Pana-ewa; Ke popo'i a'e la i ke ahu a Lono, e. E lono ana no anei? He ho'okuli; He kuli ia nei, he lono ole. TRANSLATION A storm and wild surf in the Pit, The fire-waves dashing and breaking; Spume splashes the buds of lehua-- The bird-choir--O consumer of trees, O'erthrowing the fishermen's altar; The rocks melt away in thy flame; Fierce rages the Pu'u-lena; The island quakes with thy tremor; A flood of rain on the lowland, A wintry chill on the highland. A boom, as of thunder, from this cliff; A faint distant moaning from that cliff; A whispered sigh from yonder hill,-- Home of the gods, inviolate, Shrine of the God Hoalii. Now groans the soul of the tree a-flame; Now moans the heart of the restless sea. Uptorn are the ancient fire-plates. The Kea-au sea uproots the palms; Pana-ewa's sea scatters the bloom; It beats at the altar of Lono. Does she lend her heart to my cry? Deaf--her ears are deaf to my prayer. Let us picture to ourselves the scene of the story that now has the stage--a waterless, wind-swept, plain of volcanic slag and sand, sparsely clad with a hardy growth whose foliage betrays the influence of an environment that is at times almost Alpine in its austerity. Above the horizon-line swell the broad-based shapes of Mauna-kea, Mauna-loa and Hualalai. In the immediate foreground, overlooking the caldera--where are Pele's headquarters--we see two figures, standing, crouching, or reclining, the lovers whose stolen bliss has furnished Pele with the pretext for her fiery discipline. Measured by the forces in opposition to them, their human forms shrink into insignificance. Measured by the boldness of their words and actions, one has to admit the power of the human will to meet the hardest shocks of fortune. Listen to the swelling words of Lohiau as Pele's encircling fires draw nearer: Hulihia ka mauna, wela i ke ahi; Wela nopu i ka uka o Kui-hana-lei; Ke á pohaku; pu'u lele mai i uka o Ke-ka-ko'i-- Ke-ka-ko'i ka ho'okela mai ka Lua. O ka maiau [446] pololei kani le'ale'a; O ka hinihini kani kua mauna; O ka mapu leo nui, kani kóhakohá; O kanáka loloa [447] o ka mauna, O Ku-pulupulu i ka nahele; O na 'kua mai ka wao kele; O Kuli-pe'e-nui [448] ai-ahua; O Kiké alawa o Pi'i-kea; [449] O ka uahi Pohina i uka; O ka uahi mapu-kea i kai; O ka uahi noe lehua, e; O ke awa nui, i ka mauna; O ke po'o o ke ahi, i ka nahele; O ka ai'na a Pele ma, i uka; Ua ku ke oka, aia i kai. Pau a'e la ka maha laau-- Ka maha ohi'a loloa o Kali'u, A ka luna i Pohaku-o-kapu. Kapu mai la Puna, ua kulepe i ke ahi; Ua puni haiki Kilauea. Ua ha ka lama i ka luna i Moku-aweoweo; Ua ha ka uka i Ke-ahi-a-Laka; Ai'na a'e la o Moe-awakea i Ku-ka-la-ula, A ka luna, i Pohaku-holo-na'e. Ku au, kilohi, nana ilaila e maliu mai: O ku'u ike wale aku ia Maukele, I ka papa lohi o Apua-- He la lili'u, e nopu, e wela ka wawae. Pau ke a, kahuli ha'a ka pahoehoe, A pau na niu o kula i Kapoho. Holo ke ahi mahao'o [450] o Kua-uli; Pau Oma'o-lala i ke ahi: I hi'a no a á pulupulu i ka lau laau. Kuni'a ka lani, haule ka ua loku; Ka'a mai ka pouli, wili ka puahiohio; Ka ua koko, ke owé la i ka lani. Eia Pele mai ka Mauna, mai ka luna i Kilauea. Mai O'olueä, mai Papa-lau-ahi a hiki Maláma. Mahina ka uka o Ka-li'u; Enaena Puna i ka ai'na e ke 'Kua wahine. Kahuli Kilauea me he ama [451] wa'a la; Pouli, kikaha ke Akua o ka Po; Liolio i Wawau ke Akua o ka uka; Niho'a ka pali, kala-lua i uka; Koeä a mania, kikaha koa'e; Lele pauma ka hulu maewaewa. A'ea'e na akua i ka uka; Noho Pele i ke ahiü; Kani-ké ilalo o ka Lua. Kahuli Kilauea, lana me he wa'a [452] la; Kuni'a a'e la Puna, mo'a wela ke one-- Mo'a wela paha Puna, e! Wela i ke ahi au, a ka Wahine. TRANSLATION The Mount is convulsed; the surging fire Sweeps o'er the height of Kui-hana-lei; The rocks ablaze; the hillocks explode Far out by Ax-quarry, aye, and beyond, Where gleefully chirped the pololei, And the grasshopper trilled on the mountain A resonant intermittent cry. Now comes the tall man of the mount, Ku-pulupulu, the Lord of the Woods. In his train swarm the pigmy gods of the wilds, The knock-kneed monster Kuli-pe'e-- That subterraneous eater of towns-- And watchful Pi'i-kea, the Roach god. A blinding smoke blurs the hinter-land; A milk-white cloud obscures the lowland, Enshrouding the groves of lehua. The smoke-rack bulks huge in the upland;-- The fire has its head in the Mount, And thence the Pele gang start on a raid. The ash of their ravage reaches the sea: She's made a fell sweep of forest and grove Clean down to Pohaku-o-kapu. Now, tabu is Puna, forbidden to man: The fire-tongues dart and hedge it about. A torch buds out from Moku-aweö, To answer the beacon flung by Laka. Now she's eaten her way from sleepy noon Till when the windy mountain ridge Buds with the rosy petals of dawn. Here stand I to wait her relenting: I see naught but desolate Puna And the quivering plain of Apua: All about is flame--the rock-plain rent; The coco-palms that tufted the plain Are gone, all gone, clean down to Ka-poho. On rushes the dragon with flaming mouth, Eating its way to Oma'o-lala. For tinder it has the hair of the fern. A ghastly rain blots out the sky; The sooty birds of storm whirl through the vault; Heaven groans, adrip, as with dragon-blood. Here Pele comes from her fortress, her Mount, Deserting her resting place, her hearth-- A wild raid down to Malama. Kali'u's highlands shine like the moon; All Puna glows at the Goddess' coming. The crater's upset; the ama flies up; The God of night plods about in the dark; The Upland God makes a dash for Vavau. The pali are notched like teeth, dissevered, Their front clean shaven, where sailed the bosen,-- White breast of down--on outstretched wings. The gods ascend to the highlands; The goddess Pele tears in a frenzy; She raves and beats about in the Pit: Its crumbled walls float like boats in the gulf: An ash-heap is Puna, melted its sand-- Crisp-done by thy fire, Thine, O Woman! When Hiiaka recognized the desperate strait of her friend and lover she urged him to betake himself again to prayer. "Prayer may serve in time of health; it's of no avail in the day of death," was his answer. It was not now a band of women with firebrands, but a phalanx of fire that closed in upon Lohiau. The whole land seemed to him to be a-flame. The pictures that flit through his disturbed mind are hinted at in the song he utters. The pangs of dissolution seem to have stirred his deeper nature and to have given him a thoughtfulness and power of expression that were lacking in the heyday of his lifetime. Hiiaka called on him for prayer and this was his response: Pau Puna, ua koele ka papa; Ua noe ke kuahiwi, ka mauna o ka Lua; Ua awa mai ka luna o Uwé-kahuna-- Ka ohu kolo mai i uka, Ka ohu kolo mai i kai. Ke aá la Puna i ka uka o Na'ena'e; [453] O ka lama kau oni'oni'o, [454] O na wahine i ke anaina, I ka piha a ka naoa o mua nei. Oia ho'i ke kukulu [455] a mua; Oia ho'i ke kukulu awa; O kai awa i ka haki pali, O kai a Pele i popo'i i Kahiki-- Popo'i i ke alo o Kilauea; O kai a Ka-hulu-manu: [456] Opiopi [457] kai a ka Makali'i; Ku'uku'u kai a ka pohaku, Ke ahi a ka noho [458] uka, Kukuni i ke kua [459] o ka makani. Wela ka ulu [460] o ka La i Puna, e; Kiná Puna i ka ai'na e ke Akua, e. He akua [461] ke hoa, e; Ke kuhi la iaia he kanáka-- He akua ke hoa, e! TRANSLATION Puna is ravaged, its levels fire-baked; Fog blots out the forest-heights of the Pit; Uwé-kahuna's plain is bitter cold-- A mist that creeps up from the sea, A mist that creeps down from the mount; Puna's dim distant hills are burning-- A glancing of torches--rainbow colors-- The whole assembly of women. In pity and love they stand before us; They form the first line of battle And they make up the second line. The raging waves engulf the steep coast-- The sea Pele turmoiled at Kahiki, That surged at the base of Kilauea-- The bird-killing flood Ka-hulu-manu. Makali'i's waves were like folds in a mat; A smiting of rock against rock Is the awful surge of the Pele folk. The wind-blast enflames their dry tinder. The face of the Sun is hot in Puna. I companioned, it seems, with a god; I had thought her to be very woman. Lo and behold, she's a devil! Apropos of the meaning of na'ena'e I will quote the words of a Hawaiian song by way of illustration: Makalii lua ka La ia Ka-wai-hoa, [462] Anoano i ka luna o Hoaka-lei: [463] Lei manu i ka hana a ke kiü; [464] Luli ke po'o, éha i ka La o Maka-lii, Hoiloli lua i na ulu hua i ka hapapa. TRANSLATION Wondrous small looks the Sun o'er Waihoa, How lonesome above Hoaka-lei! Birds crown the hill to escape from the Kiü; Men turn the head from the Sun's winter heat And scorn the loaves of the bread-fruit tree. In answer to these words of Lohiau Pele muttered gruffly, "God! Did you take me to be a human being? That's what is the matter with you, and your clatter is merely a wail at the prospect of death." Under the torture of the encircling fires Lohiau again babbles forth an utterance in which the hallucinations of delirium seem to be floating before him: Wela ka hoku, ka Maláma: Ua wela Makali'i, Kaelo ia Ka-ulua; [465] Kai ehu ka moku, papápa ka aina; Ha'aha'a [466] ka lani; kaiko'o ka Mauna, Ha ka moana; popo'i Kilauea. Ale noho ana Papa-lau-ahi; O mai Pele i ona kino-- Hekikili ka ua mai ka lani; Nei ke ola'i; ha ka pohakahi a ka Ikuwá; Ku mai Puna ki'eki'e; Ha'aha'a ka ulu a ka opua, Pua ehu mai la uka o Ke-ahi-a-Laka; Pau mahana i kahi Wai-welawela [467] o ka Lua, e; Iki'ki i ka uwahi lehua; Paku'i ka uwahi Kanáka. Pua'i hanu, eä ole i ke po'i a ke ahi. E Hiiaka e, i wai maka e uwé mai! TRANSLATION The stars are on fire, and the moon; Cold winter is turned to hot summer; The island is girdled with storm; The land is scoured and swept barren; The heavens sag low--high surf in the Pit-- There's toss of a stormy ocean, Wild surging in Kilauea; Fire-billows cover the rocky plain, For Pele erupts her very self. A flood of rain follows lightning-bolt; Earth quakes with groaning and tossing, Answered with shouts from the Echo god. Once Puna was lifted to heaven; Now the cloud of dark omen hangs low. White bellies the cloud over Laka's hearth; Wai-wela-wela supplies a warm skirt. I choke in this smoke of lehua-- How pungent the smell of burnt man! I strangle, my breath is cut off-- Ugh! what a stifling blanket of fire! Your tears, Hiiaka, your tears! CHAPTER XXXV THE DEATH OF LOHIAU Lohiau, in his last agony, wandered in mind and babbled of many things. To his credit, be it said that his thoughts were not wholly centered on himself. There was a margin of regard for others, as when he sang in these words: Aloha na hale o makou i makamaka ole, Ke ala hele mauka o Huli-wale la, e. Huli wale; ke huli wale a'e nei no, I ka makana ole, i ka mohai ole e ike aku ai, E kanaenae aku ai la ho'i, ia oe, ia oe! TRANSLATION My love to the homes made desolate, On the road which makes this turning. I turn away with an empty hand, Lacking an offering fit to make peace, To soften thy heart and appease thee-- To soften thy heart and content thee. At the last flicker of life, when the rocky encasement had well nigh completed the envelopment of his body, Hiiaka, daring the barrier of fire that had come between them, sprang to his side and, with the last kiss, whispered into his ear, "Go not on the side whence the wind blows; pass to leeward, on the day of our meeting." (Mai hele i ka makani; hele i ka pohu, ma ka la a kaua e halawai ai.) By this cryptic expression, Hiiaka meant to put Lohiau on his guard against enemies that lay in wait for him. If he went to the windward he might reveal himself to them by his flair. She also embodied her warning in song: Aloha ko'u hoa i ka ua pua-kukui, Kui lehua o Moe-awakea, Lei pua o Ka-la-hui-pua, Kae'e lehua o Pu'u-lena, la, mauka: Mauka oe e hele ai, Ma ka ulu o ka makani; O moe'a oe e ka á Pu'u-lena la-- Make, make loa o oe! TRANSLATION My love to thee, mate of the sifting rain, Such time as we strung the lehua, In the snatches of noonday rest, On the days when we dreamed of reunion; And this was done in the uplands. In the uplands you shall safely journey; Safe in the hush and lee of the wind; Lest the blasts of Pu'u-lena shall smite And sweep you away to an endless doom. A swarm of emotions buzzed in the chambers of Hiiaka's mind, of love, of self-destruction, of revenge. In an agony of indecision she strode this way and that, wringing her hands and wailing in a strictly human fashion. The master passion came to the front and had sway: she would find Lohiau, and with him renew the bond of friendliness which had grown up in the midst of the innocent joys and toils of travel shared by them in common. An access of divine power came to her. She immediately began to tear up the strata of the earth. As she broke through the first stratum and the second, she saw nothing. She tore her way with renewed energy: rock smote against rock and the air was full of flying debris. After passing the third stratum, she came upon a ghastly sight--the god of suicide, suspended by the neck, his tongue protruding from his mouth. It was a solemn lesson. After passing the fourth stratum she came upon the stratum of Wakea, and here she found the inanimate bodies of her former companions of travel, the faithful Wahine-oma'o and Paú-o-pala'e. She restored them to life and animation, bidding them return to the beautiful world of sunshine and fresh air. She came at last to the tenth stratum with full purpose to break up this also and thus open the flood-gates of the great deep and submerge Pele and her whole domain in a flood of waters. That, indeed, would have been the ruin of all things. At this moment there came to Hiiaka the clear penetrating tone of a familiar voice. It was the voice of her fast friend and traveling companion, Wahine-oma'o, who had but recently left her and who, now, under the inspiration of the great god Kane, had come to dissuade Hiiaka from her purpose. For the execution of that purpose meant a universe in confusion. It was time, then, for Kane to interfere. He did this by putting into the mouth of her dearest friend on earth an appeal to which Hiiaka could not but listen and, listening, heed: A po Kaena i ka ehu o ke kai; Ki-pú iho la i ka lau o ke ahi; Pala e'ehu i ka La ka ulu o Poloa, e! Po wale, ho'i; e ho'o-po mai ana ka oe ia'u, I ka hoa o ka ua, o ke anu, o ke ko'eko'e! Auhea anei oe? Ho'i mai kaua; He au Ko'olau [468] aku ia. TRANSLATION Kaena is darkened with sea-mist; Eruptions burst up mid lakes of flame; Scorched and gray are Po-loa's bread-fruits. Now, as a climax, down shuts the night. You purpose to blind with darkness The woman who went as your fellow Through rain and storm and piercing cold. List now, my friend: return with me-- We've had a spell of nasty weather! For Hiiaka to give ear to the pleading voice of her friend, the woman who had shared with her the shock of battle and the hardships of travel from Hawaii to Kaua'i and back again, was to run the risk of being persuaded. "Come with me," said Wahine-oma'o; "let us return to our mistress." "I must first seek and find Lohiau," answered Hiiaka. "Better for us first to go before Pele. She will send and bring Lohiau." Thus pleaded the woman Wahine-oma'o. Hiiaka turned from the work of destruction and, hand in hand, they made their way back into the light and wholesome air of the upper world. The sisters--those who bore the name Hiiaka--received her cordially enough. They prattled of many things; buzzed her with questions about her travels of long ago--as it now seemed to Hiiaka. It was not in their heart to stir the embers of painful issues. No more was it in their heart to fathom the little Hiiaka of yesterday, the full-statured woman of to-day. Beyond the exchange of becoming salutations, Hiiaka's mouth was sealed. Until Pele should see fit to lend ear and heart to her speech not a word would she utter regarding her journey. But Pele lay on her hearth silent, sullen--no gesture, no look of recognition. The kino wailua, or spirit from Lohiau, in the meantime, after having in vain tried to solace itself with the companionship of the forest song-birds and having found that resource empty of human comfort, fluttered across the desolate waste of ocean like a tired sea-bird back to his old home and there appeared to his aikane Paoa in a vision at night. "Come and fetch me," he said (meaning, of course, his body). "You will find me lying asleep at Kilauea." Paoa started up in a fright. "What does this mean?" he said to himself. "That Lohiau is in trouble?" When he had lain down again the same vision repeated itself. This time the command was imperative: "Come and rescue me; here I am in the land of non-recognition." [469] Now Paoa roused himself, assured that Lohiau's sleep was that of death, but not knowing that he was, for the second time, the victim of Pele's wrath. He said nothing to anyone but made all his preparations for departure in secret, reasoning that Kahua-nui, the sister of Lohiau, would not credit his story and would consequently interfere with his plans. He entered his canoe and, pressing the water with his paddle, his craft made a wonderful run towards Hawaii. It was necessary for him only to dip his paddle in the brine at intervals and to direct the course. The canoe seemed almost to move of itself. That same morning he arrived at Waipio. To his astonishment, there, in a boat-shed on the beach lay the canoe which he recognized as that of his friend Lohiau. The people of the district had been wondering whose it was and how it had come there. Paoa found many things that were new and strange to him in this big raw island of Hawaii. Not the least of these was the land on which he trod, in places a rocky shell covering the earth like the plates on the back of the turtle, or, it might be, a tumble of jagged rocks--the so-called aä--a terrain quite new to his experience. It seemed as if the world-maker had not completed his work. Of the route to Kilauea he was quite ignorant, but he was led. There flitted before him a shadow, a wraith, a shape and he followed it. At times he thought he could recognize the form of Lohiau and, at night or in the deep shadows of the forest, he seemed to be looking into the face of his friend. When night came he lay down in a sheltered place and slept. In the early morning, while darkness yet brooded over the land, he was roused by the appearance of a light. His first thought was that day had stolen upon him: but no, it was the kino wailua of his friend that had come to awaken him and lead him on the last stage of his journey. CHAPTER XXXVI PAOA SEEKS OUT THE BODY OF HIS DEAD FRIEND LOHIAU Under the lead of his spiritual guide, Paoa arrived that day at Kilauea and, standing at the brink of the great caldera, he saw the figure of Lohiau beckoning to him as it stood on a heap of volcanic debris. The wraith dissolved into nothingness as he approached the spot; but there lay a figure in stone having the semblance of a man. It was more an act of divination than the exercise of ordinary judgment that told him this was the body of Lohiau. "I thought you had summoned me to take home your living body, my friend!" was his exclamation. His voice was broken with emotion as he poured out his lament: Mau a'alina oe mauka o Ka-la-ke-ahi; Ma Puna ka huli mai ana; Ka ua a Makali'i, Ke ua la i Laau, I Kaú, i Ka-hihi, i Ka-pe'a, I ke wao a ke akua. Eia ho'i au la, o ka Maka-o-ke-ahi; Aole ho'i na la o ka Lawa-kua, Ke Koolau la, e, aloha! Aloha ku'u hoa i ka ua anu lipoa, Hu'ihu'i, ko'eko'e, kaoü: He ahi ke kapa o kaua e mehana ai, E lala ai kaua i Oma'o-lala; I pili wale, i ha'alele la, e. Ha'alele i Wailua na hoa aloha-- O Puna, aina aloha, O Puna, i Kaua'i. TRANSLATION Thou bundle of scars from a fiery day, 'Twas at Puna our journey began, With a dash of rain in the summer; Rain again when we entered the woods, Rain, too, in Kaú, in the jungle, In the forest-haunts of the gods, Rain at each crossing of road and path:-- Here stand I, with fire in my eye: Our days of communion are gone; You've bidden adieu to Ko'olau: Hail now to my mate of the gloomy rain-- When wet and cold and chilled to the bone, Our garment of warmth the blazing hearth; Then basked we at Oma'o-lala, Haunting the place, then tearing away. E'en so you tore away from your friends, Those friends of Wailua, of Puna-- That dear land of Puna, Kaua'i! (Here is another version of the eloquent prayer of Paoa; furnished by Poepoe, who obtained it from Rev. Pa'aluhi): O mau a'alina oe, O mau kakala ke ahi. Ma Puna ka hiki'na mai A ka ua makali'i, Ka ua a'ala ai laau, I ka hiki, i ka pa'a, I ke ahu a ke Akua. Eia ho'i au, la. O ka maka o ke ahi; Aole ho'i na la, O ka lawakua [470] a ke Koolau. E, aloha o'u hoa, I ka ua a ka lipoa, [471] Lihau anu, ko'eko'e, ka-o-ú-- He ahi ke kapa e mehana ai, E lála [472] ai kaua i Oma'o-lala. [473] I pili wale, i ha'alele la, e. Ha'alele i Puna na hoaloha, e, Ka aina i ka houpu a Kane [474] He aikane ka mea aloha, e He-e! TRANSLATION You've encased him tight in a lava shell, Scorched him with tongues of flame. Puna, the place of thy landing, First impact of winter rain-- Sweet rain, feeding the perfume, Drunk by vine and firm-rooted tree-- The wilderness-robe of the gods. Here am I, too, eye-flash of flame; As for them, no friends they of mine: Companions mine of the stormy coast, My love goes forth to my toil-mate Of the mist, cold rain and driving storm; A blazing hearth our garment then, And to bask in the sun at Oma'o-lála. Those seeming friends, they went with us, And then, they left us in Puna-- Land dear to the heart of Kane: Who eats of your soul is your true friend. Woe is me, woe is me! Hiiaka, not yet come back from her adventures in the underworld, heard this lament of Paoa and wondered at his performance--that he, a handsome man, should be standing out in the open with not even a malo about his loins to hide his nakedness, "I wonder what is his name," she said aloud. Paoa, intent on supersensual things, heard the wondering words of Hiiaka and responded to them: Hulihia ke au, pe'a ilalo i Akea; Hulihia ka mole o ka honua; Hulihia ka ale ula, ka ale lani, I ka puko'a, ka a'aka, [475] ke ahua, Ka ale po'i, e, i ka moku. Nawele ke ahi, e, a i Kahiki; Nawele ka maka o Hina-ulu-ohi'a. [476] Wela ka lani, kau kahaeä; [477] Wahi'a ka lani, uli-pa'a ka lani; Eleele ka lau o Ka-hoa-li'i; Ka pohaku kuku'i o ka Ho'oilo; Nahá mai Ku-lani-ha-ko'i; [478] Ke ha'a-lokuloku nei ka ua; Ke nei nei ke ola'i; Ke ikuwá mai la i uka. Ke o'oki la i ka piko o ka hale, A mo' ka piko i Eleuä, [479] i Eleaö: Ka wai e ha'a Kula-manu, [480] Ka nahele o Ke-hua, I loa i ke kula o Ho'o-kula-manu. E Pele, e wahi'a [481] ka lani; E Pele e, ka wahine ai laau o Puna, Ke ai holoholo la i ka papa o Hopoe; Pau a'e la Ku-lili-ka-ua [482] Ka nahele makai o Keäau, A ka mahu a ka Wahine, Ka uahi keä i uka, Ke ai la i Pohaku-loa, [483] I ke ala a Lau-ahea; [484] He wawaka ka huila o ka lani. E Ku-kuena [485] e, na'u ho'i e noho Ka la puka i Ha'eha'e. O ka luna o Uwé-kahuna; O ka uwahi hauna-laau; O ke po'o ku i ka pohaku; O ka alá kani koele; A ka nakolo i ka nei. Ma'alili ole ai ua 'kua ai i ke a; Nakeke ka niho o Pele i Kilauea; Pohaku wai ku kihikihi, [486] Ku hiwa ai i ka maka o ka pohaku-- Pohaku ai-wawae o Malama; Hopo aku ka haka'i hele i ka la. Pi'i a ka wai i uka, Moana ai wai a ka Olohe; [487] Kawa lele ai Kilauea; Hohonu ai ka lua i uka, Kapuahi ku-ku-ku. Nau ke ku'i o ke Akua; Holo ka paku'i, lahe'a i na moku. Nou ka lili, no ke Akua: Lili'a i uka, lili'a i kai-- O ka lili kepa i o kipi-kipi. O haele a Mauna Pu'u-kuolo A ka ehu o lalo Paú mahana ai ka Wai-welawela. E Ku e, ke'ehia, ke'ehia ka pae opua; Hina ololo i Ulu-nui: Hina aku la, palala ke ao-- He ao omea a Ulu-lani. Ke wela nei ka La; Ke kau nei ka malu hekili iluna: Ku'i, naue ka leo o ka opua, e-- Opua ai laau la; A ka luna i Moku-aweo-weo Hua'i Pele i ona kino; Lawe ka ua la, lawe ke kaupu e: Opiopi kai a ke Akua; Kuahiwi haoä [488] i Kaú i waena. Ho'po mai la Puna i ka uwahi a ke Akua; Poá ino no ka pua e lu ia nei. Pau ku'u kino lehua a i kai o Puna: Hao'e Puna, koele ka papa; O ka uwahi na'e ke ike'a nei. Kai-ko'o ka lua, kahuli ko'o ka lani Ke Akua ai lehua o Puna, Nana i ai iho la Hawaii kua uli: Wahi'a ka lani; ne'e Hiiaka-i-ka-ale-i; [489] Ne'e Hiiaka-i-ka-ale-moe; O Hiiaka-pa'i-kauhale; Hiiaka-i-ka-pua-enaena; [490] Hiiaka-i-ka-pua-lau-i; O Hiiaka-noho-lae; [491] Hiiaka-wawahi-lani; Hiiaka-i-ka-poli-o-Pele, Halanalana waimaka e hanini nei; Wela mai ka maka o ka ulu o Ho'olono, e. Ho'olono au o Ho'olei'a. O Ho'olei'a au; o Kalei (au) a Paoa; O Paoa au la, i lono oe. TRANSLATION The world is convulsed: the earth-plates sink To the nether domain of Wakea; Earth's rooted foundations are broken; Flame-billows lift their heads to the sky; The ocean-caves and reefs, the peopled land And the circle of island coast Are whelmed in one common disaster: The gleam of it reaches Kahiki:-- Such blush encircles the pale apple's eye. Heaven's blotted out, the whole sky darkened; Hoali'i's cliffs are shadowed with gloom. Now bellows the thunder of Winter; Ku-lani-ha-ko'i's banks are broken; Down pours a pitiless deluge of rain; There's rumble and groan of the earthquake, The reverberant roar of thunder, The roof-stripping swoop of the tempest. Tearing the thatch over Ele-uä, Tearing the thatch over Ele-ao. The freshet makes home for the water-fowl, Flooding the thickets at Kehau, The wide-spread waters of Kula-manu. O Pele, fold back the curtains of heaven; Thou Woman, consumer of Puna woods, Swift thy foray in Hopoe's fields: The land of contending rains is wiped out, And the lands that border Keäau. Up springs the steam from her caldron, A white cloudy mountain of smoke: She's consuming the bowlders of Long-rock, The treacherous paths of Lau-ahea. A flash of lightning rends the sky! O Ku-kuena, 'tis for you to dwell In the flaming Eastern Gate of the Sun. The plateau of Uwé-kahuna Breathes the reek of burning woods; There's pelting of heads with falling stones And loud the clang of the smitten plain, Confused with the groan of the earthquake. Yet this cools not the rock-eater's rage: The Goddess grinds her teeth in the Pit. Lo, tilted rock-plates melt like snow-- Black faces that shine like a mirror-- Sharp edges that bite the foot of a man, The traveler's dread in the glare of the sun. [492] The fire-flood swells in the upland-- A robber-flood--it dries up the streams. Here's cliff for god's jumping, when wild their sport; Deep the basin below, and boiling hot. The Goddess gnashes her teeth and the reek Of her breath flies to the farthest shore. Thine was the fault, O Goddess, thine, a Jealous passion at all times and places-- The snap and spring of a surly dog. Let your gnashing range to its limit, Till it reaches the fringe of your skirt, Your hot paü at Wai-welawela. Trample down, O Ku, these ominous clouds; Let them sag and fall at Ulu-nui. They flatten, they break; look, they spread. White loom, now, the clouds of Ulu-lani; Fierce blazes the Sun, and Thunder Unrolls his black curtains on high. Then bellows his voice from the cloud-- The ominous cloud that swallows the trees. From the crest of Moku-aweö Pele pours out her body, her self-- A turmoil of rain and of sea-fowl. Now boils the lake of the Goddess: In Ka-ú an oasis-park remains; Her smoke covers Puna with night. What a robbery this, to crush the flowers! My bodily self, my lehuas, gone! My precious lehuas, clean down to Puna! And Puna--the land is trenched and seared! The smoke that o'erhangs it, that I can see. High surf in the Pit, turmoiling the sky-- The god who ate Puna's Lehuas, She 'twas laid waste green-robed Hawaii. The heavens--let them rend, Hiiaka! Plunge you in the wild tossing sea; And you, who delight in the calm sea; Hiiaka, thou thatcher of towns, Hiiaka, soul of the flame-bud; Hiiaka, emblemed in ti-bud; Hiiaka, who dwells on the headland; Hiiaka, who parts heaven's curtains; Hiiaka--of Pele's own heart! These tears well from eyes hot with weeping, The eyes of this scion, this herald: I proclaim that he's outcast and exiled. 'Tis I, Paoä announce this: He speaks what is ment for your ear! CHAPTER XXXVII PAOA COMES BEFORE PELE The eminence of Akani-kolea stood near at hand and offered Paoa a vantage ground for better contemplation of the mysterious earth-pit, and when the first tide of emotion had swept by thither he repaired. Looking down into the desolate abyss, his gaze centered on a group of human figures, beautiful women, seated on the vast plates of pahoehoe that made the floor of the caldera. He saw but four of them, Pele herself not being visible. He had no clue as to their identity and was only impressed as by the sight of beautiful women who were to him as goddesses. The grandeur and strangeness of the scene moved him to song: Hulihia ka Mauna, Wela i ke ahi a ka Wahine; Wela na ohi'a o Kulili i ka ua; Wela, a nopu ke ahi o ka Lua. Ai kamumu, nakeke ka pahoehoe; Wela, a iluna o Hale-ma'uma'u; Malu ka pali o Ka-au-eä. Auwe, e Hiiaka-i-ka-poli-o-Pele, e, E ola, e, e ola Lohiau-ipo, I ka pali o Keé, i Haena, e! TRANSLATION Destruction and turmoil in the Pit: The fires of the Woman have done it-- Consuming the forests of Ku-lili-- Fires that boil from the depths of the Pit, Shaking the stone-plates till they rattle. It's furnace-hot in that House-of-fern, But there's shelter at Ka-au-eä. Oh Hiiaka of Pele's heart, Life to thee, and life to dear Lohiau-- Soul plucked by thee from death at Keé, Death in the cliff Keé, at Haena. Pele, in the retirement of her gloomy cavern, was quite out of the range of Paoa's eye-shot, but his voice rang in her ears distinctly. "What a handsome man is that standing on the edge of the cliff at Akani-kolea!" exclaimed Pele's women, unable to repress their admiration. "Call to him and invite him to come down here where we can talk together," said Pele. "Way up there on the pali wall--that's no place for us to talk and become acquainted with each other. Tell him to come down here and we'll discuss matters great and small, look upon the large stem and the small stem; see one another face to face; learn each other's heart's desire." [493] For all her fine words. Pele did not at once come forward and meet her visitor face to face. She lay unrecognized in her stygian boudoir, to all appearance a withered hag. Paoa, well versed in the wiles of Woman, adept in the logomachies and etiquettes of court-life, was quite put to his trumps and found it necessary to summon all his diplomacy and exercise all his power of self-command in dealing with the shrewd and attractive women that surrounded him. It was evident to the watchful eye of our heroine--Hiiaka--that he was dangerously attracted by the voluptuous beauty of her sister, Hiiaka-of-the-waves. In the persistent silence of Pele, upon her fell the leading part of the conversation with Paoa: "What might be the purpose of your pilgrimage?" she asked. "I come in answer to the call of my friend, Lohiau." "But Lohiau is dead," chorused the women. "Yes, dead! And what was the cause of his death?" "He kissed Hiiaka," the woman answered. "Ah! but who killed him?" "Pele." Her voice sank to a whisper, and the name she uttered was to be made out, or guessed at, rather by a study of the protruding lips and the sympathetic arching of the brow than by any sound emitted. Her eyes also made a half-turn in the direction of Pele's cave. "He came to Hawaii in the expectation that Pele would be his life." Paoa spoke with thoughtful deliberation. "How came it about that she should cause his death?" ... After a moment's pause, he continued: "He tasted death once at Haena and, now, again, here, on this barren ... a second death, and through the wrath of Pele!" Pele roused herself at this and spoke up: "What is that you say? that Lohiau died at Haena?" "Yes, he tasted of death there," Paoa answered firmly. "How, then, did he become alive again?" asked Pele sharply. "Hiiaka, she treated him, and by her gracious skill and power brought his soul and body together again. That done, they sailed away for Hawaii." The eyes of Pele were literally, as well as metaphorically, opened. She turned herself about and, in a lowered voice, with a show of astonishment, for the first time, addressed Hiiaka: "Is this true, that you worked over Lohiau and restored him to life?" "It is true, and it is also true that, not until you had put to death Hopoe, did I bestow any dalliance or caress of love upon Lohiau." Hiiaka's expression as she faced Pele was such as might have sat upon the countenance of a judge passing sentence on a confessed criminal at the bar. Pele sat impenetrable, sphinxlike, deep in her own labyrinthine philosophy of the obligations due to a social autocrat and a goddess. Paoa broke the silence: "Shall not Lohiau, then, live again?" "Go back to Haena," said Pele, "and when you hear that Lohiau lives again, then will be the time for you to come and take him home." "That would be well, then," said Paoa. A spell of confusion, of enchantment, seemed now to fall upon the man whilom so boastful. "But where is Pele?" he asked, looking from face to face. "That is Pele," said the goddess, pointing to her sister Wave (Hiiaka-i-ka-ale-i). "I have a sign by which I may know Pele; let me apply the test to these women," said Paoa. The company could but agree to this; whereupon, beginning with Wave, he took each one of them in turn by the hand, carrying it to his cheek, the better to test its warmth, holding the hollow to his ear to catch any murmur that might reverberate from it. Each hand he found to be only of natural heat. Turning, then, to Pele herself, he proposed to inspect her hand. At this the goddess drew back. "If none of these beautiful women is Pele, how can you think that a wrinkled old woman like me is the divine and beautiful Pele?" Paoa insisted and Pele had to consent. He reached out and took her hand and, on the instant, dropped it; it was burning hot. "This is Pele!" he exclaimed. Paoa stood in awed silence before the goddess. Resentment and thoughts of revenge, like evil birds, had taken flight. At Pele's command, the women led him away to take refreshment in the sacred dining hall of Mauli-ola. Before seating himself, Paoa uttered this memorable pule, a mele that has drifted down to us from the wa po: Hulihia ke au, ka papa honua o kona moku; Hulihia, kulia mai ka moku o Kahiki-- Aina no Kahiki i ka la kahi, Aina ho'owali'a e Haumea: Ho-omoe aku la Kahiki-ku, Kulapa mai ka ulu wela, o mai ke ahi. Keehi aku la no e nalo [494] kapua'i, e-- Kapua'i akua no Pele. Ke ke'ekeehi wale la no i ka lani; Haule, u'ina i Polapola; Noho i ka lau ha'a o ka moku. Hina Kukulu o Kahiki; Hina ka omuku i ka makani; Hina ka pae opua ki'i ke ao; Hina ka onohi ula [495] i ka lani; Kanewenewe opua i ke kai. Eä mai ana ma Nihoa, Ma ka mole mai o Lehua, Mai Kaua'i nui a Oahu, a Moloka'i, Lana'i a Kanaloa, mai Maui a Hawaii, Ka Wahine--o Pele--i hi'a i kana ahi A á pulupulu, kukuni, wela ka lani: He uwila ku'i no ka honua; Hekili pa'apa'ina i ke ao; Pohaku puoho, lele iluna; Opa'ipa'i wale ka Mauna; Pipili ka lani, pa'a iä moku. Nalo Hawaii i ka uahi a ka Wahine, I ka lili a ke Akua. Oliliku ka ua mai ka lani; Lili ana ho'i i kana ahi; Lili ana ho'i Pele Hama-hamau ka leo, mai pane! Eia Pele, ko'u Akua! Ke lauwili nei ka makani; Hoanoano mai ana na eho lapa uwila; Hekili wawahi ka lani; Ku loloku ka ua i uka; Ku'i ka hekili, nei ke ola'i; Lele kapu i kai. [496] Hiki lele ai i lalo o Kane-lu-honua. O Kane-pua-hiöhiö, wili,-- Wili ia i uka, wili ia i kai; Wili ia i luna, wili ia i lalo; Wili ia i ka uä, I ka hoöle akua, hoöle mana-- [497] Ka ho'o-malau, [498] e, ka ho'o-maloka; [499] Ke A-papa-nu'u, [500] ke A-papa-lani. [501] O Mano-ka-lani-po, [502] o ke aka lei-hulu-- Hulu o manu kiü, o manu ahiahi; O manu aha'i lono:-- Ha'ina a'e ana ka mana o ko'u Akua Iwaho nei la, e; ha'ina ho'i! Kukulu ka pahu kapu a ka leo: [503] He ala [504] hele, he ala muku, No Kane, laua o Kanaloa; He ki [505] ho'iho'i kanawai; He kai [506] oki'a kanawai; He kua [507] a kanawai -- No Pele, no ko'u Akua, la! TRANSLATION There's turmoil and heaving of strata In the land She claimed for her own. Kahiki was land at the dawn of time, A land by Haumea mixed and tempered; Then She spread out Kahiki-ku; She kindled her fires; the flames leapt high. The Goddess covers her footprints-- The foot-marks of Goddess Pele-- She treads the path of the heavens; Swoops down and lands at Polapola. She dwells in the level island plain. Down fall the pillars of Kakihi; The wind topples over the ruins; Down tumble the sun-kissing clouds; Down sinks the blood-red eye of Heaven And big-bellied clouds that loom at sea. Pele heaves in sight at Nihoa-- That limpet stuck to Lehua's base. From famed Kaua'i to Oahu; Thence on to Mother Hina's isle; To Lana'i of Kanaloa; To Mani and, last, to Hawaii: This the route of the Woman--Pele. Then she rubs her fire-sticks to a blaze: Up flames her touchwood, kindling the heavens. Earth sees the flash of lightning, hears the boom Of thunder echoed by mountain walls-- Rocks flung in space bombard the day, Shaking the mountain to its base. The firmament sags, clings to the earth; Hawaii is lost in Her smoke, At the passion-heat of the Goddess. Down clatters the rain from the sky-- A damper this to the Goddess' fires; It rouses the wrath of Pele. Keep silence! retort not! never a word! 'Tis the voice of Pele; she's my God. The wind veers; there's far-off corruscation; The thunder wrenches heaven's gates; A sobbing of rain in the mountains, The crash of thunder and earthquake; Old tabus take flight to the ocean. Now starts up the Earth-shaker Kane, And Kane, the whirl-wind-breeder-- A tempest-whirl, o'er mountain and sea; A tempest-whirl, in heaven and on earth; A tempest-whirl, sodden with rain, The atheist and the skeptic, The scorner and unbeliever-- Powers of the under-world and the air.-- The hero Mano-ka-lani-pó, His emblem a feathery wreath-- Plume from the bird that spies and tattles, From the bird that makes proclamation, Declaring the might, the power, of my God; Out here, in the open, declare it. Proclaim the edict of silence-- A short way, a true way, this way Of Kane, of Kanaloa-- Compact this and bind in one bundle; Let Ocean then swallow the rest. A jealous flame is Pele's back: That is the law of Pele, of my God! This pule, which I have heard spoken of as ka pule kanawai--from the use of the word kanawai in the last part of the mele, dates back, it is said, to the time of Paao, the priest and chief who came to Hawaii from Samoa in the remote ages. Paoa's argument--if he can be said to have had any--seems to be that Pele should cast away, throw into the ocean, the lumber of old laws and tabus and start afresh. Before leaving the subject--the consideration of the mele--I must mention, apropos of the expression pahu kapu a ka leo, in verse 54, an incident related to me by a Hawaiian friend (J. M. P.). He says that when he was a boy, his mother, when a thunder-storm arose, would often say to him, "keep silence! that's Kane-hekili." In Kahuku, island of Oahu, at a place not far from the sugar-mill, is a cave, known as Keana. In former times this cave was the home where lived a mother and her two sons. One day, having occasion to journey to a distance, she left them with this injunction, "If during my absence you hear the sound of thunder, keep still, make no disturbance, don't utter a word. If you do it will be your death." During her absence, there sprang up a violent storm of thunder and lightning, and the young lads made an outcry of alarm. Thereupon a thunderbolt struck them dead, turning their bodies into stone. Two pillar-shaped stones standing at the mouth of the cave are to this day pointed out in confirmation of the truth of the legend. As Paoa concluded his prayer-song the eyes of the whole company were turned upon him, and on the lips of them all was the question, "Was she then your God?" "She is my God," he answered, "and my ancestors from the earliest times have worshipped her." ... Then, turning his eyes about him, as if to survey the land, he continued, "If this were my land, as is Kaua'i, there would be no lack of good and wholesome food-provision, and that of all kinds. Things are different here ... I am a stranger in this land." On hearing these words, which had in them the sting of truth, for poison had been mixed with some of the food, the women stealthily hid away certain dishes and substituted for them others. At the conclusion of the repast the women who had been in attendance brought him a girdle delicately embroidered with fibers from the coconut that he might be suitably appareled for his interview with the woman Pele. "You will find," they said, "that Pele is in reality a woman of wonderful beauty.... In order to win her, however, you will need to use all your arts of fascination ... and your caution as well. Make hot love to her, but, look out! don't let your fancy lead you to smile upon any other beauty." Pele at first kept Paoa at a distance and, with deep subtlety, said to him, "Here are beautiful women--women more beautiful than I--take one of them." Paoa, well schooled in courtly etiquette and logomachy, was not tripped up by any such snare as Pele laid for him. He stood his ground and faced the god as an equal. As Pele contemplated Paoa it dawned upon her that here stood a man, a being of gracious power, one who combined in himself qualities--attractions--she had never before seen materially embodied in the human form. The woman in Pele laid aside the god--the akua--and came to the front. All thought of bantering talk and word-play slunk away: her whole being was sobered and lifted up. The change in her outward, physical appearance kept pace with the inward: the rough armor that had beset her like the prongs of horned coral, both without and within, melted and dropped away; the haglike wrinkles ceased to furrow her profile. Her whole physical being took on the type of womanly perfection. And what of Paoa, the man who had come with heart full of bitterness, determined on revenge? He was conquered, overwhelmed. Their meeting was that of lovers, who stood abashed in each other's presence. Pele's beauty and charm were like that of a young bride coming to the nuptial couch.... The dalliance and love-making of Pele and Paoa was a honeymoon that continued for three days and three nights. By virtue of this mysterious union with the goddess, Paoa acquitted himself of a ceremonial duty, as it were, and thus gained Pele's dispensation from further obligations to her bed and the liberty of exercising free choice among all the beautiful women that thronged Pele's court. It was there he made his abode until the time for his return to his own Kaua'i. CHAPTER XXXVIII HIIAKA AND LOHIAU ... A REUNION Hiiaka's sense of outrage touched every fiber of her being and stirred such indignation against her sister that she could not again take her former place as a member of Pele's court. Hawaii was the largest island of the group, but it was not large enough to hold herself and Pele. Of all the islands Kaua'i was the one most remote from the scene of her troubles; it was also the land which Lohiau had claimed as his own--and his was a name that called up only the most tender emotions. To Kaua'i would she go. The company of those who shared her feelings and whose personal attachment to her was sufficient to lead them with herself in a venture of new fortunes was not large. It included, of course, her two staunch attendants, Pau-o-pala'e and Wahine-oma'o and, strangely enough, a considerable quota of the sisters who shared with her the name Hiiaka (qualified though it was in each case by some additional distinguishing epithet). Towards Kaua'i, then, did they set their faces or, more literally, turn the prow of their canoe. Many unforeseen things, however, were to happen before the God of Destiny would permit her to gain her destination. Other strands stood ready to be interwoven with the purposeful threads Hiiaka was braiding into her life. In the ancient regime of Hawaii, the halau, as the home and school of the hula, stood for very much and for many things. It served, after a fashion, as a social exchange or clearing house for the whole nation; the resort of every wandering minstrel, bohemian soul or beau esprit whose oestrus kept him in travel; the rallying point of souls dislocated from an old and not yet accommodated to a new environment; a place where the anxious and discouraged, despairing of a new outlook, or seeking balm for bruised hearts, might quaff healing nepenthe. It is not to be wondered at, then, that Hiaaka, not yet healed of her bruises, on reaching Oahu and finding herself in the peaceful haven of Kou, should turn her steps to the home of that hospitable siren and patroness of the hula Pele-ula, as to a sanitarium or hospital whose resources would avail for the assuagement of her troubles. It was almost an article of Pele-ula's creed that in the pleasures and distractions of the hula was to be found a panacea for all the wounds of the spirit; and Pele-ula, as if taking her cue from the lady of the Venusberg, offered her consolations generously to every comfort-needing soul that fared her way. Hiiaka stepped into the life at Pele-ula's court as if she had been absent from it for only a day. Madame Pele-ula, good sport that she was, bore no grudge against the woman who had outplayed her at every turn, and would do it again. She received Hiiaka with open arms. As to entertainment, the play was the thing and that, fortunately, was already appointed for the same evening. It was the same old performance, the hula kilu, with but slight change in the actors and with full opportunity for Hiiaka to display her marvelous skill in hurling the kilu. It was Hiiaka's play and she, following the custom of the game, was caroling--in sober strain--a song of her own; when, to her astonishment, a voice from the crowd struck in and carried the song to completion in the very words that would have been her's. Hiiaka stood and listened. The voice had a familiar ring; the song was not yet in the possession of the public, being known only to a few of her own household, among whom was to be reckoned Lohiau. There was no avoiding the conclusion: it was Lohiau. It remains to tell the miracle of Lohiau's reappearance among men in living form and at this time. While the body of Lohiau lay entombed in its stony shroud, his restless spirit fluttered away and sought consolation in the companionship of the song-birds that ranged the forests of Hawaii. When the magician La'a, who lived in Kahiki, contemplated the degraded condition of Lohiau, alienated from all the springs of human affection, living as a wild thing in the desert, he determined on his rescue and despatched Kolea (plover), one of his ancestral kupuas, to fetch him. The mission of Kolea was not a success. The voice, the manner, the arguments of the bird made no appeal to Lohiau; they were, in fact, distasteful to him and rather increased his devotion to his other bird-friends. "Well, Kolea, what sort of a place is Kahiki?" asked Lohiau. "A most charming place," he answered, nodding his head and uttering his call, "Ko-lé-a, Ko-lé-a." Lohiau was disgusted with his performances and would have nothing more to do with Kolea. When Kolea returned and reported his failure to La'a, that magician sent another bird on the same errand, one of more seductive ways, Ulili. There was something in the voice and manner of Ulili that touched the fancy and won the heart of Lohiau at once and he began to follow him. Ulili skilfully lured him on and at last brought him to Kahiki and delivered him over to his master. La'a ministered to the soul of Lohiau with such tenderness and skill that he became reconciled once more to human ways. But the soul of Lohiau still remained an unhoused ghost, and at times ranged afar in its restless excursions. Now it happened that at the very time when these events were taking place Kane-milo-hai, an elder brother of Pele, was voyaging from Kahiki to Hawaii. His canoe was of that mystical pattern, the leho (cowry) in which Mawi had sailed. While in the middle of the Iëië-waho channel he caught sight of the distracted spirit of Lohiau fluttering like a Mother Carey's chicken over the expanse of waters. The poor ghost, as if desirous of companionship, drew nigh and presently came so near that Kane-milo-hai captured it and, having ensconced it in his ipu-holoho-lona, [508] he sailed on his way. Reaching Hawaii and coming to the desolate scene of Lohiau's tragedy, he recognized a charred heap as the former bodily residence of the shivering ghost in his keeping. He broke the stony form into many pieces and then, by the magical power that was his, out of these fragments he reconstructed the body of Lohiau, imparting to it its original form and lineaments. Into this body Kane-milo-hai now introduced the soul and Lohiau lived again. The tide of new life surging in the veins of Lohiau stirred in him emotions that found utterance in song: I ola no au i ku'u kino wailua, I a'e'a mai e ke 'lii o Kahiki, Ke 'lii nana i a'e ke kai uli, Kai eleele, kai melemele, Kai popolo-hua mea a Kane; I ka wa i po'i ai ke Kai-a-ka-hina-lii-- Kai mu, kai lewa. Ho'opua ke ao ia Lohiau; O Lohiau--i lono oukou. Ola e; ola la; ua ola Lohiau, e! O Lohiau, ho'i, e! TRANSLATION I lived, but 'twas only my soul; Then came Kahiki's King and took me-- The King who sails this purple and blue, An ocean, now black, now amber, The dark mottled sea of Kane, The sea that whelmed those monarchs of old, A sea that is ghostly, foreign, strange. Lohiau flowers anew in the sunlight; It is I, Lohiau! Do you hear it? New life has come to Lohiau! To Lohiau, aye, to Lohiau! Having come to himself, Lohiau sought his own. His chancing at Kou and his appearance at the halau in which Pele-ula was holding her kilu performance, and on the very evening of Hiiaka's arrival, was an arrangement of converging lines that reflected great credit on the god of Destiny. Lohiau arrived at the kilu hall just in time to witness the opening of the game. Having seated himself quietly in the outskirts of the assembly, he begged a neighbor to permit him, as a favor, to conceal himself under the ample width of his kihei, exacting of him also the promise not to betray his retreat. Thus hidden, he could see without being seen. The sight of Hiiaka, the words of her song--he had heard them a score of times before--stirred within him a thousand memories. Without conscious effort of will, the words of his response sprang from his heart almost with the spontaneity of an antiphonal echo. Let us bring together the two cotyledons of this song: O ka wai mukiki a'ala lehua o ka manu, O ka awa ili lena i ka uka o Ka-li'u, O ka manu aha'i kau-laau o Puna:-- Aia i ka laau ka awa o Puna. Mapu wale mai ana no ia'u kona aloha, Hoolana mai ana ia'u, e moe, e; A e moe no, e-e-e. And now comes the unexpected antiphone by Lohiau: O Puna, lehua ula i ka papa; I ula i ka papa ka lehua o Puna: Ke kui ia mai la e na wahine o ka Lua: Mai ka Lua a'u i hele mai nei, mai Kilauea. Aloha Kilauea, ka aina a ke aloha. TRANSLATION Nectar for gods, honeyed lehua; Food for the birds, bloom of lehua; Pang of love, the yellow-barked awa, Quaffed by the dryads in Puna's wilds; Bitter the sweet of Puna's tree-awa. His love wafts hither to me from dreamland-- The cry of the soul for love's fond touch; And who would forbid the soul's demand! Antiphone Puna's plain takes the color of scarlet-- Red as heart's blood the bloom of lehua. The nymphs of the Pit string hearts in a wreath: Oh the pangs of the Pit, Kilauea! Still turns my heart to Kilauea. We must leave to the imagination of the reader the scene that occurred when Lohiau, the man twice called back from the dead, leaves his hiding place and comes into Hiiaka's encircling arms lovingly extended to him. This was accomplished the reunion of Hiiaka and Lohiau, and thus it came to pass that these two human streams of characters so different, in defiance of powerful influences that had long held them apart, were, at length, turned into one channel--that of the man, not wholly earthly, but leavened with the possibility of vast spiritual attainment under the tonic discipline of affliction; that of the woman, self-reliant, resourceful, yet acutely in need of affection; human and practical, yet feeling after the divine, conscious of daily commerce with the skies; and, yet, in spite of all, in bondage to that universal law which gives to the smaller and weaker body the power to introduce a perturbation into the orbit of the greater and to pull it away from its proper trajectory. The old order has passed away, the order in which the will of Pele has ruled almost supreme, regardless of the younger, the human, race which is fast peopling the land that was hers in the making. Hitherto, surrounded by a cohort of willing servants ready at all times to sacrifice themselves to her caprice,--behold, a new spirit has leavened the whole mass, a spirit of dissent from the supreme selfishness of the Vulcan goddess, and the foremost dissident of them all is the obedient little sister who was first in her devotion to Pele, the warm-hearted girl whom we still love to call Hiiaka-i-ka-poli-o-Pele. THE END NOTES [1] Hui, an elided form of huli, the l being dropped. [2] Paoa. One Hawaiian says this should be pahoa. (Paulo Hokii.) The Paoa mentioned in verse eight was a divining rod used to determine the suitability of any spot for Pele's excavations. The land must be proof against the entrance of sea water. It also served as a spade in excavating for a volcanic crater. When a suitable place was finally discovered on Hawaii, the Paoa staff was planted in Panaewa and became a living tree, multiplying itself until it was a forest. The writer's informant says that it is a tree known to the present generation of men. "I have seen sticks cut from it," said he, "but not the living tree itself." [3] O Ahu. The particle o is not yet joined to its substantive, as in Oahu, the form we now have. [4] Pola, the raised platform in the waist of the canoe, a place of honor. [5] This Laupahoehoe is to be distinguished from that in Hilo. [6] Ua, rain. It is suggested this may refer--sarcastically--to the watery secretion in Pele's eyes, as found in old people. [7] Ina, here means consider. [8] Loiloi. If a chief was not pleased or satisfied with a gift, loiloi would express his state of mind. [9] Elua oiwi, literally, two shapes. Pele had many metamorphoses. [10] The wavering of indecision. [11] This Pohakau was the friend, previously mentioned, who had brought to Pele the faithful dog that lay fasting and mourning at Lohiau's grave. Pohakau remained at Pele's court; the dog Pele hid away in her own secret place. [12] One critic says it should be po'e. [13] Kaupaku o ka hale o kaua. A hidden reference to sexual intercourse. [14] Malu-ko'i, dark and gloomy. [15] Kamaaina, a resident, one acquainted with the land. [16] Ele-i. One Hawaiian says this rare word means blue-black, shiny black (J. W. P.); another says it means rich, choice, select (T. J. P.) [17] Ka, to remove, clean up entirely, as in bailing a canoe. [18] Hea, destroyed, flattened out. [19] Ne, an elided poetical form of nele, meaning gone, blotted out. [20] Piko, the navel. The belly, or piko, of a fish was the choicest part. "I ka piko no oe, lihaliha." Eat of the belly and you shall be satiated. (Old saying.) [21] Hu-la. (Notice the accent to distinguish it from hula.) To dig up, as a stone out of the ground. [22] Kukui, the tree whose nuts furnished torches. [23] Uli, an elder sister of Pele, a character much appealed to by sorcerers. [24] Kahuna, in this case probably Hiiaka. [25] Alohi-lani, literally, the brightness of heaven; a term applied to the residence or heavenly court of both Uli and Kapo. In verses 36 and 37 it is distinctly mentioned as the abode of Kapo-ula-kina'u: "E ho'i, e komo i kou hale, O Ke-alohi-lani." [26] Ilio-uli, literally, a dog of dark blue-black color. The primitive Aryans, according to Max Müller, poetically applied the term "sheep" to the fleecy white clouds that float in the sky. The Hawaiian poet, in the lack of a nobler animal, spoke of the clouds as ilio, dogs. With this homely term, however, he coupled--by way of distinction--some ennobling adjective. [27] Ilio-ehu, literally, a white dog. [28] Ilio-mea, literally, a dog--cloud--of a warm pinkish hue. [29] Ku-ke-ao-iki, Ao-iki, small clouds that stand ranged about the horizon. [30] Ao-poko, a short cloud, in contrast with ao-loa.--J. H. [31] Ao-loa, long clouds--stratus?--such as are seen along the horizon. [32] Ao-awihiwihi-ula, a cloud-pile having a pinkish, or ruddy, tint. [33] Hoalii, the relatives of Hiiaka. [34] Ko-wawa, a notched pali that formed part of the wall enclosing the caldera of Kilauea--on its Kau side. [35] Kupina'e, echo, hero personified and endowed with the attributes of a superhuman being. [36] Ku-haili-moe, one of the forms, or characters, of god Ku, representing him as a smoother and beautifier of the landscape. [37] Ha'iha'i-lau-ahea, a goddess who had to do with the flame of fire. Her share in the care of a fire, or, perhaps, of Pele's peculiar fire, seems to have been confined to the base of the flame. [38] Mau-a-ke-alii-hea, a being who had special charge of the flame-tip. [39] Kanaka loloa o ka mauna, this included Ku-pulupulu and his fellows. [40] Ku-pulupulu, described as a hairy being, the chief god of canoe-makers, who had his residence in the wildwoods. [41] Kuli-pe'e-nui. This much-used term is the embodiment in a word of the wild, lumbering, progress of a lava-flow, or lava-tongue. Translating the figure into words, my imagination pictures a huge, shapeless monster, hideous as Caliban drunk, wallowing, sprawling, stumbling along on swollen disjointed knees--a picture of uncouth desolation. [42] Kike-alana, the formulation in a word of the rending and crashing sounds--rock smiting rock--made by a lava-flow. [43] Kahuna i ka, puoko o ke ahi. The word Kahuna is used here where the word akua or kupua would seem to have served the purpose of the meaning, which, as I take it, is the spirit, or genius, of flame. [44] I'imi, derived seemingly from imi, to seek. [45] Lalama, derived seemingly from lala, a branch; or possibly, from lama, a flambeau. [46] Kane-hekili. Thunder is always spoken of as under the control of god Kane. [47] Ka-ulua, the name of one of the months in the cool season of the year; one can not say positively which month is intended, for the reason that the nomenclature varied greatly in the different islands, and varied even on the same island. [48] Kumu-kahi, the name of a hill in Puna on the easternmost cape of Hawaii; also the name of a monolith once set up there; in this connection the name of the female kupua who acted as keeper of the Sun's eastern gate. This name is almost always coupled with that of ... [49] Ha'eha'e, of whom the same account can be given as above. [50] Kapo-ula-Kina'u, one of the family. The epithet ula-kina'u is used in allusion to the fact that her attire, red in color, is picked out with black spots. The name Kapo alone is the one by which she is usually known. [51] The awa papa had a small root, but it was of superior quality. [52] Moe-ha-una-iki, literally, the sleep with a gentle snore--such sleep as follows the use of awa. The poet personifies this sleep. To such lengths does the Hawaiian poetic imagination go. [53] Pahu kapu a ka leo. One--who ought to know--tells me this means the ear; as if the ear were the drum on which the voice played. [54] Ho'okiki kanawai, to enforce, to carry out the law. [55] He kua a kanawai. It was said of Pele that her back was hot like fire, and that a bundle of taro leaves laid thereon was cooked and turned into luau. It was an offense punishable by death for any one to stand at her back or to approach her by that way. [56] He kai oki'a kanawai, literally, an ocean that separates. Exclusiveness, to live apart, was the rule of Pele's life. This principle is enforced with further illustration in the next line:-- [57] He ala muku no Kane me Kanaloa. Even to the great gods Kane and Kanaloa the path of approach to Pele was cut off by the edict, thus far shalt thou come and no further. [58] He ki ho'iho'i kanawai. The ki is said, to my surprise, to be the thong with which a door was made fast, ho'iho'i, in the olden times of Hawaii. I cannot but look upon this statement with some suspicion. [59] Leo, the voice; articulate speech. Leo o ka kanaka hookahi. This one supreme man was Kane. The poet evidently had in mind the myth which is embodied in a certain Kumu-lipo, or song of creation: Kane, the supreme one, looking from heaven, saw Chaos, or the god of Chaos, Kumu-lipo, spread out below and he called to him to send his voice--leo--to the east, to the west, to the north and to the south. Kumu-lipo, thus roused from inaction, despatched the bird Halulu, who flew and carried the message to the east, to the west, to the north and to the south. [60] Ka manu, the bird Halulu, above mentioned. [61] Kai-nu'u a Kane. This expression is an allusion to god Kane's surf-riding, which is often mentioned in Hawaiian mythology. Huli refers to the curling or bending over of the breaker's crest; Nu'u to the blanket of white and yeasty water that follows as the wake of the tumbling wave. The Hawaiians who are best informed in these matters have only vague ideas on the whole subject. [62] Amama, a word frequently used at the end of a prayer in connection with the word noa (free), as in the expression amama, ua noa. The evident meaning is it (the tabu) is lifted, it is free. I conjecture that the word amama is derived from, or related to, the word mama, light, in the sense of levitation. [63] Kui-hanalei, a region in Puna, not far from the caldera of Kilauea, said to be covered now with pahoehoe and aa. [64] Pu'u-lena, a wind that blows in the region of the volcano. [65] Ke-ka-ko'i (literally, the ax-maker), the name of the guide and path-finder to the company. [66] Ka-maiau, their trumpeter who carried a conch. [67] Hinihini, a poetical name for a land-shell, probably one of the genus Achatinella, which was popularly believed to give a shrill piping note. [68] Mapu, one of the trumpeters. [69] Ale ula, a cloud of steam and smoke, such as accompanied an eruption. [70] Ale lani, the patches of blue sky between masses of clouds. [71] Pu-ko'a, a column of steam and smoke bursting up from a volcanic eruption. [72] A'aka, a column of lapillae, accompanied by hot vapor and smoke, such as jet up from a volcanic crater or fissure. [73] Lono, a message; to hear a message, i.e., to receive it. The expression ahu a lono is at first a little puzzling. It means the visible bulk, or sign, of the message. [74] Au-hula-ana. This is the term applied to such a break in a seaside trail as is above described. The word hula indicates the billowy toss of the ocean or of the swimmer's body while making the passage. The term, following Hawaiian usage, is employed either as a noun or as a verb. [75] Maka'u-kiu, afeared-o-a-spy. [76] Ma-hi-ki (mahiti, mawhiti), to leap, to skip, to spring up suddenly. The Maori Comp. Dict. E. Tregear. [77] Wai-luku, water of destruction. [78] Mo'o-puna, a grandchild, nephew or niece. [79] Kahuli-huli. Kahuli, or its intensive, kahuli-huli, primarily means to upset, to overturn. A secondary meaning, much employed in the argot of hula folk, is to hand over, to pass this way; as when one guest at table might say to a neighbor, "hand me the salt (if you please)." [80] Nuku-o-ka-manu, literally, the beak of the bird; said to be a cape in the neighborhood of Hilo. [81] Hala. The fruit of the hala was so often worn in the form of a wreath by Kapo that it came to be looked upon almost as her emblem. To ordinary mortals this practice savored of bad luck. If a fisherman traveling on his way to the ocean were to meet a person wearing a lei of this description he would feel compelled to turn back and give over his excursion for that day. In this instance Kapo was on her way to visit a sick man--a bad omen for him. [82] Kapo-ula-kina'u. This was the full name of Kapo, who was one of the goddesses of the kahunas who practiced anaana (po'e kahuna anaana). Ula-kina'u is a term applied to a feather cloak or cape made of yellow feathers which had in them black spots. [83] Makani. The reference is to the halitus, spirit, or influence that was supposed to rest upon and take possession of one obsessed, even as the tongues of fire rested upon the multitude in Pentecostal times. Kapo herself had this power. [84] Ua, literally, rain, is by a much employed figure of speech used to mean the guests or people of a house. Thus, if one sees a great number of guests arriving to share the hospitality of a house, he might say, "kuaua ua nui ho'i keia e hele mai nei." [85] Pua-lehei, a pali mauka of Wai-he'e. [86] Olohe, an expert in the hula. [87] Aoaoa, an imitative word, meaning dog. [88] The most acceptable bonne bouche that could be offered to Pele, or to Hiiaka, by way of refreshment, was the tender leaf of the taro plant. We of this day and generation eat it when cooked under the name of lu-au. In the old old times, when the gods walked on the earth, it was acceptable in the raw state under the name of paha; but, when cooked, it was called pe'u. The word luau seems to be modern. [89] Po'ipo'i. Po'i uhane, soul catching, was one of the tricks of Hawaiian black art and sorcery. [90] There seems to be a disagreement in the different versions as to who is the king with whom Hiiaka is now contending, whether Ole-pau or Ka-ula-hea. For historical reasons I deem it to be Ole-pau, unless, indeed, the two names represent the same person. [91] Kau, offered, literally put upon the altar. [92] Lohelohe. By some inadvertence, this word was wrongly written as kohekohe, and I was cudgelling my wits and searching heaven and earth, and all the dictionaries, to learn the meaning of this artifact, this false thing. After having vainly inquired of more than a score of Hawaiians, one man, wiser than the rest, suggested that it should be lohelohe, not kohekohe, meaning underdone, or half-baked dog. The word-fit was perfect; the puzzle was solved. [93] Kanaloa, a name given to Kaho'olawe, the island that faces East Maui, lying opposite to Lahaina, and acts as a sort of buffer against the blasts of the south wind, allusion to which is made, as I believe, in the word A-a, in the same line. [94] Ele. Some critics claim that ka and ele properly form one word (kaele), meaning overturned. The grammatical construction of the sentence forbids this claim, and favors the interpretation I have given it. The figure is that of a canoe whose black body has turned turtle. [95] Pa'iauma. This is a word that has presented some difficulties in the discovery of its meaning. The reference, I believe, is to breast-beating practiced by persons distracted with grief. Uma, the final part of the word, I take to be the shortened form of umauma, the bosom. [96] Pili, to meet, the point or line of meeting, the boundaries of a land, therefore, the whole land. [97] Ka-ma'o-ma'o, the name given to the sandy plain between Kahului and Wailuku, Maui. [98] Female deities of necromancy. [99] Akua, literally, a god, or godlike, i.e., in an awe-inspiring manner. [100] Ke-olo-ewa, an akua ki'i, i.e., a god of whom an image was fashioned. Some form of cloud was recognized as his body (Ke-ao-lewa(?)). One of his functions was rain-producing. Farmers prayed to him: "Send rain to my field; never mind the others." S. Percy Smith of New Zealand (in a letter to Professor W. D. Alexander) says that in Maori legend Te Orokewa, also called Poporokewa, was one of the male apa, guardians and messengers of Io, the supreme god who presided over the 8th heaven. According to Hawaiian tradition Ke-olo-ewa was, as Fornander has it, the second son of Kamauaua, a superior chief, or king of Moloka'i, and succeeded his father in the kingship of that island. His brother, Kau-pe'e-pe'e-nui-kauila, it was who stole away Hina, the beautiful wife of Haka-lani-leo of Hilo, and secreted her on the famous promontory of Haupu on Moloka'i. For the story of this interesting tradition see Fornander's "The Polynesian Race," Vol. II, p. 31. After death he became deified and was prayed to as a rain god. [101] Kama-ua, literally, the son of rain. [102] Ulu-nui, meaning the crop-giver. This was the name of a king, or chief of Makawao, Maui, under whom agriculture greatly flourished. [103] Me-ha'i-kana, the goddess of the bread-fruit tree; said to be one with Papa. [104] Kele honua, an instance of a noun placed after its adjective. The meaning of kele honua, literally, the miry soil, a deep taro patch. [105] Oloku'i, a high bluff that overlooks Pele-kunu and Wailau, valleys on Moloka'i. [106] Maka-pu'u, a headland at the eastern extremity of Oahu, on which a lighthouse of the first class has been established within three years. [107] Lae o Ka-laau, the south-western cape of Moloka'i, on which is a lighthouse of the first class. [108] Makua-ole, literally, fatherless or parentless; seemingly a reference to the lonely inhospitable character of the place. [109] Ulu-ma-wao, a hill in the same region as Maka-pu'u point. The name is said to mean a place having a very thin soil. [110] Ua poai-hale, a rain that whisked about on all sides of a house. [111] Moko-li'i (little snake), compound of moko, archaic form of mo'o, and li'i. [112] I-maka, a watch-tower. (This is a new word, not in the dictionary.) [113] Ha-lawa-lawa, zigzag. [114] Ololo-e, out of line; out of order; irregular. See ololo, in Andrews' Hawaiian Dictionary. Keke'e, halawalawa and ololo-e have the same generic meaning. [115] Manu'u-ke-eu, the name of a mythical hala tree that once grew in Puna. The seed was brought from Kahiki by Ka-moho-alii, when he came from that land with Pele and others. They ate the drupe of it with salt and sugar-cane, and then Ka-moho-alii planted the seed. The tree that grew up was, of course, a kupua. [116] Halu'a-pua, flower-bedecked; compound of halu'a (covered), and pua (a flower). [117] Pe'ape'a, a bat; a creature regarded as a kupua. [118] Ka-upu, some sort of a sea-gull. [119] Lu-ahi, the object of a person's wrath or indignation. [120] Hika'a-lani, facing heaven; looking up to heaven. This was the name given later to a beautiful princess on Oahu. [121] Ma-u, literally, damp; the name of the wife of Maka-li'i, as here indicated. Maka-li'i, here used as the name of a deity, is also, 1. the name of the Pleiades; 2. the name of the month in which that constellation rises at the time of sunset; 3. the name sometimes applied to the six summer months collectively. The visible sign of Maka-li'i, as a deity or kupua, was a rain-cloud. [122] Awa i-ku, awa i-lani. A clear understanding of these words calls for a reference to the customs, that had almost the dignity of a rite, that were observed in the handling of awa for purposes of worship, or as an offering to the gods. This began with the very digging of the awa root. He who did this had first to purify himself by a bath in the ocean, followed by an ablution in fresh water and completing the lustration with an aspersion of water containing turmeric, administered by a priest. Then, having arrayed himself in a clean malo, he knelt with both knees upon the ground and tore the root from its bed. Now, rising to his feet, he lifted the awa root to heaven, and by this act the awa was dignified and was called awa i-ku. The utterance (by the priest?) of the kanaenae, or prayer of consecration and eulogy, still further enhanced this dignity and set it apart as a special sacrifice to some god, or to the gods of some class. Awa thus consecrated was known as awa i-lani. [123] Mauli-ola, the God of Health; also the name of a place. The same name was applied also to the breath of life, and to the kahuna's power of healing. In the Maori tongue the word mauri means life, the seat of life. In Samoan mauli means heart; in Hawaiian it means to faint. "Sneeze, living heart" ("Tihe, mauri ora"), says the New Zealand mother to her infant when it utters a sneeze. The Hawaiian mother makes the same ejaculation. [124] Ka-ulu-ola. I can throw no light on this phrase further than is to be obtained in the above note. [125] Kapu-kapu-kai. Awa was forbidden to women. Under certain circumstances, however, it was set before them. In such a case the tabu was first removed by sprinkling the root with sea water (kapu-kai). [126] Haumea, the mother of Pele. [127] Ai. In another version, instead of ai, I find eli or elieli used. [128] Ma-u, the sister of Haumea, therefore aunt to Pele, also the wife of Maka-li'i. [129] Lua-wahine, (lua-hine?), said to be an incarnation, or more properly, perhaps, a spiritual form (kino-lau) of Haumea. [130] Kukuena, the goddess, au-makua, who presided over the ceremony of preparing awa for drinking; said to be an elder sister of Pele. [131] Akua malihini, an epithet applied to himself by Kauhi, because, as previously stated, he had since his arrival from Kahiki been obliged to remain fixed in his station in the cliff and had thus been denied acquaintance with the other islands, especially the big island of Hawaii. [132] Ka-ma'a-ma'a, a land in Puna. [133] Pua-le'i. Bird-hunters often stripped off the lower branches from a selected lehua tree that was in full flower and then limed it to ensnare the birds that were attracted to its rich clusters. Such a tree was termed pua-le'i. [134] Apua, a place in Puna. [135] Ku-ka-la-ula, a place on the road that ascends from Puna to Kilauea. The same term was applied to the ruddy glow that appears on a mountain horizon just before sunrise. [136] Pu'u-lena, said to be the name of a hill near Kilauea-iki. It is now commonly employed as the name of a wind, as in the old saying: "Ua hala ka Pu'u-lena, aia i Hilo." [137] Akua. That was Pele herself. "Aina a ke Akua i noho ai" has passed into a saying. [138] I have purposely weeded out from the narrative, as popularly told, several incidents that have but little interest and no seeming pertinence to the real purpose of the story. [139] Moa'e, the trade wind. [140] There seems to lurk a play in this word hala. It stood not only for the pandanus tree; it also meant a fault, a sin. [141] Poluea, ordinary meaning, to be nauseated; here it means to slope down. [142] Moe-wa'a, literally, a canoe-dream. To dream of a canoe-voyage was considered an omen of very bad luck. [143] Uwa'u, a sea-bird, a gull. [144] Nene-le'a, a place near Ka-ena point, close to Pohaku o Kaua'i. [145] Koa'e, the tropic-bird, or bosen-bird. [146] Ka-ieie, the channel between Oahu and Kauai. [147] Ka-peku. The word kapeku, at the beginning of verse 13, means, I am told, querulous. [148] Ho'o-ilo, or Ho-ilo, the cool or rainy season of the year, covering six months according to the Hawaiians. There was no such month (mahina) as Ho'o-ilo, or Ho-ilo. [149] Ka-hulu-manu. The kai o Ka-hulu-manu is, as reported to me by a well-informed Hawaiian, a flood that submerged the land in mythological times, distinct from Kai-a-ka-hina-alii. [150] Hoohaehae, to chase, to irritate, to tease. [151] Lae-o-ka-laau, (literally, Cape of the Trees), the south-western cape of Moloka'i, on which the United States have established a first-class lighthouse. [152] Kihe, to sneeze; to spatter; to wet with spray. [153] Wawalu, a cove. [154] Owaewae, gullied. This is an instance of the adjective being placed before its noun. [155] Huna i ka wai. The people of the region concealed the holes where water dripped, as it was very scarce. [156] Muli-wai, literally a river, a poetical exaggeration. [157] Wa'a-wa'a, simple-minded; unsophisticated; "green;" the name of two youths mentioned in tradition, one of whom committed blunder after blunder from his soft-hearted stupidity. [158] Pohaku o Kaua'i. The most audacious terrestrial undertaking of the demigod Mawi was his attempt to rearrange the islands of the group and assemble them into one solid mass. Having chosen his station at Kaena Point, the western extremity of Oahu, from which the island of Kaua'i is clearly visible on a bright day, he cast his wonderful hook, Mana-ia-ka-lani, far out into the ocean that it might engage itself in the foundations of Kaua'i. When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge bowlder, the Pohaku o Kaua'i, fell at his feet. The mystic hook, having freed itself from its entanglement, dropped into Palolo Valley and hollowed out the crater, that is its grave. This failure to move the whole mass of the island argues no engineering miscalculation on Mawi's part. It was due to the underhand working of spiritual forces. Had Mawi been more politic, more observant of spiritual etiquette, more diplomatic in his dealings with the heavenly powers, his ambitious plans would, no doubt, have met with better success. [159] Kua-o-ka-La (the back of the sun), a personification and deification of that orb. [160] Kowelowelo, to sink into; to be submerged. [161] Haupu, a famous hill on Kauai, visible from Oahu. When it was capped with a cloud, Hawaiians said, "Ua kau mai ka pua'a i Haupu; e ua ana." If that occurred in the rainy season, they said it was about to clear. [162] Waha, the same as haawe, i.e., a load for the back. In this case it was a bank of mist or clouds. [163] Ke-olewa, a hill, smaller than Haupu, on the side towards Kipu-kai. The word also applied to the floating clouds about the mountain. [164] Lawa-kua, a precious object bound to the back; applied, therefore, to a child, a dear friend and the like; the local name applied to a wind at Ka-lalau. [165] Ka-unu-kupukupu, a land in Puna. The intrinsic meaning of the phrase is an increasing, overmastering, passion ka-unu, a passion; kupukupu, to grow up, to increase. [166] Li'u-la, twilight. [167] Poha-kau, a resting place where the burden-carrier leaned back and relieved his shoulders of their burden for a time. [168] Kaulia, old form of kauia (kau ia). It connotes the removing from the back the haawe, preliminary to a long rest. [169] Kilohana, here means a comfort, a relief. [170] Ka-hua-nui, the elder sister of Lohiau. [171] Kau-nu, desire, passion. Wai o kau-nu, lit., the water of love--"the warm effects." [172] Ulu o Wahine-Kapu. Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit tree Ulu, I have been able to learn nothing; this is the first mention of it I have met with. [173] Na-maka-o-ka-ha'i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p. V of the introduction.) [174] Elieli, kau mai! A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrase kau mai by itself means overshadow me, sit upon me, possess me. [175] Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king. [176] Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located. [177] Ako ia ka hale. The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies. [178] Ko'i ke Akua. There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko'iko'i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the word ko'i should be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as a ko'i. One expounder (Pelei-oho-lani) finds in this word ko'i a reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing. [179] Kou pua'a kanu. Pua'a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua'a, the swine-god. I look upon it as meaning the encounter itself. [180] Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.) She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele. [181] Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua'a on Pele, an attack to which she gave seeming acquiescence. [182] Apa'apa'a, the name of a violent wind, here used adjectively. [183] Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action. [184] Wa'a kauhi, an unrigged canoe, without iako or ama. [185] Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. The pepe is a chock such as is put under the canoe when it is at rest on land. Mua, waena and muimui mean respectively at the bow, amidships and astern. [186] Muimui, an elided form of mulimuli, the hindmost. [187] Kihele ia ulu. Kihele, to bail out; ulu--the belly of the canoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu. [188] Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka'i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother's rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching. [189] Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka'i. From such a distinguished parentage arose the proverbial saying "Moloka'i nui a Hina." [190] Kaunu-ohua, a hill on Moloka'i between Halawa valley and Puko'o, where is said to repose the body of Pele. [191] Haupu, a hill on Moloka'i. [192] Okaoka, said to be the flame-body of Pele, or the small stones, iliili, that entered into the composition of her body. [193] Nana'i, an archaic form of Lana'i. [194] Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana'i, as well as of a kaula--prophet--attached to the disreputable set of gods that infested Lana'i at one time. [195] Poli-hua, a sandy cape on Lana'i famous for its sea-turtles. [196] Wai-li'u, full form, wai-li'u-la, mirage. [197] Hoopa'apa'a Pele ilaila. Pele had planted a spring at this place, near Wai-lua, Kaua'i. Kama-pua'a, in company with two dragon-goddesses, Ka-la-mai-nu'u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them. [198] Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were. [199] Mo'o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name. [200] Ko'i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him. [201] Lele-iwi, a cape on the Puna side of Hilo bay. [202] Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881-1882 came to a stand-still. [203] Lili. This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished from lili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary. [204] Haili-opua, the name of a deity. It means the piling-up of cloud-portents. [205] Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now. [206] Wa'a, the name of a kaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna. [207] In one text this is Pu-ala'a, said to be a place in Puna. I have amended it to make better sense. [208] Ko'e-ula, a family of Kupua, superhuman creatures, who had power over men's lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele. [209] A'ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests. [210] Pe'ai, a contracted form from pe'e, to hide. In this case, the meaning seems to be to hang low in the heavens. [211] Ihi, another form for uhi, to cover, or covered. The ahea, or aheahea is a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating. [212] Ka-ula-hea. See note 22. [213] Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds. [214] Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua'a. [215] Ne'ene'e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua'a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed--so the story goes--to choose pahoehoe as a bed. [216] Ai pau, literally, to eat the whole; and for the first time. [217] Pahoehoe. The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion. [218] Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele. [219] Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods. [220] Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing. N.B.--The occurrence of the preposition e in verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition with hoalii, the subject of the verb noho; and, that being the case, instead of the preposition e we should have the particle o standing before Kane-... as we find it before Ku-.... The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar. [221] He noho ana ai laau, a session of the gods in which they partook in common of some laau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. This laau is said to have been none other than the tender buds of the a'ali'i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding. [222] Papa-walu, literally, eightfold. The wahine are the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight. N.B.--It should be noted that during the time of Pele's disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family. [223] Kiope, to scatter, said of a fire, in order to extinguish it. [224] Ku mau-mau wa. The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor's chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry "I ku mau-mau wa!" "I ku mau wa," answer the men, and with a mighty pull the huge log starts on its way to its ocean-home. [225] Mauli, contracted form of Mauli-ola; the name of a kupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua's mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House. [226] Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole, a thing much sought after by men, even as the owl--as remarks the poet in the next verse--searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say. [227] Pu oe i kau laau me kou makaainana. Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48. [228] Hahau i ke Akua, offer to the god. [229] Ku'u ia a'e Pele. (In the text the ia is shortened to a). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body. [230] Lapu'u 'na Pele. This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body. [231] Kauwiki, a hill in Hana, Maui, famous in history. [232] Ho'oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven. [233] Paiea, a species of crab that resembles the a'ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw. [234] Maunu paiea. The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person. [235] Nie, an elided form of niele, to question. [236] Ea, the sea-turtle. [237] Honu, the land-turtle. [238] Kukuau, a hairy, spotted crab, said to be poisonous. [239] Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodon geoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i'iwi (Gomphosus tricolor, Quoy and Gaimard). [240] Apuhihi. [241] Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow. [242] Loli-pua, loli-koko and loli-ka'e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua. [243] Lelea, a marine creature that is said to be slimy and adheres to the rocks. [244] Kahi-kona, said to be a god of the fishermen. [245] Leo hokiki, an imperfect tone caused by a torn drumhead. [246] Kua a. The penalty of approaching Pele from behind was death: she is said to have had a consuming back. [247] Kai oki'a, an engulfing abyss. [248] Ala muku, the rainbow. (For further comments on these difficult passages, see notes 11, 12, and 13, on page 114.) [249] Ho'o-nou o ka lani. This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor. [250] Ku-walu, literally, eighth in order of succession. [251] Ulu-po, said to be the name of a heiau at Kailua, Oahu. [252] Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations. [253] Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy. [254] Hoaka, a setting forth in figures. (Hoakaka). [255] Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua'a. [256] Ha-amo, the name of the road to Ana-ku. (Peleioholani). [257] Pahu. It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe--Pele's debauchment. The other figures that follow have the same purpose. [258] Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua'a she had degraded herself and robbed her body of its tabu, its sanctity. [259] Kiko, a mark to indicate a tabu. Two ti leaves placed crosswise, and held in place by a pebble, would constitute a kiko. [260] Mo'a, literally, cooked; meaning that the tabu has expired, been abrogated. [261] Pu'e-pu'e, the hills of taro. Kaele means the division or apportioning of them. [262] Ne'ine'i, the more scattered, smaller, hills of taro, those that are nearer the bank. [263] Pakikokiko, the scattered taro plants that grow in the water-course. [264] These Honopu women, two in number, were mo'o, witches, related to Kilioe, a famous witch-mo'o of Hawaii, and their names were Kili-oe-i-ka-pua and Ka-lana-mai-nu'u. [265] Kili-hau, the name given to a local wind accompanied by a fine rain. [266] Kili-opu, a name descriptive of a wind and rain-shafts that, plunging into the water, made as little splash as a skillful diver. [267] Pu'e. This word is here used in an unusual sense to mean cold. [268] Hanehane, the shrill, seemingly far-off, wailing of a ghost; ghostly. [269] Pololei, an archaic name applied to the land shell, now known as pupu-kanioi. This was supposed to utter a delicate trilling cry similar to that of the cricket. [270] Lima-loa, the god Mirage. [271] Wawae-nohu, the name given to a red cloud seen at sunset in the west from Mana, Kauai. [272] Ka-halau-a-ola, literally, the hall of health. The more commonly used appellation Mauli-ola, was both the name of a deity and of a mystical place. One may infer from their use that Halau-a-ola meant rather a sort of house-of-refuge, a place of security from the attack of an enemy, while Mauli-ola had in view a mystical, beatific, condition. The former is illustrated in the line describing Kama-pua'a's escape from Pele's onslaught: Noho ana Kama-pua'a i ka Halau-a-ola. Kama-pua'a finds refuge in the hall of life. [273] Hala-aniani, a small lake of fresh water in a cave at Haena, in which the writer has bathed. [274] Koa maka-iwa, idols with eyes of mother o' pearl. To this class belonged Ku-kaili-moku, the famous war god of Kamehameha. [275] Halawa, the largest valley on Moloka'i, a stronghold of priestcraft and sorcery. "Ua o'o na pule o Moloka'i," the incantations of Moloka'i are ripe, became a proverbial expression. [276] Hea, a stream near Haena. [277] Hana-ia-ka-malama, a benevolent goddess who presided over the tabus that were the birthright of certain chiefs. The rules and observances that etiquette prescribed in the life and conduct of such a chief were intricate and burdensome to the last degree. It was, for instance, required that an infant who inherited this sort of a tabu must not be placed in such a position that the sun's rays could shine on its vertex. [278] Mai-u'u, Ma-a'a, two goddesses (of the wilderness) whose function it was to string or twine leis and wreaths for the decoration of the superior gods. All the gods here mentioned were sometimes grouped under the appellation Akua o ka wa po--gods of the night-time--the fact being, however, that they worked as much by day as by night. [279] Nahinahi-ana, another name for the goddess Hina-ulu-ohi'a, under which appelation her function was to make the dyes used in coloring and printing the tapas. [280] Kuhulu ma. The particle-affix ma indicates that this name, or cognomen rather, comprises a group--in this case a family group--of deities. Under the family cognomen Ku were ranged a large and important group of deities, to whom were given individual appelations appropriate to their functions. Thus, Ku-huluhulu and Ku-ka-ohi'a-laka were deities worshipped by the canoe-makers. Ku-hulu and his set (ma) exercised a function akin to that of the water-carrier. They had charge of the fabled, life-giving water of Kane, Wai a Kane, and served it out according to the needs of men. [281] Hanau a Kane, offspring of Kane. This appellation is intended, apparently, to cover the whole list of names already mentioned and, perhaps, some to be mentioned later in the mele. [282] Wahine. Who these women, goddesses, were is brought out in what follows. [283] Na Wahine i ka pa'ipa'i, literally, the women who clapped, or applauded; but more closely specified as: [284] Pa'i-kua, the goddess who slapped the back, as was done in the hula. [285] Pa'i-alo, the goddess who slapped the chest, as was also done in the hula. [286] Pa'i-kauhale, she who knocked at the doors of the village, i.e., who roused the people generally. [287] Aha, the charm of a pule, its ceremonial correctness, its power as an incantation. [288] Lele wale, to get off the track; to go astray; to fail to hit the point. [289] A pa ia'u, pa ia oe, with results disastrous to me and to you. [290] Wahine-kapu, a bluff in the north-western wall that surrounds the caldera of Kilauea, the tabu residence of god Ka-moho-alii, a brother of Pele. [291] Hoali'i (Hoa, companion and alii, chief); a fellow chief. [292] Ku-wa'a, a god who presided at the hauling of a canoe-log. The shout raised on such an occasion, though it sounds almost like a repetition of this god's name, being "ku maumau wa," had a different origin. [293] Ku-haili-moe, one of the Ku gods, whose function it was to induce or preside over dreams at night. [294] Naele o Hawaii, probably meaning the whole broad area of Hawaii. One view would make it refer specially to the swampy lands. [295] Kui-kui, an archaic form of the word kukui; here meaning both the candle made from the kukui nut and the god who had the same under his special charge. [296] Koli-koli, the god who presided over the snuffling of the kukui nut candles. These were made by stringing the roasted nuts on a coconut leaf-rib. [297] Kaha-ula, the goddess who presided over erotic dreams. [298] Lono-makua, a god one of whose functions was to act as guardian of fire. When Pele and Kama-pua'a fought together and Kama-pua'a had succeeded in extinguishing the fires of Kilauea, Pele, in dismay, appealed to Lono-makua, saying, "There is no fire left." Lono-makua calmly pointed to his armpit and said, "Here is the fire, in these fire-sticks," (aunaki and aulima). The armpit was his place for carrying these sticks. When the Hawaiians first saw a White man with a lighted pipe in his mouth, smoke issuing therefrom, they said, "Surely, this is the great god Lono-makua; he breathes out fire." [299] Kane-kapolei, god of flowers and shrubs. [300] Laka, a god, or demi-god of various functions, such as fishing, agriculture, and house-building. Malo mentions Ku-ka-ohi'a-Laka as a god invoked by canoe-makers. Laka is evidently derived from the name Rata, which in Tahiti, Raro-tonga and New Zealand is the name of the ohi'a tree. Laka is to be distinguished from Laka, the goddess of the hula. [301] Haina-kolo, the same as Ha'i-wahine, the name used in the Hawaiian text. Ha'ina-kolo is a name that spells tragedy. She was a princess of Hawaii who married a mythical being, Ke-anini-ula-o-ka-lani and went with him to his home in the South. Being deserted by her husband, after the birth of her child she started to swim home to Hawaii. Arriving in a famished condition in Kohala, she ate of some ulei berries without first making an offering to the gods. For this offense she was afflicted with insanity, and being distraught, she wandered in the wilderness until her repentant husband sent for her and restored her by his returning love. [302] Uli, the chief aumakua of sorcery, but at the same time having power as a healer if she would but exercise it. [303] Alohi-lani (literally, the shining heavenly ones); the notions that prevail as to its precise meaning in this place are vague. [304] Kupukupu, a benevolent deity who healed diseases and who caused vegetation to flourish. [305] Uli. In this connection the word means black. Ilio is a cloud. [306] Mea, yellow. Ilio mea, a yellow cloud. [307] Ku-ke-ao-iki, a form of the god Ku, a small cloud--hand-size--that grew and grew until it became ominous and seemed to fill the heavens. [308] Ku-ke-ao-loa, a cloud-omen grown to full size. [309] Ku-ke-ao-poko, said to be a cloud that quickly dissolved itself in rain. [310] Ku-ke-ao-apihapiha, a sky full of small clouds, probably the same as our "mackerel sky." All these different kinds of clouds are forms in which Ku showed himself. [311] Kanaka o ka mauna. This undoubtedly means Ku-pulupulu, a god of the canoe-makers. He seems to have had much influence over the lawless Kini Akua. He it was who contracted for the building of a canoe for the hero Laka. [312] Ulu laau, another form of ulu; a shady place. [313] Hina, to sit or kneel for prayer. [314] Omaka, a quiet, silent, place in the wilderness suitable for prayer. [315] Kana, another form of kena, enough. [316] Wai, the awa cup. [317] Ka-hoalii, one of the gods who came with Pele from Kahiki. [318] Piko. The operation of trimming the thatch over the door of a house was a ceremonious operation and was termed oki ka piko. No one would think of sitting in the doorway or of standing on the door sill; it was sacred to Ka-hoalii (mentioned in the 14th line.) [319] Uli, the arch-goddess of sorcery and anaana (praying to death). It seems to be implied that she has healing power as well as power to kill. Or, it may be, she is invoked, retained, to keep her from enlisting on the side of the opposition. [320] Ilio-uli o ka lani, the slaty-blue clouds, here appealed to as kupua, beings possessed of power for good or ill. [321] Ilio-mea, a white cloud (cumulus). [322] Ilio-ehu, a cloud having a ruddy tint from the light of the sun. [323] Ku-ke-ao-iki, clouds broken up into small fragments, like our mackerel sky. [324] Ku-ke-ao-loa, the long stratus clouds, here represented as an embodiment of Ku. [325] Ku-ke-ao-poko, a small compact cloud standing detached from its fellows. [326] Ku-ke-ao-awihiwihi-ula, a ruddy cloud, ragged at its border. [327] Kanaka o ka mauna, probably the Kini Akua, the host of elfins, kobolds and brownies--godlings--that peopled the wilderness. [328] Hoa hele o ka ulu-laau, an apposition clause that explains the previous appellations. [329] Na Keo-lani, goddesses of healing. [330] Maka'a-pule, a term applied to an ohi'a fruit (mountain apple) when so ripe that its seed rattled within the drupe. It was then in the finest condition for eating. [331] Ku-haili-moe, the same god as Ku-haili-moku, who bedecked the land with greenery, a god also worshipped by the canoe-makers. [332] Ha'iha'i-lau-ahea, said to be the same as Ha'ina-kolo. [333] Wahine i kapa ku, the woman who stood in the outskirts of the assembly. [334] Uhau, to lay down or offer a prayer, as, e.g., uhau i ka pule. The offering of the prayer is considered as a physical act, the same as laying down a pig or a fish on the altar of the god. [335] Paeaea, a fishing rod; the act of fishing. Hiiaka is represented as fishing for a favor. [336] Laka, a god, or demi-god, of various functions, including fishing, agriculture and a participation in house-building. He was also one of the gods invoked by canoe-builders. The name is evidently the same as Rata, the appellation, in Tahiti, Raro-tonga and New Zealand, of the lehua (Metrosideros lutea). N.B. This Laka is to be carefully distinguished from the female Laka, the goddess and patron of the hula as well as necromancy. [337] Kai-a-ulu, a sea-breeze that comforted Waianae. [338] Kane-pu-niu, a form of god Kane, now an uncarved bowlder; here used in a tropical sense to mean the head. The Hawaiians, impelled by the same vein of humor as ourselves, often spoke of the human head as a coconut (pu-niu). [339] Kona, here used as a local name for the sea-breeze. [340] Koolau-wahine, a wind, stronger, but from the same direction as the Kona. [341] The author begs to remark that sunstroke is unknown in all Hawaii. [342] Lau-a'e, a fragrant plant that grows in the woods of Kauai. [343] Akua. The word akua was used not alone to designate the gods, it was also applied to any superhuman or supernatural being. The reference here is to the little creatures that swarmed in the land. [344] Oe. This last line is evidently addressed to her traveling companion, Wahine-oma'o, whom she descried in the canoe in the offing. [345] Huli ke alo i ka paia. To sleep with one's face turned to the wall was reckoned to indicate a high degree of confidence in one's safety. [346] Ula, a tingling in the ears. Tinnitus aurium, a tingling in the ears, or any similar symptom in that organ was regarded as a sure sign that some person was making a communication from a distance. This superstition, or sentiment, in regard to tinnitus aurium was not peculiar to the Polynesian. In Der Trompeter von Säckingen I find the following: Laut das Ohr klingt, als ein Zeichen, Dass die Heimath sein gedenket,-- [347] Pahele-hala, literally, shaking the hala (pandanus tree). Hala also meant fault or sin. The figure is to be taken to mean a shaking of sins, in other words, a casting of them away, a disregarding of them. [348] Wai-lua, an abyss in the water. The reference is, of course, to the shark-gods. [349] Laau, wooden. The reference is to the shark-bodies of the two monsters which became dead, wooden, when discarded by them on their coming out of the ocean and resuming ordinary human form. [350] Lehua. The full name is Moana-nui-ka-lehua, a goddess (mermaid) whose domain was in the abyss of the Ieie-waena channel. For further details see remarks in the text. [351] Aina, to furnish food. [352] Lahui, wholly, entirely. [353] Huki, to fetch a wide course; to deviate from a direct course. [354] Ilio, dog. It is explained that the meaning covered by this figure is a storm-cloud and that the stripping off of its garment, wehe ... i kona kapa, meant its break up into the fleecy white clouds of fair weather. It seems that if the head of this cloud-dog pointed to the west it meant rain, if to the east, fair weather. [355] Hanai alualu, to fan with a gentle breeze. Alu-alu is another form for oluolu. [356] Miki-kala and Puha-malo, names of places along the coast of Oahu in the region under observation. [357] Kai-a-ulu, a wind felt on the leeward side of Oahu. [358] Ha'ina na ihu. Ha'i, to break or be broken. The Hawaiian kiss was a flattening of nose against nose. The breaking of noses, as here, therefore, means excessive kissing. [359] Lualua-lei, the name of a plain in this region. [360] Barber's Point. [361] Kua-mú, said to be the name of a wind, the blowing of which caused heavy rain in the woods back of Hilo. [362] Hana-kahi, an ancient king of Hilo, frequently mentioned in poetry, whose name is used to designate the district. [363] Hale Lehua, an evident allusion to the goddess, or mermaid, Moana-nui-ka-Lehua. She was a relative of Pele and had her habitation in the ocean caverns of Ie-ie-waena, the channel between Oahu and Kauai. Her story belongs to the time when the sun-hero Mawi was performing his wonderful exploits. (See account given on p. 104.) [364] Pulelo, a word descriptive of the tremor of the flames that wrapped the trees. [365] Maewa, to fork, or branch, said of the flames. [366] Awa lau, leaf-shaped lagoon; a highly appropriate epithet, when applied to that system of lochs, channels and estuaries that form the famous "Pearl Lochs," as any one acquainted with the place will admit. [367] Pe'e-kaua, the name applied to a portion of the plain west of Pu'u-loa. [368] Kau-no'a, a parasitic plant (Cassytha filiformis) consisting of wiry stems that cling to other plants by means of small protuberances or suckers. [369] Akuli-kuli, a low, vine-like plant, said to have fleshy leaves and minute flowers. [370] Wili-wili (Erythrina monosperma), a tree having light, corky wood, much used in making the outrigger floats for canoes. Its flowers, of a ruddy flame-color, make a splendid decoration. [371] Kane-hili, a name applied to a part of the plain west of Pu'u-loa[Pu'uloa?]. Notice the repetition of the word hili in the next verse. Hili means astray, or distressed. [372] Hili, to go astray, to lose one's way. Assonance by word-repetition was a favorite device of Hawaiian poetry. The Hawaiian poet did not use rhyme. [373] Mo-ewa'a, literally a canoe-dream. To dream of a canoe was an omen of ill luck. It was also unlucky to dream of having gained some valued possession and then wake to the disappointing reality. [374] Wa'a-hila is said to have been the name of a favorite hula of Pele-ula; so called after a princess who, with her brother Ka-manu-wai, excelled in the performance of this dance. Her name has been perpetuated in an old saying that has come down to us: Ka ua Wa'a-hila o Nu'uanu. This is a gentle rain that extends only as far down Nu'uanu valley as to Wyllie or Judd street. [375] Po Puna. Puna, as the home-center of volcanic action, knew what it was to be darkened by a volcanic eruption. Puna here stands for Hiiaka and her companion whose home it was. The night that overshadows Puna represents allegorically the intriguing designs of Pele-ula. [376] Maka lehua. The lehua buds stand for the harmony, kindly affection and love that up to this time had existed between Lohiau and the two women escorting him. Pele-ula is the smoke that blights the lehua buds. [377] Kihei-hei, frequentative form of kihei, to wear. [378] Paü heihei. The pau heihei was a fringe of vegetable ribbons strung together and worn about the loins, thus serving as the conventional shield of modesty among the people of the olden time. The modifying expression, o uka, implies that the use of this particular form of pau was rather a sign of rusticity. [379] Papa lohi o Mau-kele, glistening lava plates of Mau-kele. Mau-kele was a land in Puna. The implication is that these women, Pele-ula, Waikiki and the rest of them are plotting to steal away the affections of Lohiau. [380] Ha'a ho'i ka papa, the lava plates rock: that is the plot is a shaky fabrication and will.... [381] Kahuli, topple over. [382] Puna. There is a punning double entendre involved in the use of this word here. A puna-lua was one who shared with another the sexual favors of a third party. The implication is that Hiiaka and Wahine-oma'o stood thus towards Lohiau. See also note (a). [383] Lau o ka lima, leaves of the hand. The spasmodic working (ha'a) of the fingers was deemed to be a sign of lustful passion. It is here attributed to Lohiau. [384] Loha, to droop, to be fooled; here to be understood in the latter sense of Pele-ula. [385] Wahine-kapu, one of the female deities of the Pele family who had her seat on an eminence at the brink of the caldera of Kilauea which was reverenced as a tabu place. [386] Mai O'olu-eä. O'olu-ea, as a place-name calls for a preposition in mai. O'olu-ea, however, contains within it a verb, olu, to be easy, comfortable, and as a verb olu decides the mai to be an adverb of prohibition. In this meaning the caution is addressed to Lohiau. [387] Ahi-a-Laka, a land in Puna. The double sense, in which it is here used, gives it a reference to the fires of passion. [388] La anoano, literally, quiet day. [389] The kilu, which gave name to the sport, was an egg-shaped dish made by cutting a coconut or small gourd from end to end and somewhat obliquely so that one end was a little higher than the other. [390] Au-hula-ana. When the road along a steep coast is cut off by a precipice with the ocean tossing at its base, the traveler will often prefer to swim rather than make a wide inland detour. Such a place or such an adventure is called an au-hula or au-hula-ana. [391] Laau ku'i, literally, spliced sticks; a ladder, or some contrivance of the sort to aid the traveler in climbing a pali. [392] Lalo, below, to leeward; therefore to the west, meaning Lohiau, who came from the leeward island of Kauai. [393] Manawa, the fontanelles; the heart and affections. [394] Wai-lua, a river on Kauai. [395] Lehua-wehe, a land in Honolulu; here meaning Pele-ula herself. [396] Moe-awakea, a hill in Puna; here used for its etymological signification--literally, to sleep at noontime--which is brought out in the translation. [397] The ami was a vigorous action of the body, often employed by dancers. Its chief feature was a rotation of the pelvis in circles of elipses. Though sometimes used with amorous intent, it was not necessarily an attempt to portray sexual attitudes. The ami honua, or ami ku'u pau, was an exaggerated action of the same description. [398] Kalukalu, a place in Puna which supported extensive forests of hala (pandanus), a tree whose sword-shaped leaves were edged with fierce thorns. In contrast with the smart they produced the poet adduces the delights of the wilds in his own island of Kauai, instancing the laua'e, a fragrant vine that abounds in its mountains. [399] Mohole, an unusual form for pohole, to be lacerated, but not quite so strong. [400] Na-pali (the cliffs), a name given to the precipitous side of Kauai, where is the wild valley of Ka-lalau. [401] Pu'u o Moe-awa. The full form is Moe-awakea (noonday sleep), the name of a hill in Puna. By omitting kea, the word awakea (noon) comes to mean bitter, thus imparting to the meaning a cutting irony. Cf. note (a), page 176. [402] Hana-lei, literally, to make a wreath; a valley on Kauai. [403] Hala. It was ill luck to wear a wreath of the hala drupe. [404] According to one version of this story, Hiiaka made free use of her powers of enchantment in withdrawing from the presence of Pele-ula. At the proper psychological moment, with the wreath of victory crowning her brow, while Pele-ula was vainly intent on an effort to turn the tide of her own defeat and gain the shadow of a recognition as mistress of the game of Kilu, Hiiaka, with a significant gesture to her companions, spat upon the ground and, her example having been imitated by Wahine-oma'o and Lohiau, their physical bodies were at once transported to a distance while their places continued to be occupied by unsubstantial forms that had all the semblance of reality. [405] Maka-pa, an expression used of stones that burst when placed in the fire. [406] Makani holo ulá. The allusion is to a cold wind that chills the naked legs of the fisher-folk. [407] Pau-kua, a place-name, meaning consumed in the back--a clear reference to the fact that the kahuna's black art very frequently made its fatal ravages by attacking first the back. [408] Lele-iwi, the name of a cape that marked the coast of Puna. The word also has a meaning of its own, to express which seems to be the purpose of its use here. It connotes a grave-yard, a scaffold, one, perhaps, on which the body (literally the bones) of a human sacrifice are left exposed. [409] Maka-hana-loa, the name of another cape, also on the Hilo-Puna coast. [410] Lae Ohi'a, literally, ohi'a cape, meaning a forest growth that stretched out like a tongue. [411] Apane, a species of lehua that has red flowers, much fed upon by the birds. (In the original newspaper-text the word was pane, evidently a mistake. There are, regretably, many such mistakes in the original text.) [412] Manienie, smooth, meadow-like, a name given in modern times to the Bermuda grass--"fine grass"--said to have been imported by Vancouver, now extensively seen in Hawaiian lawns. [413] Ke-ahi-a-Laka, literally, the fire of Laka, the name of a land. [414] Ha'eha'e, the eastern Sun-gate, applicable to Puna as the easternmost district of Hawaii and of the whole group. In claiming Puna as hers--i.e., as her home-land--Hiiaka seems to have set up a claim to be the guardian of the Sun's rising, and therefore, by implication of Pele. [415] "I hana ia ka ihu i mea honi." [416] Muliwai o Lena. There is a stream of this name in Waianae, it is said. Lena is also said to be the name of a place in Kahiki. The word lena, yellow, strongly suggests the thought of sulphur. [417] Moku po'o a Kane, literally, the fissured head of Kane. The first land formed by Kane. [418] Kane-lau-apua, the same as Kane-apua. One of the numerous avatars or characters of Kane. He appeared in Kahiki--Kukulu o Kahiki--and gained a reputation as a benevolent deity, whose benign function--shared by Kane-milo-hai--was to pluck from the jaws of death those who lay at the last gasp (mauli-awa), or whose vital spark was at the last flicker (pua-aneane). He healed the palsied, the helpless and hopeless, those who were beyond the reach of human aid. On one occasion he restored himself to perfect health and soundness by the exercise of his own will; hence his name, Kane-apua. On another occasion he illustrated his power by restoring to life some okuhekuhe which the fisherman had already scaled and laid upon the fire. The motive for this act seems to have been that this fish was a form in which he sometimes appeared. The story of his adventure with Kane-lelei-aka is worthy of mention. At one time while standing on a headland that reached out into the ocean like the prow of a ship, his eye caught a gleam from something moving swiftly through the water. He saw it repeatedly passing and repassing and wondered what it was. It was the shadowy form of Kane-lelei-aka, but he knew it not. He scanned the surrounding mountains and cliffs, if perchance he might get sight of the body, bird, or spirit that produced this reflection. He discovered nothing. In pursuit of his quest, he started to go to Kukulu-o-Kahiki. On the way he met his relative Kane-milo-hai, out in mid ocean. "Are you from Kanaloa?" asked Kane-milo-hai. That meant are you from Lana'i, Kanaloa being the name formerly given to that little island. "Aye, I am from Kanaloa and in pursuit of a strange shadowy thing that flits through the ocean and evades me." "You don't seem to recognize that it is only a shadow, a reflection. The real body is in the heavens. What you are pursuing is but the other intangible body, which is represented by the body of Kane-mano. He is speeding to reach his home in Ohe-ana" (a cave in the deep sea, in the Kai-popolohua-a-Kane). "How then shall I overtake him?" asked Kane-pua. "You will never succeed this way. You are no better off than a kolea (plover) that nods, moving its head up and down (kunou). Your only way is to return with me and start from the bread-fruit tree of Lei-walo (Ka ulu o Lei-walo). You must make your start with a flying leap from the topmost branch of that tree. In that way you can come up to him and catch him." The rest of the story: how he followed the advice given him by Kane-milo-hai and succeeded is too long for insertion here. [419] Nowai he wa'a? To speak of a lava flow as a wa'a, a canoe, is a familiar trope in Hawaiian mele. (See U. L. of H., p. 194). The canoe in this case is the eruption of fire sent against Lohiau, the hoapaio, against whom it is launched, Lohiau and Hiiaka. [420] Aimoku wahine. An aimoku is one who eats up the land, a conqueror, a literal description of Pele. [421] Kini maka o ka la. In the original text from which this is taken the form is Kini-maka, offering the presumption that it is intended as a proper name. Kini-maka was a malevolent kupua, demigod, against whom, it is charged that she was given to scooping out and eating the eyes of men and her fellow gods. Her name was then called Walewale-o-Ku. Kane, it is said, took her in hand and weaned her from her bad practice; after which she was called Kini-maka, Forty-thousand-eyes. The phrase o ka la affixed to her name discountenances the idea that she is the one here intended. It becomes evident that the whole expression means rather the many eyes of the Sun, i.e., the many rays that dart from the Sun; and this is the way I construe it. [422] Pau o ka wahine? The question as to the kind of pau, skirt, worn by the women--those of Pele's fire-brigade, as I have termed them--is pertinent, from the fact that the answer will throw light on their mood and the character of their errand, whether peaceful, warlike, etc. The answer given in the text (line 20 of the translation) is Their skirts were fern and leaf of the ti. A pau of fern was said to be hanohano, dignified. Ua kapa ia ka palai he palai alii; o ka la-i, ua kapa ia he mea kala (the pau of fern was worn by chiefs; the pau of ti leaf was a sign of propitiation.) A woman wore a ti leaf during her period of monthly infirmity. The whole subject will bear further investigation. [423] Kihi o ka Mahina, the horn of the Moon. The manner of fastening the pau, knotting or tucking it in at each hip, gave it a crescent shape, with an angle at each hip. This seems to have suggested to the poet a comparison with the horns of the young Moon. [424] Akua lehe-oi, an undoubted reference to Pele,--the sharp devouring edge, lip, of her lava-flow. [425] Akua lehe-ama. This also must refer to Pele--her gaping lips. [426] Puke, this archaic form of pu'e, a hill of potatoes, yams and the like. [427] The Hawaiians had no such thing as bread. The Hawaiian word ai, in line 20 of the original, means vegetable food. The necessities of the case seem to justify the use of the word bread in the translation. The reader will pardon the anachronism. [428] Awa. The full expression would probably be ua awa, bitter rain, i.e., bad weather. [429] Halelo, rough, jagged like aa. The following quotation is given: Ku ke a, ka halelo o Kaupo, I ho'okipa i ka hale o ka lauwili: E-lau-wili. He lau-wili ka makani, he Kaua-ula. TRANSLATION How jagged stand the rocks of Kaupo, That once held the house of the shiftless! [430] Ihi-lani, literally, the splendor of heaven; said to be a god of lightning, also the name of a hill. [431] Ihi-awaawa, said to be the name of a god of lightning, as well as the name of a hill. [432] Huki-huki, literally, to pull, to haul with a succession of jerks. The action here figured is eminently descriptive of the manner of advance of a lava-flow. It is not with the uniform movement of a body of water. It shoots out a tongue of molten stuff here and there; and as this cools, or is for cause arrested, a similar process takes place at some other point. This movement bears a striking resemblance to the action of a body of skirmishers advancing under fire. Its progress is by fits and starts. [433] Pua'a-kanu. In spite of the fact that this is claimed by Hawaiians to be a place-name, I must see in it an allusion to a swine, devoted to sacrifice, connoting Lohiau himself. [434] Oa, a poetical contraction for loa, long. [435] Haele. By a figure of speech--metonymy--the word haele, meaning to travel, is used to signify a fellow traveler, the companion, of course, is Hiiaka herself. [436] Ku-mauna, a rain-god of great local fame and power; now represented by a monolithic bowlder about thirty feet high, partly overgrown with ferns and moss, situated in the lower edge of the forest-belt, that lies to the south and Kau of Mauna-loa, deserves more than passing mention. The region in which this rock is situated is declared by vulcanologists to have been one vast caldera and must have been the scene of tremendous disturbances. Up to the present time the Hawaiians have continued to hold Ku-mauna in great reverence mingled with fear. The following modern instance isnot only a true story, and interesting, but also furnishes an illustration of the attitude of mind of the Hawaiian people generally,--or many of them--towards their old gods. During a period of severe drought in the district of Kau, Hawaii, a gentleman named S----, while hunting in the neighborhood of the rock that bears the name Ku-mauna, took occasion to go out of his way and visit the rock. Standing before the rocky mass and calling it by name, he used towards it insulting and taunting epithets, professing to hold it responsible for the drought that was distressing the land. He concluded his tirade by discharging his rifle point blank against the face of the rock, resulting in the detachment of a considerable fragment. The vaqueros in the employ of Mr. S.----, who were assisting in the hunt, horrified at the sacreligious act, at once put spurs to their horses and made off, predicting the direst consequences from the rash act of Mr. S----. Now for the denouement: Within about ten days of this occurrence, the valley, on one side of which Mr. S---- had his residence, was visited by a violent rain-storm--such as would in popular speech be termed a cloud-burst. There was a mighty freshet, the waters of which reached so high as to flood his garden and threaten the safety of his house, which he saved only by the most strenuous exertions. The land which had been his garden was almost entirely washed away and in its place was deposited a pell-mell of stones. Needless to say, that, by the natives, this incident was and is regarded to this day as conclusive evidence of the divine power of Ku-mauna and of his wrath at the audacious person who insulted him. Special significance is attached to the fact that as part of Ku-mauna's reprisal the place that had been a garden was turned into a field of rocks. The only wonder is that Mr. S---- got off with so light a punishment. [437] Kani-a-hiku, a place-name--that of a village in the remote valley of Wai-manu--here used, apparently, for its meaning. To analyze its meaning, Kani = a sound, a voice, probably a bird-song; Hiku, a celebrated kupua, the mother of the famous mythical hero Mawi. It is said that when the wind, locally known as the Kapae, but more commonly named the Ho'olua--the same as our trade-wind--blew gently from the ocean, the listening ears of Kani-a-hiku heard, in the distance, the sound of hula drums and other rude instruments mingling with the voices of men chanting the songs of the hula. This seems to be the kani referred to. [438] Wahine ai lehua, Pele. Who else would it be? [439] Unu kupukupu (also written, it is said, haunu kupukupu), a hummock or natural rock-pile, such as would be selected by fishermen, with the addition, perhaps, of a few stones, as an altar on which to lay their offering and before which to utter their prayers. Kupukupu indicates the efficacy of such an altar as a luck-bringer. [440] Pu'u-lena, a wind felt at Kilauea that blew from Puna. The word lena, yellow, suggests the sulphurous fumes that must have added to it their taint at such time as the wind passed over the volcanic pit. [441] Ku-hala-kai, a plentiful fall of rain. [442] Ku-hulu-ku, a chilling of the atmosphere. [443] Pu'uku-akahi, Pu'uku-alua, names applied to hills on one or the other side of the fire-pit, whence seem to come those sonorous puffing or blowing sounds that accompany the surging of the fires. [444] Kua-loi. This is probably shortened from the full form Kua-loiloi. The reference is to a law, or custom, which forbade any one to approach Pele from behind, or to stand behind her. He kua loiloi ko Pele, the meaning of which is, Pele has a fastidious back. [445] Ka-hoa-lii, literally, companion of kings; the shark-god, a relation of Pele, who occupied a section of the plateau on the northwestern side of the caldera, a place so sacred that the smoke and flames of the volcano were not permitted to trespass there. [446] Maiau pololei, land shells found on trees, generally called pupu-kanioi. [447] Kanaka loloa, Ku-pulupulu, one of the gods of the canoe-makers; here spoken of as a tall man in contradistinction, perhaps, to the dwarfish Kini-akua, who were his followers. [448] Kuli-pe'e-nui, a deity, or an idealization, of a lava flow. The feature that seems to be emphasized is the stumbling, crawling, motion, which as seen in a flow, may be compared to the awkward, ataxic movement of one whose knees are dislocated and leg-bones broken. [449] Pi'i-kea, the god of the roaches, who is described as given to making certain tapping motions with his head which, I believe, are practiced by the roach at the present time. [450] Mahao'o, an epithet applied to a dog that shows a patch of yellow hairs on each side of his face. It has somewhat the force of our expression, breathing out flames. [451] Ama wa'a. The commotion in Kilauea is here compared to the upsetting of the canoe's outrigger (ama). When an outriggered canoe capsizes the outrigger, ama, as a rule, lifts out of the water. [452] Wa'a. The reference seems to be to the masses of solid lava that, not infrequently may be seen to break off from the wall of the fire-pit and float away on the surface of the molten lake, even as an iceberg floats in the ocean. [453] Na'ena'e, said of an object that looks small from a distance. The use of the particle emphatic o, placed before this word, implies that it performs the office of a proper name, here a place-name. Such a use of the particle emphatic before a noun not a proper name indicates that the word is used as an abstract term. [454] Lama kau oni'oni'o. When two strings of kukui nuts are bound together to form one torch, the light given by it is said to be of varying colors. The word oni'oni'o alludes to this fact. [455] Kukulu a awa, said of those in the rear of the company that came against Lohiau. I cannot learn that this is a military term. [456] Kai-a-ka-hulu-manu, literally, the sea of the bird feathers. Some claim this as being the same as the Kai-a-ka-hinali'i; others, and I think rightly, claim that it was a distinct flood that occurred at a later period and that destroyed all birds and flying things. [457] Opiopi. The waves of the sea in the season of Makali'i are compared to the wrinkles in a mat, the contrast with those of the Kai-a-ka-hulu-manu, and the kai a ka pohaku. [458] Noho, a seat, or to sit. Here used for the people there living. [459] Kua o ka makani (literally, at the back of the wind). Koolau, the windward side of an island, was its kua, back. The whole line contains an ingenious reference to the manner of fire-lighting. When the smouldering spark from the fire-sticks has been received on a bunch of dry grass, it is waved to and fro to make it ignite. To the old-fashioned Hawaiian familiar with this manner of fire-making this figure is full of meaning. [460] Ulu o ka La, the figure of the Sun as it touched the horizon, or its glare. [461] Akua, literally, a god. This is a generic term and includes beings that we would call heroes, as well as devils and demons. [462] Ka-wai-hoa, the southern point of Niihau. [463] Hoaka-lei, a hill on Niihau. [464] Kiu, the name of a wind. [465] Makalii, Kaelo and Ka-ulua are cold months. Lohiau found them hot enough. [466] Ha'aha'a, literally, hanging low. I am reminded of an old song uttered, it is said, by a hero from the top of Kauwiki hill, in Hana, Maui: "Aina ua, lani ha'aha'a." Land of rain, where the heavens hang (ever) low. [467] Wai-wela-wela, a hot lake in lower Puna. [468] Ko'olau, a term applied generally to the windward side of an island, which was, of course, the stormy side. The expression au Ko'olau, or Ko'olau weather, is one of great significance. [469] E ki'i mai oe ia'u; eia au la i ke au a ka hewahewa. [470] Lawakua, an intimate companion, a friend. [471] Ua a ka lipoa, a fine, cold rain; a Scotch mist. [472] Lala, to bask in the sunlight. [473] Oma'o-lala, a place in upper Ola'a, named from the bird oma'o. [474] Aina i ka houpu a Kane, a proverbial expression applied to Puna, signifying the affection in which Puna was held. [475] A'aka, an ocean cave (definition not given in the dictionary). [476] Nawele ka maka o Hina-ulu-ohi'a. By metonymy, a figure of speech for which the Hawaiian poets showed great fondness, the name of the goddess, or superior being, Hina-ulu-ohi'a, is here used instead of the fruit which seems to have been her emblem. This fruit, the ohi'a puakea, is a variety of the ohi'a ai, or mountain apple, as it is commonly called. The common variety is of a deep red color shading into purple; but this variety, departing from the usual rule, is of a pale lemon color. This pale variety shows a faint pink or reddish ring about the maka, or eye where the flower was implanted. The poet's fancy evidently makes a comparison between this delicate aureole and the dim glow by which the volcanic fire made itself perceived in its periphery at Kahiki. [477] Kahaea, a pile of white cumulus clouds, or a single large cloud, which was regarded by weather prophets, soothsayers and diviners as a significant portent. [478] Ku-lani-ha-ko'i. The old Hawaiians imagined that somewhere in the heavens was an immense reservoir of water, and that a heavy downpour of rain was due to the breaking of its banks. When the clouds of storm and rain gathered thick and black, they saw in this phenomenon a confirmation of their belief, which gained double assurance when the clouds discharged their watery contents. [479] Eleua ... Eleao. When a Hawaiian house had a door at each end, the door at one end was named Ele-ua, that at the other end Ele-ao. [480] Kula-manu. A plain or tract of land that was flooded in wet weather and thus converted for a time into a resort for water-fowl, was termed a kula-manu or bird plain. [481] Wahi'a ka lani. This passive form of the verb has here the force of entreaty almost equivalent to the imperative. The opening here spoken of was the parting and drawing aside of the dark clouds that shut in the heavens, an opening that would be equivalent to the restoration of peace and good will. [482] Ku-lili-ka-ua, the name applied to a grove of pandanus in Puna. [483] Pohaku-loa, the name of a rocky ledge or cliff in Puna. [484] Lau-ahea. This was a deceitful voice, a vocal Will-o'-the-wisp, that was sometimes heard by travelers and that enticed them into the wilderness or thicket there to be entrapped in some lua meke or fathomless pit. [485] Kuku-ena, a sister of Pele who, like Kahili-opua, was a physician and of a benevolent disposition. She was wont to act as the guide to travelers who had their way in the mazes of a wilderness. So soon, however, as the traveler had come clear into a clear place and was able to orient himself, she modestly disappeared. [486] Ku kihikihi, to stand cornerwise or edgewise. In the ebullition that stirs the mass of a lava lake at seemingly rhythmical intervals the congealed crust that has formed on the surface is seen to break up, become tilted on edge, and then be sucked down into the depths by the vortex of the lava-pit. The allusion here is to the tilting of the plate on edge in this wonderful phenomenon. [487] Olohe. This is explained and described as meaning a spectral appearance of human figures and of objects animate and inanimate moving about in the firmament. The description given of it almost leads one to think it a mirage or fata morgana. [488] Kuahiwi haoa, a term applied in Kau to a forest-clump which a devastating lava flow has spared, after having laid waste the country on all sides of it. [489] Hiiaka-i-ka-ale-i, Hiiaka of the bounding billow. The number of the sisters in whose names that of Hiiaka formed a part was considerable, as may be inferred from the fact that the names here mentioned do not include the whole list of them. [490] Hiiaka-i-ka-pua-enaena, Hiiaka of the burning flower. Her emblem was the little budlike pea-blossom flame. This name is sometimes given as Hiiaka-i-ka-pua-aneane, a more delicate but less striking epithet. [491] Hiiaka-noho-lae, Hiiaka who dwells on the cape. She was recognized by a trickle of blood on the forehead. [492] O ka la ko luna. O ka pahoehoe ko lalo. The sun overhead. The lava below. [493] Aohe o kahi nana oluna o ka pali. Iho mai a lalo nei; ike i ke au nui me ke au iki, he alo a he alo; nana i ka makemake. The exact meaning of ke au iki and ke au nui is not clear. [494] Keehi ... e nalo kapua'i. I am informed that Hawaiians, in order to conceal their goings, would erase their footprints by blurring them with their feet. [495] Onohi ula i ka lani, a fragment of a rainbow. [496] Lele kapu i kai. This may be put,--the old order has passed. [497] Hoole akua, hoole mana. (To deny God, to deny supernatural power). It thus appears that the old Hawaiians were not unacquainted with those phases of skepticism that have flourished in all philosophic times. [498] Ho'o-malau, to treat one's religious duties, or solemn things, with scorn. [499] Ho'o-maloka, to be neglectful of one's religious duties, or of solemn things. In old times, how often did the writer hear the term ho'o-maloka applied as a stigma to those who persistently neglected and showed indifference to the services and ordinances of the church. [500] Apapa-nu'u, the under-world and its spiritual powers. [501] Apapa-lani, the heavens and their spiritual powers. [502] Mano-ka-lani-po. This distinguished name was borne by that one of Kaua'i's kings who preceded its last independent monarch, Ka-umu-alii, by fourteen generations, which would bring his reign in the first half of the fifteenth century. He has the honor, unique among Hawaiian kings, of having his name affixed as a sobriquet to the island that was his kingdom. Whether the use of his name in this connection, apparently as a god, is to be regarded as antedating its occurrence in the Ulu genealogy (given by Fornander. See The Polynesian Race; vol. I, p. 195.), or whether, on the other hand, it is to be considered as an apotheosis of a name justly held in veneration, we cannot decide. [503] Pahu-kapu a ka leo. The best-informed and most thoughtful among the Hawaiian authorities have poorly defined and contradictory notions as to the meaning of this term. Its literal meaning may be given as sacred (or tabu) pillar. Mr. Tregear, in his incomparable Maori Comparative Dictionary, gives one meaning of the word to be sanctuary. One thoughtful Hawaiian defines it as a pillar, such as Pele set up, due regard for which demanded silence. Another, equally well informed, defines it as an edict, or canon. To the writer it seems more logical and safer to adopt the material view regarding this phrase. [504] Ala hele ... ala muku, (literally, a short path or road). This ala hele ... ala muku was probably the rainbow. It is said in Hawaiian story that when Hiiaka came down from the cave where she found the body of Lohiau she used a rainbow as her way of descent. In an old mele occurs this line: O ke anuenue ke ala o Kaha'i. The rainbow was the path of Kaha'i. [505] Ki ho'iho'i. Hawaiian authorities differ as to the meaning of this phrase. After much cogitation and search, I concluded that the word ki has the same root-meaning as i, to utter. (I find myself supported in such an interpretation by no less an authority than Edward Tregear. Maori Comparative Dictionary.) [506] Kai oki'a. Hawaiian authorities are quite at sea as to the meaning of these words. I think it means that the ocean is a gulf that swallows up and destroys. A very stringent tabu, says one, that regulated the diet, cutting off bananas and the like. [507] Kua a. Pele is said to have had a back that was so hot that any fabric laid upon it was reduced to ashes. It was also said to be tabu for any one to approach Pele from behind. [508] A calabash, often covered with a net, used by a fisherman to hold his spare hooks and lines and, by the traveler, his belongings. 
39195	----	available by the Google Books Library Project (http://books.google.com) Note: Project Gutenberg also has an HTML version of this file which includes the original illustrations. See 39195-h.htm or 39195-h.zip: (http://www.gutenberg.org/files/39195/39195-h/39195-h.htm) or (http://www.gutenberg.org/files/39195/39195-h.zip) Images of the original pages are available through the the Google Books Library Project. See http://books.google.com/books?vid=qqETAAAAYAAJ&id [Illustration: KE-ALOHI-LANI] LEGENDS OF GODS AND GHOSTS (HAWAIIAN MYTHOLOGY) Collected and Translated from the Hawaiian by W. D. WESTERVELT Author of "Legends of Old Honolulu" and "Maui, a Demi-God of Polynesia" [Illustration] Boston, U.S.A. Press of Geo. H. Ellis Co. London Constable & Co., Ltd. 10 Orange St., Leicester Sq., W.C. 1915 Copyright, 1915, by William Drake Westervelt Honolulu, H.T. TABLE OF CONTENTS CHAPTER PAGE INTRODUCTION v I. THE GHOST OF WAHAULA TEMPLE 1 II. MALUAE AND THE UNDER-WORLD 14 III. A GIANT'S ROCK-THROWING 21 IV. KALO-EKE-EKE, THE TIMID TARO 26 V. LEGENDARY CANOE-MAKING 29 VI. LAU-KA-IEIE 36 VII. KAUHUHU, THE SHARK GOD OF MOLOKAI 49 VIII. THE SHARK-MAN OF WAIPIO VALLEY 59 IX. THE STRANGE BANANA SKIN 66 X. THE OLD MAN OF THE MOUNTAIN 74 XI. HAWAIIAN GHOST TESTING 84 XII. HOW MILU BECAME THE KING OF GHOSTS 94 XIII. A VISIT TO THE KING OF GHOSTS 100 XIV. KALAI-PAHOA, THE POISON-GOD 108 XV. KE-AO-MELE-MELE, THE MAID OF THE GOLDEN CLOUD 116 XVI. PUNA AND THE DRAGON 152 XVII. KE-AU-NINI 163 XVIII. THE BRIDE FROM THE UNDER-WORLD 224 APPENDIX: The Deceiving of Kewa 241 Homeless and Desolate Ghosts 245 Aumakuas, or Ancestor-ghosts 248 The Dragon Ghost-gods 255 Chas. R. Bishop 259 Partial List of Hawaiian Terms 260 Press Notices 264 LIST OF ILLUSTRATIONS KE-ALOHI-LANI Frontispiece OPPOSITE PAGE IMAGES OF GODS AT THE HEIAU 12 FROM A TARO PATCH 28 KUKUI-TREES, IAO VALLEY, MT. EEKE 50 A TRUSTY FISHERMAN 64 THE MISTY PALI, NUUANU 120 DANCING THE HULA 140 BREADFRUIT-TREES 160 A YOUNG CHIEF OF HAWAII 188 THE HOME OF THE DRAGONS NEAR HILO 198 COCOANUTS 222 THE HOME OF KEWALU 230 FISH PLATES IN COLOR * * * * * PRONUNCIATION * * * * * Readers will have little difficulty in pronouncing names if they remember _two_ rules:-- 1. No syllable ends in a consonant, _e.g._, Ho-no-lu-lu, not Hon-o-lulu. 2. Give vowels the German sound rather than the English, _e.g._, "e" equals "a," and "i" equals "e," and "a" is sounded like "a" in "father." INTRODUCTION The legends of the Hawaiian Islands are as diverse as those of any country in the world. They are also entirely distinct in form and thought from the fairy-tales which excite the interest and wonder of the English and German children. The mythology of Hawaii follows the laws upon which all myths are constructed. The Islanders have developed some beautiful nature-myths. Certain phenomena have been observed and the imagination has fitted the story to the interesting object which has attracted attention. Now the Rainbow Maiden of Manoa, a valley lying back of Honolulu, is the story of a princess whose continual death and resurrection were invented to harmonize with the formation of a series of exquisite rainbows which are born on the mountain-sides in the upper end of the valley and die when the mist clouds reach the plain into which the valley opens. Then there were the fish of the Hawaiian Islands which vie with the butterflies of South America in their multitudinous combinations of colors. These imaginative people wondered how the fish were painted, so for a story a battle between two chiefs was either invented or taken as a basis. The chiefs fought on the mountain-sides until finally one was driven into the sea and compelled to make the deep waters his continual abiding-place. Here he found a unique and pleasant occupation in calling the various kinds of fish to his submarine home and then painting them in varied hues according to the dictates of his fancy. Thus we have a pure nature-myth developed from the love of the beautiful, one of the highest emotions dwelling in the hearts of the Hawaiians of the long ago. So, again, Maui, a wonder-working hero like the Hercules of Grecian mythology, heard the birds sing, and noted their beautiful forms as they flitted from tree to tree and mingled their bright plumage with the leaves of the fragrant blossoms. No other one of those who lived in the long ago could see what Maui saw. They heard the mysterious music, but the songsters were invisible. Many were the fancies concerning these strange creatures whom they could hear but could not see. Maui finally pitied his friends and made the birds visible. Ever since, man has been able to both hear the music and see the beauty of his forest neighbors. Such nature-myths as these are well worthy of preservation by the side of any European fairy-tale. In purity of thought, vividness of imagination, and delicacy of coloring the Hawaiian myths are to be given a high place in literature among the stories of nature vivified by the imagination. Another side of Hawaiian folk-lore is just as worthy of comparison. Lovers of "Jack-the-Giant-Killer," and of the other wonder-workers dwelling in the mist-lands of other nations, would enjoy reading the marvelous record of Maui, the skilful demi-god of Hawaii, who went fishing with a magic hook, and pulled up from the depths of the ocean groups of islands. This story is told in a matter-of-fact way, as if it were a fishing-excursion only a little out of the ordinary course. Maui lived in a land where volcanic fires were always burning in the mountains. Nevertheless it was a little inconvenient to walk thirty or forty miles for a live coal after the cold winds of the night had put out the fire which had been carefully protected the day before. Thus, when he saw that some intelligent birds knew the art of making a fire, he captured the leader and forced him to tell the secret of rubbing certain sticks together until fire came. Maui also made snares, captured the sun and compelled it to journey regularly and slowly across the heavens. Thus the day was regulated to meet the wants of mankind. He lifted the heavens after they had rested so long upon all the plants that their leaves were flat. There was a ledge of rock in one of the rivers, so Maui uprooted a tree and pushed it through, making an easy passage for both water and man. He invented many helpful articles for the use of mankind, but meanwhile frequently filled the days of his friends with trouble on account of the mischievous pranks which he played on them. Fairies and gnomes dwelt in the woodland, coming forth at night to build temples, massive walls, to fashion canoes, or whisper warnings. The birds and the fishes were capable and intelligent guardians over the households which had adopted them as protecting deities. Birds of brilliant plumage and sweet song were always faithful attendants on the chiefs, and able to converse with those over whom they kept watch. Sharks and other mighty fish of the deep waters were reliable messengers for those who rendered them sacrifices, often carrying their devotees from island to island and protecting them from many dangers. Sometimes the gruesome and horrible creeps into Hawaiian folk-lore. A poison tree figures in the legends and finally becomes one of the most feared of all the gods of Hawaii. A cannibal dog, cannibal ghosts, and even a cannibal chief are prominent among the noted characters of the past. Then the power of praying a person to death with the aid of departed spirits was believed in, and is at the present time. Almost every valley of the island has its peculiar and interesting myth. Often there is a historical foundation which has been dealt with fancifully and enlarged into miraculous proportions. There are hidden caves, which can be entered only by diving under the great breakers or into the deep waters of inland pools, around which cluster tales of love and adventure. There are many mythological characters whose journeys extend to all the islands of the group. The Maui stories are not limited to the large island Hawaii and a part of the adjoining island which bears the name of Maui, but these stories are told in a garbled form on all the islands. So Pele, the fire-goddess, who dwelt in the hottest regions of the most active volcanoes, belongs to all, and also Kamapuaa, who is sometimes her husband, but more frequently her enemy. The conflicts between the two are often suggested by destructive lava flows checked by storms or ocean waves. It cannot be suspected that the ancient Hawaiian had the least idea of deifying fire and water--and yet the continual conflict between man and woman is like the eternal enmity between the two antagonistic elements of nature. When the borders of mist-land are crossed, a rich store of folk-lore with a historical foundation is discovered. Chiefs and gods mingle together as in the days of the Nibelungen Lied. Voyages are made to many distant islands of the Pacific Ocean, whose names are frequently mentioned in the songs and tales of the wandering heroes. A chief from Samoa establishes a royal family on the largest of the Hawaiian Islands, and a chief from the Hawaiian group becomes a ruler in Tahiti. Indeed the rovers of the Pacific have tales of seafaring which equal the accounts of the voyages of the Vikings. The legends of the Hawaiian Islands are valuable in themselves, in that they reveal an understanding of the phenomena of nature and unveil their early history with its mythological setting. They are also valuable for comparison with the legends of the other Pacific islands, and they are exceedingly interesting when contrasted with the folk-lore of other nations. I THE GHOST OF WAHAULA TEMPLE Hawaiian temples were never works of art. Broken lava was always near the site upon which a temple was to be built. Rough unhewn stones were easily piled into massive walls and laid in terraces for altar and floors. Water-worn pebbles were carried from the nearest beach and strewn over the uneven floor, making a comparatively smooth place over which the naked feet of the temple dwellers passed without the injuries which would otherwise frequently come from the sharp-edged lava. Rude grass huts built on terraces were the abodes of the priests and of the high chiefs who sometimes visited the places of sacrifice. Elevated, flat-topped piles of stones were usually built at one end of the temple for the chief idols and the sacrifices placed before them. Simplicity of detail marked every step of temple erection. No hewn pillars or arched gateways of even the most primitive designs can be found in any of the temples whether of recent date or belonging to remote antiquity. There was no attempt at ornamentation even in the images of the great gods which they worshipped. Crude, uncouth, and hideous were the images before which they offered sacrifice and prayer. In themselves the heiaus, or temples, of the Hawaiian Islands have but little attraction. To-day they seem more like massive walled cattle-pens than places which had ever been used for sacred worship. On the southeast coast of the island of Hawaii near Kalapana is one of the largest, oldest, and best preserved heiaus, or temples, in the Hawaiian Islands. It is no exception to the architectural rule for Hawaiian temples, and is worthy the name of temple only as it is intimately associated with the religious customs of the Hawaiians. Its walls are several feet thick and in places ten to twelve feet high. It is divided into rooms or pens, in one of which still lies the huge sacrificial stone upon which victims--sometimes human--were slain before the bodies were placed as offerings in front of the hideous idols leaning against the stone walls. This heiau now bears the name Wahaula, or "red-mouth." In ancient times it was known as Ahaula, or "the red assembly," possibly denoting that at times the priests and their attendants wore red mantles in their processions or during some part of their sacred ceremonies. This temple is said to be the oldest of all the Hawaiian heiaus--except possibly the heiau at Kohala on the northern coast of the same island. These two heiaus date back in tradition to the time of Paao, the priest from Upolu, Samoa, who was said to have built them. He was the traditional father of the priestly line which ran parallel to the royal genealogy of the Kamehamehas during several centuries until the last high priest, Hewahewa, became a follower of Jesus Christ--the Saviour of the world. This was the last heiau destroyed when the ancient tabus and ceremonial rites were overthrown by the chiefs just before the coming of Christian missionaries. At that time the grass houses of the priests were burned and in these raging flames were thrown the wooden idols back of the altars and the bamboo huts of the soothsayers and the rude images on the walls, with everything combustible which belonged to the ancient order of worship. Only the walls and rough stone floors were left in the temple. In the outer temple court was the most noted sacred grave in all the islands. Earth had been carried from the mountain-sides inland. Leaves and decaying trees added to the permanency of the soil. Here in a most unlikely place it was said that all the varieties of trees then found in the islands had been gathered by the priests--the descendants of Paao. To this day the grave stands by the temple walls, an object of superstitious awe among the natives. Many of the varieties of trees there planted have died, leaving only those which were more hardy and needed less priestly care than they received a hundred years or more ago. The temple is built near the coast on the rough, sharp, broken rocks of an ancient lava flow. In many places in and around the temple the lava was dug out, making holes three or four feet across and from one to two feet deep. These in the days of the priesthood had been filled with earth brought in baskets from the mountains. Here they raised sweet potatoes and taro and bananas. Now the rains have washed the soil away and to the unknowing there is no sign of previous agriculture. Near these depressions and along the paths leading to Wahaula other holes were sometimes cut out of the hard fine-grained lava. When heavy rains fell, little grooves carried the drops of water to these holes and they became small cisterns. Here the thirsty messengers running from one priestly clan to another, or the traveller or worshippers coming to the sacred place, could almost always find a few drops of water to quench their thirst. Usually these water-holes were covered with a large flat stone under which the water ran into the cistern. To this day these small water places border the path across the pahoehoe lava field which lies adjacent to the broken a-a lava upon which the Wahaula heiau is built. Many of them are still covered as in the days of the long ago. It is not strange that legends have developed through the mists of the centuries around this rude old temple. Wahaula was a tabu temple of the very highest rank. The native chants said, "No keia heiau oia ke kapu enaena." ("Concerning this heiau is the burning tabu.") "Enaena" means "burning with a red hot rage." The heiau was so thoroughly "tabu," or "kapu," that the smoke of its fires falling upon any of the people or even upon any one of the chiefs was sufficient cause for punishment by death, with the body as a sacrifice to the gods of the temple. These gods were of the very highest rank among the Hawaiian deities. Certain days were tabu to Lono--or Rongo, as he was known in other island groups of the Pacific Ocean. Other days belonged to Ku--who was also worshipped from New Zealand to Tahiti. At other times Kane, known as Tane by many Polynesians, was held supreme. Then again Kanaloa--or Tanaroa, sometimes worshipped in Samoa and other island groups as the greatest of all their gods--had his days especially set apart for sacrifice and chant. The Mu, or "body-catcher," of this heiau with his assistants seems to have been continually on the watch for human victims, and woe to the unfortunate man who carelessly or ignorantly walked where the winds blew the smoke from the temple fires. No one dared rescue him from the hands of the hunter of men--for then the wrath of all the gods was sure to follow him all the days of his life. The people of the districts around Wahaula always watched the course of the winds with great anxiety, carefully noting the direction taken by the smoke. This smoke was the shadow cast by the deity worshipped, and was far more sacred than the shadow of the highest chief or king in all the islands. It was always sufficient cause for death if a common man allowed his shadow to fall upon any tabu chief, _i.e._, a chief of especially high rank; but in this "burning tabu," if any man permitted the smoke or shadow of the god who was being worshipped in this temple to come near to him or overshadow him, it was a mark of such great disrespect that the god was supposed to be enaena, or red hot with rage. Many ages ago a young chief whom we shall know by the name Kahele determined to take an especial journey around the island visiting all the noted and sacred places and becoming acquainted with the alii, or chiefs, of the other districts. He passed from place to place, taking part with the chiefs who entertained him sometimes in the use of the papa-hee, or surf-board, riding the white-capped surf as it majestically swept shoreward--sometimes spending night after night in the innumerable gambling contests which passed under the name pili waiwai--and sometimes riding the narrow sled, or holua, with which Hawaiian chiefs raced down the steep grassed lanes. Then again, with a deep sense of the solemnity of sacred things, he visited the most noted of the heiaus and made contributions to the offerings before the gods. Thus the days passed, and the slow journey was very pleasant to Kahele. In time he came to Puna, the district in which was located the temple Wahaula. But alas! in the midst of the many stories of the past which he had heard, and the many pleasures he had enjoyed while on his journey, Kahele forgot the peculiar power of the tabu of the smoke of Wahaula. The fierce winds of the south were blowing and changing from point to point. The young man saw the sacred grove in the edge of which the temple walls could be discerned. Thin wreaths of smoke were tossed here and there from the temple fires. Kahele hastened toward the temple. The Mu was watching his coming and joyfully marking him as a victim. The altars of the gods were desolate, and if but a particle of smoke fell upon the young man no one could keep him from the hands of the executioner. The perilous moment came. The warm breath of one of the fires touched the young chief's cheek. Soon a blow from the club of the Mu laid him senseless on the rough stones of the outer court of the temple. The smoke of the wrath of the gods had fallen upon him, and it was well that he should lie as a sacrifice upon their altars. Soon the body with the life still in it was thrown across the sacrificial stone. Sharp knives made from the strong wood of the bamboo let his life-blood flow down the depressions across the face of the stone. Quickly the body was dismembered and offered as a sacrifice. For some reason the priests, after the flesh had decayed, set apart the bones for some special purpose. The legends imply that the bones were to be treated dishonorably. It may have been that the bones were folded together in the shape known as unihipili, or "grasshopper" bones, _i.e._, folded and laid away for purposes of incantation. Such bundles of bones were put through a process of prayers and charms until at last it was thought a new spirit was created which dwelt in that bundle and gave the possessor a peculiar power in deeds of witchcraft. The spirit of Kahele rebelled against this disposition of all that remained of his body. He wanted to be back in his native district, that he might enjoy the pleasures of the Under-world with his own chosen companions. Restlessly the spirit haunted the dark corners of the temple, watching the priests as they handled his bones. Helplessly the ghost fumed and fretted against its condition. It did all that a disembodied spirit could do to attract the attention of the priests. At last the spirit fled by night from this place of torment to the home which he had so joyfully left a short time before. Kahele's father was the high chief of Kau. Surrounded by retainers, he passed his days in quietness and peace waiting for the return of his son. One night a strange dream came to him. He heard a voice calling from the mysterious confines of the spirit-land. As he listened, a spirit form stood by his side. The ghost was that of his son Kahele. By means of the dream the ghost revealed to the father that he had been put to death and that his bones were in great danger of dishonorable treatment. The father awoke benumbed with fear, realizing that his son was calling upon him for immediate help. At once he left his people and journeyed from place to place secretly, not knowing where or when Kahele had died, but fully sure that the spirit of his vision was that of his son. It was not difficult to trace the young man. He had left his footprints openly all along the way. There was nothing of shame or dishonor--and the father's heart filled with pride as he hastened on. From time to time, however, he heard the spirit voice calling him to save the bones of the body of his dead son. At last he felt that his journey was nearly done. He had followed the footsteps of Kahele almost entirely around the island, and had come to Puna--the last district before his own land of Kau would welcome his return. The spirit voice could be heard now in the dream which nightly came to him. Warnings and directions were frequently given. Then the chief came to the lava fields of Wahaula and lay down to rest. The ghost came to him again in a dream, telling him that great personal danger was near at hand. The chief was a very strong man, excelling in athletic and brave deeds, but in obedience to the spirit voice he rose early in the morning, secured oily nuts from a kukui-tree, beat out the oil, and anointed himself thoroughly. Walking along carelessly as if to avoid suspicion, he drew near to the lands of the temple Wahaula. Soon a man came out to meet him. This man was an Olohe, a beardless man belonging to a lawless robber clan which infested the district, possibly assisting the man-hunters of the temple in securing victims for the temple altars. This Olohe was very strong and self-confident, and thought he would have but little difficulty in destroying this stranger who journeyed alone through Puna. Almost all day the battle raged between the two men. Back and forth they forced each other over the lava beds. The chief's well-oiled body was very difficult for the Olohe to grasp. Bruised and bleeding from repeated falls on the rough lava, both of the combatants were becoming very weary. Then the chief made a new attack, forcing the Olohe into a narrow place from which there was no escape, and at last seizing him, breaking his bones, and then killing him. As the shadows of night rested over the temple and its sacred grave the chief crept closer to the dreaded tabu walls. Concealing himself he waited for the ghost to reveal to him the best plan for action. The ghost came, but was compelled to bid the father wait patiently for a fit time when the secret place in which the bones were hidden could be safely visited. For several days and nights the chief hid himself near the temple. He secretly uttered the prayers and incantations needed to secure the protection of his family gods. One night the darkness was very great, and the priests and watchmen of the temple felt sure that no one would attempt to enter the sacred precincts. Deep sleep rested upon all the temple-dwellers. Then the ghost of Kahele hastened to the place where the father was sleeping and aroused him for the dangerous task before him. As the father arose he saw this ghost outlined in the darkness, beckoning him to follow. Step by step he felt his way cautiously over the rough path and along the temple walls until he saw the ghost standing near a great rock pointing at a part of the wall. The father seized a stone which seemed to be the one most directly in the line of the ghost's pointing. To his surprise it very easily was removed from the wall. Back of it was a hollow place in which lay a bundle of folded bones. The ghost urged the chief to take these bones and depart quickly. [Illustration: IMAGES OF GODS AT THE HEIAU] The father obeyed, and followed the spirit guide until safely away from the temple of the burning wrath of the gods. He carried the bones to Kau and placed them in his own secret family burial cave. The ghost of Wahaula went down to the spirit world in great joy. Death had come. The life of the young chief had been taken for temple service and yet there had at last been nothing dishonorable connected with the destruction of the body and the passing away of the spirit. II MALUAE AND THE UNDER-WORLD This is a story from Manoa Valley, back of Honolulu. In the upper end of the valley, at the foot of the highest mountains on the island Oahu, lived Maluae. He was a farmer, and had chosen this land because rain fell abundantly on the mountains, and the streams brought down fine soil from the decaying forests and disintegrating rocks, fertilizing his plants. Here he cultivated bananas and taro and sweet potatoes. His bananas grew rapidly by the sides of the brooks, and yielded large bunches of fruit from their tree-like stems; his taro filled small walled-in pools, growing in the water like water-lilies, until the roots were matured, when the plants were pulled up and the roots boiled and prepared for food; his sweet potatoes--a vegetable known among the ancient New Zealanders as ku-maru, and supposed to have come from Hawaii--were planted on the drier uplands. Thus he had plenty of food continually growing, and ripening from time to time. Whenever he gathered any of his food products he brought a part to his family temple and placed it on an altar before the gods Kane and Kanaloa, then he took the rest to his home for his family to eat. He had a boy whom he dearly loved, whose name was Kaa-lii (rolling chief). This boy was a careless, rollicking child. One day the boy was tired and hungry. He passed by the temple of the gods and saw bananas, ripe and sweet, on the little platform before the gods. He took these bananas and ate them all. The gods looked down on the altar expecting to find food, but it was all gone and there was nothing for them. They were very angry, and ran out after the boy. They caught him eating the bananas, and killed him. The body they left lying under the trees, and taking out his ghost threw it into the Under-world. The father toiled hour after hour cultivating his food plants, and when wearied returned to his home. On the way he met the two gods. They told him how his boy had robbed them of their sacrifices and how they had punished him. They said, "We have sent his ghost body to the lowest regions of the Under-world." The father was very sorrowful and heavy hearted as he went on his way to his desolate home. He searched for the body of his boy, and at last found it. He saw too that the story of the gods was true, for partly eaten bananas filled the mouth, which was set in death. He wrapped the body very carefully in kapa cloth made from the bark of trees. He carried it into his rest-house and laid it on the sleeping-mat. After a time he lay down beside the body, refusing all food, and planning to die with his boy. He thought if he could escape from his own body he would be able to go down where the ghost of his boy had been sent. If he could find that ghost he hoped to take it to the other part of the Under-world, where they could be happy together. He placed no offerings on the altar of the gods. No prayers were chanted. The afternoon and evening passed slowly. The gods waited for their worshipper, but he came not. They looked down on the altar of sacrifice, but there was nothing for them. The night passed and the following day. The father lay by the side of his son, neither eating nor drinking, and longing only for death. The house was tightly closed. Then the gods talked together, and Kane said: "Maluae eats no food, he prepares no awa to drink, and there is no water by him. He is near the door of the Under-world. If he should die, we would be to blame." Kanaloa said: "He has been a good man, but now we do not hear any prayers. We are losing our worshipper. We in quick anger killed his son. Was this the right reward? He has called us morning and evening in his worship. He has provided fish and fruits and vegetables for our altars. He has always prepared awa from the juice of the yellow awa root for us to drink. We have not paid him well for his care." Then they decided to go and give life to the father, and permit him to take his ghost body and go down into Po, the dark land, to bring back the ghost of the boy. So they went to Maluae and told him they were sorry for what they had done. The father was very weak from hunger, and longing for death, and could scarcely listen to them. When Kane said, "Have you love for your child?" the father whispered: "Yes. My love is without end." "Can you go down into the dark land and get that spirit and put it back in the body which lies here?" "No," the father said, "no, I can only die and go to live with him and make him happier by taking him to a better place." Then the gods said, "We will give you the power to go after your boy and we will help you to escape the dangers of the land of ghosts." Then the father, stirred by hope, rose up and took food and drink. Soon he was strong enough to go on his journey. The gods gave him a ghost body and also prepared a hollow stick like bamboo, in which they put food, battle-weapons, and a piece of burning lava for fire. Not far from Honolulu is a beautiful modern estate with fine roads, lakes, running brooks, and interesting valleys extending back into the mountain range. This is called by the very ancient name Moanalua (two lakes). Near the seacoast of this estate was one of the most noted ghost localities of the islands. The ghosts after wandering over the island Oahu would come to this place to find a way into their real home, the Under-world, or, as the Hawaiians usually called it, Po. Here was a ghostly breadfruit-tree named Lei-walo, possibly meaning "the eight wreaths" or "the eighth wreath"--the last wreath of leaves from the land of the living which would meet the eyes of the dying. The ghosts would leap or fly or climb into the branches of this tree, trying to find a rotten branch upon which they could sit until it broke and threw them into the dark sea below. Maluae climbed up the breadfruit-tree. He found a branch upon which some ghosts were sitting waiting for it to fall. His weight was so much greater than theirs that the branch broke at once, and down they all fell into the land of Po. He needed merely to taste the food in his hollow cane to have new life and strength. This he had done when he climbed the tree; thus he had been able to push past the fabled guardians of the pathway of the ghosts in the Upper-world. As he entered the Under-world he again tasted the food of the gods and he felt himself growing stronger and stronger. He took a magic war-club and a spear out of the cane given by the gods. Ghostly warriors tried to hinder his entrance into the different districts of the dark land. The spirits of dead chiefs challenged him when he passed their homes. Battle after battle was fought. His magic club struck the warriors down, and his spear tossed them aside. Sometimes he was warmly greeted and aided by ghosts of kindly spirit. Thus he went from place to place, searching for his boy, finding him at last, as the Hawaiians quaintly expressed it, "down in the papa-ku" (the established foundation of Po), choking and suffocating from the bananas of ghost-land which he was compelled to continually force into his mouth. The father caught the spirit of the boy and started back toward the Upper-world, but the ghosts surrounded him. They tried to catch him and take the spirit away from him. Again the father partook of the food of the gods. Once more he wielded his war-club, but the hosts of enemies were too great. Multitudes arose on all sides, crushing him by their overwhelming numbers. At last he raised his magic hollow cane and took the last portion of food. Then he poured out the portion of burning lava which the gods had placed inside. It fell upon the dry floor of the Under-world. The flames dashed into the trees and the shrubs of ghost-land. Fire-holes opened in the floor and streams of lava burst out. Backward fled the multitudes of spirits. The father thrust the spirit of the boy quickly into the empty magic cane and rushed swiftly up to his home-land. He brought the spirit to the body lying in the rest-house and forced it to find again its living home. Afterward the father and the boy took food to the altars of the gods, and chanted the accustomed prayers heartily and loyally all the rest of their lives. III A GIANT'S ROCK-THROWING A point of land on the northwestern coast of the island Oahu is called Ka-lae-o-Kaena which means "The Cape of Kaena." Out in the ocean a short distance from this cape lies a large rock which bears the name Pohaku-o-Kauai, or rock of Kauai, a large island northwest of Oahu. This rock is as large as a small house. There is an interesting legend told on the island of Oahu which explains why these names have for generations been fastened to the cape and to the rock. A long, long time ago there lived on the island Kauai a man of wonderful power, by the name of Hau-pu. When he was born, the signs of a demi-god were over and around the house of his birth. Lightning flashed through the skies, and thunder reverberated, rolling along the mountain-sides. Thunder and lightning were very rare in the Hawaiian Islands, and were supposed to be connected with the birth or death or some very unusual occurrence in the life of a chief. Mighty floods of rain fell and poured in torrents down the mountain-sides, carrying the red iron soil into the valleys in such quantities that the rapids and the waterfalls became the color of blood, and the natives called this a blood-rain. During the storm, and even after sunshine filled the valley, a beautiful rainbow rested over the house in which the young chief was born. This rainbow was thought to come from the miraculous powers of the new-born child shining out from him instead of from the sunlight around him. Many chiefs throughout the centuries of Hawaiian legends were said to have had this rainbow around them all their lives. Hau-pu while a child was very powerful, and after he grew up was widely known as a great warrior. He would attack and defeat armies of his enemies without aid from any person. His spear was like a mighty weapon, sometimes piercing a host of enemies, and sometimes putting aside all opposition when he thrust it into the ranks of his opponents. If he had thrown his spear and if fighting with his bare hands did not vanquish his foes, he would leap to the hillside, tear up a great tree, and with it sweep away all before him as if he were wielding a huge broom. He was known and feared throughout all the Hawaiian Islands. He became angry quickly and used his great powers very rashly. One night he lay sleeping in his royal rest-house on the side of a mountain which faced the neighboring island of Oahu. Between the two islands lay a broad channel about thirty miles wide. When clouds were on the face of the sea, these islands were hidden from each other; but when they lifted, the rugged valleys of the mountains on one island could be clearly seen from the other. Even by moonlight the shadowy lines would appear. This night the strong man stirred in his sleep. Indistinct noises seemed to surround his house. He turned over and dropped off into slumber again. Soon he was aroused a second time, and he was awake enough to hear shouts of men far, far away. Louder rose the noise mixed with the roar of the great surf waves, so he realized that it came from the sea, and he then forced himself to rise and stumble to the door. He looked out toward Oahu. A multitude of lights were flashing on the sea before his sleepy eyes. A low murmur of many voices came from the place where the dancing lights seemed to be. His confused thoughts made it appear to him that a great fleet of warriors was coming from Oahu to attack his people. He blindly rushed out to the edge of a high precipice which overlooked the channel. Evidently many boats and many people were out in the sea below. He laughed, and stooped down and tore a huge rock from its place. This he swung back and forth, back and forth, back and forth, until he gave it great impetus which added to his own miraculous power sent it far out over the sea. Like a great cloud it rose in the heavens and, as if blown by swift winds, sped on its way. Over on the shores of Oahu a chief whose name was Kaena had called his people out for a night's fishing. Canoes large and small came from all along the coast. Torches without number had been made and placed in the canoes. The largest fish-nets had been brought. There was no need of silence. Nets had been set in the best places. Fish of all kinds were to be aroused and frightened into the nets. Flashing lights, splashing paddles, and clamor from hundreds of voices resounded all around the nets. Gradually the canoes came nearer and nearer the centre. The shouting increased. Great joy ruled the noise which drowned the roar of the waves. Across the channel and up the mountain-sides of Kauai swept the shouts of the fishing-party. Into the ears of drowsy Hau-pu the noise forced itself. Little dreamed the excited fishermen of the effect of this on far-away Kauai. Suddenly something like a bird as large as a mountain seemed to be above, and then with a mighty sound like the roar of winds it descended upon them. Smashed and submerged were the canoes when the huge boulder thrown by Hau-pu hurled itself upon them. The chief Kaena and his canoe were in the centre of this terrible mass of wreckage, and he and many of his people lost their lives. The waves swept sand upon the shore until in time a long point of land was formed. The remaining followers of the dead chief named this cape "Kaena." The rock thrown by Hau-pu embedded itself deeply in the bed of the ocean, but its head rose far above the water, even when raging storms dashed turbulent waves against it. To this death-dealing rock the natives gave the name "Rock of Kauai." Thus for generations has the deed of the man of giant force been remembered on Oahu, and so have a cape and a rock received their names. IV KALO-EKE-EKE, THE TIMID TARO A myth is a purely imaginative story. A legend is a story with some foundation in fact. A fable tacks on a moral. A tradition is a myth or legend or fact handed down from generation to generation. The old Hawaiians were frequently myth makers. They imagined many a fairy-story for the different localities of the islands, and these are very interesting. The myth of the two taro plants belongs to South Kona, Hawaii, and affords an excellent illustration of Hawaiian imagination. The story is told in different ways, and came to the writer in the present form: A chief lived on the mountain-side above Hookena. There his people cultivated taro, made kapa cloth, and prepared the trunks of koa-trees for canoes. He had a very fine taro patch. The plants prided themselves upon their rapid and perfect growth. In one part of the taro pond, side by side, grew two taro plants--finer, stronger, and more beautiful than the others. The leaf stalks bent over in more perfect curves: the leaves developed in graceful proportions. Mutual admiration filled the hearts of the two taro plants and resulted in pledges of undying affection. One day the chief was talking to his servants about the food to be made ready for a feast. He ordered the two especially fine taro plants to be pulled up. One of the servants came to the home of the two lovers and told them that they were to be taken by the chief. Because of their great affection for each other they determined to cling to life as long as possible, and therefore moved to another part of the taro patch, leaving their neighbors to be pulled up instead of themselves. But the chief soon saw them in their new home and again ordered their destruction. Again they fled. This happened from time to time until the angry chief determined that they should be taken, no matter what part of the pond they might be in. The two taro plants thought best to flee, therefore took to themselves wings and made a short flight to a neighboring taro patch. Here again their enemy found them. A second flight was made to another part of South Kona, and then to still another, until all Kona was interested in the perpetual pursuit and the perpetual escape. At last there was no part of Kona in which they could be concealed. A friend of the angry chief would reveal their hiding-place, while one of their own friends would give warning of the coming of their pursuer. At last they leaped into the air and flew on and on until they were utterly weary and fell into a taro patch near Waiohinu. But their chief had ordered the imu (cooking-place) to be made ready for them, and had hastened along the way on foot, trying to capture them if at any time they should try to light. However, their wings moved more swiftly than his feet, so they had a little rest before he came near to their new home. Then again they lifted themselves into the sky. Favoring winds carried them along and they flew a great distance away from South Kona into the neighboring district of Kau. Here they found a new home under a kindly chief. Here they settled down and lived many years under the name of Kalo-eke-eke, or "The Timid Taro." A large family grew up about them and a happy old age blessed their declining days. It is possible that this beautiful little story may have grown out of the ancient Hawaiian unwritten law which sometimes permitted the subjects of a chief to move away from their home and transfer their allegiance to some neighboring ruler. [Illustration: FROM A TARO PATCH] V LEGENDARY CANOE-MAKING Some of the Hawaiian trees have beautifully grained wood, and at the present time are very valuable for furniture and interior decoration. The koa is probably the best of the trees of this class. It is known as the Hawaiian mahogany. The grain is very fine and curly and wavy, and is capable of a very high polish. The koa still grows luxuriantly on the steep sides and along the ridges of the high mountains of all the islands of the Hawaiian group. It has great powers of endurance. It is not easily worn by the pebbles and sand of the beach, nor is it readily split or broken by the tempestuous waves of the ocean, therefore from time immemorial the koa has been the tree for the canoe and surf-board of the Hawaiians. Long and large have been the canoes hewn from the massive tree trunks by the aid of the kohi-pohaku, the cutting stone, or adze, of ancient Hawaii. Some times these canoes were given miraculous powers of motion so that they swept through the seas more rapidly than the swiftest shark. Often the god of the winds, who had especial care over some one of the high chiefs, would carry him from island to island in a canoe which never rested when calms prevailed or stopped when fierce waves wrenched, but bore the chief swiftly and unfailingly to the desired haven. There is a delightful little story about a chief who visited the most northerly island, Kauai. He found the natives of that island feasting and revelling in all the abandon of savage life. Sports and games innumerable were enjoyed. Thus day and night passed until, as the morning of a new day dawned, an unwonted stir along the beach made manifest some event of very great importance. The new chief apparently cared but little for all the excitement. The king of the island had sent one of his royal ornaments to a small island some miles distant from the Kauai shores. He was blessed with a daughter so beautiful that all the available chiefs desired her for wife. The father, hoping to avoid the complications which threatened to involve his household with the households of the jealous suitors, announced that he would give his daughter to the man who secured the ornament from the far-away island. It was to be a canoe race with a wife for the prize. The young chiefs waited for the hour appointed. Their well-polished koa canoes lined the beach. The stranger chief made no preparation. Quietly he enjoyed the gibes and taunts hurled from one to another by the young chiefs. Laughingly he requested permission to join in the contest, receiving as the reward for his request a look of approbation from the handsome chiefess. The word was given. The well-manned canoes were pushed from the shore and forced out through the inrolling surf. In the rush some of the boats were interlocked with others, some filled with water, while others safely broke away from the rest and passed out of sight toward the coveted island. Still the stranger seemed to be in no haste to win the prize. The face of the chiefess grew dark with disappointment. At last the stranger launched his finely polished canoe and called one of his followers to sail with him. It seemed to be utterly impossible for him to even dream of securing the prize, but the canoe began to move as if it had the wings of a swift bird or the fins of fleetest fish. He had taken for his companion in his magic canoe one of the gods controlling the ocean winds. He was first to reach the island. Then he came swiftly back for his bride. He made his home among his new friends. The Hawaiians had many interesting ceremonies in connection with the process of securing the tree and fashioning it into a canoe. David Malo, a Hawaiian writer of about the year 1840, says, "The building of a canoe was a religious matter." When a man found a fine koa tree he went to the priest whose province was canoe-making and said, "I have found a koa-tree, a fine large tree." On receiving this information the priest went at night to sleep before his shrine. If in his sleep he had a vision of some one standing naked before him, he knew that the koa-tree was rotten, and would not go up into the woods to cut that tree. If another tree was found and he dreamed of a handsome well-dressed man or woman standing before him, when he awoke he felt sure that the tree would make a good canoe. Preparations were made accordingly to go into the mountains and hew the koa into a canoe. They took with them as offerings a pig, cocoanuts, red fish, and awa. Having come to the place they rested for the night, sacrificing these things to the gods. Sometimes, when a royal canoe was to be prepared, it seems as if human beings were also brought and slain at the root of the tree. There is no record of cannibalism connected with these sacrifices, and yet when the pig and fish had been offered before the tree, usually a hole was dug close to the tree and an oven prepared in which the meat and vegetables were cooked for the morning feast of the canoe-makers. The tree was carefully examined and the signs and portents noted. The song of a little bird would frequently cause an entire change in the enterprise. When the time came to cut down the tree the priest would take his stone axe and offer prayer to the male and female deities who were supposed to be the special patrons of canoe building, showing them the axe, and saying: "Listen now to the axe. This is the axe which is to cut down the tree for the canoe." David Malo says: "When the tree began to crack, ready to fall, they lowered their voices and allowed no one to make a disturbance. When the tree had fallen, the head priest mounted the trunk and called out, 'Smite with the axe, and hollow the canoe.' This was repeated again and again as he walked along the fallen tree, marking the full length of the desired canoe." Dr. Emerson gives the following as one of the prayers sometimes used by the priest when passing a long the trunk of the tree: "Grant a canoe which shall be swift as a fish To sail in stormy seas When the storm tosses on all sides." After the canoe had been roughly shaped, the ends pointed, the bottom rounded, and perhaps a portion of the inside of the log removed, the people fastened lines to the canoe to haul it down to the beach. When they were ready for the work the priest again prayed: "Oh, canoe gods, look you after this canoe. Guard it from stem to stern, until it is placed in the canoe-house." Then the canoe was hauled by the people in front, or held back by those who were in the rear, until it had passed all the hard and steep places along the mountain-side and been put in place for the finishing touches. When completed, pig and fish and fruits were again offered to the gods. Sometimes human beings were again a part of the sacrifice. Prayers and incantations were part of the ceremony. There was to be no disturbance or noise, or else it would be dangerous for its owner to go out in his new canoe. If all the people except the priest had been quiet, the canoe was pronounced safe. It is said that the ceremony of lashing the outrigger to the canoe was of very great solemnity, probably because the ability to pass through the high surf waves depended so much upon the out rigger as a balance which kept the canoe from being overturned. The story of Laka and the fairies is told to illustrate the difficulties surrounding canoe making. Laka desired to make a fine canoe, and sought through the forests for the best tree available. Taking his stone axe he toiled all day until the tree was felled. Then he went home to rest. On the morrow he could not find the log. The trees of the forest had been apparently undisturbed. Again he cut a tree, and once more could not find the log. At last he cut a tree and watched in the night. Then he saw in the night shadows a host of the little people who toil with miraculous powers to support them. They raised the tree and set it in its place and restored it to its wonted appearance among its fellows. But Laka caught the king of the gnomes and from him learned how to gain the aid rather than the opposition of the little people. By their help his canoe was taken to the shore and fashioned into beautiful shape for wonderful and successful voyages. VI LAU-KA-IEIE "Waipio valley, the beautiful: Precipices around it, The sea on one side; The precipices are hard to climb; Not to be climbed Are the sea precipices." --_Hawaiian Chant._ Kakea (the white one) and Kaholo (the runner) were the children of the Valley. Their parents were the precipices which were sheer to the sea, and could only be passed by boats. They married, and Kaholo conceived. The husband said, "If a boy is born, I will name it; if a girl, you give the name." He went up to see his sister Pokahi, and asked her to go swiftly to see his wife. Pokahi's husband was Kaukini, a bird-catcher. He went out into the forest for some birds. Soon he came back and prepared them for cooking. Hot stones were put inside the birds and the birds were packed in calabashes, carefully covered over with wet leaves, which made steam inside so the birds were well cooked. Then they were brought to Kaholo for a feast. On their way they went down to Waipio Valley, coming to the foot of the precipice. Pokahi wanted some sea-moss and some shell-fish, so she told the two men to go on while she secured these things to take to Kaholo. She gathered the soft lipoa moss and went up to the waterfall, to Ulu (Kaholo's home). The baby was born, wrapped in the moss and thrown into the sea, making a shapeless bundle, but a kupua (sorcerer) saw that a child was there. The child was taken and washed clean in the soft lipoa, and cared for. All around were the signs of the birth of a chief. They named him Hiilawe, and from him the Waipio waterfall has its name, according to the saying, "Falling into mist is the water of Hiilawe." Pokahi took up her package in which she had brought the moss and shell-fish, but the moss was gone. Hina-ulu-ohia (Hina-the-growing ohia-tree) was the sorcerer who took the child in the lipoa moss. She was the aumakua, or ancestor goddess, of the boat-builders. Pokahi dreamed that a beautiful woman appeared, her body covered with the leaves of koa-trees. "I know that you have not had any child. I will now give you one. Awake, and go to the Waipio River; watch thirty days, then you will find a girl wrapped in soft moss. This shall be your adopted child. I will show you how to care for it. Your brother and his wife must not know. Your husband alone may know about this adopted girl." Pokahi and her husband went down at once to the mouth of the river, heard an infant cry in the midst of red-colored mist, and found a child wrapped in the fragrant moss. She wished to take it up, but was held back by magic powers. She saw an ohia-tree rising up from the water,--branches, leaves, and flowers,--and iiwi (birds) coming to pick the flowers. The red birds and red flowers were very beautiful. This tree was Hina. The birds began to sing, and quietly the tree sank down into the water and disappeared, the birds flying away to the west. Pokahi returned to her brother's house, going down to the sea every day, where she saw the human form of the child growing in the shelter of that red mist on the surface of the sea. At the end of the thirty days Pokahi told her friends and her husband that they must go back home. On their way they went to the river. She told her husband to look at the red mist, but he wanted to hurry on. As they approached their house, cooking-odors welcomed them, and they found plenty of food prepared outside. They saw something moving inside. The trees seemed to be walking as if with the feet of men. Steps were heard, and voices were calling for the people of the house. Kaukini prepared a lamp, and Pokahi in a vision saw the same fine tree which she had seen before. There was also a hala-tree with its beautiful yellow blossoms. As they looked they saw leaves of different kinds falling one after another, making in one place a soft fragrant bed. Then a woman and a man came with an infant. They were the god Ku and Hina his wife. They said to Pokahi and her husband, "We have accepted your sacrifices and have seen that you are childless, so now we have brought you this child to adopt." Then they disappeared among the trees of the forest, leaving the child, Lau-ka-ieie (leaf of the ieie vine). She was well cared for and grew up into a beautiful woman without fault or blemish. Her companions and servants were the birds and the flowers. Lau-ka-pali (leaf of the precipice) was one of her friends. One day she made whistles of ti leaves, and blew them. The Leaf-of-the Morning-Glory saw that the young chiefess liked this, so she went out and found Pupu-kani-oi (the singing land-shell), whose home was on the leaves of the forest trees. Then she found another Pupu-hina-hina-ula (shell beautiful, with rainbow colors). In the night the shells sang, and their voices stole their way into the love of Lau-ka-ieie, so she gently sang with them. Nohu-ua-palai (a fern), one of the old residents of that place, went out into the forest, and, hearing the voices of the girl and the shells, came to the house. She chanted her name, but there was no reply. All was silent. At last, Pua-ohelo (the blossom of the ohelo), one of the flowers in the house, heard, and opening the door, invited her to come in and eat. Nohu-ua-palai went in and feasted with the girls. Lau-ka-ieie dreamed about Kawelona (the setting of the sun), at Lihue, a fine young man, the first-born of one of the high chiefs of Kauai. She told her kahu (guardian) all about her dream and the distant island. The kahu asked who should go to find the man of the dreams. All the girl friends wanted to go. She told them to raise their hands and the one who had the longest fingers could go. This was Pupu-kani-oi (the singing shell). The leaf family all sobbed as they bade farewell to the shell. The shell said: "Oh, my leaf-sisters Laukoa [leaf of the koa-tree] and Lauanau [leaf of the tapa, or paper-mulberry, tree], arise, go with me on my journey! Oh, my shell-sisters of the blue sea, come to the beach, to the sand! Come and show me the path I am to go! Oh, Pupu-moka-lau [the land-shell clinging to the mokahana leaf], come and look at me, for I am one of your family! Call all the shells to aid me in my journey! Come to me!" Then she summoned her brother, Makani-kau, chief of the winds, to waft them away in their wind bodies. They journeyed all around the island of Hawaii to find some man who would be like the man of the dream. They found no one there nor on any of the other islands up to Oahu, where the Singing Shell fell in love with a chief and turned from her journey, but Makani-kau went on to Kauai. Ma-eli-eli, the dragon woman of Heeia, tried to persuade him to stop, but on he went. She ran after him. Limaloa, the dragon of Laiewai, also tried to catch Makani-kau, but he was too swift. On the way to Kauai, Makani-kau saw some people in a boat chased by a big shark. He leaped on the boat and told them he would play with the shark and they could stay near but need not fear. Then he jumped into the sea. The shark turned over and opened its mouth to seize him; he climbed on it, caught its fins, and forced it to flee through the water. He drove it to the shore and made it fast among the rocks. It became a great shark stone, Koa-mano (warrior shark), at Haena. He leaped from the shark to land, the boat following. He saw the hill of "Fire-Throwing," a place where burning sticks were thrown over the precipices, a very beautiful sight at night. He leaped to the top of the hill in his shadow body. Far up on the hill was a vast number of iiwi (birds). Makani-kau went to them as they were flying toward Lehua. They only felt the force of the winds, for they could not see him or his real body. He saw that the birds were carrying a fine man as he drew near. This was the one Lau-ka-ieie desired for her husband. They carried this boy on their wings easily and gently over the hills and sea toward the sunset island, Lehua. There they slowly flew to earth. They were the bird guardians of Kawelona, and when they travelled from place to place they were under the direction of the bird-sorcerer, Kukala-a-ka-manu. Kawelona had dreamed of a beautiful girl who had visited him again and again, so he was prepared to meet Makani-kau. He told his parents and adopted guardians and bird-priests about his dreams and the beautiful girl he wanted to marry. Makani-kau met the winds of Niihau and Lehua, and at last was welcomed by the birds. He told Kawelona his mission, who prepared to go to Hawaii, asking how they should go. Makani-kau went to the seaside and called for his many bodies to come and give him the boat for the husband of their great sister Lau-ka-ieie. Thus he made known his mana, or spirit power, to Kawelona. He called on the great cloud-gods to send the long white cloud-boat, and it soon appeared. Kawelona entered the boat with fear, and in a few minutes lost sight of the island of Lehua and his bird guardians as he sailed out into the sea. Makani-kau dropped down by the side of a beautiful shell-boat, entered it, and stopped at Mana. There he took several girls and put them in a double canoe, or au-waa-olalua (spirit-boat). Meanwhile the sorcerer ruler of the birds agreed to find out where Kawelona was to satisfy the longing of his parents, whom he had left without showing them where he was going or what dangers he might meet. The sorcerer poured water into a calabash and threw in two lehua flowers, which floated on the water. Then he turned his eyes toward the sun and prayed: "Oh, great sun, to whom belongs the heavens, turn your eyes downward to look on the water in this calabash, and show us what you see therein! Look upon the beautiful young woman. She is not one from Kauai. There is no one more beautiful than she. Her home is under the glowing East, and a royal rainbow is around her. There are beautiful girls attending her." The sorcerer saw the sun-pictures in the water, and interpreted to the friends the journey of Kawelona, telling them it was a long, long way, and they must wait patiently many days for any word. In the signs he saw the boy in the cloud-boat, Makani-kau in his shell-boat, and the three girls in the spirit-boat. The girls were carried to Oahu, and there found the shell-girl, Pupu-kani-oi, left by Makani-kau on his way to Lehua. They took her with her husband and his sisters in the spirit-boat. There were nine in the company of travellers to Hawaii: Kawelona in his cloud-boat; two girls from Kauai; Kaiahe, a girl from Oahu; three from Molokai, one from Maui; and a girl called Lihau. Makani-kau himself was the leader; he had taken the girls away. On this journey he turned their boats to Kahoolawe to visit Ka-moho-alii, the ruler of the sharks. There Makani-kau appeared in his finest human body, and they all landed. Makani-kau took Kawelona from his cloud-boat, went inland, and placed him in the midst of the company, telling them he was the husband for Lau-ka-ieie. They were all made welcome by the ruler of the sharks. Ka-moho-alii called his sharks to bring food from all the islands over which they were placed as guardians; so they quickly brought prepared food, fish, flowers, leis, and gifts of all kinds. The company feasted and rested. Then Ka-moho-alii called his sharks to guard the travellers on their journey. Makani-kau went in his shell boat, Kawelona in his cloud-boat, and they were all carried over the sea until they landed under the mountains of Hawaii. Makani-kau, in his wind body, carried the boats swiftly on their journey to Waipio. Lau-ka-ieie heard her brother's voice calling her from the sea. Hina answered. Makani-kau and Kawelona went up to Waimea to cross over to Lau-ka-ieie's house, but were taken by Hina to the top of Mauna Kea. Poliahu and Lilinoe saw the two fine young men and called to them, but Makani-kau passed by, without a word, to his own wonderful home in the caves of the mountains resting in the heart of mists and fogs, and placed all his travellers there. Makani-kau went down to the sea and called the sharks of Ka-moho-alii. They appeared in their human bodies in the valley of Waipio, leaving their shark bodies resting quietly in the sea. They feasted and danced near the ancient temple of Kahuku-welo-welo, which was the place where the wonderful shell, Kiha-pu, was kept. Makani-kau put seven shells on the top of the precipice and they blew until sweet sounds floated over all the land. Thus was the marriage of Lau-ka-ieie and Kawelona celebrated. All the shark people rested, soothed by the music. After the wedding they bade farewell and returned to Kahoolawe, going around the southern side of the island, for it was counted bad luck to turn back. They must go straight ahead all the way home. Makani-kau went to his sister's house, and met the girls and Lau-ka-ieie. He told her that his house was full of strangers, as the people of the different kupua bodies had assembled to celebrate the wedding. These were the kupua people of the Hawaiian Islands. The eepa people were more like fairies and gnomes, and were usually somewhat deformed. The kupuas may be classified as follows: Ka-poe-kino-lau (the people who had leaf bodies). " " " -pua (the people who had flower bodies). " " " -manu (the people who had bird bodies). " " " -laau (trees of all kinds, ferns, vines, etc.). " " " -pupu (all shells). " " " -ao (all clouds). " " " -makani (all winds). Ka-poe-kina-ia (all fish). " " " -mano (all sharks). " " " -limu (all sea-mosses). " " " -pohaku (all peculiar stones). " " " -hiwa-hiwa (all dangerous places of the pali). After the marriage, Pupu-kani-oi (the singing shell) and her husband entered the shell-boat, and started back to Molokai. On their way they heard sweet bird voices. Makani-kau had a feather house covered with rainbow colors. Later he went to Kauai, and brought back the adopted parents of Kawelona to dwell on Hawaii, where Lau-ka-ieie lived happily with her husband. Hiilawe became very ill, and called his brother Makani-kau and his sister Lau-ka-ieie to come near and listen. He told them that he was going to die, and they must bury him where he could always see the eyes of the people, and then he would change his body into a wonderful new body. The beautiful girl took his malo and leis and placed them along the sides of the valley, where they became beautiful trees and vines, and Hina made him live again; so Hiilawe became an aumakua of the waterfalls. Makani-kau took the body in his hands and carried it in the thunder and lightning, burying it on the brow of the highest precipice of the valley. Then his body was changed into a stone, which has been lying there for centuries; but his ghost was made by Hina into a kupua, so that he could always appear as the wonderful misty falls of Waipio, looking into the eyes of his people. After many years had passed Hina assumed permanently the shape of the beautiful ohia-tree, making her home in the forest around the volcanoes of Hawaii. She still had magic power, and was worshipped under the name Hina-ula-ohia. Makani-kau watched over Lau-ka-ieie, and when the time came for her to lay aside her human body she came to him as a slender, graceful woman, covered with leaves, her eyes blazing like fire. Makani-kau said: "You are a vine; you cannot stand alone. I will carry you into the forest and place you by the side of Hina. You are the ieie vine. Climb trees! Twine your long leaves around them! Let your blazing red flowers shine between the leaves like eyes of fire! Give your beauty to all the ohia-trees of the forest!" Carried hither and thither by Makani-kau (great wind), and dropped by the side of splendid tall trees, the ieie vine has for centuries been one of the most graceful tree ornaments in all the forest life of the Hawaiian Islands. Makani-kau in his spirit form blew the golden clouds of the islands into the light of the sun, so that the Rainbow Maiden, Anuenue, might lend her garments to all her friends of the ancient days. VII KAUHUHU, THE SHARK-GOD OF MOLOKAI The story of the shark-god Kauhuhu has been told under the legend of "Aikanaka (Man-eater)," which was the ancient name of the little harbor Pukoo, which lies at the entrance to one of the beautiful valleys of the island of Molokai. The better way is to take the legend as revealing the great man-eater in one of his most kindly aspects. The shark-god appears as the friend of a priest who is seeking revenge for the destruction of his children. Kamalo was the name of the priest. His heiau, or temple, was at Kaluaaha, a village which faced the channel between the islands of Molokai and Maui. Across the channel the rugged red-brown slopes of the mountain Eeke were lost in the masses of clouds which continually hung around its sharp peaks. The two boys of the priest delighted in the glorious revelations of sunrise and sunset tossed in shattered fragments of cloud color, and revelled in the reflected tints which danced to them over the swift channel-currents. It is no wonder that the courage of sky and sea entered into the hearts of the boys, and that many deeds of daring were done by them. They were taught many of the secrets of the temple by their father, but were warned that certain things were sacred to the gods and must not be touched. The high chief, or alii, of that part of the island had a temple a short distance from Kaluaaha, in the valley of the harbor which was called Aikanaka. The name of this chief was Kupa. The chiefs always had a house built within the temple walls as their own residence, to which they could retire at certain seasons of the year. Kupa had two remarkable drums which he kept in his house at the heiau. His skill in beating his drums was so great that they could reveal his thoughts to the waiting priests. One day Kupa sailed far away over the sea to his favorite fishing-grounds. Meanwhile the boys were tempted to go to Kupa's heiau and try the wonderful drums. The valley of the little harbor Aikanaka bore the musical name Mapulehu. Along the beach and over the ridge hastened the two sons of Kamalo. Quickly they entered the heiau, found the high chief's house, took out his drums and began to beat upon them. Some of the people heard the familiar tones of the drums. They dared not enter the sacred doors of the heiau, but watched until the boys became weary of their sport and returned home. [Illustration: KUKUI-TREES, IAO VALLEY, MT. EEKE] When Kupa returned they told him how the boys had beaten upon his sacred drums. Kupa was very angry, and ordered his mu, or temple sacrifice seekers, to kill the boys and bring their bodies to the heiau to be placed on the altar. When the priest Kamalo heard of the death of his sons, in bitterness of heart he sought revenge. His own power was not great enough to cope with his high chief; therefore he sought the aid of the seers and prophets of highest repute throughout Molokai. But they feared Kupa the chief, and could not aid him, and therefore sent him on to another kaula, or prophet, or sent him back to consult some one the other side of his home. All this time he carried with him fitting presents and sacrifices, by which he hoped to gain the assistance of the gods through their priests. At last he came to the steep precipice which overlooks Kalaupapa and Kalawao, the present home of the lepers. At the foot of this precipice was a heiau, in which the great shark-god was worshipped. Down the sides of the precipice he climbed and at last found the priest of the shark-god. The priest refused to give assistance, but directed him to go to a great cave in the bold cliffs south of Kalawao. The name of the cave was Anao-puhi, the cave of the eel. Here dwelt the great shark-god Kauhuhu and his guardians or watchers, Waka and Mo-o, the great dragons or reptiles of Polynesian legends. These dragons were mighty warriors in the defence of the shark-god, and were his kahus, or caretakers, while he slept, or when his cave needed watching during his absence. Kamalo, tired and discouraged, plodded along through the rough lava fragments piled around the entrance to the cave. He bore across his shoulders a black pig, which he had carried many miles as an offering to whatever power he could find to aid him. As he came near to the cave the watchmen saw him and said:---- "E, here comes a man, food for the great [shark] Mano. Fish for Kauhuhu." But Kamalo came nearer and for some reason aroused sympathy in the dragons. "E hele! E hele!" they cried to him. "Away, away! It is death to you. Here's the tabu place." "Death it may be--life it may be. Give me revenge for my sons--and I have no care for myself." Then the watchmen asked about his trouble and he told them how the chief Kupa had slain his sons as a punishment for beating the drums. Then he narrated the story of his wanderings all over Molokai, seeking for some power strong enough to overcome Kupa. At last he had come to the shark-god--as the final possibility of aid. If Kauhuhu failed him, he was ready to die; indeed he had no wish to live. The mo-o assured him of their kindly feelings, and told him that it was a very good thing that Kauhuhu was away fishing, for if he had been home there would have been no way for him to go before the god without suffering immediate death. There would have been not even an instant for explanations. Yet they ran a very great risk in aiding him, for they must conceal him until the way was opened by the favors of the great gods. If he should be discovered and eaten before gaining the aid of the shark-god, they, too, must die with him. They decided that they would hide him in the rubbish pile of taro peelings which had been thrown on one side when they had pounded taro. Here he must lie in perfect silence until the way was made plain for him to act. They told him to watch for the coming of eight great surf waves rolling in from the sea, and then wait from his place of concealment for some opportunity to speak to the god because he would come in the last great wave. Soon the surf began to roll in and break against the cliffs. Higher and higher rose the waves until the eighth reared far above the waters and met the winds from the shore which whipped the curling crest into a shower of spray. It raced along the water and beat far up into the cave, breaking into foam, out of which the shark-god emerged. At once he took his human form and walked around the cave. As he passed the rubbish heap he cried out: "A man is here. I smell him." The dragons earnestly denied that any one was there, but the shark-god said, "There is surely a man in this cave. If I find him, dead men you are. If I find him not, you shall live." Then Kauhuhu looked along the walls of the cave and into all the hiding-places, but could not find him. He called with a loud voice, but only the echoes answered, like the voices of ghosts. After a thorough search he was turning away to attend to other matters when Kamalo's pig squealed. Then the giant shark-god leaped to the pile of taro leavings and thrust them apart. There lay Kamalo and the black pig which had been brought for sacrifice. Oh, the anger of the god! Oh, the blazing eyes! Kauhuhu instantly caught Kamalo and lifted him from the rubbish up toward his great mouth. Now the head and shoulders are in Kauhuhu's mouth. So quickly has this been done that Kamalo has had no time to think. Kamalo speaks quickly as the teeth are coming down upon him. "E Kauhuhu, listen to me. Hear my prayer. Then perhaps eat me." The shark-god is astonished and does not bite. He takes Kamalo from his mouth and says: "Well for you that you spoke quickly. Perhaps you have a good thought. Speak." Then Kamalo told about his sons and their death at the hands of the executioners of the great chief, and that no one dared avenge him, but that all the prophets of the different gods had sent him from one place to another but could give him no aid. Sure now was he that Kauhuhu alone could give him aid. Pity came to the shark-god as it had come to his dragon watchers when they saw the sad condition of Kamalo. All this time Kamalo had held the hog which he had carried with him for sacrifice. This he now offered to the shark-god. Kauhuhu, pleased and compassionate, accepted the offering, and said: "E Kamalo. If you had come for any other purpose I would eat you, but your cause is sacred. I will stand as your kahu, your guardian, and sorely punish the high chief Kupa." Then he told Kamalo to go to the heiau of the priest who told him to see the shark-god, take this priest on his shoulders, carry him over the steep precipices to his own heiau at Kaluaaha, and there live with him as a fellow-priest. They were to build a tabu fence around the heiau and put up the sacred tabu staffs of white tapa cloth. They must collect black pigs by the four hundred, red fish by the four hundred, and white chickens by the four hundred. Then they were to wait patiently for the coming of Kauhuhu. It was to be a strange coming. On the island Lanai, far to the west of the Maui channel, they should see a small cloud, white as snow, increasing until it covers the little island. Then that cloud shall cross the channel against the wind and climb the mountains of Molokai until it rests on the highest peaks over the valley where Kupa has his temple. "At that time," said Kauhuhu, "a great rainbow will span the valley. I shall be in the care of that rainbow, and you may clearly understand that I am there and will speedily punish the man who has injured you. Remember that because you came to me for this sacred cause, therefore I have spared you, the only man who has ever stood in the presence of the shark-god and escaped alive." Gladly did Kamalo go up and down precipices and along the rough hard ways to the heiau of the priest of the shark-god. Gladly did he carry him up from Kalaupapa to the mountain-ridge above. Gladly did he carry him to his home and there provide for him while he gathered together the black pigs, the red fish, and the white chickens within the sacred enclosure he had built. Here he brought his family, those who had the nearest and strongest claims upon him. When his work was done, his eyes burned with watching the clouds of the little western island Lanai. Ah, the days passed by so slowly! The weeks and the months came, so the legends say, and still Kamalo waited in patience. At last one day a white cloud appeared. It was unlike all the other white clouds he had anxiously watched during the dreary months. Over the channel it came. It spread over the hillsides and climbed the mountains and rested at the head of the valley belonging to Kupa. Then the watchers saw the glorious rainbow and knew that Kauhuhu had come according to his word. The storm arose at the head of the valley. The winds struggled into a furious gale. The clouds gathered in heavy black masses, dark as midnight, and were pierced through with terrific flashes of lightning. The rain fell in floods, sweeping the hillside down into the valley, and rolling all that was below onward in a resistless mass toward the ocean. Down came the torrent upon the heiau belonging to Kupa, tearing its walls into fragments and washing Kupa and his people into the harbor at the mouth of the valley. Here the shark-god had gathered his people. Sharks filled the bay and feasted upon Kupa and his followers until the waters ran red and all were destroyed. Hence came the legendary name for that little harbor--Aikanaka, the place for man-eaters. It is said in the legends that "when great clouds gather on the mountains and a rainbow spans the valley, look out for furious storms of wind and rain which come suddenly, sweeping down the valley." It also said in the legends that this strange storm which came in such awful power upon Kupa also spread out over the adjoining lowlands, carrying great destruction everywhere, but it paused at the tabu staff of Kamalo, and rushed on either side of the sacred fence, not daring to touch any one who dwelt therein. Therefore Kamalo and his people were spared. The legend has been called "Aikanaka" because of the feast of the sharks on the human flesh swept down into that harbor by the storm, but it seems more fitting to name the story after the shark-god Kauhuhu, who sent mighty storms and wrought great destruction. VIII THE SHARK-MAN OF WAIPIO VALLEY This is a story of Waipio Valley, the most beautiful of all the valleys of the Hawaiian Islands, and one of the most secluded. It is now, as it has always been, very difficult of access. The walls are a sheer descent of over a thousand feet. In ancient times a narrow path slanted along the face of the bluffs wherever foothold could be found. In these later days the path has been enlarged, and horse and rider can descend into the valley's depths. In the upper end of the valley is a long silver ribbon of water falling fifteen hundred feet from the brow of a precipice over which a mountain torrent swiftly hurls itself to the fertile valley below. Other falls show the convergence of other mountain streams to the ocean outlet offered by the broad plains of Waipio. Here in the long ago high chiefs dwelt and sacred temples were built. From Waipio Valley Moikeha and Laa-Mai-Kahiki sailed away on their famous voyages to distant foreign lands. In this valley dwelt the priest who in the times of Maui was said to have the winds of heaven concealed in his calabash. Raising the cover a little, he sent gentle breezes in the direction of the opening. Severe storms and hurricanes were granted by swiftly opening the cover widely and letting a chaotic mass of fierce winds escape. The stories of magical powers of bird and fish as well as of the strange deeds of powerful men are almost innumerable. Not the least of the history-myths of Waipio Valley is the story of Nanaue, the shark-man, who was one of the cannibals of the ancient time. Ka-moho-alii was the king of all the sharks which frequent Hawaiian waters. When he chose to appear as a man he was always a chief of dignified, majestic appearance. One day, while swimming back and forth just beneath the surface of the waters at the mouth of the valley, he saw an exceedingly beautiful woman coming to bathe in the white surf. That night Ka-moho-alii came to the beach black with lava sand, crawled out of the water, and put on the form of a man. As a mighty chief he walked through the valley and mingled with the people. For days he entered into their sports and pastimes and partook of their bounty, always looking for the beautiful woman whom he had seen bathing in the surf. When he found her he came to her and won her to be his wife. Kalei was the name of the woman who married the strange chief. When the time came for a child to be born to them, Ka-moho-alii charged Kalei to keep careful watch of it and guard its body continually from being seen of men, and never allow the child to eat the flesh of any animal. Then he disappeared, never permitting Kalei to have the least suspicion that he was the king of the sharks. When the child was born, Kalei gave to him the name "Nanaue." She was exceedingly surprised to find an opening in his back. As the child grew to manhood the opening developed into a large shark-mouth in rows of fierce sharp teeth. From infancy to manhood Kalei protected Nanaue by keeping his back covered with a fine kapa cloak. She was full of fear as she saw Nanaue plunge into the water and become a shark. The mouth on his back opened for any kind of prey. But she kept the terrible birthmark of her son a secret hidden in the depths of her own heart. For years she prepared for him the common articles of food, always shielding him from the temptation to eat meat. But when he became a man his grandfather took him to the men's eating-house, where his mother could no longer protect him. Meats of all varieties were given to him in great abundance, yet he always wanted more. His appetite was insatiable. While under his mother's care he had been taken to the pool of water into which the great Waipio Falls poured its cascade of water. There he bathed, and, changing himself into a shark, caught the small fish which were playing around him. His mother was always watching him to give an alarm if any of the people came near to the bathing-place. As he became a man he avoided his companions in all bathing and fishing. He went away by himself. When the people were out in the deep sea bathing or fishing, suddenly a fierce shark would appear in their midst, biting and tearing their limbs and dragging them down in the deep water. Many of the people disappeared secretly, and great terror filled the homes of Waipio. Nanaue's mother alone was certain that he was the cause of the trouble. He was becoming very bold in his depredations. Sometimes he would ask when his friends were going out in the sea; then he would go to a place at some distance, leap into the sea, and swiftly dash to intercept the return of his friends to the shore. Perhaps he would allay suspicion by appearing as a man and challenge to a swimming-race. Diving suddenly, he would in an instant become a shark and destroy his fellow-swimmer. The people felt that he had some peculiar power, and feared him. One day, when their high chief had called all the men of the valley to prepare the taro patches for their future supply of food, a fellow-workman standing by the side of Nanaue tore his kapa cape from his shoulders. The men behind cried out, "See the great shark-mouth!" All the people came running together, shouting, "A shark-man!" "A shark-man!" Nanaue became very angry and snapped his shark-teeth together. Then with bitter rage he attacked those standing near him. He seized one by the arm and bit it in two. He tore the flesh of another in ragged gashes. Biting and snapping from side to side he ran toward the sea. The crowd of natives surrounded him and blocked his way. He was thrown down and tied. The mystery had now passed from the valley. The people knew the cause of the troubles through which they had been passing, and all crowded around to see this wonderful thing, part man and part shark. The high chief ordered their largest oven to be prepared, that Nanaue might be placed therein and burned alive. The deep pit was quickly cleaned out by many willing hands, and, with much noise and rejoicing, fire was placed within and the stones for heating were put in above the fire. "We are ready for the shark-man," was the cry. During the confusion Nanaue quietly made his plans to escape. Suddenly changing himself to a shark, the cords which bound him fell off and he rolled into one of the rivers which flowed from the falls in the upper part of the valley. None of the people dared to spring into the water for a hand-to-hand fight with the monster. They ran along the bank, throwing stones at Nanaue and bruising him. They called for spears that they might kill him, but he made a swift rush to the sea and swam away, never again to return to Waipio Valley. Apparently Nanaue could not live long in the ocean. The story says that he swam over to the island of Maui and landed near the village Hana. There he dwelt for some time, and married a chiefess. Meanwhile he secretly killed and ate some of the people. At last his appetite for human flesh made him so bold that he caught a beautiful young girl and carried her out into the deep waters. There he changed himself into a shark and ate her body in the sight of the people. The Hawaiians became very angry. They launched their canoes, and, throwing in all kinds of weapons, pushed out to kill their enemy. But he swam swiftly away, passing around the island until at last he landed on Molokai. [Illustration: A TRUSTY FISHERMAN] Again he joined himself to the people, and again one by one those who went bathing and fishing disappeared. The priests (kahunas) of the people at last heard from their fellow-priests of the island of Maui that there was a dangerous shark-man roaming through the islands. They sent warning to the people, urging all trusty fishermen to keep strict watch. At last they saw Nanaue change himself into a great fish. The fishermen waged a fierce battle against him. They entangled him in their nets, they pierced him with spears and struck him with clubs until the waters were red with his blood. They called on the gods of the sea to aid them. They uttered prayers and incantations. Soon Nanaue lost strength and could not throw off the ropes which were tied around him, nor could he break the nets in which he was entangled. The fishermen drew him to the shore, and the people dragged the great shark body up the hill Puu-mano. Then they cut the body into small pieces and burned them in a great oven. Thus died Nanaue, whose cannibal life was best explained by giving to him in mythology the awful appetite of an insatiable man-eating shark. IX THE STRANGE BANANA SKIN Kukali, according to the folk-lore of Hawaii, was born at Kalapana, the most southerly point of the largest island of the Hawaiian group. Kukali lived hundreds of years ago in the days of the migrations of Polynesians from one group of islands to another throughout the length and breadth of the great Pacific Ocean. He visited strange lands, now known under the general name, Kahiki, or Tahiti. Here he killed the great bird Halulu, found the deep bottomless pit in which was a pool of the fabled water of life, married the sister of Halulu, and returned to his old home. All this he accomplished through the wonderful power of a banana skin. Kukali's father was a priest, or kahuna, of great wisdom and ability, who taught his children how to exercise strange and magical powers. To Kukali he gave a banana with the impressive charge to preserve the skin whenever he ate the fruit, and be careful that it was always under his control. He taught Kukali the wisdom of the makers of canoes and also how to select the fine-grained lava for stone knives and hatchets, and fashion the blade to the best shape. He instructed the young man in the prayers and incantations of greatest efficacy and showed him charms which would be more powerful than any charms his enemies might use in attempting to destroy him, and taught him those omens which were too powerful to be overcome. Thus Kukali became a wizard, having great confidence in his ability to meet the craft of the wise men of distant islands. Kukali went inland through the forests and up the mountains, carrying no food save the banana which his father had given him. Hunger came, and he carefully stripped back the skin and ate the banana, folding the skin once more together. In a little while the skin was filled with fruit. Again and again he ate, and as his hunger was satisfied the fruit always again filled the skin, which he was careful never to throw away or lose. The fever of sea-roving was in the blood of the Hawaiian people in those days, and Kukali's heart burned within him with the desire to visit the far-away lands about which other men told marvelous tales and from which came strangers like to the Hawaiians in many ways. After a while he went to the forests and selected trees approved by the omens, and with many prayers fashioned a great canoe in which to embark upon his journey. The story is not told of the days passed on the great stretches of water as he sailed on and on, guided by the sun in the day and the stars in the night, until he came to the strange lands about which he had dreamed for years. His canoe was drawn up on the shore and he lay down for rest. Before falling asleep he secreted his magic banana in his malo, or loin-cloth, and then gave himself to deep slumber. His rest was troubled with strange dreams, but his weariness was great and his eyes heavy, and he could not arouse himself to meet the dangers which were swiftly surrounding him. A great bird which lived on human flesh was the god of the land to which he had come. The name of the bird was Halulu. Each feather of its wings was provided with talons and seemed to be endowed with human powers. Nothing like this bird was ever known or seen in the beautiful Hawaiian Islands. But here in the mysterious foreign land it had its deep valley, walled in like the valley of the Arabian Nights, over which the great bird hovered looking into the depths for food. A strong wind always attended the coming of Halulu when he sought the valley for his victims. Kukali was lifted on the wings of the bird-god and carried to this hole and quietly laid on the ground to finish his hour of deep sleep. When Kukali awoke he found himself in the shut-in valley with many companions who had been captured by the great bird and placed in this prison hole. They had been without food and were very weak. Now and then one of the number would lie down to die. Halulu, the bird-god, would perch on a tree which grew on the edge of the precipice and let down its wing to sweep across the floor of the valley and pick up the victims lying on the ground. Those who were strong could escape the feathers as they brushed over the bottom and hide in the crevices in the walls, but day by day the weakest of the prisoners were lifted out and prepared for Halulu's feast. Kukali pitied the helpless state of his fellow-prisoners and prepared his best incantations and prayers to help him overcome the great bird. He took his wonderful banana and fed all the people until they were very strong. He taught them how to seek stones best fitted for the manufacture of knives and hatchets. Then for days they worked until they were all well armed with sharp stone weapons. While Kukali and his fellow-prisoners were making preparation for the final struggle, the bird-god had often come to his perch and put his wing down into the valley, brushing the feathers back and forth to catch his prey. Frequently the search was fruitless. At last he became very impatient, and sent his strongest feathers along the precipitous walls, seeking for victims. Kukali and his companions then ran out from their hiding-places and fought the strong feathers, cutting them off and chopping them into small pieces. Halulu cried out with pain and anger, and sent feather after feather into the prison. Soon one wing was entirely destroyed. Then the other wing was broken to pieces and the bird-god in his insane wrath put down a strong leg armed with great talons. Kukali uttered mighty invocations and prepared sacred charms for the protection of his friends. After a fierce battle they cut off the leg and destroyed the talons. Then came the struggle with the remaining leg and claws, but Kukali's friends had become very bold. They fearlessly gathered around this enemy, hacking and pulling until the bird-god, screaming with pain, fell into the pit among the prisoners, who quickly cut the body into fragments. The prisoners made steps in the walls, and by the aid of vines climbed out of their prison. When they had fully escaped, they gathered great piles of branches and trunks of trees and threw them into the prison until the body of the bird-god was covered. Fire was thrown down and Halulu was burned to ashes. Thus Kukali taught by his charms that Halulu could be completely destroyed. But two of the breast feathers of the burning Halulu flew away to his sister, who lived in a great hole which had no bottom. The name of this sister was Namakaeha. She belonged to the family of Pele, the goddess of volcanic fires, who had journeyed to Hawaii and taken up her home in the crater of the volcano Kilauea. Namakaeha smelled smoke on the feathers which came to her, and knew that her brother was dead. She also knew that he could have been conquered only by one possessing great magical powers. So she called to his people: "Who is the great kupua [wizard] who has killed my brother? Oh, my people, keep careful watch." Kukali was exploring all parts of the strange land in which he had already found marvelous adventures. By and by he came to the great pit in which Namakaeha lived. He could not see the bottom, so he told his companions he was going down to see what mysteries were concealed in this hole without a bottom. They made a rope of the hau tree bark. Fastening one end around his body he ordered his friends to let him down. Uttering prayers and incantations he went down and down until, owing to counter incantations of Namakaeha's priests, who had been watching, the rope broke and he fell. Down he went swiftly, but, remembering the prayer which a falling man must use to keep him from injury, he cried, "O Ku! guard my life!" In the ancient Hawaiian mythology there was frequent mention of "the water of life." Sometimes the sick bathed in it and were healed. Sometimes it was sprinkled upon the unconscious, bringing them back to life. Kukali's incantation was of great power, for it threw him into a pool of the water of life and he was saved. One of the kahunas (priests) caring for Namakaeha was a very great wizard. He saw the wonderful preservation of Kukali and became his friend. He warned Kukali against eating anything that was ripe, because it would be poison, and even the most powerful charms could not save him. Kukali thanked him and went out among the people. He had carefully preserved his wonderful banana skin, and was able to eat apparently ripe fruit and yet be perfectly safe. The kahunas of Namakaeha tried to overcome him and destroy him, but he conquered them, killed those who were bad, and entered into friendship with those who were good. At last he came to the place where the great chiefess dwelt. Here he was tested in many ways. He accepted the fruits offered him, but always ate the food in his magic banana. Thus he preserved his strength and conquered even the chiefess and married her. After living with her for a time he began to long for his old home in Hawaii. Then he persuaded her to do as her relative Pele had already done, and the family, taking their large canoe, sailed away to Hawaii, their future home. X THE OLD MAN OF THE MOUNTAIN This is not a Hawaiian legend. It was written to show the superstitions of the Hawaiians, and in that respect it is accurate and worthy of preservation. Far away in New England one of the rugged mountain-sides has for many years been marked with the profile of a grand face. A noble brow, deep-set eyes, close-shut lips, Roman nose, and chin standing in full relief against a clear sky, made a landmark renowned throughout the country. The story is told of a boy who lived in the valley from which the face of the Old Man of the Mountain could be most clearly seen. As the years passed, the boy grew into a man of sterling character. When at last death came and the casket opened to receive the body of an old man, universally revered, the friends saw the likeness to the stone features of the Old Man of the Mountain, and recognized the source of the inspiration which had made one life useful and honored. Near Honolulu, just beyond one of the great sugar plantations, is a ledge of lava deposited centuries ago. The lava was piled up into mountains, now dissolved into slopes of the richest sugar-land in the world. And yet sometimes the hard lava, refusing to disintegrate, thrusts itself out from the hillsides in ledges of grotesque form. [Illustration] On one of these ancient lava ridges was the outline of an old man's face, to which the Hawaiians have given the name, "The Old Man of the Mountain." The laborers on the sugar-plantations, the passengers on the railroad trains, and the natives who still cling to their scattered homes sometimes have looked with superstitious awe upon the face made without hands. In the days gone by they have called it the "Akuapohaku" (the stone god). Shall we hear the story of Kamakau, who at some time in the indefinite past dwelt in the shadow of the stone face? Kamakau means "the afraid." His name came to him as a child. He was a shrinking, sensitive, imaginative little fellow. He was surrounded by influences which turned his imagination into the paths of most unwholesome superstition. But beyond the beliefs of most of his fellows, in his own nature he was keenly appreciative of mysterious things. There was a spirit voice in every wind rustling the tops of the trees. Spirit faces appeared in unnumbered caricatures of human outline whenever he lay on the grass and watched the sunlight sift between the leaves. Everything he looked upon or heard assumed some curious form of life. The clouds were most mysterious of all, for they so frequently piled up mass upon mass of grandeur, in such luxurious magnificence and such prodigal display of color, that his power of thought lost itself in his almost daily dream of some time-wandering in the shadow valleys of the precipitous mountains of heaven. Here he saw also strangely symmetrical forms of man and bird and fish. Sometimes cloud forests outlined themselves against the blue sky, and then again at times separated by months and even years, the lights of the volcano-goddess, Pele, glorified her path as she wandered in the spirit land, flashing from cloud-peak to cloud-peak, while the thunder voices of the great gods rolled in mighty volumes of terrific impressiveness. Even in the night Kamakau felt that the innumerable stars were the eyes of the aumakuas (the spirits of the ancestors). It was not strange that such a child should continually think that he saw spirit forms which were invisible to his companions. It is no wonder that he fancied he heard voices of the menehunes (fairies), which his companions could never understand. As he shrunk from places where it seemed to him the spirits dwelt, his companions called him "Kamakau," "the afraid." When he grew older he necessarily became keenly alive to all objects of Hawaiian superstition. He never could escape the overwhelming presence of the thousand and more gods which were supposed to inhabit the Hawaiian land and sea. The omens drawn from sacrifices, the voices from the bamboo dwelling-places of the oracles, the chants of the prophets, and powers of praying to death he accepted with unquestioning faith. Two men were hunting in the forests of the mountains of Oahu. Tired with the long chase after the oo, the bird with the rare yellow feathers from which the feather cloaks of the highest chiefs were made, they laid aside spears and snares and lay down for a rest. "I want the valley of the stone god," said one: "its fertile fields would make just the increase needed for my retainers, and the 'moi,' the king, would give me the land if Kamakau were out of the way." "Are there any other members of his family, O Inaina, who could resist your claim?" "No, my friend Kokua. He is the only important chief in the valley." "Pray him to death," was Kokua's sententious advice. "Good; I'll do it," said Inaina: "he is one who can easily be prayed to death. 'The Afraid' will soon die." "If you will give me the small fish-pond nearest my own coral fish-walls I will be your messenger," said Kokua. "Ah, that also is good," replied Inaina, after a moment's thought. "I will give you the small pond, and you must give the small thoughts, the hints, to his friends that powerful priests are praying Kamakau to death. All this must be very mysterious. No name can be mentioned, and you and I must be Kamakau's good friends." It must be remembered that land tenure in ancient Hawaii was almost the same as that of the European feudal system. Occupancy depended upon the will of the high chief. He gave or took away at his own pleasure. The under-chiefs held the land as if it belonged to them, and were seldom troubled as long as the wishes of the high chief, or king, were carried out. Inaina felt secure in the use of his present property, and believed that he could easily find favor and obtain the land held by the Kamakau family if Kamakau himself could be removed. Without much further conference the two hunters returned to their homes. Inaina at once sought his family priest and stated his wish to have Kamakau prayed to death. They decided that the first step should be taken that night. It was absolutely necessary that something which had been a part of the body of Kamakau should be obtained. The priest appointed his confidential hunter of sacrifices to undertake this task. This servant of the temple was usually sent out to find human sacrifices to be slain and offered before the great gods on special occasions. As the darkness came on he crept near the grass house of Kamakau and watched for an opportunity of seizing what he wanted. The two most desired things in the art of praying to death were either a lock of hair from the head of the victim or a part of the spittle, usually well guarded by the trusted retainers who had charge of the spittoon. It chanced to be "Awa night" for Kamakau, and the chief, having drunk heavily of the drug, had thrown himself on a mat and rolled near the grass walls. With great ingenuity the hunter of sacrifices located the chief and worked a hole through the thatch. Then with his sharp bone knife he sawed off a large lock of Kamakau's hair. When this was done he was about to creep away, but a native came near. Instantly grunting like a hog, he worked his way into the darkness. He saw outlined against the sky in the hands of the native the chief's spittoon. In a moment the hunter of sacrifices saw his opportunity. His past training in lying in wait and capturing men for sacrifice stood him in good stead at this time. The unsuspecting spittoon-carrier was seized by the throat and quickly strangled. The spittoon in falling from the retainer's hand had not been overturned. Exultant at his success, the hunter of sacrifices sped away in the darkness and placed his trophies in the hands of the priest. The next morning there was a great outcry in Kamakau's village. The dead body was found as soon as dawn crept over the valley, and the hand-polished family calabash was completely lost. When the people went to Kamakau's house with the report of the death of his retainer, they soon saw that the head of their chief had been dishonored. A great feeling of fear took possession of the village. Kamakau's priest hurried to the village temple to utter prayers and incantations against the enemy who had committed such an outrage. Kokua soon heard the news and came to comfort his neighbor. After the greeting, "Auwe! auwe!" (Alas! alas!) Kokua said: "This is surely praying to death, and the gods have already given you over into the hands of your enemy. You will die. Very soon you will die." Soon Inaina and other chiefs came with their retainers. Among high and low the terrible statement was whispered: "Kamakau is being prayed to death, and no man knows his enemy." Many a strong man has gone to a bed of continued illness, and some have crossed the dark valley into the land of death, even in these days of enlightened civilization, simply frightened into the illness or death by the strong statements of friends and acquaintances. Such is the make-up of the minds of men that they are easily affected by the mysterious suggestions of others. It is purely a matter of mind-murder. It is no wonder that in the days of the long ago Kamakau, moved by the terror of his friends and horrible suggestions of his two enemies, soon felt a great weakness conquering him. His natural disposition, his habit of seeing and hearing gods and spirits in everything around him, made it easy for him to yield to the belief that he was being prayed to death. His strength left him. He could take no food. A strange paralysis seemed to take possession of him. Mind and body were almost benumbed. He was really in the hands of unconscious mesmerists, who were putting him into a magnetic sleep, from which he was never expected to awake. It is a question to be answered only when all earthly problems have been solved. How many of the people prayed to death have really been dissected and prepared for burial while at first under mesmeric influences! The people gathered around Kamakau's thatched house. They thought that he would surely die before the next morning dawned. Inaina and Kokua were lying on the grass under the shade of a great candlenut-tree, quietly talking about the speedy success of their undertaking. A little girl was playing near them. It was Kamakau's little Aloha. This was all the name so far given to her. She was "My Aloha," "my dear one," to both father and mother. She heard a word uttered incautiously. Inaina had spoken with the accent of success and his voice was louder than he thought. He said, "We have great strength if we kill Kamakau." The child fled to her father. She found him in the half-unconscious state already described. She shook him. She called to him. She pulled his hands, and covered his face with kisses. Her tears poured over his hot, dry skin. Kamakau was aroused by the shock. He sat up, forgetting all the expectation of death. Out through the doorway he glanced toward the west. The sinking sun was sending its most glorious beams into the grand clouds, while just beneath, reflecting the glory, lay the Old Man of the Mountain. The stone face was magnificent in its setting. The unruffled brow, the never-closing eyes, the firm lips, stood out in bold relief against the glory which was over and beyond them. Kamakau caught the inspiration. It seemed to his vivid imagination as if ten thousand good spirits were gathered in the heavens to fight for him. He leaped to his feet, strength came back into the wearied muscles, a new will-power took possession of him, and he cried: "I will not die! I will not die! The stone god is more powerful than the priests who pray to death!" His will had broken away from its chains, and, unfettered from all fear, Kamakau went forth to greet the wondering people and take up again the position of influence held among the chiefs of Oahu. The lesson is still needed in these beautiful ocean-bound islands that praying to death means either the use of poison or the attempt to terrify the victim by strong mental forces enslaving the will. In either case the aroused will is powerful in both resistance and watchfulness. XI HAWAIIAN GHOST TESTING Manoa Valley for centuries has been to the Hawaiians the royal palace of rainbows. The mountains at the head of the valley were gods whose children were the divine wind and rain from whom was born the beautiful rainbow-maiden who plays in and around the valley day and night whenever misty showers are touched by sunlight or moonlight. The natives of the valley usually give her the name of Kahalaopuna, or The Hala of Puna. Sometimes, however, they call her Kaikawahine Anuenue, or The Rainbow Maiden. The rainbow, the anuenue, marks the continuation of the legendary life of Kahala. The legend of Kahala is worthy of record in itself, but connected with the story is a very interesting account of an attempt to discover and capture ghosts according to the methods supposed to be effective by the Hawaiian witch doctors or priests of the long, long ago. The legends say that the rainbow-maiden had two lovers, one from Waikiki, and one from Kamoiliili, half-way between Manoa and Waikiki. Both wanted the beautiful arch to rest over their homes, and the maiden, the descendant of the gods, to dwell therein. Kauhi, the Waikiki chief, was of the family of Mohoalii, the shark-god, and partook of the shark's cruel nature. He became angry with the rainbow-maiden and killed her and buried the body, but her guardian god, Pueo, the owl, scratched away the earth and brought her to life. Several times this occurred, and the owl each time restored the buried body to the wandering spirit. At last the chief buried the body deep down under the roots of a large koa-tree. The owl-god scratched and pulled, but the roots of the tree were many and strong. His claws were entangled again and again. At last he concluded that life must be extinct and so deserted the place. The spirit of the murdered girl was wandering around hoping that it could be restored to the body, and not be compelled to descend to Milu, the Under-world of the Hawaiians. Po was sometimes the Under-world, and Milu was the god ruling over Po. The Hawaiian ghosts did not go to the home of the dead as soon as they were separated from the body. Many times, as when rendered unconscious, it was believed that the spirit had left the body, but for some reason had been able to come back into it and enjoy life among friends once more. Kahala, the rainbow-maiden, was thus restored several times by the owl-god, but with this last failure it seemed to be certain that the body would grow cold and stiff before the spirit could return. The spirit hastened to and fro in great distress, trying to attract attention. If a wandering spirit could interest some one to render speedy aid, the ancient Hawaiians thought that a human being could place the spirit back in the body. Certain prayers and incantations were very effective in calling the spirit back to its earthly home. The Samoans had the same thought concerning the restoration of life to one who had become unconscious, and had a special prayer, which was known as the prayer of life, by which the spirit was persuaded to return into its old home. The Hervey Islanders also had this same conception of any unconscious condition. They thought the spirit left the body but when persuaded to do so returned and brought the body back to life. They have a story of a woman who, like the rainbow-maiden, was restored to life several times. The spirit of Kahala was almost discouraged. The shadows of real death were encompassing her, and the feeling of separation from the body was becoming more and more permanent. At last she saw a noble young chief approaching. He was Mahana, the chief of Kamoiliili. The spirit hovered over him and around him and tried to impress her anguish upon him. Mahana felt the call of distress, and attributed it to the presence of a ghost, or aumakua, a ghost-god. He was conscious of an influence leading him toward a large koa-tree. There he found the earth disturbed by the owl-god. He tore aside the roots and discovered the body bruised and disfigured and yet recognized it as the body of the rainbow-maiden whom he had loved. In the King Kalakaua version of the story Mahana is represented as taking the body, which was still warm, to his home in Kamoiliili. Mahana's elder brother was a kahuna, or witch-doctor, of great celebrity. He was called at once to pronounce the prayers and invocations necessary for influencing the spirit and the body to reunite. Long and earnestly the kahuna practised all the arts with which he was acquainted and yet completely failed. In his anxiety he called upon the spirits of two sisters who, as aumakuas, watched over the welfare of Mahana's clan. These spirit-sisters brought the spirit of the rainbow-maiden to the bruised body and induced it to enter the feet. Then, by using the forces of spirit-land, while the kahuna chanted and used his charms, they pushed the spirit of Kahala slowly up the body until "the soul was once more restored to its beautiful tenement." The spirit-sisters then aided Mahana in restoring the wounded body to its old vigor and beauty. Thus many days passed in close comradeship between Kahala and the young chief, and they learned to care greatly for one another. But while Kauhi lived it was unsafe for it to be known that Kahala was alive. Mahana determined to provoke Kauhi to personal combat; therefore he sought the places which Kauhi frequented for sport and gambling. Bitter words were spoken and fierce anger aroused until at last, by the skilful use of Kahala's story, Mahana led Kauhi to admit that he had killed the rainbow-maiden and buried her body. Mahana said that Kahala was now alive and visiting his sisters. Kauhi declared that if there was any one visiting Mahana's home it must be an impostor. In his anger against Mahana he determined a more awful death than could possibly come from any personal conflict. He was so sure that Kahala was dead that he offered to be baked alive in one of the native imus, or ovens, if she should be produced before the king and the principal chiefs of the district. Akaaka, the grandfather of Kahala, one of the mountain-gods of Manoa Valley, was to be one of the judges. This proposition suited Mahana better than a conflict, in which there was a possibility of losing his own life. Kauhi now feared that some deception might be practised. His proposition had been so eagerly accepted that he became suspicious; therefore he consulted the sorcerers of his own family. They agreed that it was possible for some powerful kahuna to present the ghost of the murdered maiden and so deceive the judges. They decided that it was necessary to be prepared to test the ghosts. If it could be shown that ghosts were present, then the aid of "spirit catchers" from the land of Milu could be invoked. Spirits would seize these venturesome ghosts and carry them away to the spirit-land, where special punishments should be meted out to them. It was supposed that "spirit catchers" were continually sent out by Milu, king of the Under-world. How could these ghosts be detected? They would certainly appear in human form and be carefully safeguarded. The chief sorcerer of Kauhi's family told Kauhi to make secretly a thorough test. This could be done by taking the large and delicate leaves of the ape-plant and spreading them over the place where Kahala must walk and sit before the judges. A human being could not touch these leaves so carefully placed without tearing and bruising them. A ghost walking upon them could not make any impression. Untorn leaves would condemn Mahana to the ovens to be baked alive, and the spirit catchers would be called by the sorcerers to seize the escaped ghost and carry it back to spirit-land. Of course, if some other maid of the islands had pretended to be Kahala, that could be easily determined by her divine ancestor Akaaka. The trial was really a test of ghosts, for the presence of Kahala as a spirit in her former human likeness was all that Kauhi and his chief sorcerer feared. The leaves were selected with great care and secretly placed so that no one should touch them but Kahala. There was great interest in this strange contest for a home in a burning oven. The imus had been prepared: the holes had been dug, and the stones and wood necessary for the sacrifice laid close at hand. The king and judges were in their places. The multitude of retainers stood around at a respectful distance. Kauhi and his chief sorcerer were placed where they could watch closely every movement of the maiden who should appear before the judgment-seat. Kahala, the rainbow-maiden, with all the beauty of her past girlhood restored to her, drew near, attended by the two spirit-sisters who had saved and protected her. The spirits knew at once the ghost test by which Kahala was to be tried. They knew also that she had nothing to fear, but they must not be discovered. The test applied to Kahala would only make more evident the proof that she was a living human being, but that same test would prove that they were ghosts, and the spirit-catchers would be called at once and they would be caught and carried away for punishment. The spirit-sisters could not try to escape. Any such attempt would arouse suspicion and they would be surely seized. The ghost-testing was a serious ordeal for Kahala and her friends. The spirit-sisters whispered to Kahala, telling her the purpose attending the use of the ape leaves and asking her to break as many of them on either side of her as she could without attracting undue attention. Thus she could aid her own cause and also protect the sister-spirits. Slowly and with great dignity the beautiful rainbow-maiden and her friends passed through the crowds of eager attendants to their places before the king. Kahala bruised and broke as many of the leaves as she could quietly. She was recognized at once as the child of the divine rain and wind of Manoa Valley. There was no question concerning her bodily presence. The torn leaves afforded ample and indisputable testimony. Kauhi, in despair, recognized the girl whom he had several times tried to slay. In bitter disappointment at the failure of his ghost-test the chief sorcerer, as the Kalakaua version of this legend says, "declared that he saw and felt the presence of spirits in some manner connected with her." These spirits, he claimed, must be detected and punished. A second form of ghost-testing was proposed by Akaaka, the mountain-god. This was a method frequently employed throughout all the islands of the Hawaiian group. It was believed that any face reflected in a pool or calabash of water was a spirit face. Many times had ghosts been discovered in this way. The face in the water had been grasped by the watcher, crushed between his hands, and the spirit destroyed. The chief sorcerer eagerly ordered a calabash of water to be quickly brought and placed before him. In his anxiety to detect and seize the spirits who might be attending Kahala he forgot about himself and leaned over the calabash. His own spirit face was the only one reflected on the surface of the water. This spirit face was believed to be his own true spirit escaping for the moment from the body and bathing in the liquid before him. Before he could leap back and restore his spirit to his body Akaaka leaped forward, thrust his hands down into the water and seized and crushed this spirit face between his mighty hands. Thus it was destroyed before it could return to its home of flesh and blood. The chief sorcerer fell dead by the side of the calabash by means of which he had hoped to destroy the friends of the rainbow-maiden. In this trial of the ghosts the two most powerful methods of making a test as far as known among the ancient Hawaiians were put in practice. Kauhi was punished for his crimes against Kahala. He was baked alive in the imu prepared on his own land at Waikiki. His lands and retainers were given to Kahala and Mahana. The story of Kahala and her connection with the rainbows and waterfalls of Manoa Valley has been told from time to time in the homes of the nature-loving native residents of the valley. XII HOW MILU BECAME THE KING OF GHOSTS Lono was a chief living on the western side of the island Hawaii. He had a very red skin and strange-looking eyes. His choice of occupation was farming. This man had never been sick. One time he was digging with the oo, a long sharp-pointed stick or spade. A man passed and admired him. The people said, "Lono has never been sick." The man said, "He will be sick." Lono was talking about that man and at the same time struck his oo down with force and cut his foot. He shed much blood, and fainted, falling to the ground. A man took a pig, went after the stranger, and let the pig go, which ran to this man. The stranger was Kamaka, a god of healing. He turned and went back at the call of the messenger, taking some popolo fruit and leaves in his cloak. When he came to the injured man he asked for salt, which he pounded into the fruit and leaves and placed in coco cloth and bound it on the wound, leaving it a long time. Then he went away. As he journeyed on he heard heavy breathing, and turning saw Lono, who said, "You have helped me, and so I have left my lands in the care of my friends, directing them what to do, and have hastened after you to learn how to heal other people." The god said, "Lono, open your mouth!" This Lono did, and the god spat in his mouth, so that the saliva could be taken into every part of Lono's body. Thus a part of the god became a part of Lono, and he became very skilful in the use of all healing remedies. He learned about the various diseases and the medicines needed for each. The god and Lono walked together, Lono receiving new lessons along the way, passing through the districts of Kau, Puna, Hilo, and then to Hamakua. The god said, "It is not right for us to stay together. You can never accomplish anything by staying with me. You must go to a separate place and give yourself up to healing people." Lono turned aside to dwell in Waimanu and Waipio Valleys and there began to practise healing, becoming very noted, while the god Kamaka made his home at Ku-kui-haele. This god did not tell the other gods of the medicines that he had taught Lono. One of the other gods, Kalae, was trying to find some way to kill Milu, and was always making him sick. Milu, chief of Waipio, heard of the skill of Lono. Some had been sick even to death, and Lono had healed them. Therefore Milu sent a messenger to Lono who responded at once, came and slapped Milu all over the body, and said: "You are not ill. Obey me and you shall be well." Then he healed him from all the sickness inside the body caused by Kalae. But there was danger from outside, so he said: "You must build a ti-leaf house and dwell there quietly for some time, letting your disease rest. If a company should come by the house making sport, with a great noise, do not go out, because when you go they will come up and get you for your death. Do not open the ti leaves and look out. The day you do this you shall die." Some time passed and the chief remained in the house, but one day there was the confused noise of many people talking and shouting around his house. He did not forget the command of Lono. Two birds were sporting in a wonderful way in the sky above the forest. This continued all day until it was dark. Then another long time passed and again Waipio was full of resounding noises. A great bird appeared in the sky resplendent in all kinds of feathers, swaying from side to side over the valley, from the top of one precipice across to the top of another, in grand flights passing over the heads of the people, who shouted until the valley re-echoed with the sound. Milu became tired of that great noise and could not patiently obey his physician, so he pushed aside some of the ti leaves of his house and looked out upon the bird. That was the time when the bird swept down upon the house, thrusting a claw under Milu's arm, tearing out his liver. Lono saw this and ran after the bird, but it flew swiftly to a deep pit in the lava on one side of the valley and dashed inside, leaving blood spread on the stones. Lono came, saw the blood, took it and wrapped it in a piece of tapa cloth and returned to the place where the chief lay almost dead. He poured some medicine into the wound and pushed the tapa and blood inside. Milu was soon healed. The place where the bird hid with the liver of Milu is called to this day Ke-ake-o-Milu ("The liver of Milu"). When this death had passed away he felt very well, even as before his trouble. Then Lono told him that another death threatened him and would soon appear. He must dwell in quietness. For some time Milu was living in peace and quiet after this trouble. Then one day the surf of Waipio became very high, rushing from far out even to the sand, and the people entered into the sport of surf-riding with great joy and loud shouts. This noise continued day by day, and Milu was impatient of the restraint and forgot the words of Lono. He went out to bathe in the surf. When he came to the place of the wonderful surf he let the first and second waves go by, and as the third came near he launched himself upon it while the people along the beach shouted uproariously. He went out again into deeper water, and again came in, letting the first and second waves go first. As he came to the shore the first and second waves were hurled back from the shore in a great mass against the wave upon which he was riding. The two great masses of water struck and pounded Milu, whirling and crowding him down, while the surf-board was caught in the raging, struggling waters and thrown out toward the shore. Milu was completely lost in the deep water. The people cried: "Milu is dead! The chief is dead!" The god Kalae thought he had killed Milu, so he with the other poison-gods went on a journey to Mauna Loa. Kapo and Pua, the poison-gods, or gods of death, of the island Maui, found them as they passed, and joined the company. They discovered a forest on Molokai, and there as kupua spirits, or ghost bodies, entered into the trees of that forest, so the trees became the kupua bodies. They were the medicinal or poison qualities in the trees. Lono remained in Waipio Valley, becoming the ancestor and teacher of all the good healing priests of Hawaii, but Milu became the ruler of the Under-world, the place where the spirits of the dead had their home after they were driven away from the land of the living. Many people came to him from time to time. He established ghostly sports like those which his subjects had enjoyed before death. They played the game kilu with polished cocoanut shells, spinning them over a smooth surface to strike a post set up in the centre. He taught konane, a game commonly called "Hawaiian checkers," but more like the Japanese game of "Go." He permitted them to gamble, betting all the kinds of property found in ghost-land. They boxed and wrestled; they leaped from precipices into ghostly swimming-pools; they feasted and fought, sometimes attempting to slay each other. Thus they lived the ghost life as they had lived on earth. Sometimes the ruler was forgotten and the ancient Hawaiians called the Under-world by his name--Milu. The New Zealanders frequently gave their Under-world the name "Miru." They also supposed that the ghosts feasted and sported as they had done while living. XIII A VISIT TO THE KING OF GHOSTS When any person lay in an unconscious state, it was supposed by the ancient Hawaiians that death had taken possession of the body and opened the door for the spirit to depart. Sometimes if the body lay like one asleep the spirit was supposed to return to its old home. One of the Hawaiian legends weaves their deep-rooted faith in the spirit-world into the expressions of one who seemed to be permitted to visit that ghost-land and its king. This legend belonged to the island of Maui and the region near the village Lahaina. Thus was the story told: Ka-ilio-hae (the wild dog) had been sick for days and at last sank into a state of unconsciousness. The spirit of life crept out of the body and finally departed from the left eye into a corner of the house, buzzing like an insect. Then he stopped and looked back over the body he had left. It appeared to him like a massive mountain. The eyes were deep caves, into which the ghost looked. Then the spirit became afraid and went outside and rested on the roof of the house. The people began to wail loudly and the ghost fled from the noise to a cocoanut-tree and perched like a bird in the branches. Soon he felt the impulse of the spirit-land moving him away from his old home. So he leaped from tree to tree and flew from place to place wandering toward Kekaa, the place from which the ghosts leave the island of Maui for their home in the permanent spirit-land--the Under-world. As he came near this doorway to the spirit-world he met the ghost of a sister who had died long before, and to whom was given the power of sometimes turning a ghost back to its body again. She was an aumakua-ho-ola (a spirit making alive). She called to Ka-ilio-hae and told him to come to her house and dwell for a time. But she warned him that when her husband was at home he must not yield to any invitation from him to enter their house, nor could he partake of any of the food which her husband might urge him to eat. The home and the food would be only the shadows of real things, and would destroy his power of becoming alive again. The sister said, "When my husband comes to eat the food of the spirits and to sleep the sleep of ghosts, then I will go with you and you shall see all the spirit-land of our island and see the king of ghosts." The ghost-sister led Ka-ilio-hae into the place of whirlwinds, a hill where he heard the voices of many spirits planning to enjoy all the sports of their former life. He listened with delight and drew near to the multitude of happy spirits. Some were making ready to go down to the sea for the hee-nalu (surf-riding). Others were already rolling the ulu-maika (the round stone discs for rolling along the ground). Some were engaged in the mokomoko, or umauma (boxing), and the kulakulai (wrestling), and the honuhonu (pulling with hands), and the loulou (pulling with hooked fingers), and other athletic sports. Some of the spirits were already grouped in the shade of trees, playing the gambling games in which they had delighted when alive. There was the stone konane-board (somewhat like checkers), and the puepue-one (a small sand mound in which was concealed some object), and the puhenehene (the hidden stone under piles of kapa), and the many other trials of skill which permitted betting. Then in another place crowds were gathered around the hulas (the many forms of dancing). These sports were all in the open air and seemed to be full of interest. There was a strange quality which fettered every new-born ghost: he could only go in the direction into which he was pushed by the hand of some stronger power. If the guardian of a ghost struck it on one side, it would move off in the direction indicated by the blow or the push until spirit strength and experience came and he could go alone. The newcomer desired to join in these games and started to go, but the sister slapped him on the breast and drove him away. These were shadow games into which those who entered could never go back to the substantial things of life. Then there was a large grass house inside which many ghosts were making merry. The visitor wanted to join this great company, but the sister knew that, if he once was engulfed by this crowd of spirits in this shadow-land, her brother could never escape. The crowds of players would seize him like a whirlwind and he would be unable to know the way he came in or the way out. Ka-ilio-hae tried to slip away from his sister, but he could not turn readily. He was still a very awkward ghost, and his sister slapped him back in the way in which she wanted him to go. An island which was supposed to float on the ocean as one of the homes of the aumakuas (the ghosts of the ancestors) had the same characteristics. The ghosts (aumakuas) lived on the shadows of all that belonged to the earth-life. It was said that a canoe with a party of young people landed on this island of dreams and for some time enjoyed the food and fruits and sports, but after returning to their homes could not receive the nourishment of the food of their former lives, and soon died. The legends taught that no ghost passing out of the body could return unless it made the life of the aumakuas tabu to itself. Soon the sister led her brother to a great field, stone walled, in which were such fine grass houses as were built only for chiefs of the highest rank. There she pointed to a narrow passage-way into which she told her brother he must enter by himself. "This," she said, "is the home of Walia, the high chief of the ghosts living in this place. You must go to him. Listen to all he says to you. Say little. Return quickly. There will be three watchmen guarding this passage. The first will ask you, 'What is the fruit [desire] of your heart?' You will answer, 'Walia.' Then he will let you enter the passage. "Inside the walls of the narrow way will be the second watchman. He will ask why you come; again answer, 'Walia,' and pass by him. "At the end of the entrance the third guardian stands holding a raised spear ready to strike. Call to him, 'Ka-make-loa' [The Great Death]. This is the name of his spear. Then he will ask what you want, and you must reply, 'To see the chief,' and he will let you pass. "Then again when you stand at the door of the great house you will see two heads bending together in the way so that you cannot enter or see the king and his queen. If these heads can catch a spirit coming to see the king without knowing the proper incantations, they will throw that ghost into the Po-Milu [The Dark Spirit-world]. Watch therefore and remember all that is told you. "When you see these heads, point your hands straight before you between them and open your arms, pushing these guards off on each side, then the ala-nui [the great way] will be open for you--and you can enter. "You will see kahilis [soft long feather fans] moving over the chiefs. The king will awake and call, 'Why does this traveller come?' You will reply quickly, 'He comes to see the Divine One.' When this is said no injury will come to you. Listen and remember and you will be alive again." Ka-ilio-hae did as he was told with the three watchmen, and each one stepped back, saying, "Noa" (the tabu is lifted), and he pushed by. At the door he shoved the two heads to the side and entered the chief's house to the Ka-ikuwai (the middle), falling on his hands and knees. The servants were waving the kahilis this way and that. There was motion, but no noise. The chief awoke, looked at Ka-ilio-hae, and said: "Aloha, stranger, come near. Who is the high chief of your land?" Then Ka-ilio-hae gave the name of his king, and the genealogy from ancient times of the chiefs dead and in the spirit-world. The queen of ghosts arose, and the kneeling spirit saw one more beautiful than any woman in all the island, and he fell on his face before her. The king told him to go back and enter his body and tell his people about troubles near at hand. While he was before the king twice he heard messengers call to the people that the sports were all over; any one not heeding would be thrown into the darkest place of the home of the ghosts when the third call had been sounded. The sister was troubled, for she knew that at the third call the stone walls around the king's houses would close and her brother would be held fast forever in the spirit-land, so she uttered her incantations and passed the guard. Softly she called. Her brother reluctantly came. She seized him and pushed him outside. Then they heard the third call, and met the multitude of ghosts coming inland from their sports in the sea, and other multitudes hastening homeward from their work and sports on the land. They met a beautiful young woman who called to them to come to her home, and pointed to a point of rock where many birds were resting. The sister struck her brother and forced him down to the seaside where she had her home and her responsibility, for she was one of the guardians of the entrance to the spirit-world. She knew well what must be done to restore the spirit to the body, so she told her brother they must at once obey the command of the king; but the brother had seen the delights of the life of the aumakuas and wanted to stay. He tried to slip away and hide, but his sister held him fast and compelled him to go along the beach to his old home and his waiting body. When they came to the place where the body lay she found a hole in the corner of the house and pushed the spirit through. When he saw the body he was very much afraid and tried to escape, but the sister caught him and pushed him inside the foot up to the knee. He did not like the smell of the body and tried to rush back, but she pushed him inside again and held the foot fast and shook him and made him go to the head. The family heard a little sound in the mouth and saw breath moving the breast, then they knew that he was alive again. They warmed the body and gave a little food. When strength returned he told his family all about his wonderful journey into the land of ghosts. NOTE.--A student should read next the articles "Homeless and Desolate Ghosts" and "Ancestor Ghost-Gods" in the Appendix. XIV KALAI-PAHOA, THE POISON-GOD The Bishop Museum of Honolulu has one of the best as well as one of the most scientifically arranged collections of Hawaiian curios in the world. In it are images of many of the gods of long ago. One of these is a helmeted head made of wicker-work, over which has been woven a thick covering of beautiful red feathers bordered with yellow feathers. This was the mighty war-god of the great Kamehameha. Another is a squat rough image, crudely carved out of wood. This was Kamehameha's poison-god. The ancient Hawaiians were acquainted with poisons of various kinds. They understood the medicinal qualities of plants and found some of these strong enough to cause sickness and even death. One of the Hawaiian writers said: "The opihi-awa is a poison shell-fish. These are bitter and deadly and can be used in putting enemies to death. Kalai-pahoa is also a tree in which there is the power to kill." Kamehameha's poison-god was called Kalai-pahoa, because it was cut from that tree which grew in the upland forest on the island of Molokai. A native writer says there was an antidote for the poison from Kalai-pahoa, and he thus describes it: "The war-god and the poison-god were not left standing in the temples like the images of other gods, but after being worshipped were wrapped in kapa and laid away. "When the priest wanted Kalai-pahoa he was taken down and anointed with cocoanut-oil and wrapped in a fresh kapa cloth. Then he was set up above the altar and a feast prepared before him, awa to drink, and pig, fish, and poi to eat. "Then the priest who had special care of this god would scrape off a little from the wood, and put it in an awa cup, and hold the cup before the god, chanting a prayer for the life of the king, the government, and the people. One of the priests would then take the awa cup, drink the contents, and quickly take food. "Those who were watching would presently see a red flush creep over his cheeks, growing stronger and stronger, while the eyes would become glassy and the breath short like that of a dying man. Then the priest would touch his lips to the stick, Mai-ola, and have his life restored. Mai-ola was a god who had another tree. When Kalai-pahoa entered his tree on Molokai, Mai-ola entered another tree and became the enemy of the poison-god." The priests of the poison-god were very powerful in the curious rite called pule-ana-ana, or praying to death. The Hawaiians said: "Perhaps the priests of Kalai-pahoa put poison in bananas or in taro. It was believed that they scraped the body of the image and put the pieces in the food of the one they wished to pray to death. There was one chief who was very skilful in waving kahilis, or feather fans, over any one and shaking the powder of death into the food from the moving feathers. Another would have scrapings in his cloak and would drop them into whatever food his enemy was eating." The spirit of death was supposed to reside in the wood of the poison-god. A very interesting legend was told by the old people to their children to explain the coming of medicinal and poisonous properties into the various kinds of trees and plants. These stories all go back to the time when Milu died and became the king of ghosts. They say that after the death of Milu the gods left Waipio Valley on the island of Hawaii and crossed the channel to the island Maui. These gods had all kinds of power for evil, such as stopping the breath, chilling or burning the body, making headaches or pains in the stomach, or causing palsy or lameness or other injuries, even inflicting death. Pua and Kapo, who from ancient times have been worshipped as goddesses having medicinal power, joined the party when they came to Maui. Then all the gods went up Mauna Loa, a place where there was a large and magnificent forest with fine trees, graceful vines and ferns, and beautiful flowers. They all loved this place, therefore they became gods of the forest. Near this forest lived Kane-ia-kama, a high chief, who was a very great gambler. He had gambled away all his possessions. While he was sleeping, the night of his final losses, he heard some one call, "O Kane-ia-kama, begin your play again." He shouted out into the darkness: "I have bet everything. I have nothing left." Then the voice again said, "Bet your bones, bet your bones, and see what will happen." When he went to the gambling-place the next day the people all laughed at him, for they knew his goods were all gone. He sat down among them, however, and said: "I truly have nothing left. My treasures are all gone; but I have my bones. If you wish, I will bet my body, then I will play with you." The other chiefs scornfully placed some property on one side and said, "That will be of the same value as your bones." They gambled and he won. The chiefs were angry at their loss and bet again and again. He always won until he had more wealth than any one on the island. After the gambling days were over he heard again the same voice saying: "O Kane-ia-kama, you have done all that I told you and have become very rich in property and servants. Will you obey once more?" The chief gratefully thanked the god for the aid that he had received, and said he would obey. The voice then said: "Perhaps we can help you to one thing. You are now wealthy, but there is a last gift for you. You must listen carefully and note all I show you." Then this god of the night pointed out the trees into which the gods had entered when they decided to remain for a time in the forest, and explained to him all their different characteristics. He showed him where gods and goddesses dwelt and gave their names. Then he ordered Kane-ia-kama to take offerings of pigs, fish, cocoanuts, bananas, chickens, kapas, and all other things used for sacrifice, and place them at the roots of these trees into which the gods had entered, the proper offerings for each. The next morning he went into the forest and saw that he had received a very careful description of each tree. He observed carefully the tree shown as the home of the spirit who had become his strange helper. Before night fell he placed offerings as commanded. As a worshipper he took each one of these trees for his god, so he had many gods of plants and trees. For some reason not mentioned in the legends he sent woodcutters to cut down these trees, or at least to cut gods out of them with their stone axes. They began to cut. The koko (blood) of the trees, as the natives termed the flowing sap, and the chips flying out struck some of the woodcutters and they fell dead. Kane-ia-kama made cloaks of the long leaves of the ieie vine and tied them around his men, so that their bodies could not be touched, then the work was easily accomplished. The chief kept these images of gods cut from the medicinal trees and could use them as he desired. The most powerful of all these gods was that one whose voice he had heard in the night. To this god he gave the name Kalai-pahoa (The-one-cut-by-the-pahoa-or-stone-axe). One account relates that the pahoa (stone) from which the axe was made came from Kalakoi, a celebrated place for finding a very hard lava of fine grain, the very best for making stone implements. The god who had spoken to the chief in his dream was sometimes called Kane-kulana-ula (noted red Kane). The gods were caught by the sacrifices of the chief while they were in their tree bodies before they could change back into their spirit bodies, therefore their power was supposed to remain in the trees. It was said that when Kane-kulana-ula changed into his tree form he leaped into it with a tremendous flash of lightning, thus the great mana, or miraculous power, went into that tree. The strange death which came from the god Kalai-pahoa made that god and his priest greatly feared. One of the pieces of this tree fell into a spring at Kaakee near the maika, or disc-rolling field, on Molokai. All the people who drank at that spring died. They filled it up and the chiefs ruled that the people should not keep branches or pieces of the tree for the injury of others. If such pieces were found in the possession of any one he should die. Only the carved gods were to be preserved. Kahekili, king of Maui at the time of the accession of Kamehameha to the sovereignty of the island Hawaii, had these images in his possession as a part of his household gods. Kamehameha sent a prophet to ask him for one of these gods. Kahekili refused to send one, but told him to wait and he should have the poison-god and the government over all the islands. One account records that a small part from the poison one was then given. So, after the death of Kahekili, Kamehameha did conquer all the islands with their hosts of gods, and Kalai-pahoa, the poison-god, came into his possession. The overthrow of idolatry and the destruction of the system of tabus came in 1819, when most of the wooden gods were burned or thrown into ponds and rivers, but a few were concealed by their caretakers. Among these were the two gods now to be seen in the Bishop Museum in Honolulu. NOTE.--See Appendix, page 259, Chas. R. Bishop. XV KE-AO-MELE-MELE, THE MAID OF THE GOLDEN CLOUD The Hawaiians never found gold in their islands. The mountains being of recent volcanic origin do not show traces of the precious metals; but hovering over the mountain-tops clustered the glorious golden clouds built up by damp winds from the seas. The Maiden of the Golden Cloud belonged to the cloud mountains and was named after their golden glow. Her name in the Hawaiian tongue was Ke-ao-mele-mele (The Golden Cloud). She was said to be one of the first persons brought by the gods to find a home in the Paradise of the Pacific. In the ancient times, the ancestors of the Hawaiians came from far-off ocean lands, for which they had different names, such as The Shining Heaven, The Floating Land of Kane, The Far-off White Land of Kahiki, and Kuai-he-lani (purchased is heaven). It was from Kuai-he-lani that the Maiden of the Golden Cloud was called to live in Hawaii. In this legendary land lived Mo-o-inanea (self-reliant dragon). She cared for the first children of the gods, one of whom was named Hina, later known in Polynesian mythology as Moon Goddess. Mo-o-inanea took her to Ku, one of the gods. They lived together many years and a family of children came to them. Two of the great gods of Polynesia, Kane and Kanaloa, had found a beautiful place above Honolulu on Oahu, one of the Hawaiian Islands. Here they determined to build a home for the first-born child of Hina. Thousands of eepa (gnome) people lived around this place, which was called Waolani. The gods had them build a temple which was also called Waolani (divine forest). When the time came for the birth of the child, clouds and fogs crept over the land, thunder rolled and lightning flashed, red torrents poured down the hillsides, strong winds hurled the rain through bending trees, earthquakes shook the land, huge waves rolled inland from the sea. Then a beautiful boy was born. All these signs taken together signified the birth of a chief of the highest degree--even of the family of the gods. Kane and Kanaloa sent their sister Anuenue (rainbow) to get the child of Ku and Hina that they might care for it. All three should be the caretakers. Anuenue went first to the place where Mo-o-inanea dwelt, to ask her if it would be right. Mo-o-inanea said she might go, but if they brought up that child he must not have a wife from any of the women of Hawaii-nui-akea (great wide Hawaii). Anuenue asked, "Suppose I get that child; who is to give it the proper name?" Mo-o-inanea said: "You bring the child to our brothers and they will name this child. They have sent you, and the responsibility of the name rests on them." Anuenue said good-by, and in the twinkling of an eye stood at the door of the house where Ku dwelt. Ku looked outside and saw the bright glow of the rainbow, but no cloud or rain, so he called Hina. "Here is a strange thing. You must come and look at it. There is no rain and there are no clouds or mist, but there is a rainbow at our door." They went out, but Anuenue had changed her rainbow body and stood before them as a very beautiful woman, wrapped only in the colors of the rainbow. Ku and Hina began to shiver with a nameless terror as they looked at this strange maiden. They faltered out a welcome, asking her to enter their house. As she came near to them Ku said, "From what place do you come?" Anuenue said: "I am from the sky, a messenger sent by my brothers to get your child that they may bring it up. When grown, if the child wants its parents, we will bring it back. If it loves us it shall stay with us." Hina bowed her head and Ku wailed, both thinking seriously for a little while. Then Ku said: "If Mo-o-inanea has sent you she shall have the child. You may take this word to her." Anuenue replied: "I have just come from her and the word I brought you is her word. If I go away I shall not come again." Hina said to Ku: "We must give this child according to her word. It is not right to disobey Mo-o-inanea." Anuenue took the child and studied the omens for its future, then she said, "This child is of the very highest, the flower on the top of the tree." She prepared to take the child away, and bade the parents farewell. She changed her body into the old rainbow colors shining out of a mist, then she wrapped the child in the rainbow, bearing it away. Ku and Hina went out looking up and watching the cloud of rainbow colors floating in the sky. Strong, easy winds blew and carried this cloud out over the ocean. The navel-string had not been cut off, so Anuenue broke off part and threw it into the ocean, where it became the Hee-makoko, a blood-red squid. This is the legendary origin of that kind of squid. Anuenue passed over many islands, coming at last to Waolani to the temple built by the gnomes under Kane and Kanaloa. They consecrated the child, and cut off another part of the navel-cord. Kanaloa took it to the Nuuanu pali back of Honolulu, to the place called Ka-ipu-o-Lono. Kane and Kanaloa consulted about servants to live with the boy, and decided that they must have only ugly ones, who would not be desired as wives by their boy. Therefore they gathered together the lame, crooked, deformed, and blind among the gnome people. There were hundreds of these living in different homes, and performing different tasks. Anuenue was the ruler over all of them. This child was named Kahanai-a-ke-Akua (the one adopted by the gods). He was given a very high tabu by Kane and Kanaloa. No one was allowed to stand before him and no person's shadow could fall upon him. Hina again conceived. The signs of this child appeared in the heavens and were seen on Oahu. Kane wanted to send Lanihuli and Waipuhia, their daughters, living near the pali of Waolani and Nuuanu. The girls asked where they should go. [Illustration: THE MISTY PALI, NUUANU] Kane said: "We send you to the land Kuai-he-lani, a land far distant from Hawaii, to get the child of Hina. If the parents ask you about your journey, tell them you have come for the child. Tell our names and refer to Mo-o-inanea. You must now look at the way by which to go to Kuai-he-lani." They looked and saw a great bird--Iwa. They got on this bird and were carried far up in the heavens. By and by the bird called two or three times. The girls were frightened and looking down saw the bright shining land Kuai-he-lani below them. The bird took them to the door of Ku's dwelling-place. Ku and Hina were caring for a beautiful girl-baby. They looked up and saw two fine women at their door. They invited them in and asked whence they came and why they travelled. The girls told them they were sent by the gods Kane and Kanaloa. Suddenly a new voice was heard. Mo-o-inanea was by the house. She called to Ku and to Hina, telling them to give the child into the hands of the strangers, that they might take her to Waka, a great priestess, to be brought up by her in the ohia forests of the island of Hawaii. She named that girl Paliula, and explained to the parents that when Paliula should grow up, to be married, the boy of Waolani should be her husband. The girls then took the babe. They were all carried by the bird, Iwa, far away in the sky to Waolani, where they told Kane and Kanaloa the message or prophecy of Mo-o-inanea. The gods sent Iwa with the child to Waka, on Hawaii, to her dwelling-place in the districts of Hilo and Puna where she was caring for all kinds of birds in the branches of the trees and among the flowers. Waka commanded the birds to build a house for Paliula. This was quickly done. She commanded the bird Iwa to go to Nuumea-lani, a far-off land above Kuai-he-lani, the place where Mo-o-inanea was now living. It was said that Waka, by her magic power, saw in that land two trees, well cared for by multitudes of servants; the name of one was "Makalei." This was a tree for fish. All kinds of fish would go to it. The second was "Kalala-ika-wai." This was the tree used for getting all kinds of food. Call this tree and food would appear. Waka wanted Mo-o-inanea to send these trees to Hawaii. Mo-o-inanea gave these trees to Iwa, who brought them to Hawaii and gave them to Waka. Waka rejoiced and took care of them. The bird went back to Waolani, telling Kane and Kanaloa all the journey from first to last. The gods gave the girls resting-places in the fruitful lands under the shadow of the beautiful Nuuanu precipices. Waka watched over Paliula until she grew up, beautiful like the moon of Mahea-lani (full moon). The fish tree, Makalei, which made the fish of all that region tame, was planted by the side of running water, in very restful places spreading all along the river-sides to the seashore. Fish came to every stream where the trees grew, and filled the waters. The other tree was planted and brought prepared food for Paliula. The hidden land where this place was has always been called Paliula, a beautiful green spot--a home for fruits and flowers and birds in a forest wilderness. When Paliula had grown up, Waka went to Waolani to meet Kane, Kanaloa, and Anuenue. There she saw Kahanai-a-ke-Akua (the boy brought up by the gods) and desired him for Paliula's husband. There was no man so splendid and no woman so beautiful as these two. The caretakers decided that they must be husband and wife. Waka returned to the island Hawaii to prepare for the coming of the people from Waolani. Waka built new houses finer and better than the first, and covered them with the yellow feathers of the Mamo bird with the colors of the rainbow resting over. Anuenue had sent some of her own garments of rainbows. Then Waka went again to Waolani to talk with Kane and Kanaloa and their sister Anuenue. They said to her: "You return, and Anuenue will take Kahanai and follow. When the night of their arrival comes, lightning will play over all the mountains above Waolani and through the atmosphere all around the temple, even to Hawaii. After a while, around your home the leaves of the trees will dance and sing and the ohia-trees themselves bend back and forth shaking their beautiful blossoms. Then you may know that the Rainbow Maiden and the boy are by your home on the island of Hawaii." Waka returned to her home in the tangled forest above Hilo. There she met her adopted daughter and told her about the coming of her husband. Soon the night of rolling thunder and flashing lightning came. The people of all the region around Hilo were filled with fear. Kane-hekili (flashing lightning) was a miraculous body which Kane had assumed. He had gone before the boy and the rainbow, flashing his way through the heavens. The gods had commanded Kane-hekili to dwell in the heavens in all places wherever the gods desired him to be, so that he could go wherever commanded. He always obeyed without questioning. The thunder and lightning played over ocean and land while the sun was setting beyond the islands in the west. After a time the trees bent over, the leaves danced and chanted their songs. The flowers made a glorious halo as they swayed back and forth in their dances. Kane told the Rainbow Maiden to take their adopted child to Hawaii-nui-akea. When she was ready, she heard her brothers calling the names of trees which were to go with her on her journey. Some of the legends say that Laka, the hula-god, was dancing before the two. The tree people stood before the Rainbow Maiden and the boy, ready to dance all the way to Hawaii. The tree people are always restless and in ceaseless motion. The gods told them to sing together and dance. Two of the tree people were women, Ohia and Lamakea. Lamakea is a native whitewood tree. There are large trees at Waialae in the mountains of the island Oahu. Ohia is a tree always full of fringed red blossoms. They were very beautiful in their wind bodies. They were kupuas, or wizards, and could be moving trees or dancing women as they chose. The Rainbow Maiden took the boy in her arms up into the sky, and with the tree people went on her journey. She crossed over the islands to the mountains of the island Hawaii, then went down to find Paliula. She placed the tree people around the house to dance and sing with soft rustling noises. Waka heard the chants of the tree people and opened the door of the glorious house, calling for Kahanai to come in. When Paliula saw him, her heart fluttered with trembling delight, for she knew this splendid youth was the husband selected by Waka, the prophetess. Waka called the two trees belonging to Paliula to bring plenty of fish and food. Then Waka and Anuenue left their adopted children in the wonderful yellow feather house. The two young people, when left together, talked about their birthplaces and their parents. Paliula first asked Kahanai about his land and his father and mother. He told her that he was they child of Ku and Hina from Kuai-he-lani, brought up by Kane and the other gods at Waolani. The girl went out and asked Waka about her parents, and learned that this was her first-born brother, who was to be her husband because they had very high divine blood. Their descendants would be the chiefs of the people. This marriage was a command from parents and ancestors and Mo-o-inanea. She went into the house, telling the brother who she was, and the wish of the gods. After ten days they were married and lived together a long time. At last, Kahanai desired to travel all around Hawaii. In this journey he met Poliahu, the white-mantle girl of Mauna Kea, the snow-covered mountain of the island Hawaii. Meanwhile, in Kuai-he-lani, Ku and Hina were living together. One day Mo-o-inanea called to Hina, telling her that she would be the mother of a more beautiful and wonderful child than her other two children. This child should live in the highest places of the heavens and should have a multitude of bodies which could be seen at night as well as in the day. Mo-o-inanea went away to Nuumea-lani and built a very wonderful house in Ke-alohi-lani (shining land), a house always turning around by day and by night like the ever moving clouds; indeed, it was built of all kinds of clouds and covered with fogs. There she made a spring of flowing water and put it outside for the coming child to have as a bath. There she planted the seeds of magic flowers, Kanikawi and Kanikawa, legendary plants of old Hawaii. Then she went to Kuai-he-lani and found Ku and Hina asleep. She took a child out of the top of the head of Hina and carried it away to the new home, naming it Ke-ao-mele-mele (the yellow cloud), the Maiden of the Golden Cloud, a wonderfully beautiful girl. No one with a human body was permitted to come to this land of Nuumea-lani. No kupuas were allowed to make trouble for the child. The ao-opua (narrow-pointed clouds) were appointed watchmen serving Ke-ao-mele-mele, the Maiden of the Golden Cloud. All the other clouds were servants: the ao-opua-ka-kohiaka (morning clouds), ao-opua-ahiahi (evening clouds), ao-opua-aumoe (night clouds), ao-opua-kiei (peeking clouds), ao-opua-aha-lo (down-looking clouds), ao-opua-ku (image-shaped clouds rising at top of sea), opua-hele (morning-flower clouds), opua-noho-mai (resting clouds), opua-mele-mele (gold-colored clouds), opua-lani (clouds high up), ka-pae-opua (at surface of sea or clouds along the horizon), ka-lani-opua (clouds up above horizon), ka-ma-kao-ka-lani (clouds in the eye of the sun), ka-wele-lau-opua (clouds highest in the sky). All these clouds were caretakers watching for the welfare of that girl. Mo-o-inanea gave them their laws for service. She took Ku-ke-ao-loa (the long cloud of Ku) and put him at the door of the house of clouds, with great magic power. He was to be the messenger to all the cloud-lands of the parents and ancestors of this girl. "The Eye of the Sun" was the cloud with magic power to see all things passing underneath near or far. Then there was the opua-alii, cloud-chief with the name Ka-ao-opua-ola (the sharp-pointed living cloud). This was the sorcerer and astronomer, never weary, never tired, knowing and watching over all things. Mo-o-inanea gave her mana-nui, or great magic power, to Ke-ao-mele-mele--with divine tabus. She made this child the heir of all the divine islands, therefore she was able to know what was being done everywhere. She understood how the Kahanai had forsaken his sister to live with Poliahu. So she went to Hawaii to aid her sister Paliula. When Mo-o-inanea had taken the child from the head of Hina, Ku and Hina were aroused. Ku went out and saw wonderful cloud images standing near the house, like men. Ku and Hina watched these clouds shining and changing colors in the light of the dawn, as the sun appeared. The light of the sun streamed over the skies. For three days these changing clouds were around them. Then in the midst of these clouds appeared a strange land of the skies surrounded by the ao-opua (the narrow-pointed clouds). In the night of the full moon, the aka (ghost) shadow of that land leaped up into the moon and became fixed there. This was the Alii-wahine-o-ka-malu (the queen of shadows), dwelling in the moon. Ku and Hina did not understand the meaning of these signs or shadows, so they went back into the house, falling into deep sleep. Mo-o-inanea spoke to Hina in her dreams, saying that these clouds were signs of her daughter born from the head--a girl having great knowledge and miraculous power in sorcery, who would take care of them in their last days. They must learn all the customs of kilo-kilo, or sorcery. Mo-o-inanea again sent Ku-ke-ao-loa to the house of Ku, that cloud appearing as a man at their door. They asked who he was. He replied: "I am a messenger sent to teach you the sorcery or witcheries of cloud-land. You must have this knowledge that you may know your cloud-daughter. Let us begin our work at this time." They all went outside the house and sat down on a stone at the side of the door. Ku-ke-ao-loa looked up and called Mo-o-inanea by name. His voice went to Ke-alohilani, and Mo-o-inanea called for all the clouds to come with their ruler Ke-ao-mele-mele. "Arise, O yellow cloud, Arise, O cloud--the eye of the sun, Arise, O beautiful daughters of the skies, Shine in the eyes of the sun, arise!" Ke-ao-mele-mele arose and put on her glorious white kapas like the snow on Mauna Kea. At this time the cloud watchmen over Kuai-he-lani were revealing their cloud forms to Hina and Ku. The Long Cloud told Hina and Ku to look sharply into the sky to see the meaning of all the cloud forms which were servants of the divine chiefess, their habits of meeting, moving, separating, their forms, their number, the stars appearing through them, the fixed stars and moving clouds, the moving stars and moving clouds, the course of the winds among the different clouds. When he had taught Ku and Hina the sorcery of cloud-land, he disappeared and returned to Ke-alohi-lani. Some time afterward, Ku went out to the side of their land. He saw a cloud of very beautiful form, appearing like a woman. This was resting in the sky above his head. Hina woke up, missed Ku, looked out and saw Ku sitting on the beach watching the clouds above him. She went to him and by her power told him that he had the desire to travel and that he might go on his journey and find the woman of his vision. A beautiful chiefess, Hiilei, was at that time living in one of the large islands of the heavens. Ku and Hina went to this place. Ku married Hiilei, and Hina found a chief named Olopana and married him. Ku and Hiilei had a redskin child, a boy, whom they named Kau-mai-liula (twilight resting in the sky). This child was taken by Mo-o-inanea to Ke-alohi-lani to live with Ke-ao-mele-mele. Olopana and Hina had a daughter whom they called Kau-lana-iki-pokii (beautiful daughter of sunset), who was taken by Ku and Hiilei. Hina then called to the messenger cloud to come and carry a request to Mo-o-inanea that Kau-mai-liula be given to her and Olopana. This was done. So they were all separated from each other, but in the end the children were taken to Hawaii. Meanwhile Paliula was living above Hilo with her husband Kahanai-a-ke-Akua (adopted son of the gods). Kahanai became restless and determined to see other parts of the land, so he started on a journey around the islands. He soon met a fine young man Waiola (water of life). Waiola had never seen any one so glorious in appearance as the child of the gods, so he fell down before him, saying: "I have never seen any one so divine as you. You must have come from the skies. I will belong to you through the coming years." The chief said, "I take you as my aikane [bosom friend] to the last days." They went down to Waiakea, a village by Hilo, and met a number of girls covered with wreaths of flowers and leaves. Kahanai sent Waiola to sport with them. He himself was of too high rank. One girl told her brother Kanuku to urge the chief to come down, and sent him leis. He said he could not receive their gift, but must wear his own lei. He called for his divine caretaker to send his garlands, and immediately the most beautiful rainbows wrapped themselves around his neck and shoulders, falling down around his body. Then he came down to Waiakea. The chief took Kanuku also as a follower and went on up the coast to Hamakua. The chief looked up Mauna Kea and there saw the mountain women, who lived in the white land above the trees. Poliahu stood above the precipices in her kupua-ano (wizard character), revealing herself as a very beautiful woman wearing a white mantle. When the chief and his friends came near the cold place where she was sitting, she invited them to her home, inland and mountainward. The chief asked his friends to go with him to the mountain house of the beauty of Mauna Kea. They were well entertained. Poliahu called her sisters, Lilinoe and Ka-lau-a-kolea, beautiful girls, and gave them sweet-sounding shells to blow. All through the night they made music and chanted the stirring songs of the grand mountains. The chief delighted in Poliahu and lived many months on the mountain. One morning Paliula in her home above Hilo awoke from a dream in which she saw Poliahu and the chief living together, so she told Waka, asking if the dream were true. Waka, by her magic power, looked over the island and saw the three young men living with the three maidens of the snow mantle. She called with a penetrating voice for the chief to return to his own home. She went in the form of a great bird and brought him back. But Poliahu followed, met the chief secretly and took him up to Mauna Kea again, covering the mountain with snow so that Waka could not go to find them. Waka and the bird friends of Paliula could not reach the mountain-top because of the cold. Waka went to Waolani and told Anuenue about Paliula's trouble. Anuenue was afraid that Kane and Kanaloa might hear that the chief had forsaken his sister, and was much troubled, so she asked Waka to go with her to see Mo-o-inanea at Ke-alohi-lani, but the gods Kane and Kanaloa could not be deceived. They understood that there was trouble, and came to meet them. Kane told Waka to return and tell the girl to be patient; the chief should be punished for deserting her. Waka returned and found that Paliula had gone away wandering in the forest, picking lehua flowers on the way up toward the Lua Pele, the volcano pit of Pele, the goddess of fire. There she had found a beautiful girl and took her as an aikane (friend) to journey around Hawaii. They travelled by way of the districts of Puna, Kau, and Kona to Waipio, where she saw a fine-looking man standing above a precipice over which leaped the wonderful mist-falls of Hiilawe. This young chief married the beautiful girl friend of Paliula. Poliahu by her kupua power recognized Paliula, and told the chief that she saw her with a new husband. Paliula went on to her old home and rested many days. Waka then took her from island to island until they were near Oahu. When they came to the beach, Paliula leaped ashore and went up to Manoa Valley. There she rushed into the forest and climbed the ridges and precipices. She wandered through the rough places, her clothes torn and ragged. Kane and Kanaloa saw her sitting on the mountain-side. Kane sent servants to find her and bring her to live with them at Waolani. When she came to the home of the gods in Nuuanu Valley she thought longingly of her husband and sang this mele: "Lo, at Waolani is my lei of the blood-red rain, The lei of the misty rain gathered and put together, Put together in my thought with tears. Spoiled is the body by love, Dear in the eyes of the lover. My brother, the first-born, Return, oh, return, my brother." Paliula, chanting this, turned away from Waolani to Waianae and dwelt for a time with the chiefess Kalena. While Paliula was living with the people of the cold winds of Waianae she wore leis of mokihana berries and fragrant grass, and was greatly loved by the family. She went up the mountain to a great gulch. She lay down to sleep, but heard a sweet voice saying, "You cannot sleep on the edge of that gulch." She was frequently awakened by that voice. She went on up the mountain-ridges above Waianae. At night when she rested she heard the voices again and again. This was the voice of Hii-lani-wai, who was teaching the hula dance to the girls of Waianae. Paliula wanted to see the one who had such a sweet voice, so went along the pali and came to a hula house, but the house was closed tight and she could not look in. She sat down outside. Soon Hii-lani-wai opened the door and saw Paliula and asked her to come in. It was the first time Paliula had seen this kind of dancing. Her delight in the dance took control of her mind, and she forgot her husband and took Hii-lani-wai as her aikane, dwelling with her for a time. One day they went out into the forest. Kane had sent the dancing trees from Waolani to meet them. While in the forest they heard the trees singing and dancing like human beings. Hii-lani-wai called this a very wonderful thing. Paliula told her that she had seen the trees do this before. The trees made her glad. They went down to the seaside and visited some days. Paliula desired a boat to go to the island of Kauai. The people told them of the dangerous waters, but the girls were stubborn, so they were given a very small boat. Hii-lani-wai was steering, and Paliula was paddling and bailing out the water. The anger of the seas did not arise. On the way Paliula fell asleep, but the boat swiftly crossed the channel. Their boat was covered with all the colors of the rainbow. Some women on land at last saw them and beckoned with their hands for them to come ashore. Malu-aka (shadow of peace) was the most beautiful of all the women on Kauai. She was kind and hospitable and took them to her house. The people came to see these wonderful strangers. Paliula told Malu-aka her story. She rested, with the Kauai girls, then went with Malu-aka over the island and learned the dances of Kauai, becoming noted throughout the island for her wonderful grace and skill, dancing like the wind, feet not touching the ground. Her songs and the sound of the whirling dance were lifted by the winds and carried into the dreams of Ke-ao-mele-mele. Meanwhile, Ke-ao-mele-mele was living with her cloud-watchmen and Mo-o-inanea at Ke-alohi-lani. She began to have dreams, hearing a sweet voice singing and seeing a glorious woman dancing, while winds were whispering in the forests. For five nights she heard the song and the sound of the dance. Then she told Mo-o-inanea, who explained her dream, saying: "That is the voice of Paliula, your sister, who is dancing and singing near the steep places of Kauai. Her brother-husband has forsaken her and she has had much trouble. He is living with Poliahu on Hawaii." When Ke-ao-mele-mele heard this, she thought she would go and live with her sister. Mo-o-inanea approved of the thought and gave her all kinds of kupua power. She told her to go and see the god Kane, who would tell her what to do. At last she started on her journey with her watching clouds. She went to see Hina and Olopana, and Ku and Hiilei. She saw Kau-mai-liula (twilight resting in the sky), who was very beautiful, like the fair red flowers of the ohia in the shadows of the leaves of the tree. She determined to come back and marry him after her journey to Oahu. When she left Kuai-he-lani with her followers she flew like a bird over the waves of the sea. Soon she passed Niihau and came to Kauai to the place where Paliula was dancing, and as a cloud with her cloud friends spied out the land. The soft mists of her native land were scattered over the people by these clouds above them. Paliula was reminded of her birth-land and the loved people of her home. Ke-ao-mele-mele saw the beauty of the dance and understood the love expressed in the chant. She flew away from Kauai, crossed the channel, came to Waolani, met Kane and Kanaloa and told them she had come to learn from them what was the right thing to do for the sister and the husband who had deserted her. Kane suggested a visit to Hawaii to see Paliula and the chief, so she flew over the islands to Hawaii. Then she went up the mountain with the ao-pii-kai (a cloud rising from the sea and climbing the mountain) until she saw Poliahu and her beautiful sisters. Poliahu looked down the mountain-side and saw a woman coming, but she looked again and the woman had disappeared. In a little while a golden cloud rested on the summit of the mountain. It was the maid in her cloud body watching her brother and the girl of the white mountains. For more than twenty days she remained in that place. Then she returned to Waolani on Oahu. Ke-ao-mele-mele determined to learn the hulas and the accompanying songs. Kane told her she ought to learn these things. There was a fine field for dancing at the foot of the mountain near Waolani, and Kane had planted a large kukui-tree by its side to give it shade. Kane and his sister Anuenue went to this field and sat down in their place. The daughters of Nuuanu Pali were there. Kane sent Ke-ao-mele-mele after the dancing-goddess, Kapo, who lived at Mauna Loa. She was the sister of the poison-gods and knew the art of sorcery. Ke-ao-mele-mele took gifts, went to Kapo, made offerings, and thus for the first time secured a goddess for the hula. [Illustration: DANCING THE HULA] Kapo taught Ke-ao-mele-mele the chants and the movements of the different hulas until she was very skilful. She flew over the seas to Oahu and showed the gods her skill. Then, she went to Kauai, danced on the surf and in the clouds and above the forests and in the whirlwinds. Each night she went to one of the other islands, danced in the skies and over the waters, and returned home. At last she went to Hawaii to Mauna Kea, where she saw Kahanai, her brother. She persuaded him to leave the maiden of the snow mantle and return to Waolani. Paliula and her friends had returned to the home with Waka, where she taught the leaves of clinging vines and the flowers and leaves on the tender swinging branches of the forest trees new motions in their dances with the many kinds of winds. One day Kahanai saw signs among the stars and in the clouds which made him anxious to travel, so he asked Kane for a canoe. Kane called the eepa and the menehune people and told them to make canoes to carry Kahanai to his parents. These boats were made in the forests of Waolani. When the menehunes finished their boat they carried it down Nuuanu Valley to Puunui. There they rested and many of the little folk came to help, taking the canoe down, step by step, to the mouth of the Nuuanu stream, where they had the aid of the river to the ocean. The menehunes left the boat floating in the water and went back to Waolani. Of the fairy people it was said: "No task is difficult. It is the work of one hand." On the way down Nuuanu Valley the menehunes came to Ka-opua-ua (storm cloud). They heard the shouting of other people and hurried along until they met the Namunawa people, the eepas, carrying a boat, pushing it down. When they told the eepas that the chief had already started on his journey with double canoes, the eepas left their boat there to slowly decay, but it is said that it lasted many centuries. The people who made this boat were the second class of the little people living at Waolani, having the characters of human beings, yet having also the power of the fairy people. These were the men of the time of Kane and the gods. Kahanai and his friends were in their boat when a strong wind swept down Nuuanu, carrying the dry leaves of the mountains and sweeping them into the sea. The waves were white as the boat was blown out into the ocean. Kahanai steered by magic power, and the boat like lightning swept away from the islands to the homes of Ku and Hina. The strong wind and the swift current were with the boat, and the voyage was through the waves like swift lightning flashing through clouds. Ku and Hiilei saw the boat coming. Its signs were in the heavens. Ku came and asked the travellers, "What boat is this, and from what place has it come?" Kahanai said, "This boat has come from Waolani, the home of the gods Kane and Kanaloa and of Ke-ao-mele-mele." Then Ku asked again, "Whose child are you?" He replied, "The son of Ku and Hina." "How many other children in your family?" He said: "There are three of us. I am the boy and there are two sisters, Paliula and Ke-ao-mele-mele. I have been sent by Ke-ao-mele-mele to get Kau-mai-liula and Kau-lana-iki-pokii to go to Oahu." Ku and his wife agreed to the call of the messenger for their boy Kau-mai-liula. When Kahanai saw him he knew that there was no other one so fine as this young man who quickly consented to go to Oahu with his servants. Ku called for some beautiful red boats with red sails, red paddles,--everything red. Four good boatmen were provided for each boat, men who came from the land of Ulu-nui--the land of the yellow sea and the black sea of Kane--and obeyed the call of Mo-o-inanea. They had kupua power. They were relatives of Kane and Kanaloa. The daughter of Hina and Olopana, Kau-lana-iki-pokii, cried to go with her brother, but Mo-o-inanea called for her dragon family to make a boat for her and ordered one of the sorcerer dragons to go with her and guard her. They called the most beautiful shells of the sea to become the boats for the girl and her attendants. They followed the boats of Kahanai. With one stroke of the paddles the boats passed through the seas around the home of the gods. With the second stroke they broke through all the boundaries of the great ocean and with the third dashed into the harbor of old Honolulu, then known as Kou. When the boats of Kahanai and Kau-mai-liula came to the surf of Mamala, there was great shouting inland of Kou, the voices of the eepas of Waolani. Mists and rainbows rested over Waolani. The menehunes gathered in great multitudes at the call of Kane, who had seen the boats approaching. The menehune people ran down to lift up the boats belonging to the young chief. They made a line from Waolani to the sea. They lifted up the boats and passed them from hand to hand without any effort, shouting with joy. While these chiefs were going up to Waolani, Ke-ao-mele-mele came from Hawaii in her cloud boats. Kane had told the menehunes to prepare houses quickly for her. It was done like the motion of the eye. Ke-ao-mele-mele entered her house, rested, and after a time practised the hula. The chiefs also had houses prepared, which they entered. The shell boats found difficulty in entering the bay because the other boats were in the way. So they turned off to the eastern side of the harbor. Thus the ancient name of that side was given Ke-awa-lua (the second harbor, or the second landing-place in the harbor). Here they landed very quietly. The shell boats became very small and Kau-lana and her companions took them and hid them in their clothes. They went along the beach, saw some fish. The attendants took them for the girl. This gave the name Kau-lana-iki-pokii to that place to this day. As they went along, the dragon friend made the signs of a high chief appear over the girl. The red rain and arching bow were over her, so the name was given to that place, Ka-ua-koko-ula (blood rain), which is the name to this day. The dragon changed her body and carried the girl up Nuuanu Valley very swiftly to the house of Ke-ao-mele-mele (the maiden of the golden cloud) without the knowledge of Kane and the others. They heard the hula of Ke-ao-mele-mele. Soon she felt that some one was outside, and looking saw the girl and her friend, with the signs of a chief over her. So she called: "Is that you, O eye of the day? O lightning-like eye from Kahiki, The remembered one coming to me. The strong winds have been blowing, Trembling comes into my breast, A stranger perhaps is outside, A woman whose sign is the fog, A stranger and yet my young sister, The flower of the divine home-land, The wonderful land of the setting sun Going down into the deep blue sea. You belong to the white ocean of Kane, You are Kau-lana-iki-pokii, The daughter of the sunset, The woman coming in the mist, In the thunder and the flash of lightning Quivering in the sky above. Light falls on the earth below. The sign of the chiefess, The woman high up in the heavens, Kau-lana-iki-pokii, Enter, enter, here am I." Those outside heard the call and understood that Ke-ao-mele-mele knew who they were. They entered and saw her in all the beauty of her high divine blood. They kissed. Kau-lana told how she had come. Ke-ao-mele-mele told the dragon to go and stay on the mountain by the broken pali at the head of Nuuanu Valley. So she went to the precipice and became the watchman of that place. She was the first dragon on the islands. She watched with magic power. Later, Mo-o-inanea came with many dragons to watch over the islands. Ke-ao-mele-mele taught her young sister the different hulas and meles, so that they were both alike in their power. When the young men heard hula voices in the other houses they thought they would go and see the dancers. At the hour of twilight Waolani shook as if in an earthquake, and there was thunder and lightning. The young men and Anuenue went to the house and saw the girls dancing, and wondered how Kau-lana had come from the far-off land. Ke-ao-mele-mele foretold the future for the young people. She told Kau-lana that she would never marry, but should have magic medicine power for all coming days, and Kahanai should have the power over all customs of priests and sorcerers and knowledge of sacrifices, and should be the bosom friend of the medicine-goddess. She said that they would all go to Waipio, Hawaii. Kane, Kanaloa, and Anuenue approved of her commands. Ke-ao-mele-mele sent Kau-lana to Hawaii to tell Paliula to come and live with them at Waipio and find Kahanai once more. Kau-lana hastened to Hawaii in her shell boat. She called, "O my red shell boat of the deep blue sea and the black sea, come up to me." The shell boat appeared on the surface of the sea, floating. The girl was carried swiftly to Hawaii. There she found Waka and Paliula and took them to Waipio. They lived for a time there, then all went to Waolani to complete the marriage of Ke-ao-mele-mele to Kau-mai-liula. Kane sent Waka and Anuenue for Ku and Hiilei, Hina and Olopana with Mo-o-inanea to come to Oahu. Mo-o-inanea prepared large ocean-going canoes for the two families, but she and her people went in their magic boats. Mo-o-inanea told them they would never return to these lands, but should find their future home in Hawaii. Waka went on Ku's boat, Anuenue was with Hina. Ku and his friends looked back, the land was almost lost; they soon saw nothing until the mountains of Oahu appeared before them. They landed at Heeia on the northern side of the Nuuanu precipice, went over to Waolani, and met all the family who had come before. Before Mo-o-inanea left her land she changed it, shutting up all the places where her family had lived. She told all her kupua dragon family to come with her to the place where the gods had gone. Thus she made the old lands entirely different from any other lands, so that no other persons but gods or ghosts could live in them. Then she rose up to come away. The land was covered with rainclouds, heavy and black. The land disappeared and is now known as "The Hidden Land of Kane." She landed on Western Oahu, at Waialua, so that place became the home of the dragons, and it was filled with the dragons from Waialua to Ewa. This was the coming of dragons to the Hawaiian Islands. At the time of the marriage of Ke-ao-mele-mele and Kau-mai-liula, the Beautiful Daughter of Sunset came from the island Hawaii bringing the two trees Makalei and Makuukao, which prepared cooked food and fish. When she heard the call to the marriage she came with the trees. Makalei brought great multitudes of fish from all the ocean to the Koo-lau-poko side of the island Oahu. The ocean was red with the fish. Makuukao came to Nuuanu Valley with Kau-lana, entered Waolani, and provided plenty of food. Then Makalei started to come up from the sea. Kau-lana-iki-pokii told the gods and people that there must not be any noise when that great tree came up from the sea. They must hear and remain silent. When the tree began to come to the foot of the pali, the menehunes and eepas were astonished and began to shout with a great voice, for they thought this was a mighty kupua from Kahiki coming to destroy them. When they had shouted, Makalei fell down at the foot of the pali near Ka-wai-nui, and lies there to this day. So this tree never came to Waolani and the fish were scattered around the island. Kau-lana's wrath was very great, and he told Kane and the others to punish these noisy ones, to take them away from this wonderful valley of the gods. He said, "No family of these must dwell on Waolani." Thus the fairies and the gnomes were driven away and scattered over the islands. For a long time the Maiden of the Golden Cloud and her husband, Twilight Resting in the Sky, ruled over all the islands even to the mysterious lands of the ocean. When death came they laid aside their human bodies and never made use of them again--but as aumakuas, or ghost-gods, they assumed their divine forms, and in the skies, over the mountains and valleys, they have appeared for hundreds of years watching over and cheering their descendants. NOTE.--See now article on "Dragon Ghost-gods" in the Appendix. XVI PUNA AND THE DRAGON Two images of goddesses were clothed in yellow kapa cloth and worshipped in the temples. One was Kiha-wahine, a noted dragon-goddess, and the other was Haumea, who was also known as Papa, the wife of Wakea, a great ancestor-god among the Polynesians. Haumea is said to have taken as her husband, Puna, a chief of Oahu. He and his people were going around the island. The surf was not very good, and they wanted to find a better place. At last they found a fine surf-place where a beautiful woman was floating on the sea. She called to Puna, "This is not a good place for surf." He asked, "Where is there a place?" She answered, "I know where there is one, far outside." She desired to get Puna. So they swam way out in the sea until they were out of sight nor could they see the sharp peaks of the mountains. They forgot everything else but each other. This woman was Kiha-wahine. The people on the beach wailed, but did not take canoes to help them. They swam over to Molokai. Here they left their surf-boards on the beach and went inland. They came to the cave house of the woman. He saw no man inside nor did he hear any voice, all was quiet. Puna stayed there as a kind of prisoner and obeyed the commands of the woman. She took care of him and prepared his food. They lived as husband and wife for a long time, and at last his real body began to change. Once he went out of the cave. While standing there he heard voices, loud and confused. He wanted to see what was going on, but he could not go, because the woman had laid her law on him, that if he went away he would be killed. He returned to the cave and asked the woman, "What is that noise I heard from the sea?" She said: "Surf-riding, perhaps, or rolling the maika stone. Some one is winning and you heard the shouts." He said, "It would be fine for me to see the things you have mentioned." She said, "To-morrow will be a good time for you to go and see." In the morning he went down to the sea to the place where the people were gathered together and saw many sports. While he was watching, one of the men, Hinole, the brother of his wife, saw him and was pleased. When the sports were through he invited Puna to go to their house and eat and talk. Hinole asked him, "Whence do you come, and what house do you live in?" He said, "I am from the mountains, and my house is a cave." Hinole meditated, for he had heard of the loss of Puna at Oahu. He loved his brother-in-law, and asked, "How did you come to this place?" Puna told him all the story. Then Hinole told him his wife was a goddess. "When you return and come near to the place, go very easily and softly, and you will see her in her real nature, as a mo-o, or dragon; but she knows all that you are doing and what we are saying. Now listen to a parable. Your first wife, Haumea, is the first born of all the other women. Think of the time when she was angry with you. She had been sporting with you and then she said in a tired way, 'I want the water.' You asked, 'What water do you want?' She said, 'The water from Poliahu of Mauna Kea.' You took a water-jar and made a hole so that the water always leaked out, and then you went to the pit of Pele. That woman Pele was very old and blear-eyed, so that she could not see you well, and you returned to Haumea. She was that wife of yours. If you escape this mo-o wife she will seek my life. It is my thought to save your life, so that you can look into the eyes of your first wife." The beautiful dragon-woman had told him to cry with a loud voice when he went back to the cave. But when Puna was going back he went slowly and softly, and saw his wife as a dragon, and understood the words of Hinole. He tried to hide, but was trembling and breathing hard. [Illustration] His wife heard and quickly changed to a human body, and cursed him, saying: "You are an evil man coming quietly and hiding, but I heard your breath when you thought I would not know you. Perhaps I will eat your eyes. When you were talking with Hinole you learned how to come and see me." The dragon-goddess was very angry, but Puna did not say anything. She was so angry that the hair on her neck rose up, but it was like a whirlwind, soon quiet and the anger over. They dwelt together, and the woman trusted Puna, and they had peace. One day Puna was breathing hard, for he was thirsty and wanted the water of the gods. The woman heard his breathing, and asked, "Why do you breathe like this?" He said: "I want water. We have dwelt together a long time and now I need the water." "What water is this you want?" He said, "I must have the water of Poliahu of Mauna Kea, the snow covered mountain of Hawaii." She said, "Why do you want that water?" He said: "The water of that place is cold and heavy with ice. In my youth my good grandparents always brought water from that place for me. Wherever I went I carried that water with me, and when it was gone more would be brought to me, and so it has been up to the time that I came to dwell with you. You have water and I have been drinking it, but it is not the same as the water mixed with ice, and heavy. But I would not send you after it, because I know it is far away and attended with toil unfit for you, a woman." The woman bent her head down, then lifted her eyes, and said: "Your desire for water is not a hard thing to satisfy. I will go and get the water." Before he had spoken of his desire he had made a little hole in the water-jar, as Hinole had told him, that the woman might spend a long time and let him escape. She arose and went away. He also arose and followed. He found a canoe and crossed to Maui. Then he found another boat going to Hawaii and at last landed at Kau. He went up and stood on the edge of the pit of Pele. Those who were living in the crater saw him, and cried out, "Here is a man, a husband for our sister." He quickly went down into the crater and dwelt with them. He told all about his journey. Pele heard these words, and said: "Not very long and your wife will be here coming after you, and there will be a great battle, but we will not let you go or you will be killed, because she is very angry against you. She has held you, the husband of our sister Haumea. She should find her own husband and not take what belongs to another. You stay with us and at the right time you can go back to your wife." Kiha-wahine went to Poliahu, but could not fill the water-jar. She poured the water in and filled the jar, but when the jar was lifted it became light. She looked back and saw the water lying on the ground, and her husband far beyond at the pit of Pele. Then she became angry and called all the dragons of Molokai, Lanai, Maui, Kahoolawe, and Hawaii. When she had gathered all the dragons she went up to Kilauea and stood on the edge of the crater and called all the people below, telling them to give her the husband. They refused to give Puna up, crying out: "Where is your husband? This is the husband of our sister; he does not belong to you, O mischief-maker." Then the dragon-goddess said, "If you do not give up this man, of a truth I will send quickly all my people and fill up this crater and capture all your fires." The dragons threw their drooling saliva in the pit, and almost destroyed the fire of the pit where Pele lived, leaving Ka-moho-alii's place untouched. Then the fire moved and began to rise with great strength, burning off all the saliva of the dragons. Kiha-wahine and the rest of the dragons could not stand the heat even a little while, for the fire caught them and killed a large part of them in that place. They tried to hide in the clefts of the rocks. The earthquakes opened the rocks and some of the dragons hid, but fire followed the earthquakes and the fleeing dragons. Kiha-wahine ran and leaped down the precipice into a fish-pond called by the name of the shadow, or aka, of the dragon, Loko-aka (the shadow lake). So she was imprisoned in the pond, husbandless, scarcely escaping with her life. When she went back to Molokai she meant to kill Hinole, because she was very angry for his act in aiding Puna to escape. She wanted to punish him, but Hinole saw the trouble coming from his sister, so arose and leaped into the sea, becoming a fish in the ocean. When he dove into the sea Kiha-wahine went down after him and tried to find him in the small and large coral caves, but could not catch him. He became the Hinalea, a fish dearly loved by the fishermen of the islands. The dragon-goddess continued seeking, swimming swiftly from place to place. Ounauna saw her passing back and forth, and said, "What are you seeking, O Kiha-wahine?" She said, "I want Hinole." Ounauna said: "Unless you listen to me you cannot get him, just as when you went to Hawaii you could not get your husband from Pele. You go and get the vine inalua and come back and make a basket and put it down in the sea. After a while dive down and you will find that man has come inside. Then catch him." The woman took the vine, made the basket, came down and put it in the sea. She left it there a little while, then dove down. There was no Hinole in the basket, but she saw him swimming along outside of the basket. She went up, waited awhile, came down again and saw him still swimming outside. This she did again and again, until her eyes were red because she could not catch him. Then she was angry, and went to Ounauna and said: "O slave, I will kill you to-day. Perhaps you told the truth, but I have been deceived, and will chase you until you die." Ounauna said: "Perhaps we should talk before I die. I want you to tell me just what you have done, then I will know whether you followed directions. Tell me in a few words. Perhaps I forgot something." The dragon said, "I am tired of your words and I will kill you." Then Ounauna said, "Suppose I die, what will you do to correct any mistakes you have made?" Then she told how she had taken vines and made a basket and used it. Ounauna said: "I forgot to tell you that you must get some sea eggs and crabs, pound and mix them together and put them inside the basket. Put the mouth of the basket down. Leave it for a little while, then dive down and find your brother inside. He will not come out, and you can catch him." This is the way the Hinalea is caught to this day. After she had caught her brother she took him to the shore to kill him, but he persuaded her to set him free. This she did, compelling him ever after to retain the form of the fish Hinalea. Kiha-wahine then went to the island Maui and dwelt in a deep pool near the old royal town of Lahaina. After Pele had her battle with the dragons, and Puna had escaped according to the directions of Hinole, he returned to Oahu and saw his wife, Haumea, a woman with many names, as if she were the embodiment of many goddesses. After Puna disappeared, Kou became the new chief of Oahu. Puna went to live in the mountains above Kalihi-uka. One day Haumea went out fishing for crabs at Heeia, below the precipice of Koolau, where she was accustomed to go. [Illustration: BREADFRUIT-TREES] Puna came to a banana plantation, ate, and lay down to rest. He fell fast asleep and the watchmen of the new chief found him. They took his loin-cloth, and tied his hands behind his back, bringing him thus to Kou, who killed him and hung the body in the branches of a breadfruit-tree. It is said that this was at Wai-kaha-lulu just below the steep diving rocks of the Nuuanu stream. When Haumea returned from gathering moss and fish to her home in Kalihi-uka, she heard of the death of her husband. She had taken an akala vine, made a pa-u, or skirt, of it, and tied it around her when she went fishing, but she forgot all about it, and as she hurried down to see the body of her husband, all the people turned to look at her, and shouted out, "This is the wife of the dead man." She found Puna hanging on the branches. Then she made that breadfruit-tree open. Leaving her pa-u on the ground where she stood, she stepped inside the tree and bade it close about her and appear the same as before. The akala of which the pa-u had been made lay where it was left, took root and grew into a large vine. The fat of the body of Puna fell down through the branches and the dogs ate below the tree. One of these dogs belonged to the chief Kou. It came back to the house, played with the chief, then leaped, caught him by the throat and killed him. NOTE.--This is the same legend as "The Wonderful Breadfruit Tree" published in the "Legends of Old Honolulu," but the names are changed and the time is altered from the earliest days of Hawaiian lore to the almost historic period of King Kakuhihewa, whose under-chief mentioned in this legend gave the name to Old Honolulu, as for centuries it bore the name "Kou." The legend is new, however, in so far as it gives the account of the infatuation of Puna for Kiha-wahine, the dragon-goddess, and his final escape from her. XVII KE-AU-NINI Ku-aha-ilo was a demon who had no parents. His great effort was to find something to eat--men or any other kind of food. He was a kupua--one who was sometimes an animal and sometimes a man. He was said to be the father of Pele, the goddess of volcanic fires. Nakula-uka and Nakula-kai were the parents of Hiilei, who was the mother of Ke-au-nini. Nakula-kai told her husband that she was with child. He told her that he was glad, and if it were a boy he would name him, but if a girl she should name the child. The husband went out fishing, and Nakula-kai went to see her parents, Kahuli and Kakela. The hot sun was rising, so she put leaves over her head and came to the house. Her father was asleep. She told her mother about her condition. Kahuli awoke and turning over shook the land by his motion, _i.e._, the far-away divine land of Nuu-mea-lani. He asked his daughter why she had come, and when she told him he studied the signs and foretold the birth of a girl who should be named Hina. Kahuli's wife questioned his knowledge. He said: "I will prepare awa in a cup, cover it with white kapa, and chant a prayer. I will lift the cover, and if the awa is still there I am at fault. If the awa has disappeared I am correct. It will be proved by the awa disappearing that a girl will be born. "I was up above Niihau. O Ku! O Kane! O Lono! I have dug a hole, Planted the bamboo; The bamboo has grown; Find that bamboo! It has grown old. The green-barked bamboo has a green bark; The white-barked bamboo has a white bark. Fragments of rain are stinging the skin-- Rain fell that day in storms, Water pouring in streams. Mohoalii is by the island, Island cut off at birth from the mainland; Many islands as children were born." A girl was born, and the grandparents kept the child, calling her Hina. She cried, and the grandmother took her in her arms and sang: "Fishing, fishing, your father is fishing, Catching the opoa-pea." Nakula-kai went down to her home. Her husband returned from fishing. He said he thought another child was born. He had heard the thunder, but no storm. She told him that a boy was born. Nakula-uka named that boy Ke-au-miki (stormy or choppy current). Ten days afterward another boy was born. He was named Ke-au-kai (current toward the beach). These children had no food but awa. Their hair was not cut. They were taken inside a tabu temple and brought up. Nakula-uka and his wife after a long time had another girl named Hiilei (lifted like a lei on the head). The grandparents took the child. She was very beautiful and was kept tabu. Her husband should be either a king or a male kupua of very high birth. When she had grown up she heard noises below her woodland home several times, and she was very curious. She was told, "That comes from the surf-riding." Hiilei wanted to go down and see. The grandmother said, "Do not go, for it would mean your death." Once more came the noise, and she was told it was "spear-throwing." The girl wanted to know how that was done. The grandparents warned her that there was great danger, saying: "The path is full of trouble. Dragons lie beside the way. Ku-aha-ilo, the mo-o [dragon], is travelling through the sky, the clouds, the earth, and the forest. His tongue is thrusting every way to find food. He is almost starved, and now plans to assume his human form and come to Nuu-mea-lani, seeking to find some one for food. You should not go down to the beach of Honua-lewa [the field of sports]." But Hiilei was very persistent, so the grandmother at last gave permission, saying: "I will let you go, but here are my commands. You are quite determined to go down, but listen to me. Ku-aha-ilo is very hungry, and is seeking food these days. When you go down to the grove of kukui-trees, there Ku-aha-ilo will await you and you will be afraid that he will catch you. Do not be afraid. Pass that place bravely. Go on the lower side--the valley-side--and you cannot be touched. When that one sees you he will change into his god-body and stand as a mo-o. Do not show that you are afraid. He cannot touch you unless you are afraid and flee. Keep your fear inside and give 'Aloha' and say, 'You are a strangely beautiful one.' The dragon will think you are not afraid. Then that mo-o will take another body. He will become a great caterpillar. Caterpillars will surround you. You must give 'Aloha' and praise. Thus you must do with all the mysterious bodies of Ku-aha-ilo without showing any fear. Then Ku-aha-ilo will become a man and will be your husband." So the girl went down, dressed gorgeously by the grandmother in a skirt of rainbow colors, flowers of abundant perfumes--nothing about her at fault. She came to the kukui grove and looked all around, seeing nothing, but passing further along she saw a mist rising. A strong wind was coming. The sun was hot in the sky, making her cheeks red like lehua flowers. She went up some high places looking down on the sea. Then she heard footsteps behind her. She looked back and saw a strange body following. She became afraid and trembled, but she remembered the words of her grandmother, and turned and said, "Aloha," and the strange thing went away. She went on and again heard a noise and looked back. A whirlwind was coming swiftly after her. Then there was thunder and lightning. Hiilei said: "Aloha. Why do you try to make me afraid? Come in your right body, for I know that you are a real man." Everything passed away. She went on again, but after a few steps she felt an earthquake. Afraid, she sat down. She saw a great thing rising like a cloud twisting and shutting out the sun, moving and writhing--a great white piece of earth in front of a whirlwind. She was terribly frightened and fell flat on the ground as if dead. Then she heard the spirit of her grandmother calling to her to send away her fear, saying: "This is the one of whom I told you. Don't be afraid." She looked at the cloud, and the white thing became omaomao (green). Resolutely she stood up, shook her rainbow skirt and flowers. The perfumes were scattered in the air and she started on. Then the dragons, a multitude, surrounded her, climbing upon her to throw her down. Her skin was creeping, but she remembered her grandmother and said: "Alas, O most beautiful ones, this is the first time I have ever seen you. If my grandmother were here we would take you back to our home and entertain you, and you should be my playmates. But I cannot return, so I must say 'Farewell.'" Then the dragons disappeared and the caterpillars came into view after she had gone on a little way. The caterpillars' eyes were protruding as they rose up and came against her, but she said, "Aloha." Then she saw another form of Ku-aha-ilo--a stream of blood flowing like running water. She was more frightened than at any other time, and cried to her grandfather: "E Kahuli, I am afraid! Save my life, O my grandfather!" He did not know she had gone down. He told his wife that he saw Ku-aha-ilo surrounding someone on the path. He went into his temple and prayed: "Born is the night, Born is the morning, Born is the thunder, Born is the lightning, Born is the heavy rain, Born is the rain which calls us; The clouds of the sky gather." Then Kahuli twisted his kapa clothes full of lightning and threw them into the sky. A fierce and heavy rain began to fall. Streams of water rushed toward the place where Hiilei stood fighting with that stream of blood in which the dragon was floating. The blood was all washed away and the dragon became powerless. Ku-aha-ilo saw that he had failed in all these attempts to terrify Hiilei. His eyes flashed and he opened his mouth. His tongue was thrusting viciously from side to side. His red mouth was like the pit of Pele. His teeth were gnashing, his tail lashing. Hiilei stood almost paralyzed by fear, but remembered her grandmother. She felt that death was near when she faced this awful body of Ku-aha-ilo. But she hid her fear and called a welcome to this dragon. Then the dragon fell into pieces, which all became nothing. The fragments flew in all directions. While Hiilei was watching this, all the evil disappeared and a handsome man stood before her. Hiilei asked him gently, "Who are you, and from what place do you come?" He said, "I am a man of this place." "No," said Hiilei, "you are not of this land. My grandparents and I are the only ones. This is our land. From what place do you come?" He replied: "I am truly from the land above the earth, and I have come to find a wife for myself. Perhaps you will be my wife." She said that she did not want a husband at that time. She wanted to go down to the sea. He persuaded her to marry him and then go down and tell her brothers that she had married Ku-aha-ilo. If a boy was born he must be called Ke-au-nini-ula-o-ka-lani (the red, restful current of the heavens). This would be their only child. He gave her signs for the boy, saying, "When the boy says to you, 'Where is my father?' you can tell him, 'Here is the stick or club Kaaona and this malo or girdle Ku-ke-anuenue.' He must take these things and start out to find me." He slowly disappeared, leaving Hiilei alone. She went down to the sea. The people saw her coming, a very beautiful woman, and they shouted a glad welcome. She went out surf-riding, sported awhile, and then her grandfather came and took her home. After a time came the signs of the birth of a chief. Her son was born and named Ke-au-nini. This was in the land Kuai-he-lani. Kahuli almost turned over. The land was shaken and tossed. This was one of the divine lands from which the ancestors of the Hawaiians came. Pii-moi, a god of the sun, asked Akoa-koa, the coral, "What is the matter with the land?" Akoa-koa replied, "There is a kupua--a being with divine powers--being born, with the gifts of Ku-aha-ilo." Pii-moi was said to be below Papaku-lolo, taking care of the foundation of the earth. The brothers were in their temple. Ke-au-kai heard the signs in the leaves and knew that his sister had a child, and proposed to his brother to go over and get the child. The mother had left it on a pile of sugar-cane leaves. They met their sister and asked for the child. Then they took it, wrapped it in a soft kapa and went back to the temple. The temple drum sounded as they came in, beaten by invisible hands. The boy grew up. The mother after a time wanted to see the child, and went to the temple. She had to wait a little, then the boy came out and said he would soon come to her. She rejoiced to see such a beautiful boy as her Ke-au-nini-ula-o-ka-lani. They talked and rejoiced in their mutual affection. An uncle came and sent her away for a time. The boy returned to the temple, and his uncle told him he could soon go to be with his mother. Then came an evil night and the beating of the spirit drum. A mist covered the land. There was wailing among the menehunes (fairy folk). Ke-au-nini went away covered by the mist, and no one saw him go. He came to his grandfather's house, saw an old man sleeping and a war-club by the door. He took this club and lifted it to strike the old man, but the old man caught the club. The boy dropped it and tried to catch the old man. The old man held him and asked who he was and to what family he belonged. The boy said: "I belong to Kahuli and Kakela, to Nakula-uka and Nakula-kai. I am the son of Ku-aha-ilo and Hiilei. I have been brought up by Ke-au-miki and Ke-au-kai. I seek my mother." The old man arose, took his drum and beat it. Hiilei and her mother came out to meet the boy. They put sacrifices in their temple for him and chanted to their ancestor-gods: "O Keke-hoa-lani, dwell here; Here are wind and rain." By and by Ke-au-nini asked his mother, "Where is my father?" She told him: "You have no father in the lands of the earth. He belongs to the atmosphere above. You cannot go to find him. He never told me the pathway to his home. You had better stay with me." He replied: "No I cannot stay here. I must go to find my father." He was very earnest in his purpose. His mother said: "If you make a mistake, your father will kill you and then eat you and take all your lands. He will destroy the forests and the food plants, and all will be devoured by your father. His kingdom is tabu. If you go, take great care of the gifts, for with these things you succeed, but without them you die." She showed him the war-club and the rainbow-girdle, and gave them into his care. The boy took the gifts, kissed his mother, went outside and looked up into the sky. He saw wonderful things. A long object passed before him, part of which was on the earth, but the top was lost in the clouds. This was Niu-loa-hiki, one of the ancestor-gods of the night. This was a very tall cocoanut-tree, from which the bark of cocoanuts fell in the shape of boats. He took one of these boats in his hands, saying, "How can I ride in this small canoe?" He went down to the sea, put the bark boat in the water, got in and sailed away until the land of Nuu-mea-lani was lost. His uncle, Ke-au-kai, saw him going away, and prayed to the aumakuas (ancestral ghost-gods) to guard the boy. The boy heard the soft voice of the far-off surf, and as he listened he saw a girl floating in the surf. He turned his boat and joined her. She told him to go back, or he would be killed. She was Moho-nana, the first-born child of Ku-aha-ilo. When she learned that this was her half-brother, she told him that her father was sleeping. If he awoke, the boy would be killed. The boy went to the shore of this strange land. Ku-aha-ilo saw him coming, and breathed out the wind of his home against the boy. It was like a black whirlwind rushing to the sea. The boy went on toward his father's tabu place, up to Kalewa, in the face of the storm. He saw the tail of Ku-aha-ilo sweep around against him to kill him. He began his chants and incantations and struck his war-club on the ground. Lava came out and fire was burning all around him. He could not strike the tail, nor could the tail strike him. Ku-aha-ilo sent many other enemies, but the war-club turned them aside. The earth was shaking, almost turning upside down as it was struck by the war-club. Great openings let lava fires out. Ku-aha-ilo came out of his cave to fight. His mouth was open, his tongue outstretching, his eyes glaring, but the boy was not afraid. He took his club, whirled it in his hand, thinking his father would see it, but his father did not see it. The boy leaped almost inside the mouth and struck with the club up and down, every stroke making an opening for fire. The father tried to shut his mouth, but the boy leaped to one side and struck the father's head. The blow glanced aside and made a great hole in the earth, which let out fire. The dragon body disappeared and came back in another form, as a torrent of blood. Ke-au-nini thrust it aside. Then a handsome man stood before him with wild eyes, demanding who he was. Ku-aha-ilo had forgotten his son, and the miraculous war-club which he had given to Hiilei, so he began to fight with his hands. Ke-au-nini laid his club down. The father was near the end of his strength, and said, "Let our anger cease, that we may know each other." The boy was very angry and said: "You have treated me cruelly, when I only came to see you and to love you. You would have taken my young life for sacrifice. Now you tell me you belong to the temple of my ancestors in Nuu-mea-lani." Then he caught his father and lifted him up. He tossed him, dizzy and worn out, into the air, and catching the body broke it over his knee. Ku-aha-ilo had killed and eaten all his people, so that no one was left in his land. The boy's sister saw the battle and went away to Ka-lewa-lani (the divine far-away cloud-land). Ke-au-nini returned on his ocean journey to Nuu-mea-lani. The uncle saw a mist covering the sea and saw the sign of a chief in it, and knew that the boy was not dead, but had killed Ku-aha-ilo. The boy came and greeted them and told the story. He remained some time in the temple and dreamed of a beautiful woman. The brothers talked about the power of Ke-au-nini who had killed his father, a man without parents, part god and part man. They thought he would now kill them. Ke-au-nini became pale and thin and sick, desiring the woman of his dream. Finally he told the brothers to find that woman or he would kill them. Ke-au-kai told him that he would consult the gods. Then he made a red boat with a red mast and a red sail and told Ke-au-miki to go after Hiilei, their sister. Hiilei came down to stay with her son while the brothers went away to find the girl. Ke-au-kai (broad sea-current) said to Ke-au-miki (chopped-up current): "You sit in front, I behind. Let this be our law. You must not turn back to look at me. You must not speak to me. I must not speak to you, or watch you." Ke-au-miki went to his place in the boat. The other stood with one foot in the boat and one on the land. He told the boy they would go. If they found a proper girl they would return; if not, they would not come back. They pushed the boat far out to sea by one paddle-stroke. Another stroke and land was out of sight. Swiftly leaped the boat over the ocean. They saw birds on the island Kaula. One bird flew up. Heavy winds almost upset the boat and filled it with water up to their chins. They caught the paddles, bailing-cups, and loose boards for seats, and held them safe. The wind increased like a cyclone over them. Thus in the storm they floated on the sea. Ke-au-nini by his sorcery saw the swamped canoe. He ran and told his mother. She sent him to the temple to utter incantations: "O wind, wini-wini [sharp-pointed]; O wind full of stinging points; O wind rising at Vavau, At Hii-ka-lani; Stamped upon, trodden upon by the wind. Niihau is the island; Ka-pali-kala-hale is the chief." This chant of Ke-au-nini reached Ke-au-kai, and the wind laid aside its anger. Its strength was made captive and the sea became calm. The boat came to the surface, and they bailed it out and took their places. Ke-au-kai said to his brother: "What a wonderful one is that boy of ours! We must go to Niihau." They saw birds, met a boat and fisherman, and found Niihau. When the Niihau people saw them coming on a wonderful surf wave, they shouted about the arrival of the strangers. The chief Ka-pali-kala-hale came down as the surf swept the boat inland. He took the visitors to his house and gave gifts of food, kapas, and many other things. Then they went on their way. When they were between Niihau and Kauai, the wind drove the boat back. A whirlwind threw water into the boat, swamping it. It was sinking and all the goods were floating away. Ke-au-nini again saw the signs of trouble and chanted: "The wind of Kauai comes; it touches; it strikes; Rising, whirling; boat filled with water; The boat slipping down in the sea; The outrigger sticks in the sand. Kauai is the island; Ka-pali-o-ka-la-lau is chief." The sea became calm. The boat was righted and the floating goods were put in. They met canoes and went on a mighty surf wave up the sands of the beach. The people shouted, "Aloha!" The chiefess of that part of Kauai was surf-riding and heard the people shouting welcome, so she came to land and found the visitors sitting on the sand, resting. She took them to the royal home. All the people of Kauai came together to meet the strangers, making many presents. The brothers found no maids sufficiently perfect, so they crossed over to Oahu, meeting other trials. At last they went to Hawaii to the place where Haina-kolo lived, a chiefess and a kua (goddess). This was above Kawaihae. They went to Kohala, seeking the dream-land of Ke-au-nini, and then around to Waipio Valley. There they saw a rainbow resting over the home of a tabu chief, Ka-lua-hine. They landed near the door of the Under-world. This entrance is through a cave under water. There they saw the shadow of Milu, the ruler of the dead. Milu's people called out, "Here are men breaking the tabu of the chief." Olopana, a very high chief, heard the shouts while he was in the temple in the valley. He saw the visitors chased by the people, running here and there. Haina-kolo, his sister, was tabu. Watchmen were on the outside of her house. They also saw the two men and the people pursuing, and told Haina-kolo, and she ordered one of the watchmen to go out and say to the strangers, "Oh, run swiftly; run, run, and come inside this temple!" They heard and ran in. The people stopped on the outside of the wall around the house. This was a tabu drum place, and not a temple of safety. Olopana was in the heiau (temple) Pakaalana. Haina-kolo asked who they were. They said they were from Hawaii. She said, "No, you have come from the sea." Hoo-lei-palaoa, one of her watchmen, called, and men came and caught the two strangers, taking them to Olopana, who was very angry because they had come into the temple of his sister. So he ordered his men to take them at once and carry them to a prison house to die on the morrow. He said if the prisoners escaped, the watchmen should die and their bodies be burned in the fire. Toward morning the two prisoners talked together and uttered incantations. Ke-au-nini saw by the signs that they were in some trouble and chanted in the ears of the watchmen: "They shall not die. They shall not die." The watchmen reported to Olopana what they had heard, then returned to watch. The moon was rising and the two prisoners were talking. Ke-au-kai told his brother to look at the moon, saying: "This means life. The cloud passes, morning comes." Ke-au-kai prayed and chanted. The watchmen again reported to Olopana, giving the words of the chant. In this chant the family names were given. Olopana said: "These are the names of my mother's people. My mother is Hina. Her sister is Hiilei. Her brothers are Ke-au-kai and Ke-au-miki. They were all living at Kuai-he-lani. Hina and her husband Ku went away to Waipio. There she had her child, Haina-kolo." Olopana sent messengers for Hina, who was like the rising moon, giving life, and for her husband Ku, who was at Napoopoo, asking them to come and look at these prisoners. They ran swiftly and arrived by daylight. Hina had been troubled all night. Messengers called: "Awake! Listen to the chant of the prisoners, captured yesterday." And they reported the prayers of Ke-au-kai. Hina arose and went to the heiau (temple) and heard the story of her brothers, who came also with the warriors. Olopana heard Hina wailing with her brothers, and was afraid that his mother would kill him because he had treated his visitors so badly. The strangers told her they had come to find a wife for Ke-au-nini. They had looked at the beautiful women of all the islands and had found none except the woman at Waipio. Then they told about the anger of the people, the pursuit, and their entrance into the tabu temple. Hina commanded Olopana to come before them. He took warriors and chiefs and came over to the temple and stood before his parents. Hina pronounced judgment, saying: "This chief shall live because he sent for me. The chiefs and people who pursued shall die and be cooked in the oven in which they thought to place the strangers." Ku's warriors captured Olopana's men and took them away prisoners, but Olopana was spared and made welcome by his uncle. And they all feasted together for days. Then the brothers prepared to go after Ke-au-nini. One man who heard the wailing of the brothers and knew of the coming of Hina went to his house, took his wife and children and ran by way of Hilo to Puna-luu. It was said this man took his calabash to get water at the spring Kauwila, and an owl picked a hole in it and let the water out. For this the owl was injured by a stone which was thrown at him, and he told the other birds. They said he was rightly punished for his fault. The brothers found their red boat, launched it, and bade farewell to the chief's people and lands. They returned to Kuai-he-lani, like a flash of lightning speeding along the coast from south to west. The boy in the temple saw them in their swift boat. He told Hiilei and prepared for their coming. They landed, feasted, and told their story. Then they prepared for their journey to Waipio. Their boat was pulled by fish in place of boatmen, and these disappeared upon arrival at Hawaii. Ke-au-kai went first to meet Olopana, who ran down to see Ke-au-nini and asked how he came. Ke-au-nini said, "There was no wandering, no murmuring, no hunger, no pinched faces." Then they feasted while over them thunder and lightning played and mist covered the house. Awa was thrown before the spirit of the thunder and they established tabus. Olopana had trouble with his priests and became angry and wanted to punish them because they did not know how to do their work so well as Ke-au-nini. They could make thunder and lightnings and earthquakes, but Ke-au-nini blew toward the east and something like a man appeared in a cloud of dust; he put his right hand in the dust and began to make land. Olopana saw this and thought it was done by the kahunas (priests) and so he forgave them, thinking they had more power than Ke-au-nini. Later he ordered them to be killed and cooked. Olopana asked Ke-au-nini, "Which of the tabu houses do you wish to take as your residence?" Ke-au-nini replied: "My house is the lightning, the bloody sky, or the dark cloud hanging over Kuai-he-lani, down the ridge or extending cape Ke-au-oku, where Ku of Kauhika is, where multitudes of eyes bend low before the gods. The house of my parents--there is where I dwell. You have heard of that place." Olopana was greatly astonished, bowed his head and thought for a long time, then said: "We will set apart our tabu days for worship, and I will see your tabu place--you in your place and I outside. When you are through your days of tabu you must return and we will live together." Ke-au-nini raised his eyes and spoke softly to the clouds above him: "O my parents, this my brother-in-law wishes to see our dwelling-place, therefore call Ke-au-kai to send down our tabu dwelling-place." Ke-au-kai was near him, and said: "We had very many troubles on the ocean in coming after the one whom you want for your wife. You aided us to escape; perhaps the old man in the skies will hear you if you call." Then Ke-au-nini turned toward the east: "Ke-au-nini has his home, His home with his mother. Hiilei, the wife, She was the child of Nakula-uka, The first-born Kakela. The cheeks grow red; And the eyes flash fire. In the Lewa-lani (heavens), The very heart of the lightning, A double rainbow is high arched. The voice of the Kana-mu are heard. Calling and crying are the Kana-wa. [The Kana-mu and the Kana-wa were companies of little people, _i.e._, fairies.] I continually call to you, O little ones, Come here with the white feathers, Let feathers come here together; Let all the colors of the tortoise-back Gather and descend; Let all the posts stand strong; Braced shall be the house; Fasten in also the smoke-colored feathers; Work swiftly and complete our tabu house." Then the darkness of evening came, and in the shadows the little people labored in the moonless night. Soon their work was done, the house finished, and a sacred drum placed inside. When the clear sky of the morning rested over, and the sun made visible the fairy home in the early dawn, the people cried out with wonder at the beautiful thing before them. There stood a house of glowing feathers of all colors. Posts and rafters of polished bones shone like the ivory teeth of the whale, tinted in the smoke of a fire. Softly swayed the feathered thatch in a gentle breeze, rustling through the surrounding cocoa-trees. Most beautiful it was, as in the chant of Lilinoe: "Hulei Lilinoe me Kuka-hua-ula; Hele Hoaheo i kai o Mokuleia." "Lifted up, blown by the wind are The falls down to the sea of Mokuleia." Ke-au-nini told his brother-in-law, "Oh, my brother, look upon my tabu dwelling-place as you wished." Olopana was very curious, and asked, "How many people are needed to make a house like this so quickly?" Ke-au-nini laughed and said, "You have seen my people: there are three of us who built this house--I, the chief, and my two friends." He did not give the names of the little people, Kana-mu and Kana-wa, who were really great multitudes, like the menehunes who made the ditch at Waimea, Kauai. They were the one-night people. All this work was finished while they alone could see clearly to use their magic powers. Inside the house lay soft mats made from feathers of many birds, and sleeping-couches better than had ever been seen before. Ke-au-nini said to his brother-in-law: "We are now ready to have the tabu of our house. My parents will enter with me." Olopana asked his kahunas if it were right for the parents to stay with the chief during a tabu, under the law of their land. The priests consulted and told Olopana that this was all right. They had no power to forbid. The parents had divine power, so also the boy, both alike, and could dwell together without breaking tabu. Then they said, "If you forbid, you will be landless." Ke-au-kai and Ke-au-miki entered the house with their young chief. Ke-au-miki beat the sacred drum, announcing the tabu. They poured and drank awa, ate sugar-cane and chanted softly to the rhythm of the drum. Olopana was filled with jealousy because all was hidden from him. He did not know what a drum was. He had only known a time of tabu, but not the secret drum, and the soft chant. During the ten days' tabu Ke-au-nini did not see his wife, but remained shut in his place. Olopana called for all the people to bring presents. When the tabu was over and the temple door opened, Ke-au-nini and Haina-kolo prepared for the marriage. All the people came bringing feather mats, food, fish, and awa, which had been growing on a tree. Hamakua sent food and fish; Hilo sent olona and feathers; Puna sent mats and awa from the trees; Kau sent kapa; Kona sent red kapas; Kohala sent its wonderful noted sweet potatoes. The young chiefess appeared before all the people, coming from her tabu place, and she saw all the fine presents, and a great cocoanut-leaf lanai (porch) prepared by her brother. She came there before her parents and brother. They were waiting for Ke-au-nini, who delayed coming. Olopana asked his priests: "Why does the young chief fail to appear? We are all ready for the marriage feast." The priest said to Olopana: "Do you think that you can treat this man as one of us? He is a god on his father's side and also on his mother's. He is very high. It is on his mother's side that you are related. You should go to him with a sacrifice. Take a black pig, a cup of awa, a black chicken, and a cocoanut. If we do not do these things we shall not know where he is staying, for he is under the care of the gods. Now is the right time to go with the offering. Go quickly. The sun is rising high in the sky." Olopana quickly gathered the offerings and went away to sacrifice before Ke-au-nini. He called him thus: "Rise up! Let your strength look inland; Let your might look toward the sea; Let your face look upward; Look up to the sun over your head; The strange night has passed. Awake! Here are the offerings,-- Food for the gods: Let life come!" He set the pig free and it ran to the feet of Ke-au-nini. The chicken did the same, and the other offerings were laid before the door. Olopana went back. Ke-au-nini and his uncles awoke. He said to them: "Now the tabu is lifted. Now the hour of the marriage has come. We must prepare to go down to the sea. We shall see the sports of this land. Soon we shall meet the priests and the people." They arose and opened their bundles of kapa, very fine and soft for red malos (girdles) for the uncles. Ke-au-nini put on his malo, called Ke-kea-awe-awe-ula (the red girdle with long ends, shaded in the tints of the rainbow) and his red feather cloak and his red feather helmet, nodding like a bird. His skin, polished and perfumed, shone resplendently. He was most gorgeous in his appearance. When he went out of his house, thatched with bird feathers and built of polished bones, darkness spread over the sky. The voices of the little fairies, the Kana-mu and Kana-wa were heard. The people in the great cocoanut lanai were filled with wonder, for they had never seen darkness come in this way. It was like the sun eclipsed. When Ke-au-nini and his companions entered the lanai, the darkness passed away and all the people saw them in their splendor. The chiefs opened a way for the three. Ke-au-miki came in first and the people thought he was the husband, but when Ke-au-kai came they said, "This one is more beautiful," and when Ke-au-nini passed before them they fell on their faces, although he had a gauze kapa thrown over him. He passed on between rows of chiefs to the place of marriage. His uncles stepped aside, and then he threw off his thin kapa and the people shouted again and again until the echoes shook the precipices around the valley. [Illustration: A YOUNG CHIEF OF HAWAII] Then Haina-kolo came out of her house near by and was guided to the side of her husband. As she saw him her heart melted and flowed to him like the mingling of floating sea-mosses. Olopana arose and said: "O chiefs and people, I have been asked to come here to the marriage of my sister with one whom she has met in dreams and loved. I agree to this wedding. Our parents approve, and the gods have given their signs. Our chiefess shall belong to the stranger. You shall obey him. I will do as he may direct. They shall now become husband and wife." The people shouted again and again, saying, "This is the husband of our chiefess." Then began the hookupu. Six districts brought six piles of offerings. There were treasures and treasures of all kinds. Then came the wonderful feast of all the people. The fish companions of Ke-au-nini, who had drawn his boat from Kuai-he-lani, wanted Haina-kolo for themselves. While they were at the feast they found they could not get her, and they grew cold and ashamed and angry. Soon they broke away from the feast. Moi and Uhu ran away to the sea and returned to their homes. Niu-loa-hiki (a great eel) looked at Ke-au-nini and said: "You are very strange. I thought I should have my reward this day, but the winning has come to you. I am angry, because you are my servant. It is a shame for the chiefs of Hawaii to let you become their ruler." His angry eyes flashed fire, he opened his mouth and started to cry out again, but the people saw him and shouted: "Look, look, there is an eel that comes to the land. He runs and dives into the sea. This eel, Niu-loa-hiki, is more evil than any other of all the family of eels." Then all the fish ran off angry at this failure and gathered in the sea for consultation. Uhu said he would return at once to Makapuu. He was the Uhu who had the great battle with Kawelo when he was caught in a net. Moi went to the rough water outside the harbor. Kumunuiaiake went to Hilo. He was the huge fish with which Limaloa had a great battle when he came to visit Hawaii. He was killed by Limaloa. Hou and Awela went wherever they could find a ditch to swim in. The people feasted on the mullet of Lolakea and the baked dogs of Hilo and the humpbacked mullet of Waiakea and all the sweet things of Hawaii. Then the sports commenced and there was surf-riding, dancing, wrestling, and boxing. Kawelo-hea, the surf-rider of Kawa in Oahu, was the best surf-rider. Hina-kahua, the child of the battling-places of Kohala, was the best boxer. Pilau-hulu, the noted boy of Olaa, was the best puhenehene-player. Lilinoe was the best konane-player. Luu-kia was the best kilu-player. She was a relative of Haina-kolo. When the sports were over they returned to the chief's house and slept. Haina-kolo was one who did not closely adhere to the tabu. She ate the tabu things, which were sacred, belonging to the gods, such as bananas and luau. Ke-au-nini had always carefully, from his birth to marriage-day, observed the tabu, but, following the example of his wife, soon laid aside his carefulness, and lived in full disregard of all restraint for a time. Then Ke-au-nini left Haina-kolo and returned to Kuai-he-lani because dissensions arose between them on account of their wrong-doing. He did not tell his wife or friends, or even his uncles, but he took his cocoanut-boat to go back to his home secretly. When he was far out in the ocean his sister saw him from her home in Lewa-lani (the blue sky). She sent Kana-ula, her watchman, to go out and guard him and bring him to her. Kana-ula was a strong wind blowing with the black clouds which rise before a storm. In a little while the watchman saw Ke-au-nini off Kohala, and by his great strength lifted Ke-au-nini and placed him on Kuai-he-lani, where he saw his mother and relatives. Then he went up to Lewa-lani to his sister and dwelt with her to forget his love for Haina-kolo. Haina-kolo had a great love for her husband, never making any trouble before they separated. Her love for him was burning and full of passion, while she grieved over his disappearance. She soon had a child. The priests living in the heiau (temple), Pakaalana, beat their drums, and all Waipio knew that a chief was born. Haina-kolo began to go about like one crazed, longing to see the eyes of her husband. She took her child and launched out in the ocean. The boat in which she placed the child was the long husk of a cocoanut. She held fast to this and swam and floated by its side. When they had gone far out in the sea a great wind swept over them and upon them, driving them far out of sight of all land. She looked only for death. This wind was Kana-ula, and had been sent by Moho, who was very angry at the girl for violating the tabu of the gods and eating the things set apart for the gods. This wind was to blow her far away on the ocean until death came. When Haina-kolo had been blown a little way she prayed and moved her feet, turning toward the place where she had rejoiced with her husband. Then she offered another prayer and began to swim, but was driven out of sight of land. The wind ceased, its anger passed away, and a new land appeared. She swam toward this new land. Lei-makani, the child, saw this land, which was the high place of Ke-ao-lewa, and chanted: "Destroy the first kou grove; Destroy the second kou grove; Open a wonderful door in the evening; Offer your worship. Return, return, O bird!" The mother said: "No, my child, that is not a bird. Oh, my child, that is Ke-ao-lewa, the land where we shall find a shore." But she went on patiently, swimming by the capes of Kohala, and came near to the places of noted surf and was almost on the land. Moho saw her still swimming and sent another wind servant, Makani-kona, the south wind, to drive her again out in the ocean. This south wind came like a whirlwind, sweeping and twisting over the waves, sending Haina-kolo far out in the tossing sea. He thought he had killed her, so he went back to Moho. Moho asked him about his journey over the seas. He replied, "You sent me to kill, and that I did." She was satisfied and ceased her vigilance. Tired and suffering, Haina-kolo and her child floated far out in the ocean, too weary to swim. Then Lei-makani saw Ke-ao-lewa again lifted up and spread out like the wings of a floating bird. Help came to her in a great shark, Kau-naha-ili-pakapaka (Kau-naha, with a rough skin), belonging to the family of Pii-moi, one of the relatives of Ku, who swam up to her and carried her and the child until he was tired. Haina-kolo was rested and warmed by the sun. She saw that her shark friend was growing weak, so she called to the sun, "O sun, go on your way to the land of Ka-lewa-nuu, and tell Ke-au-nini that we are here at the cape of Ka-ia." The sun did not hear the cry from the sea. She called again, using the same words. The sun heard this call of Haina-kolo and went on to the place where Ke-au-nini was staying and called to him, "O Ke-au-nini, your wife is near the cape of Ka-ia." Moho heard the call. She was playing konane with her brother. She made a noise to confuse the words of the sun, and said to her brother, "O ke ku kela, o ka holo keia. Niole ka luna, kopala ka ele, na ke kea ka ai." "Take this one up. Let that one move. Take that up slowly. The black is blotted out, the white wins." Then the sun called again, saying the same words, and Ke-au-nini heard, leaped up and left his sister, and went down to Kuai-he-lani and entered the temple, where he was accustomed to sleep, and fell as one dead. While he was reclining, his spirit left his body and went down to Milu and stayed there a long time. Haina-kolo was very near the land in the afternoon. Soon they came to the beach. There she dug a little hole for her child and laid him in his little boat in it and went up the path like a crazy person to the top of the high precipices of Ka-hula-anu (the cold dancing) and began to eat fruit growing on the trees. She clothed herself in leaves, then rushed into the forest. Lei-makani was still floating where his mother had left him, near a place where the servants of Luu-kia went fishing every morning to get the food loved by the chiefs. Two men, Ka-holo-holo-uka and Ka-holo-holo-kai, had come down for Luu-kia, carrying a net. They threw their net over the water and the child floated into it. They thought they had a great fish. They carried the net up on the beach and found the boy. It was a little dark, and hard to see what they were catching. One called to the other, "What have we caught this morning?" The other said: "I thought we had a great fish, but this is a child. I will take this child to my home." The other said, "No--This is a fish." So they had a quarrel until the sun rose. Then they went up to the village. Ka-holo-holo-uka told his wife, "We have a child." Then he told her how they had caught Lei-makani. They talked loudly. This chiefess heard their noisy clamor and asked her servant, "What's the trouble with these noisy ones?" They told her and she wanted that child brought to her, and commanded Maile-lau-lii (small leaf maile) to go and get it. He took it to Luu-kia, who marked its wonderful beauty. She sent for the fishermen to tell her how they got the child. They told her about the fishing. She wanted to know who were the parents. They said: "We do not know. This may be the child of Haina-kolo, for we know she has disappeared with her child. She may be dead and this may be her boy." Luu-kia said, "You two take the child, and I will give the name, Lopa-iki-hele-wale [going without anything]. Then you care for it until it grows up." They took the child to the land of Opaeloa, as a good place to bring it up. The fishermen said to Luu-kia, "Will you provide food, fish, and clothing?" She said, "Yes." They thought the child would not understand, but it knew all these words. The fisherman and his wife took the child away. Waipio Valley people were surrounded by precipices, but the gods of Waipio watched all the troubles by sending messengers to go over to the upland and follow Haina-kolo. Ku and Hina and Olopana were burdened by the loss of Haina-kolo and Lei-makani, so they went to the temple at Pakaalana, where the uncles of Ke-au-nini were staying. There they consulted the gods with signs and sorceries. They sent Ke-au-miki to get some little stones at Kea-au, a place near Haena. His brother said: "Get thirteen stones--seven white and six black. Make them fast in a bundle, so they cannot be lost, then come back by Pana-ewa and get awa (_piper methysticum_) which man did not plant, but which was carried by the birds to the trees and planted there. Then return this evening and we will study the signs." Ke-au-miki went up the pali (precipice) and hastened along the top running and leaping and flying over Hamakua to Hilo. The Hilo palis were nothing to this man as he sped swiftly over the gulches until he came to the Wailuku River guarded by the kupua Pili-a-mo-o, who concealed the path so that none could find it until a price was paid. The dragon covered the path with its rough skin. Ke-au-miki stood looking for a path, but could only see what seemed to be pahoehoe lava. The tail of the dragon was like a kukui-tree-trunk lying in the water. He saw the tail switching and rising up to strike him. Then he knew that this was a kupua. The tail almost struck him on the head. He called to Kahuli in Kuai-he-lani, who sent a mighty wind and hurled aside the waters, caught up the body of the dragon and let it fall, smashing it on the rocks, breaking the beds of lava. Then Ke-au-miki rushed over the river and up the precipices, speeding along to Pa-ai-ie, where the long ohia point of Pana-ewa is found, then turned toward the sea and went to Haena, to the place where the little stones aala-manu are found. He picked up the stones and ran to Pana-ewa and got the awa hanging on the tree, tied up the awa and stones and hurried back. He crossed the gulch at Konolii and met a man, Lolo-ka-eha, who tried to take the awa away from him. He was a robber. When they came face to face, Ke-au-miki caught the man with his hand, hurled him over the precipice and killed him. When he saw that this man was dead, he ran as swiftly as the wind until he met a very beautiful woman, Wai-puna-lei. She saw him and asked him to be her husband, but he would not stop. He crossed Hilo boundaries to Hamakua, to the place where the kapa-trees were growing, as the sun was going down over the palis. He came to the temple door and laid down his burden. [Illustration: THE HOME OF THE DRAGONS NEAR HILO] Then Ke-au-kai said: "This is my word to all the people: Prepare the awa while I take the little stones, pour awa into a cup: I will cover it up and we will watch the signs. If, while I chant, the bubbles on the awa come to the left side, we will find Haina-kolo. If they go to the right, she is fully lost. Let all the people keep silence; no noise, no running about, no sleeping. Watch all the signs and the clouds in the heavens." Then he chanted: "O Ku and Kane and Kanaloa, Let the magic power come. Amama ua noa. Tabu is lifted from My bird-catching place for food. You are a stranger, I am a resident. Let the friend be taken care of. United is the earth of the tabu woman. Amama." The bubbles stood on the right side, and the priest said, "We shall never find Haina-kolo; the gods have gone away." Olopana said: "I am much troubled for my brother and sister, and that child I wanted for the chief of this land. I do not understand why these things have come to us." All the people were silent, weeping softly, but Ke-au-kai and his brother were not troubled, for they knew their chief and wife were in the care of the aumakuas. When Lei-makani had grown up, Luu-kia took him as her husband. He went surf-riding daily. She was very jealous of Maile, who would often go surf-riding with him. Lei-makani did not care for her, for he knew she was a sister of his mother although she had a child by him. One day, when he went with Maile, Luu-kia was angry and caught that child and killed it by dashing it against a stone. The servants went down to the beach, waiting for Lei-makani to come to land. Then they told him about the death of his child and their fear for him if he went up to the house with Maile. Lei-makani left his surf-board and went to the house weeping, and found the child's body by the stone. He took a piece of kapa and wrapped it up, carrying the broken body down to a fountain, where he cleansed it and offered chants and incantations until the child became alive. His mother, Haina-kolo, heard the following chants and came to her son, for the voice was carried to her by kupuas who had magic powers. The child's name was Lono-kai. He wrapped it again in soft warm kapas and chanted while he washed the child, naming the fountain Kama-ahala (a child has passed away): "Kama-ahala smells of the blood; The sick smell of the blood rises. Washed away in the earth is the blood; Hard is the red blood Warmed by the heat of the heavens, Laid out under the shining sky. Lono-kai-o-lohia is dead." Then the voice of the child was heard in a low moan from the bundle, saying, "Lono-kai-o-lohia [Lono possessed of the Ala spirit] is alive." The father heard the voice and softly uttered another chant: "In the silence Has been heard the gods of the night; What is this wailing over us? Wailing for the death of Lono, the spirit of the sea--dead!" The voice came again from the kapas, "Lono, the spirit of the sea, is alive." Lei-makani's love for his child was overflowing, and again he uttered an incantation to his own parents: "O Ku, the father! O Hina, the mother! Olopana was the first-born; Haina-kolo, the sister, was born: Haina-kolo and Ke-au-nini were the parents: Lei-makani was the child: I am Lei-makani, the child of Haina-kolo, The sacred woman of Waipio's precipices; My mother is living among the ripe halas; For us was the fruit of the ulii; I was found by the fisherman; I am the child of the pali hula-anu; I was cared for by one of my family Inland at Opaeloa; They gave me the name Lopa-iki-hele-wale [Little lazy fellow having nothing]; But I am Lei-makani--you shall hear it." His heart was heavy with longing for his mother, and the gods of the wind, the wind brothers, took his plaintive love-chant to the ears of Haina-kolo, who had wandered in her insanity, but was now free from her craze and had become herself. She followed that voice over the precipices and valleys to the top of a precipice. Standing there and looking down she saw her child and grandchild below, and she chanted: "Thy voice I have heard Softly echoed by the pali, Wailing against the pali; Thy voice, my child beloved; My child, indeed; My child, when the cloud hung over And the rainbow light was above us, That day when we floated together When the sea was breaking my heart; My child of the cape of Ka-ia, When the sun was hanging above us. Where have I been? Tell Ke-au-nini-ula-o-ka-lani; I was in the midst of the sea With the child of our love; My child, my little child, Where are you? Oh, come back!" Then she went down the precipice and met her son holding his child in his arms, and wailed: "My lord from the fogs of the inland, From the precipices fighting the wind, Striking down along the ridges; My child, with the voice of a bird, Echoed by the precipice of Pakohi, Shaking and dancing on inaccessible places, Laughing out on the broken waters Where we were floating in danger; There I loved dearly your voice Fighting with waves While the fierce storm was above us Seen by your many gods Who dwell in the shining sky-- Auwe for us both!" They waited a little while, until the time when Lono-kai became strong again. Then they went up to the village. Haina-kolo had run into the forest, her wet pa-u torn off, no clothing left. Her long hair was her cloak, clothing her from head to foot. She wandered until cold, then dressed herself with leaves. As her right senses returned she made warm garments of leaves and ate fruits of the forest. When they came to the village they met the people who knew Haina-kolo. She dwelt there until Lono-kai grew up. He and his father looked like twins, having great resemblance, people told them, to Ke-au-nini. The boy asked, "Where is my grandfather, Ke-au-nini?" Lei-makani said: "I never saw your grandfather. He was very tabu and sacred. He killed his own father, Ku-aha-ilo, god of the heavens. I know by my mana [spirit power] that he is with the daughters of Milu." The boy said: "I must go and find him. I will go in my spirit body, leaving this human body. You must not forbid the journey." Ke-au-kai, the priest, said: "You cannot find him unless you learn what to do before you go. Those chiefs of Milu have many sports and games. I tell you these things must be learned before you go into that land. If you are able to win against the spirits of that place you can get your grandfather." All the chiefs aided the boy to acquire skill in all sports. They went to the fields of Paaohau. Nuanua, the most skilful teacher of hula, taught him to dance. The highest chiefs and chiefesses went with him to help, taking their retinues with them. Lei-makani said: "The knowledge of sports is the means by which you will catch your grandfather. Now be careful. Do not be stingy with food. Give to others and take care of the people." They went up in a great company, and Haina-kolo wondered at the beauty of the boy, and asked why they were travelling. Lono-kai told them the reason for his journey and desire to see the field of sports. Nuanua, the hula teacher, sent his assistants to get all kinds of leaves and flowers used in the hula, then sent for a black pig to be used as an omen. If it ran to Lono-kai, he would become a good dancer; if not, he would fail. The pig went to him. The priest offered this prayer: "Laka is living where the forest leaves are trembling, The ghost-god of dancers above and below, From the boundary of the North to the place most southern; O Laka, your altar is covered with leaves, The dancing leaves of the ieie vine; This offering of leaves is the labor of the gods, The gods of your family, Pele and Hiiaka; The women living in warm winds come here for the toil, And this labor of ours is learning your dance. Tabu laid down; tabu lifted. Amama ua noa [We are through]!" The priest lifted his eyes, and the pig was seen lying at the foot of the boy. Then he commenced teaching the boy the kilu and the first dance. They were thirty days learning the dances, and the boy learned all those his teachers knew. Then they went around Hawaii, studying the dances. He was told to go back and get all the new ideas and seek the gods to learn their newest dance, for theirs differed from those of his teachers. He was to seek this knowledge in dreams. Lei-makani said: "Your teachers have shown you the slow way; if that is all you know, you will win fame, but not victory. You must learn from the gods." Lono-kai again went to Hamakua with his companions and learned how to play konane, the favorite game of Ke-au-nini. The teacher said, "I have taught you all I know inside and outside, as I would not teach the other young chiefs." The boy said to him, "There is one thing more,--give offerings to the gods that they may teach us in our dreams newer and better ways." So they waited quietly, offering sacrifices. The priests told him to set apart a pig while he made a prayer. If the pig died during the prayer, he would not forget anything learned. The boy laid his right hand on the pig and began to pray: "Here is a pig, an offering to the gods. O Lono in the Under-world, Lono in the sky: O Kane, who makes not-to-be-broken laws, Kane in the darkness, Kane in the hot wind, Kane of the generations, Kane of the thunder, Kane in the whirlwind and the storm: Here is labor--labor of the gods. My body is alive for you! Filled up is the Nuu-pule. My prayer is for those you hold dear. O Laka, come with knowledge and magic power! Laka, dancing in the moving forest leaves Of the mountain ridges and the valleys, Return and bestow the knowledge Of Pele and Hiiaka, the guardians of the wind, Knowing the multitude of the gods of the night, Knowing Aukele-nui-aku in the Under-world. O people of the night, Here is the pig, the offering! Come with knowledge, magic power, and safety. Amama ua noa." Then the boy lifted his hand and the pig lay silent in death. Then came thunder shaking the earth, and lightning flashing in flames, and a storm breaking in red rain. Mists came and the shadows of the thousands of gods of Ke-au-nini fell upon the boy. The teachers and friends sat in perfect silence for a long time. The storm was beating outside, and the boy was overcome with weariness and wondered at the silence of his friends. Rainbow colors were about him, and the people were awed by their fears and sat still until evening came. Then the teacher asked the boy if he saw what had been done in the darkness resting over him, and if he could explain to them. The boy said, "I do not understand you; perhaps my teacher can explain." Nuanua said: "I am growing old and have never seen such things above any one learning the dance. You have come to me modestly, like one of the common people, when I should have gone to you, and now the gods show your worth and power and their favor." Then he took a piece of wood from the hula altar which was covered with leaves and flowers, and, putting it in a cup of awa, shook it, and looked, and said to the boy: "This is the best I can do for you. Now the gods will take you in their care." Then he poured awa into cups, passing them to all the people as he chanted incantations, all the company clapping their hands. Then they drank. But the boy's cup was drunk by the eepas of Po (gnomes of the night). So the company feasted and the night became calm. Lono-kai that night left his friends with Nuanua and journeyed on. He waited some days and then told Lei-makani he thought he was ready. He said: "Yes, I have heard about your success, but I will see what you can do. We will wait another ten days before you go." Then for two days all the people of Waipio brought their offerings. They built a great lanai, and feasted. Lei-makani told the people that he had called them together to see the wonderful power in the sports of the boy. So the boy stood up and chanted: "O Kuamu-amu [the little people of the clouds of the sky], The alii thronging in crowds from Kuai-he-lani, On the shoulders of Moana-liha, divided at the waters, Divided at the waters of the heavy mist, And the rain coming from the skies, And the storm rushing inland. Broken into mists are the falls of the mountains,-- Mists that bathe the buds of the flowers, Opening the buds below the precipices. Arise, O beloved one!" [Illustration: 244. Kihikihi, (Zanclus Canescens)] Ke-au-nini heard this chant, even down in Po, while he was sporting with the eepas of Milu, while his spirit body was with his friend Popo-alaea. He repeated the same chant, and the ghosts all rejoiced and laughed, and Laka leaped to his side and danced before him. They had the same sports as the noted ones on Hawaii. Lono-kai danced in magic power before all the people until the time came for him to go along the path of his visions of the night. All omens and signs had been noted and were found to be favorable. One of the old priests told the people to make known their thought about the best path for the young chief, but they were silent. Then Moli-lele, an old priest who had the spirit of the unihipilis resting upon him, said: "I know that there will be many troubles. Cold and fierce winds come over the sea. Low tides come in the morning. The land of Kane-huna-moku rises in the coral surf." He chanted: "Dead is this chief of ours, Caught as a bird strikes a fish; The foam of surf waves rises up, Smiting and driving below. No sorcerer of the land is there, Where the coral reef labors, And the rock-eating Hina of the far-off sea." The chiefs began to wail, but lightning was in the eyes of the boy and his face was filled with anger at this word of the old priest. Then another priest arose and said: "O chiefs and people, I have seen the path to the Under-world, and it is not right for this young man to go. His body is human and easily captured by the ghosts. He might be safe if he could get the body of the one he seeks. There are fierce guardians of the path who will make war on whoever comes in the flesh." Then Kalei, another priest, said: "I know their world. I saw the stars this morning, and they told me that the path was stopped against this chief by broken coral and the bones of the dead. The tabu-children of Hina are swimming in the sea. I will prove the danger by this awa cup. If the bubbles of the awa poured in go to the right, he can go. If to the left, he must stay." This he did uttering incantations, but bubbles covered all the surface. Then the priests advised the young chief to stay and eat the fat of the land. Then Hae-hae, the great chief, said, "We have come to point out a path, if we can, and to make quiet and peaceful that way into Po." He instituted new omens, and showed that the young chief would be successful, but he would have many difficulties to overcome. Lono-kai arose and said: "The words of these chiefs were twisted. I will go after the spirit-body of my grandfather, as I have sworn to do. My word is fast. I will go to the land where my grandfather stays." The priests who had tried to terrify Lono-kai were his enemies, and would oppose his journey, and he wanted them killed, but Lei-makani would not permit it. Ku also quieted him with patient words, and he ceased from anger and told them he must prepare at once to go. Lei-makani had a double canoe made ready, and selected a number of strong men to accompany the young chief. Lono-kai would not have any of these men, but went out early in the morning, took a cup of awa to the temple nearby and chanted his genealogical mele. Thunder and lightning and heavy wind and rain attended his visit to the temple. He returned to his parents and told them to wait for him thirty days. If a mist was over all the land they might wait and watch ten days more, and if the mist continued, another ten, when he would return with thunder and lightning to meet his friends. But if the voices of the sea were strong at Kumukahi, with mist resting on Opaelolo and rain on Puu-o-ka-polei, then he would be dead. He took his feather cloak and war weapons from his grandparents, and feather helmet, and went out. He bade his parents farewell, took a cocoanut-husk canoe and went down to the sea. The waves rose high, pounding the face of the coast precipices. Lei-makani ran down to bring Lono-kai back, but according to the proverb he caught the hand of the chiefess who lives in the land of Nowhere. The boy had disappeared. Out in the sea Lono-kai was tossing in the high waves, passing all the islands, even to the land Niihau. There he met the great watchman of Kuai-he-lani called Honu (the turtle). He came quietly near the head. Honu asked, "Where are you going?" Lono-kai said: "You speak as if you alone had the right to the sea. You are a humpbacked turtle; you shall become a great round stone." Then the turtle began to slap its fins on the sea, raising waves high as precipices. Five times forty he struck the sea with mighty force, looking for the destruction of the chief as the waves passed over him. But Lono-kai waited until the turtle became tired, thinking the chief dead. As the waters became calm the chief raised his club and struck the right flapper of the turtle, destroying its power. Then the left fin beat the sea into foam, but Lono-kai waited and broke that fin also; then he broke the back of the turtle into little pieces and went on his way. Soon the ocean grew fierce again. Huge waves came, and whirlwinds. He saw something red in the great sea--a kupua of the ocean. The name of this enemy was Ea, a great red turtle, who crawled out and asked where he was going. Lono-kai said: "What right have you to question me? Have I questioned your right to go on the sea?" Ea said: "This is not your place. I will kill you. You shall be food for me to eat. When you are dead I will go and kill the watchman who let you come into this tabu-sea of my chief." "Who is your chief?" asked Lono-kai. Ea replied: "Hina-kekai [the calabash for boiling water], the daughter of Pii-moi. Now I will kill you." [Illustration] Then Ea began to strike the water with his right fin, throwing the water up on all sides in mighty waves, expecting to overthrow Lono-kai and his boat. When he rested to see the result of this battle his fin was on the surface, and the chief struck it and broke it. Then in another fight, when head and fin were lifted to destroy the boat, Lono-kai struck the neck and broke it, so killing his enemy. Now he thought all his troubles were over and he could go safely on his way. But soon there lay before him a new enemy, floating on the sea, a very long thing, like a long stick. He approached and saw that it was like the fin of a shark, but as he came nearer he observed the smooth skin of a long eel. Lifting its head and looking right at him, the eel said: "O, proud man, you are here where you have no business to be. I will mix you with my awa and eat you now." Then he struck at Lono-kai with his tail and hit his eyes and knocked him down, then, thinking Lono-kai was dead, he turned his head to the boat to catch the body, but Lono-kai, leaping up on the head of the eel, holding his boat with one hand and his club with the other, struck the head with the magic club, breaking the bones. Fire came out of the broken head, the eel falling into pieces which became islands of fire in the midst of which appeared a very beautiful woman who asked him whence he came, and why. He told her he was from Hawaii and was going to Kuai-he-lani and would kill her, for he thought she was a mo-o, or dragon-woman. He said, "You tried to kill me, O woman, and now you must stay and become the fire oven of the ocean." He asked her name. She said to him: "This kupua was Waka, the dragon of the rough head, and I have escaped from his body. I want you now for my husband, and I will accompany you on your journey." Lono-kai told her, "This would not be right, but when I return, if I come this way, you shall be mine." She said, "My ruler will kill me, for I have been sent to guard this place." Lono-kai asked, "Who is your ruler?" "Hina-kekai, she will kill me. You belong to the Ku-aha-ilo family, which is a very strong family. Therefore we have been watching for you for our chiefess." Lono-kai told her to go to his land and wait for him. He would be her husband. She must wait there without fault until his return. Then he went away. Waka did not know whence this chief came, so she went to Oahu and landed at Laiewai. There she awaited her husband. Lono-kai went on to the land of Kuai-he-lani, where he landed and hid his boat among the vines on the beach. He went to the temple where the body of his grandfather lay, clean and beautiful in death. He could not see any door or break in the body for the escape of the spirit. Then he struck the earth with his magic war-club until a great hole opened. He looked down and saw a large house and many people moving around below. He knew that the spirit of his grandfather was there. He went down and looked about, but the people had disappeared. The remains of a great feast were there. He stood at the door looking in, when two men appeared and welcomed him with an "Aloha," and told him he must have come from the land above, for there was no man like him in that place. They advised him to make his path back into that land from whence he had come, for if the king of the Under-world saw him he would be killed. Lono-kai asked, "Who is your king?" They told him, "Milu." "What does he do?" "Our king dances for Popo-alaea and Ke-au-nini." Lono-kai went with the men to see the sports. They tried to persuade him not to go, but he was very obstinate and asked them to hide him. They said, "If we do this and you are discovered we shall be destroyed." He told them the reason of his coming and asked their help, and said when he had his grandfather they could follow him into the Upper-world. They went to a house which was large and beautiful. They entered and saw the chiefs playing kilu. After a long time Lono-kai began to make his presence known. Popo-alaea was winning. Then Ke-au-nini chanted: "The multitude of those below give greeting To the friends of the inland forest of Puna; We praise the restfulness of our home; The leaves and divine flowers of that place." Lono-kai chanted the same words as an echo of Ke-au-nini. Silence fell on the group, and Milu cried out: "Who is the disturber of our sport? We must find him and kill him." They began the search, but could not find any one and at last resumed their games. Popo-alaea chanted: "I welcome back my friend, The great shadow of Waimea, Where stands the milo-tree in the gentle breeze, And the ohia-tree. You know the place." Ke-au-nini sang the same chant. Then Lono-kai echoed it very softly and sweetly. All said this last voice was the best. Milu again caused a search to be made, but found nothing. The two men hid Lono-kai by a post of the house. The group returned to the sports. Soon Milu changed the game to hula. Ke-au-nini stood up to dance and began his chant: "Aloha to our houses without friends. The path goes inland to Papalakamo; Come now and enter! Outside is the trouble, the storm, And there you meet the cold." The people around were striking the spirit drums. Then Lono-kai chanted: "Established is the honor of Ke-au-nini (Noteworthy is the name). Lifted up to the high heaven; I am the child of Lei-makani, I am Lono from the sunrise place, Hae-o-hae: I have come after thee, my father; We must return. Where are you?" Ke-au-nini could not stand up to dance when he heard the voice of his grandchild, for his love overpowered him. He looked up and saw the form of the young chief leaping into the place prepared for the hula and standing there before the chief. The people rose up in great confusion. Lono-kai caught the spirit of Ke-au-nini and put it in a cocoanut-shell. He leaped past the ghosts, and ran very swiftly out of the house. Some of the people saw him lay hands on Ke-au-nini, and cried out: "Oh, the husband of our chiefess! Oh, the husband of our chiefess! He has taken the husband of our chiefess!" But they did not see Lono-kai go out. The two men who had aided Lono-kai went out as soon as he leaped into the hula place. They hurried along the path toward freedom, but Lono-kai soon overtook them. Milu called to his people to hasten and capture and kill the one who had stolen Ke-au-nini. They saw the two men with Lono-kai, and pursued rapidly, but could not overtake them. The fugitives were very near the opening to the world above. When Lono-kai saw that the pursuers were almost upon him he whirled his magic war-club and struck the ground, making a great hole into which the spirits fell one over the other. Lono-kai and the two watchmen went up the cave opening by which he had gone down into the land of Milu. Dawn was breaking as they ran into the temple at Kuai-he-lani, where the body of Ke-au-nini was lying. Lono-kai pushed the spirit into the hollow of the foot and held the foot fast, shaking it until the spirit had gone to the very ends of the body and life had returned. When Ke-au-nini was fully restored, Lono-kai asked him if he could help restore to their bodies the two spirits who had aided him in escaping. Ke-au-nini evidently did not remember anything of his life in the Under-world, for he did not know these ghosts and thought he had been asleep from the time he entered the temple and fell down in weariness. Lono-kai thought they could not find the bodies, but Ke-au-nini put the ghosts in cocoanuts and carried them up into the forest to one of his ancestors who knew the bodies from which these ghosts had come. Thus they were restored and had a long and happy life in their former home. Lono-kai told his grandfather they must return to Hawaii to meet all the friends. For thirty days mists covered Hawaii and there was thunder and lightning and earthquakes. Then Lono-kai said to Ke-au-nini: "To-morrow we must go to Hawaii. We must have the appropriate ceremonies for cleansing and taking food." Ke-au-nini said: "Yes, I have been a long time in the adopted land of Milu, and my eyes are dimmed and my thought is dazed with the dance of the restless spirits of the night. We must wait until I have performed all the cleansing ceremonies, made offerings and incantations. Prayers must be said for my return to life. Then we will go." They attended to all the temple rites, and the marks of death were washed away. The body was cleansed, the eyes made clear, so strength and joy returned into the body. Then Ke-au-nini said: "I am ready. I see a multitude of birds circling around Kaula. There is evil toward Hawaii." They again went into the temple and slept until very early the next morning. Then they took their cocoanut-husk canoes, each holding his own in his hand, and went down to the edge of the sea and stood there, each pointing the nose of his boat toward Waipio. None of the people awoke until they landed. They pulled the boats upon the beach and went to their temple. As they came to the door of the temple, drums beat like rolling thunder. Then the sun arose, the mists all vanished from Hawaii. The people awoke and understood that their chiefs had returned. They ran out of their houses shouting and rejoicing. Olopana commanded the chiefs and the people to prepare all kinds of sweet food and gifts and things for a very great luau. When this was done they feasted sixty days and returned to their homes. Lei-makani became the ruler of Hawaii. Lono-kai-o-lohia was honored by his father. All of the chiefs in that generation were noted throughout the islands. * * * * * It was said that there was a beautiful chiefess of Molokai who wanted to find a young chief of Hawaii for her husband, so she sent her kahu, or guardian, and servants to make the journey while she went back to her sleeping-place and dreamed of a very fine young chief shining like the sun and surrounded by all the colors of the rainbow. Then she awoke and found no one, but she loved that spirit-body which she had seen in her dreams, so she arose and went down to the beach and told her guardian to make haste and reach Hawaii that day. When the kahu heard her call, he put forth all his power and uttered the proper incantations. He sped through the waters like a skimming bird, passed the great precipices near Waipio, and soon after dawn landed on the beautiful beach. The people had not yet come from their homes for the work of the day. He went up to the village and came near the house of Lei-makani. A watchman asked where he was from and the purpose of his journey. He said: "I am a stranger from Molokai, a messenger from my chiefess, who seeks a husband of high rank equal to her own. She has no one worthy to be her husband." The Waipio chief said: "We have a splendid young chief, but there is no one his equal in rank and beauty. You could not ask for him." Then Lei-makani heard the noise and came out and asked about this conversation. His watchman told him that this man was from Molokai. Lei-makani asked the man to approach. The Molokai chief thought that Lei-makani was the handsomest man he had ever seen. Ke-au-kai came out of the temple and looked upon the stranger and asked why he had come. When he learned that the man sought a husband for his chiefess, he advised him to return lest he should meet death at the hands of the watchman, but the man would not go away. After a time the chiefs of Waipio came before Lei-makani. The Molokai chief explained his errand, and praised his chiefess, and said that he was willing to be killed and cooked in an oven if she were not as beautiful and of as high rank as he had told them. Lono-kai at that moment entered the assembly, and the stranger cried out: "This man is the husband for my chiefess. Her tabu rank is the same as the tabu rank of this fine young chief. No others in all the islands are like these two. It would be glorious for them to meet." Lono-kai said, "You return at once and make preparation, and I will come in the evening." The kahu returned to Molokai, but the chiefess saw him coming back alone and became very angry, her eyes flashing with wrath because he had not brought the young chief with him. She screamed out, "Where is the value of your journey, if you return without my husband?" "Wait a little," the guardian said gently, "until you hear about what I have seen upon Hawaii. I have found the one you wanted. We must get ready to meet your husband, for the young chief is coming here this evening. When you meet, the love of each of you will be great toward the other." [Illustration: COCOANUTS] She ordered all Molokai to prepare for a great feast commencing that evening. Messengers ran swiftly, people and chiefs hastened their labors, and by evening vast quantities of food had been prepared. Lono-kai took his cocoanut-husk boat and came over the sea like a bird skimming the water. As the sun sank and the evening shadows fell, the two young people met and delighted in each other's beauty. Then they were married in the midst of all the people of Molokai. XVIII THE BRIDE FROM THE UNDER-WORLD A LEGEND OF THE KALAKAUA FAMILY Ku, one of the most widely known gods of the Pacific Ocean, was thought by the Hawaiians to have dwelt as a mortal for some time on the western side of the island Hawaii. Here he chose a chiefess by the name of Hina as his wife, and to them were born two children. When he withdrew from his residence among men he left a son on the uplands of the district of North Kona, and a daughter on the seashore of the same district. The son, Hiku-i-kana-hele (Hiku of the forest), lived with his mother. The daughter, Kewalu, dwelt under the care of guardian chiefs and priests by a temple, the ruined walls of which are standing even to the present day. Here she was carefully protected and perfected in all arts pertaining to the very high chiefs. Hiku-of-the-Forest was not accustomed to go to the sea. His life was developed among the forests along the western slopes of the great mountains of Hawaii. Here he learned the wisdom of his mother and of the chiefs and priests under whose care he was placed. To him were given many of the supernatural powers of his father. His mother guarded him from the knowledge that he had a sister and kept him from going to the temple by the side of which she had her home. Hiku was proficient in all the feats of manly strength and skill upon which chiefs of the highest rank prided themselves. None of the chiefs of the inland districts could compare with him in symmetry of form, beauty of countenance, and skill in manly sports. The young chief noted the sounds of the forest and the rushing winds along the sides of the mountains. Sometimes, like storm voices, he heard from far off the beat of the surf along the coral reef. One day he heard a noise like the flapping of the wings of many birds. He looked toward the mountain, but no multitude of his feathered friends could be found. Again the same sound awakened his curiosity. He now learned that it came from the distant seashore far below his home on the mountain-side. Hiku-of-the-Forest called his mother and together they listened as again the strange sound from the beach rose along the mountain gulches and was echoed among the cliffs. "E Hiku," said the mother, "that is the clapping of the hands of a large number of men and women. The people who live by the sea are very much pleased and are expressing their great delight in some wonderful deed of a great chief." Day after day the rejoicing of the people was heard by the young chief. At last he sent a trusty retainer to learn the cause of the tumult. The messenger reported that he had found certain tabu surf waters of the Kona beach and had seen a very high chiefess who alone played with her surf-board on the incoming waves. Her beauty surpassed that of any other among all the people, and her skill in riding the surf was wonderful, exceeding that of any one whom the people had ever seen, therefore the multitude gathered from near and far to watch the marvelous deeds of the beautiful woman. Their pleasure was so great that when they clapped their hands the sound was like the voices of many thunder-storms. The young chief said he must go down and see this beautiful maiden. The mother knew that this chiefess of such great beauty must be Kewalu, the sister of Hiku. She feared that trouble would come to Kewalu if her more powerful brother should find her and take her in marriage, as was the custom among the people. The omens which had been watched concerning the children in their infancy had predicted many serious troubles. But the young man could not be restrained. He was determined to see the wonderful woman. He sent his people to gather the nuts of the kukui, or candlenut-tree, and crush out the oil and prepare it for anointing his body. He had never used a surf-board, but he commanded his servants to prepare the best one that could be made. Down to the seashore Hiku went with his retainers, down to the tabu place of the beautiful Kewalu. He anointed his body with the kukui oil until it glistened like the polished leaves of trees; then taking his surf-board he went boldly to the tabu surf waters of his sister. The people stood in amazed silence, expecting to see speedy punishment meted out to the daring stranger. But the gods of the sea favored Hiku. Hiku had never been to the seaside and had never learned the arts of those who were skilful in the waters. Nevertheless as he entered the water he carried the surf-board more royally than any chief the people had ever known. The sunlight shone in splendor upon his polished body when he stood on the board and rode to the shore on the crests of the highest surf waves, performing wonderful feats by his magic power. The joy of the multitude was unbounded, and a mighty storm of noise was made by the clapping of their hands. Kewalu and her maidens had left the beach before the coming of Hiku and were resting in their grass houses in a grove of cocoanut-trees near the heiau. When the great noise made by the people aroused her she sent one of her friends to learn the cause of such rejoicing. When she learned that an exceedingly handsome chief of the highest rank was sporting among her tabu waters she determined to see him. So, calling her maidens, she went down to the seashore and first saw Hiku on the highest crest of the rolling surf. She decided at once that she had never seen a man so comely, and Hiku, surf-riding to the shore, felt that he had never dreamed of such grace and beauty as marked the maiden who was coming to welcome him. When Kewalu came near she took the wreath of rare and fragrant flowers which she wore and coming close to him threw it around his shoulders as a token to all the people that she had taken him to be her husband. Then the joy of the people surpassed all the pleasure of all the days before, for they looked upon the two most beautiful beings they had ever seen and believed that these two would make glad each other's lives. Thus Hiku married his sister, Kewalu, according to the custom of that time, because she was the only one of all the people equal to him in rank and beauty, and he alone was fitted to stand in her presence. For a long time they lived together, sometimes sporting among the highest white crests of storm-tossed surf waves, sometimes enjoying the guessing and gambling games in which the Hawaiians of all times have been very expert, sometimes chanting meles and genealogies and telling marvelous stories of sea and forest, and sometimes feasting and resting under the trees surrounding their grass houses. Hiku at last grew weary of the life by the sea. He wanted the forest on the mountain and the cold, stimulating air of the uplands. But he did not wish to take his sister-wife with him. Perhaps the omens of their childhood had revealed danger to Kewalu if she left her home by the sea. Whenever he tried to steal away from her she would rush to him and cling to him, persuading him to wait for new sports and joys. One night Hiku rose up very quietly and passed out into the darkness. As he began to climb toward the uplands the leaves of the trees rustled loudly in welcome. The night birds circled around him and hastened him on his way, but Kewalu was awakened. She called for Hiku. Again and again she called, but Hiku had gone. She heard his footsteps as his eager tread shook the ground. She heard the branches breaking as he forced his way through the forests. Then she hastened after him and her plaintive cry was louder and clearer than the voices of the night birds. "E Hiku, return! E Hiku, return! O my love, wait for Kewalu! Hiku goes up the hills; Very hard is this hill, O Hiku! O Hiku, my beloved!" But Hiku by his magic power sent thick fogs and mists around her. She was blinded and chilled, but she heard the crashing of the branches and ferns as Hiku forced his way through them, and she pressed on, still calling: "E Hiku, beloved, return to Kewalu." Then the young chief threw the long flexible vines of the ieie down into the path. They twined around her feet and made her stumble as she tried to follow him. The rain was falling all around her, and the way was very rough and hard. She slipped and fell again and again. The ancient chant connected with the legend says: "Hiku is climbing up the hill. Branches and vines are in the way, And Kewalu is begging him to stop. Rain-drops are walking on the leaves. The flowers are beaten to the ground. Hopeless the quest, but Kewalu is calling: 'E Hiku, beloved! Let us go back together.'" [Illustration: THE HOME OF KEWALU] Her tears, mingled with the rain, streamed down her cheeks. The storm wet and destroyed the kapa mantle which she had thrown around her as she hurried from her home after Hiku. In rags she tried to force her way through the tangled undergrowth of the uplands, but as she crept forward step by step she stumbled and fell again into the cold wet arms of the ferns and grasses. Then the vines crept up around her legs and her arms and held her, but she tore them loose and forced her way upward, still calling. She was bleeding where the rough hands of the forest had torn her delicate flesh. She was so bruised and sore from the blows which the branches had showered upon her that she could scarcely creep under them. At last she could no longer hear the retreating footsteps of Hiku. Then, chilled and desolate and deserted, she gave up in despair and crept back to the village. There she crawled into the grass house where she had been so happy with her brother Hiku, intending to put an end to her life. The ieie vines held her arms and legs, but she partially disentangled herself and wound them around her head and neck. Soon the tendrils grew tight and slowly but surely choked the beautiful chiefess to death. This was the first suicide in the records of Hawaiian mythology. As the body gradually became lifeless the spirit crept upward to the lua-uhane, the door by which it passed out of the body into the spirit world. This "spirit-door" is the little hole in the corner of the eye. Out of it the spirit is thought to creep slowly as the body becomes cold in death. The spirit left the cold body a prisoner to the tangled vines, and slowly and sadly journeyed to Milu, the Under-world home of the ghosts of the departed. The lust of the forest had taken possession of Hiku. He felt the freedom of the swift birds who had been his companions in many an excursion into the heavily shaded depths of the forest jungles. He plunged with abandon into the whirl and rush of the storm winds which he had called to his aid to check Kewalu. He was drunken with the atmosphere which he had breathed throughout his childhood and young manhood. When he thought of Kewalu he was sure that he had driven her back to her home by the temple, where he could find her when once more he should seek the seashore. He had only purposed to stay a while on the uplands, and then return to his sister-wife. His father, the god Ku, had been watching him and had also seen the suicide of the beautiful Kewalu. He saw the spirit pass down to the kingdom of Milu, the home of the ghosts. Then he called Hiku and told him how heedless and thoughtless he had been in his treatment of Kewalu, and how in despair she had taken her life, the spirit going to the Under-world. Hiku, the child of the forest, was overcome with grief. He was ready to do anything to atone for the suffering he had caused Kewalu, and repair the injury. Ku told him that only by the most daring effort could he hope to regain his loved bride. He could go to the Under-world, meet the ghosts and bring his sister back, but this could only be done at very great risk to himself, for if the ghosts discovered and captured him they would punish him with severest torments and destroy all hope of returning to the Upper-world. Hiku was determined to search the land of Milu and find his bride and bring her back to his Kona home by the sea. Ku agreed to aid him with the mighty power which he had as a god, nevertheless it was absolutely necessary that Hiku should descend alone and by his own wit and skill secure the ghost of Kewalu. Hiku prepared a cocoanut-shell full of oil made from decayed kukui nuts. This was very vile and foul smelling. Then he made a long stout rope of ieie vines. Ku knew where the door to the Under-world was, through which human beings could go down. This was a hole near the seashore in the valley of Waipio on the eastern coast of the island. Ku and Hiku went to Waipio, descended the precipitous walls of the valley and found the door to the pit of Milu. Milu was the ruler of the Under-world. Hiku rubbed his body all over with the rancid kukui oil and then gave the ieie vine into the keeping of his father to hold fast while he made his descent into the world of the spirits of the dead. Slowly Ku let the vine down until at last Hiku stood in the strange land of Milu. No one noticed his coming and so for a little while he watched the ghosts, studying his best method of finding Kewalu. Some of the ghosts were sleeping; some were gambling and playing the same games they had loved so well while living in the Upper-world; others were feasting and visiting around the poi bowl as they had formerly been accustomed to do. Hiku knew that the strong odor of the rotten oil would be his best protection, for none of the spirits would want to touch him and so would not discover that he was flesh and blood. Therefore he rubbed his body once more thoroughly with the oil and disfigured himself with dirt. As he passed from place to place searching for Kewalu, the ghosts said, "What a bad-smelling spirit!" So they turned away from him as if he was one of the most unworthy ghosts dwelling in Milu. In the realm of Milu he saw the people in the game of rolling cocoanut-shells to hit a post. Kulioe, one of the spirits, had been playing the kilu and had lost all his property to the daughter of Milu and one of her friends. He saw Hiku and said, "If you are a skilful man perhaps you should play with these two girls." Hiku said: "I have nothing. I have only come this day and am alone." Kulioe bet his bones against some of the property he had lost. The first girl threw her cup at the kilu post. Hiku chanted: "Are you known by Papa and Wakea, O eyelashes or rays of the sun? Mine is the cup of kilu." Her cup did not touch the kilu post before Hiku. She threw again, but did not touch, while Hiku chanted the same words. They took a new cup, but failed. Hiku commenced swinging the cup and threw. It glided and twisted around on the floor and struck the post. This counted five and won the first bet. Then he threw the cup numbered twenty, won all the property and gave it back to Kulioe. At last he found Kewalu, but she was by the side of the high chief, Milu, who had seen the beautiful princess as she came into the Under-world. More glorious was Kewalu than any other of all those of noble blood who had ever descended to Milu. The ghosts had welcomed the spirit of the princess with great rejoicing, and the king had called her at once to the highest place in his court. She had not been long with the chiefs of Milu before they asked her to sing or chant her mele. The mele was the family song by which any chief made known his rank and the family with which he was connected, whenever he visited chiefs far away from his own home. Hiku heard the chant and mingled with the multitude of ghosts gathered around the place where the high chiefs were welcoming the spirit of Kewalu. While Hiku and Kewalu had been living together one of their pleasures was composing and learning to intone a chant which no other among either mortals or spirits should know besides themselves. While Kewalu was singing she introduced her part of this chant. Suddenly from among the throng of ghosts arose the sound of a clear voice chanting the response which was known by no other person but Hiku. Kewalu was overcome by the thought that perhaps Hiku was dead and was now among the ghosts, but did not dare to incur the hatred of King Milu by making himself known; or perhaps Hiku had endured many dangers of the lower world by coming even in human form to find her and therefore must remain concealed. The people around the king, seeing her grief, were not surprised when she threw a mantle around herself and left them to go away alone into the shadows. She wandered from place to place among the groups of ghosts, looking for Hiku. Sometimes she softly chanted her part of the mele. At last she was again answered and was sure that Hiku was near, but the only one very close was a foul-smelling, dirt-covered ghost from whom she was turning away in despair. Hiku in a low tone warned her to be very careful and not recognize him, but assured her that he had come in person to rescue her and take her back to her old home where her body was then lying. He told her to wander around and yet to follow him until they came to the ieie vine which he had left hanging from the hole which opened to the Upper-world. When Hiku came to the place where the vine was hanging he took hold to see if Ku, his father, was still carefully guarding the other end to pull him up when the right signal should be given. Having made himself sure of the aid of the god, he tied the end of the vine into a strong loop and seated himself in it. Then he began to swing back and forth, back and forth, sometimes rising high and sometimes checking himself and resting with his feet on the ground. Kewalu came near and begged to be allowed to swing, but Hiku would only consent on the condition that she would sit in his lap. The ghosts thought that this would be an excellent arrangement and shouted their approval of the new sport. Then Hiku took the spirit of Kewalu in his strong arms and began to swing slowly back and forth, then more and more rapidly, higher and higher until the people marvelled at the wonderful skill. Meanwhile he gave the signal to Ku to pull them up. Almost imperceptibly the swing receded from the spirit world. All this time Hiku had been gently and lovingly rubbing the spirit of Kewalu and softly uttering charm after charm so that while they were swaying in the air she was growing smaller and smaller. Even the chiefs of Milu had been attracted to this unusual sport, and had drawn near to watch the wonderful skill of the strange foul-smelling ghost. Suddenly it dawned upon some of the beholders that the vine was being drawn up to the Upper-world. Then the cry arose: "He is stealing the woman!" "He is stealing the woman!" The Under-world was in a great uproar of noise. Some of the ghosts were leaping as high as they could, others were calling for Hiku to return, and others were uttering charms to cause his downfall. No one could leap high enough to touch Hiku, and the power of all the charms was defeated by the god Ku, who rapidly drew the vine upward. Hiku succeeded in charming the ghost of Kewalu into the cocoanut-shell which he still carried. Then stopping the opening tight with his fingers so that the spirit could not escape he brought Kewalu back to the land of mortals. With the aid of Ku the steep precipices surrounding Waipio Valley were quickly scaled and the journey made to the temple by the tabu surf waters of Kona. Here the body of Kewalu had been lying in state. Here the auwe, or mourning chant, of the retinue of the dead princess could be heard from afar. Hiku passed through the throngs of mourners, carefully guarding his precious cocoanut until he came to the feet, cold and stiff in death. Kneeling down he placed the small hole in the end of the shell against the tender spot in the bottom of one of the cold feet. The spirits of the dead must find their way back little by little through the body from the feet to the eyes, from which they must depart when they bid final farewell to the world. To try to send the spirit back into the body by placing it in the lua-uhane, or "door of the soul," would be to have it where it had to depart from the body rather than enter it. Hiku removed his finger from the hole in the cocoanut and uttered the incantations which would allure the ghost into the body. Little by little the soul of Kewalu came back, and the body grew warm from the feet upward, until at last the eyes opened and the soul looked out upon the blessed life restored to it by the skill and bravery of Hiku. No more troubles arose to darken the lives of the children of Ku. Whether in the forest or by the sea they made the days pleasant for each other until at the appointed time together they entered the shades of Milu as chief and chiefess who could not be separated. It is said that the generations of their children gave many rulers to the Hawaiians, and that the present royal family, the "House of Kalakaua," is the last of the descendants. NOTE.--A lover of legends should now read "The Deceiving of Kewa" in the Appendix, a legend which shows conclusively the connection some centuries ago between the Hawaiians and the Maoris of New Zealand. APPENDIX * * * * * THE DECEIVING OF KEWA A poem, or mourning chant, of the Maoris of New Zealand has many references to the deeds of their ancestors in Hawaiki, which in this case surely has reference to the Hawaiian Islands. Among the first lines of this poem is the expression, "Kewa was deceived." An explanatory note is given which covers almost two pages of the Journal of the Polynesian Society in which the poem is published. In this note the outline of the story of the deceiving of Kewa is quite fully translated, and is substantially the same as "The Bride from the Under-world." "The Deceiving of Kewa," as the New Zealand story is called, has this record among the Maoris. "This narrative is of old, of ancient times, very, very old. 'The Deceiving of Kewa' is an old, old story." Milu in some parts of the Pacific is the name of the place where the spirits of the dead dwell. Sometimes it is the name of the ruler of that place. In this ancient New Zealand legend it takes the place of Hiku, and is the name of the person who goes down into the depths after his bride, while the spirit-king is called Kewa, a part of the name Kewalu, which was the name of the Hawaiian bride whose ghost was brought back from the grave. This, then, is the New Zealand legend, "The Deceiving of Kewa." There once lived in Hawaiki a chief and his wife. They had a child, a girl, born to them; then the mother died. The chief took another wife, who was not pleasing to the people. His anger was so great that the chief went away to the great forest of Tane (the god Kane in Hawaiian), and there built a house for himself and his wife. After a time a son was born to them and the father named him Miru. This father was a great tohunga (kahuna), or priest, as well as a chief. He taught Miru all the supreme kinds of knowledge, all the invocations and incantations, those for the stars, for the winds, for foods, for the sea, and for the land. He taught him the peculiar incantations which would enable him to meet all cunning tricks and enmities of man. He learned also all the great powers of witchcraft. It is said that on one occasion Miru and his father went to a river, a great river. Here the child experimented with his powerful charms. He was a child of the forest and knew the charm which could conquer the trees. Now there was a tall tree growing by the side of the river. When Miru saw it he recited his incantations. As he came to the end the tree fell, the head reaching right across the river. They left the tree lying in this way that it might be used as a bridge by the people who came to the river. Thus he was conscious of his power to correctly use the mighty invocations which his father had taught him. The years passed and the boy became a young man. His was a lonely life, and he often wondered if there were not those who could be his companions. At last he asked his parents: "Are we here, all of us? Have I no other relative in the world?" His parents answered, "You have a sister, but she dwells at a distant place." When Miru heard this he arose and proceeded to search for his sister, and he happily came to the very place where she dwelt. There the young people were gathered in their customary place for playing teka (Hawaiian keha). The teka was a dart which was thrown along the ground, usually the hard beach of the seashore. Miru watched the game for some time and then returned to his home in the forest. He told his father about the teka and the way it was played. Then the chief prepared a teka for Miru, selected from the best tree and fashioned while appropriate charms were repeated. Miru threw his dart along the slopes covered by the forest and its underbrush, but the ground was uneven and the undergrowth retarded the dart. Then Miru found a plain and practised until he was very expert. After a while he came to the place where his sister lived. When the young people threw their darts he threw his. Aha! it flew indeed and was lost in the distance. When the sister beheld him she at once felt a great desire toward him. The people tried to keep Miru with them, pleading with him to stay, and even following him as he returned to his forest home, but they caught him not. Frequently he repeated his visits, but never stayed long. The sister, whose name is not given in the New Zealand legends, was disheartened, and hanged herself until she was dead. The body was laid in its place for the time of wailing. Miru and his father came to the uhunga, or place of mourning. The people had not known that Miru was the brother of the one who was dead. They welcomed the father and son according to their custom. Then the young man said, "After I leave, do not bury my sister." So the body was left in its place when the young man arose. He went on his way till he saw a canoe floating. He then gave the command to his companions and they all paddled away in the canoe. They paddled on for a long distance, in fact to Rerenga-wai-rua, the point of land in New Zealand from which the spirits of the dead take their last leap as they go down to the Under-world. When they reached this place they rested, and Miru let go the anchor. He then said to his companions, "When you see the anchor rope shaking, pull it up, but wait here for me." The young man then leaped into the water and went down, down near the bottom, and then entered a cave. This cave was the road by which the departed spirits went to spirit-land. Miru soon saw a house standing there. It was the home of Kewa, the chief of the Under-world. Within the house was his sister in spirit form. Miru carried with him his nets which were given magic power, with which he hoped to catch the spirit of his sister. In many ways he endeavored to induce her ghost to come forth from the house of Kewa, but she would not come. He commenced whipping his top in the yard outside, but could not attract her attention. At last he set up a swing and many of the ghosts joined in the pastime. For a long time the sister remained within, but eventually came forth induced by the attraction of the swing and by the appearance of Miru. Miru then took the spirit in his arms and began to swing. Higher and higher they rose whilst he incited the ghosts to increase to the utmost the flight of the moari, or swing. On reaching the highest point he gathered the spirit of the sister into his net, then letting go the swing away they flew and alighted quite outside the spirit-land. Thence he went to the place where the anchor of the floating canoe was. Shaking the rope his friends understood the signal. He was drawn up with the ghost in his net. He entered the canoe and returned home. On arrival at the settlement the people were still lamenting. What was that to him? Taking the spirit he laid it on the dead body, at the same time reciting his incantations. The spirit gradually entered the body and the sister was alive again. This is the end of the narrative, but it is of old, of ancient times, very, very old. "The Deceiving of Kewa" is an old, old story. In the Maori poem in which the reference to Kewa is made which brought out the above translation of one of the old New Zealand stories are also many other references to semi-historical characters and events. At the close of the poem is the following note: "The lament is so full of references to the ancient history of the Maoris that it would take a volume to explain them all. Most of the incidents referred to occurred in Hawaiki before the migration of the Maoris to New Zealand or at least five hundred to six hundred years ago." Another New Zealand legend ought to be noticed in connection with the Hawaiian story of Hiku (Miru, New Zealand) seeking his sister in the Under-world. In what is probably the more complete Hawaiian story Hiku had a magic arrow which flew long distances and led him to the place where his sister-wife could be found. In a New Zealand legend a magic dart leads a chief by the name of Tama in his search for his wife, who had been carried away to spirit-land. He threw the dart and followed it from place to place until he found a wrecked canoe, near which lay the body of his wife and her companions. He tried to bring her back to life, but his incantations were not strong enough to release the spirit. Evidently the Hawaiian legend became a little fragmentary while being transplanted from the Hawaiian Islands to New Zealand. Hiku, the young chief who overcomes Miru of the spirit-world, loses his name entirely. Kewalu, the sister, also loses her name, a part of which, Kewa, is given to the ruler of the Under-world, and the magic dart is placed in the hands of Tama in an entirely distinct legend which still keeps the thought of the wife-seeker. There can scarcely be any question but that the original legend belongs to the Hawaiian Islands, and was carried to New Zealand in the days of the sea-rovers. * * * * * HOMELESS AND DESOLATE GHOSTS The spirits of the dead, according to a summary of ancient Hawaiian statements, were divided into three classes, each class bearing the prefix "ao," which meant either the enlightened or instructed class, or simply a crowd or number of spirits grouped together. The first class, the Ao-Kuewa, were the desolate and the homeless spirits who during their residence in the body had no friends and no property. The second class was called the Ao-Aumakuas. These were the groups of ghost-gods or spirit-ancestors of the Hawaiians. They usually remained near their old home as helpful protectors of the family to which they belonged, and were worshipped by the family. The third class was the Ao-o-Milu. Milu was the chief god of the Under-world throughout the greater part of Polynesia. Many times the Under-world itself bore the name of Milu. The Ao-o-Milu were the souls of the departed of both the preceding classes who had performed all tasks, passed all barriers, and found their proper place in the land of the king of ghosts. The Old Hawaiians never intelligently classified these departed spirits and sometimes mixed them together in inextricable confusion, but in the legends and remarks of early Hawaiian writers these three classes are roughly sketched. The desolate ghost had no right to call any place its home, to which it could come, over which it could watch, and around which it could hover. It had to go to the desolate parts of the islands or into a wilderness or forest. The homeless ghost had no one to provide even the shadow of food for it. It had to go into the dark places and search for butterflies, spiders, and other insects. These were the ordinary food for all ghosts unless there were worshippers to place offerings on secret altars, which were often dedicated to gain a special power of praying other people to death. Such ghosts were well cared for, but, on the other hand, the desolate ones must wander and search until they could go down into the land of Milu. There were several ways which the gods had prepared for ghosts to use in this journey to the Under-world. It is interesting to note that all through Polynesia as well as in the Hawaiian Islands the path for ghosts led westward. The students of New Zealand folk-lore will say that this signified the desire of those about to die to return to the land of their ancestors beyond the western ocean. The paths were called Leina-a-ka-uhane (paths-for-leaping-by-the-spirit). They were almost always on bold bluffs looking westward over the ocean. The spirit unless driven back could come to the headland and leap down into the land of the dead, but when this was done that spirit could never return to the body it had left. Frequently connected with these Leina-a-ka-uhane was a breadfruit-tree which would be a gathering-place for ghosts. At these places there were often friendly ghosts who would help and sometimes return the spirit to the body or send it to join the Ao-Aumakuas (ancestor ghosts). At the place of descent it was said there was an owawa (ditch) through which the ghosts one by one were carried down to Po, and Lei-lono was the gate where the ghosts were killed as they went down. Near this gateway was the Ulu-o-lei-walo, or breadfruit-tree of the spirits. This tree had two branches, one toward the east and one toward the west, both of which were used by the ghosts. One was for leaping into eternal darkness into Po-pau-ole, the other as a meeting-place with the helpful gods. This tree always bore the name Ulu-o-lei-walo (the-quietly-calling-breadfruit-tree). On the island of Oahu, one of these was said to have been at Kaena Point; another was in Nuuanu Valley. The desolate ghost would come to this meeting-place of the dead and try to find a ghost of the second class, the aumakuas, who had been one of his ancestors and who still had some family to watch over. Perhaps this one might entertain or help him. If the ghost could find no one to take him, then he would try to wander around the tree and leap into the branches. The rotten, dead branches of the tree belonged to the spirits. When they broke and fell, the spirits on them dropped into the land of Milu--the under-world home of ghosts. Often the spirit could leap from these dead branches into the Under-world. Sometimes the desolate spirit would be blown, as by the wind, back and forth, here and there, until no possible place of rest could be found on the island where death had come; then the ghost would leap into the sea, hoping to find the way to Milu through some sea-cave. Perhaps the waves would carry the ghost, or it might be able to swim to one of the other islands, where a new search would be made for some ancestor-ghost from which to obtain help. Not finding aid, it would be pushed and driven over rough, rocky places and through the wilderness until it again went into the sea. At last perhaps a way would be found into the home of the dead, and the ghost would have a place in which to live, or it might make the round through the wilderness again and again, until it could leap from a bluff, or fall from a rotten branch of the breadfruit-tree. A great caterpillar was the watchman on the eastern side of the leaping-off place. Napaha was the western boundary. A mo-o (dragon) was the watchman on that side. If the ghost was afraid of them it went back to secure the help of the ghost-gods in order to get by. The Hawaiians were afraid that these watchmen would kill ghosts if possible. If a caterpillar obstructed the way it would raise its head over the edge of the bluff, and then the frightened ghost would go far out of its way, and wandering around be destroyed or compelled to leap off some dead branch into eternal darkness. But if that frightened ghost, while wandering, could find a helpful ghost god, it would be kept alive, although still a wanderer over the islands. At the field of kaupea (coral) near Barbers Point, in the desert of Puuloa, the ghost would go around among the lehua flowers, catching spiders, butterflies, and insects for food, where the ghost-gods might find them and give them aid in escaping the watchmen. There are many places for the Leina-a-ka-uhane (leaping-off-places) and the Ulu-o-lei-walo (breadfruit-trees) on all the islands. To these places the wandering desolate ghosts went to find a way to the Under-world. Another name for the wandering ghosts was lapu, also sometimes called Akua-hele-loa (great travellers). These ghosts were frequently those who enjoyed foolish, silly pranks. They would sweep over the old byways in troops, dancing and playing. They would gather around the old mats where the living had been feasting, and sit and feast on imaginary food. The Hawaiians say: "On one side of the island Oahu, even to this day the lapu come at night. Their ghost drums and sacred chants can be heard and their misty forms seen as they hover about the ruins of the old heiaus (temples)." The fine mists or fogs of Manoa Valley were supposed to conceal a large company of priests and their attendants while roaming among the great stones which still lie where there was a puu-honua (refuge-temple) in the early days. If any one saw these roving ghosts he was called lapu-ia, or one to whom spirits had appeared. The Hawaiians said: "The lapu ghosts were not supposed to watch over the welfare of the persons they met. They never went into the heavens to become black clouds, bringing rain for the benefit of their households. They did not go out after winds to blow with destructive force against their enemies. This was the earnest work of the ancestor-ghosts, and was not done by the lapu." Another name for ghosts was wai-lua, which referred especially to the spirit leaving the body and supposed to have been seen by some one. This wai-lua spirit could be driven back into the body by other ghosts, or persuaded to come back through offerings or incantations given by living friends, so that a dead person could become alive again. It was firmly believed that a person could endure many deaths, and that if any one lost consciousness he was dead, and that when life stopped it was because the spirit left the body. When life was renewed it was because the spirit had returned to its former home. The kino-wai-lua was a ghost leaving the body of a living person and returning after a time, as when any one fainted. Besides the ghosts of the dead, the Hawaiians gave spirit power to all natural objects. Large stones were supposed to have dragon power sometimes. * * * * * AUMAKUAS, OR ANCESTOR-GHOSTS There are two meanings to the first part of this word, for "au" means a multitude, as in "auwaa" (many canoes), but it may mean time and place, as in the following: "Our ancestors thought that if there was a desolate place where no man could be found, it was the aumakua (place of many gods)." "Makua" was the name given to the ancestors of a chief and of the people as well as to parents. The aumakuas were the ghosts who did not go down into Po, the land of King Milu. They were in the land of the living, hovering around the families from which they had been separated by death. They were the guardians of these families. When any one died, many devices were employed in disposing of the body. The fact that an enemy of the family might endeavor to secure the bones of the dead for the purpose of making them into fish-hooks, arrow-heads, or spear-heads led the surviving members of a family either to destroy or to conceal the body of the dead. For if the bones were so used it meant great dishonor, and the spirit was supposed to suffer on account of this indignity. Sometimes the flesh was stripped from the bones and cast into the ocean or into the fires of the volcanoes, that the ghost might be made a part of the family ghosts who lived in such places, and the bones were buried in some secret cave or pit, or folded together in a bundle which was thought to resemble a grasshopper, so these were called unihipili (grasshopper). The unihipili bones were used in connection with a strange belief called pule-ana-ana (praying to death). When the body of a dead person was to be hidden, only two or three men were employed in the task. Sometimes the one highest in rank would slay his helpers so that no one except himself would know the burial-place. The tools, the clothing, and the calabashes of the dead were unclean until certain ceremonies of purification had been faithfully performed. Many times these possessions were either placed in the burial-cave beside the body or burned so that they might be the property of the spirit in ghost-land. The people who cared for the body had to bathe in salt water and separate themselves from the family for a time. They must sprinkle the house and all things inside with salt water. After a few days the family would return and occupy the house once more. Usually the caretakers of a dead body would make a hole in the side of the house and push it through rather than take it through the old doorway, probably having the idea that the ghost would only know the door through which the body had gone out when alive and so could not find the new way back when the opening was dosed. After death came, the ghost crept out of the body, coming up from the feet until it rested in the eyes, and then it came out from the corner of one eye, and had a kind of wind body. It could pass around the room and out of doors through any opening it could find. It could perch like a bird on the roof of a house or in the branches of trees, or it could seat itself on logs or stones near the house. It might have to go back into the body and make it live again. Possibly the ghost might meet some old ancestor-ghosts and be led so far away that it could not return; then it must become a member of the aumakua, or ancestor-ghost, family, or wander off to join the homeless desolate ghost vagabonds. Sometimes dead bodies were thrown into the sea with the hope that the ghost body would become a shark or an eel, or perhaps a mo-o, or dragon-god, to be worshipped with other ancestor-gods of the same class. Sometimes the body or the bones would be cast into the crater of Kilauea, the people thinking the spirit would become a flame of fire like Pele, the goddess of volcanoes; other spirits went into the air concealed in the dark depths of the sky, perhaps in the clouds. Here they carried on the work needed to help their families. They would become fog or mist or the fine misty rain colored by light. With these the Rainbow Maiden, Anuenue, delighted to dwell. They often lived in the great rolling white clouds, or in the gray clouds which let fall the quiet rain needed for farming. They also lived in the fierce black thunder-clouds which sent down floods of a devastating character upon the enemies of the family to which they belonged. There were ghost ancestors who made their homes near the places where the members of their families toiled; there were ancestor-ghosts to take care of the tapa, or kapa, makers, or the calabash or house or canoe makers. There were special ancestor-ghosts called upon by name by the farmers, the fishermen, and the bird-hunters. These ghosts had their own kuleanas, or places to which they belonged, and in which they had their own peculiar duties and privileges. They became ancestor ghost-gods and dwelt on the islands near the homes of their worshippers, or in the air above, or in the trees around the houses, or in the ocean or in the glowing fires of volcanoes. They even dwelt in human beings, making them shake or sneeze as with cold, and then a person was said to become an ipu, or calabash containing a ghost. Sometimes it was thought that a ghost god could be seen sitting on the head or shoulder of the person to whom it belonged. Even in this twentieth century a native woman told the writer that she saw a ghost-god whispering in his ear while he was making an address. She said, "That ghost was like a fire or a colored light." Many times the Hawaiians have testified that they believed in the presence of their ancestor ghost-gods. This is the way the presence of a ghost was detected: Some sound would be heard, such as a sibilant noise, a soft whistle, or something like murmurs, or some sensation in a part of the body might be felt. If an eyelid trembled, a ghost was sitting on that spot. A quivering or creepy feeling in any part of the body meant that a ghost was touching that place. If any of these things happened, a person would cry out, "I have seen or felt a spirit of the gods." Sometimes people thought they saw the spirits of their ghost friends. They believed that the spirits of these friends appeared in the night, sometimes to kill any one who was in the way. The high chiefs and warriors are supposed to march and go in crowds, carrying their spears and piercing those they met unless some ghost recognized that one and called to the others, "Alia [wait]," but if the word was "O-i-o [throw the spear]!" then that spirit's spear would strike death to the passer-by. There were night noises which the natives attributed to sounds or rustling motions made by such night gods as the following: Akua-hokio (whistling gods). " -kiei (peeping gods). " -nalo (prying gods). " -loa (long gods). " -poko (short gods). " -muki (sibilant gods). A prayer to these read thus: "O Akua-loa! [long god] O Akua-poko! [short god] O Akua-muki! [god breathing in short, sibilant breaths] O Akua-hokio! [god blowing like whistling winds] O Akua-kiei! [god watching, peeping at one] O Akua-nalo! [god hiding, slipping out of sight] O All ye Gods, who travel on the dark night paths! Come and eat. Give life to me, And my parents, And my children, To us who are living in this place. Amama [Amen]." This prayer was offered every night as a protection against the ghosts. The aumakuas were very laka (tame and helpful). It was said that an aumakua living in a shark would be very laka, and would come to be rubbed on the head, opening his mouth for a sacrifice. Perhaps some awa, or meat, would be placed in his mouth, and then he would go away. So also if the aumakua were a bird, it would become tame. If it were the alae (a small duck), it would come to the hand of its worshipper; if the pueo (owl), it would come and scratch the earth away from the grave of one of its worshippers, throwing the sand away with its wings, and would bring the body back to life. An owl ancestor-god would come and set a worshipper free were he a prisoner with hands and feet bound by ropes. It made no difference whether the dead person were male or female, child or aged one, the spirit could become a ghost-god and watch over the family. There were altars for the ancestor-gods in almost every land. These were frequently only little piles of white coral, but sometimes chiefs would build a small house for their ancestor-gods, thus making homes that the ghosts might have a kuleana, or place of their own, where offerings could be placed, and prayers offered, and rest enjoyed. The Hawaiians have this to say about sacrifices for the aumakuas: If a mo-o, or dragon-god, was angry with its caretaker or his family and they became weak and sick, they would sacrifice a spotted dog with awa, red fish, red sugar-cane, and some of the grass growing in taro patches wrapped in yellow kapa. This they would take to the lua, or hole, where the mo-o dwelt, and fasten the bundle there. Then the mo-o would become pleasant and take away the sickness. If it were a shark-god, the sacrifice was a black pig, a dark red chicken, and some awa wrapped in new white kapa made by a virgin. This bundle would be carried to the beach, where a prayer would be offered: "O aumakuas from sunrise to sunset, From North to South, from above and below, O spirits of the precipice and spirits of the sea, All who dwell in flowing waters, Here is a sacrifice--our gifts are to you. Bring life to us, to all the family, To the old people with wrinkled skin, To the young also. This is our life, From the gods." Then the farmer would throw the bundle into the sea, bury the chicken alive, take the pig to the temple, then go back to his house looking for rain. If there was rain, it showed that the aumakua had seen the gifts and washed away the wrong. If the clouds became black with heavy rain, that was well. The offerings for Pele and Hiiaka were awa to drink and food to eat, in fact all things which could be taken to the crater. This applies to the four great gods, Kane, Ku, Lono, and Kanaloa. They are called the first of the ancestors. Each one of these was supposed to be able to appear in a number of different forms, therefore each had a number of names expressive of the work he intended or was desired to do. An explanatory adjective or phrase was added to the god's own name, defining certain acts or characteristics, thus: Kane-puaa (Kane, the pig) was Kane who would aid in stirring up the ground like a pig. This is one of the prayers used when presenting offerings to aumakuas, "O Aumakuas of the rising of the sun, guarded by every tabu staff, here are offerings and sacrifices--the black pig, the white chicken, the black cocoanut, the red fish--sacrifices for the gods and all the aumakuas; those of the ancestors, those of the night, and of the dawn, here am I. Let life come." The ancestor-gods were supposed to use whatever object they lived with. If ghosts went up into the clouds, they moved the clouds from place to place and made them assume such shape as might be fancied. Thus they would reveal themselves over their old homes. All the aumakuas were supposed to be gentle and ready to help their own families. The old Hawaiians say that the power of the ancestor-gods was very great. "Here is the magic power. Suppose a man would call his shark, 'O Kuhai-moana [the shark-god]! O, the One who lives in the Ocean! Take me to the land!' Then perhaps a shark would appear, and the man would get on the back of the shark, hold fast to the fin, and say: 'You look ahead. Go on very swiftly without waiting.' Then the shark would swim swiftly to the shore." The old Hawaiians had the sport called "lua." This sometimes meant wrestling, but usually was the game of catching a man, lifting him up, and breaking his body so that he was killed. A wrestler of the lua class would go out to a plain where no people were dwelling and call his god Kuialua. The aumakua ghost-god would give this man strength and skill, and help him to kill his adversaries. There were many priests of different classes who prayed to the ancestor-gods. Those of the farmers prayed like this: "O great black cloud in the far-off sky, O shadow watching shadow, Watch over our land. Overshadow our land From corner to corner From side to side. Do not cast your shadow on other lands Nor let the waters fall on the other lands [_i.e._, keep the rains over my place]." Also they prayed to Kane-puaa (Kane, the pig), the great aumakua of farmers: "O Kane-puaa, root! Dig inland, dig toward the sea; Dig from corner to corner, From side to side; Let the food grow in the middle, Potatoes on the side roots, Fruit in the centre. Do not root in another place! The people may strike you with the spade [o-o] Or hit you with a stone And hurt you. Amama [Amen]." So also they prayed to Kukea-olo-walu (a taro aumakua god): "O Kukea-olo-walu! Make the taro grow, Let the leaf spread like a banana. Taro for us, O Kukea! The banana and the taro for us. Pull up the taro for us, O Kukea! Pound the taro, Make the fire for cooking the pig. Give life to us-- To the farmers-- From sunrise to sunset From one fastened place to the other fastened place [_i.e._, one side of the sky to the other fastened on each side of the earth]. Amama [Amen]." Trees with their branches and fruit were frequently endowed with spirit power. All the different kinds of birds and even insects, and also the clouds and winds and the fish in the seas were given a place among the spirits around the Hawaiians. The people believed in life and its many forms of power. They would pray to the unseen forces for life for themselves and their friends, and for death to come on the families of their enemies. They had special priests and incantations for the pule-ana-ana, or praying to death, and even to the present time the supposed power to pray to death is one of the most formidable terrors to their imagination. Menehunes, eepas, and kupuas were classes of fairies or gnomes which did not belong to the ancestor-gods, or aumakuas. The menehunes were fairy servants. Some of the Polynesian Islands called the lowest class of servants "manahune." The Hawaiians separated them almost entirely from the spirits of ancestors. They worked at night performing prodigious tasks which they were never supposed to touch again after the coming of dawn. The eepas were usually deformed and defective gnomes. They suffered from all kinds of weakness, sometimes having no bones and no more power to stand than a large leaf. They were sometimes set apart as spirit caretakers of little children. Nuuanu Valley was the home of a multitude of eepas who had their temple on the western side of the valley. Kupuas were the demons of ghost-land. They were very powerful and very destructive. No human being could withstand their attacks unless specially endowed with power from the gods. They had animal as well as human bodies and could use whichever body seemed to be most available. The dragons, or mo-os, were the most terrible kupuas in the islands. * * * * * THE DRAGON GHOST-GODS Dragons were among the ghost-gods of the ancient Hawaiians. These dragons were called mo-o. The New Zealanders used the same names for some of their large reptile gods. They, however, spelled the word with a "k," calling it mo-ko, and it was almost identical in pronunciation as in meaning with the Hawaiian name. Both the Hawaiians and New Zealanders called all kinds of lizards mo-o or mo-ko; and their use of this word in traditions showed that they often had in mind animals like crocodiles and alligators, and sometimes they referred the name to any monster of great mythical powers belonging to a man-destroying class. Mighty eels, immense sea-turtles, large fish of the ocean, fierce sharks, were all called mo-o. The most ancient dragons of the Hawaiians are spoken of as living in pools or lakes. These dragons were known also as kupuas, or mysterious characters who could appear as animals or human beings according to their wish. The saying was: "Kupuas have a strange double body." There were many other kupuas besides those of the dragon family. It was sometimes thought that at birth another natural form was added, such as an egg of a fowl or a bird, or the seed of a plant, or the embryo of some animal, which when fully developed made a form which could be used as readily as the human body. These kupuas were always given some great magic power. They were wonderfully strong and wise and skilful. Usually the birth of a kupua, like the birth of a high chief, was attended with strange disturbances in the heavens, such as reverberating thunder, flashing lightning, and severe storms which sent the abundant red soil of the islands down the mountain-sides in blood-red torrents known as ka-ua-koko (the blood rain). This name was also given to misty fine rain when shot through by the red waves of the sun. By far the largest class of kupuas was that of the dragons. These all belonged to one family. Their ancestor was Mo-o-inanea (The Self-reliant Dragon), who figured very prominently in the Hawaiian legends of the most ancient times, such as "The Maiden of the Golden Cloud." Mo-o-inanea (The Self-reliant Dragon) brought the dragons, the kupua dragons, from the "Hidden Land of Kane" to the Hawaiian Islands. Mo-o-inanea was apparently a demi-goddess of higher power even than the gods Ku, Kane, or Kanaloa. She was the great dragon-goddess of the Hawaiians, coming to the islands in the migration of the gods from Nuu-mea-lani and Kuai-he-lani to settle. The dragons and other kupuas came as spirit servants of the gods. For a while this Mo-o-inanea lived with her brothers, the gods, at Waolani, but after a long time there were so many dragons that it was necessary to distribute them over the islands, and Mo-o-inanea decided to leave her brothers and find homes for her numerous family. So she went down to Puunui in the lower part of Nuuanu Valley and there made her home, and it is said received worship from the men of the ancient days. Here she dwelt in her dual nature--sometimes appearing as a dragon, sometimes as a woman. Very rich clayey soil was found in this place, forced out of the earth as if by geyser action. It was greatly sought in later years by the chiefs who worshipped this goddess. They made the place tabu, and used the clay, sometimes eating it, but generally plastering the hair with it. This place was made very tabu by the late Queen Kaahumanu during her lifetime. Mo-o-inanea lived in the pit from which this clay was procured, a place called Lua-palolo, meaning pit-of-sticky-clay. After she had come to this dwelling-place the dragons were sent out to find homes. Some became chiefs and others servants, and when by themselves were known as the evil ones. She distributed her family over all the islands from Hawaii to Niihau. Two of these dragon-women, according to the legends, lived as guardians of the pali (precipice) at the end of Nuuanu Valley, above Honolulu. After many years it was supposed that they both assumed the permanent forms of large stones which have never lost their associations with mysterious, miraculous power. Even as late as 1825, Mr. Bloxam, the chaplain of the English man-of-war, recorded in "The Voyage of the Blonde" the following statement: "At the bottom of the Parre (pali) there are two large stones on which even now offerings of fruits and flowers are laid to propitiate the Aku-wahines, or goddesses, who are supposed to have the power of granting a safe passage." Mr. Bloxam says that these were a kind of mo-o, or reptile, goddesses, and adds that it was difficult to explain the meaning of the name given to them, probably because the Hawaiians had nothing in the shape of serpents or large reptiles in their islands. A native account of these stones says: "There is a large grove of hau-trees in Nuuanu Valley, and above these lie the two forest women, Hau-ola and Ha-puu. These are now two large stones, one being about three feet long with a fine smooth back, the other round with some little rough places. The long stone is on the seaward side, and this is the Mo-o woman, Hau-ola; and the other, Ha-puu. The leaves of ferns cover Hau-ola, being laid on that stone. On the other stone, Ha-puu, are lehua flowers. These are kupuas." Again the old people said that their ancestors had been accustomed to bring the navel cords of their children and bury them under these stones to insure protection of the little ones from evil, and that these were the stone women of Nuuanu. Ala-muki lived in the deep pools of the Waialua River near the place Ka-mo-o-loa, which received its name from the long journeys that dragon made over the plains of Waialua. She and her descendants guarded the paths and sometimes destroyed those who travelled that way. One dragon lived in the Ewa lagoon, now known as Pearl Harbor. This was Kane-kua-ana, who was said to have brought the pipi (oysters) to Ewa. She was worshipped by those who gathered the shell-fish. When the oysters began to disappear about 1850, the natives said that the dragon had become angry and was sending the oysters to Kahiki, or some far-away foreign land. Kilioe, Koe, and Milolii were noted dragons on the island of Kauai. They were the dragons of the precipices of the northern coast of this island, who took the body of the high chief Lohiau and concealed it in a cave far up the steep side of the mountain. There is a very long interesting story of the love between Lohiau and Pele, the goddess of fire. In this story Pele overcame the dragons and won the love of the chief. Hiiaka, the sister of the fire-goddess, won a second victory over them when she rescued a body from the cave and brought it back to life. On Maui, the greatest dragon of the island was Kiha-wahine. The natives had the saying, "Kiha has mana, or miraculous power, like Mo-o-inanea." She lived in a large deep pool on the edge of the village Lahaina, and was worshipped by the royal family of Maui as their special guardian. There were many dragons of the island of Hawaii, and the most noted of these were the two who lived in the Wailuku River near Hilo. They were called "the moving boards" which made a bridge across the river. Sometimes they accepted offerings and permitted a safe passage, and sometimes they tipped the passengers into the water and drowned them. They were destroyed by Hiiaka. Sacred to these dragons who were scattered over all the islands were the mo-o priests and the sorcerers, who propitiated them with offerings and sacrifices, chanting incantations. * * * * * CHAS. R. BISHOP Mr. Chas. R. Bishop died in California early in 1915, having just passed his ninety-third birthday. He was born in Glens Falls, N.Y., and sailed around Cape Horn to Hawaii in the early days before steamship communication. His wife, Pauahi, was a very high chiefess descended from the royal line of Kamehameha the Great. To her Kamehameha V. offered the throne, and on her refusal to espouse him remained a bachelor and died without heir. Mrs. Pauahi Bishop bequeathed her vast estate and fortune to found the schools for Hawaiian boys and girls, known as the Kamehameha Schools, Honolulu, and near these Mr. Bishop founded the Bishop Museum; which contains all the magnificent feather-cloaks, helmets, calabashes, etc., handed down from generation to generation through the royal line of the Kamehamehas and inherited by Mrs. Bishop. This has been greatly increased by other gifts and purchases and now forms the finest museum in the world, of relics of the Polynesian race. PARTIAL LIST OF HAWAIIAN TERMS USED (For Pronunciation see page iv) aala-manu, 198. Ahaula, 2. Aikanaka, 49, 50, 57, 58. aikane, 133, 137. aka, 158. akala, 161. Akaaka, 88, 90, 92. Akoa-koa, 170. Akuapohaku, 75. ala, 201. ala-nui, 105. alii, 7, 50, 208. Aliiwahine, 120. Aloha, 82. aloha, 105, 166-168, 178, 215. amama, 199, 205. Anao-puhi, 57. Anuenue, 48, 84, 117-126, 134, 140, 147, 148. ao-opua, etc., 128, 130. ao-pii-kai, 140. Aukele-nui-aku, 206. aumakua, 37, 47, 101, 103, 150, 173. auwe, 80, 239. au-waa-olalua, 43. awa, 17, 79, 109, 164, 165, 186, 187, 199, 207, 211, 213. Awela, 191. Ea, 212, 213. Eeke, 49. eepa, 46, 117, 141, 142, 144, 150, 207. Enaena, 5. Hae-hae, 210, 217. Haena, 197, 198. Haina-kolo, 178-180, 186-204. hala, 39, 201. Halulu, 66-73. Hamakua, 133, 186, 197, 199, 205. hau, 71. Haumea, 152, 154, 157, 160, 161. Hau-pu, 21-25. Hawaii-nui-akea, 2, 4, 7, 118, 125, 155. Heeia, 41, 148, 160. Hee-makoko, 120. hee-nalu, 102. heiau, 2, 3, 49-51, 57, 179, 180. Hewahewa, 3. Hiku, 225-240. Hiiaka, 205, 206. Hiikalanui, 177, 197, 199. Hiilawe, 37, 47. Hii-lani-wai, 136, 137. Hiilei, 132, 139, 143, 148, 163-176, 180-184. Hilo, 95, 122, 124, 132, 186, 190, 191. Hina, 37-39, 45-48, 117-132, 139, 142, 144, 148, 163, 164, 180, 181, 191. Hina-kekai, 213, 214. Hinalea, 158, 160. Hinole, 153-158. holua, 7. Honolulu, 14, 18, 74, 117. Honu, 212. honuhonu, 102. Honua-lewa, 165. Hookena, 26. hookupu, 189. Hou, 191. hula, 102, 137, 145-147, 204-207, 216. ieie, 39, 48, 113, 205, 230, 231. iiwi, 38. imu, 28. Inaina, 77, 78. inalua, 159. Iwa, 121, 122. Kaakee, 114. Kaa-lii, 15. Kaaona, 170. Ka-ao-opua-ola, 129. Kaena, 21, 24, 25. Kahala, 84-93. Kahanai, 120-126, 132, 141-148. Kahekili, 114, 115. Kahele, 7-12. Kahiki, 66, 116, 146, 150. kahili, 105, 110. Kaholo, 36, 37, 195. Kahoolawe, 44, 46, 157. kahu, 40, 52, 55, 220-222. Kahuku, 45, 49-58. Ka-hula-anu, 105. Kahuli, 163, 164, 168-172, 198. kahuna, 64, 66, 72, 87, 183, 186. Ka-ia, 194, 202. Kaiahe, 44. Kaikawahine, 84. Ka-ikuwai, 105. Ka-ilio-hae, 100-106. Kaipuo Lono, 120. Kakea, 36. Kakela, 163, 172, 184. Kakuhihewa, 16. Kalae, 5, 21, 95-99. Kalai-pahoa, 108-115. Kalapana, 66. Kalakaua, 87, 92, 224, 240. Kalakoi, 113. Kalala-ika-wai, 122. Kalaniopua. Kalauokolea, 134. Kalaupapa, 51, 56. Kalawao, 51. Kalei, 60, 61, 210. Kalena, 136. Ka-lewa-nuu, 194. Kalei, 61. Ka-lewa-lani, 175. Kalihi-uka, 160, 161. Kalo-eke-eke, 26, 28. Kaluaaka, 49, 50. Ka-lua-hine, 178. Kama-ahala, 201. Kamaka, 94. Kamakau, 75, 83. Ka-make-loa, 104. Kamalo, 49-58. Kamehameha, 3, 108, 114, 115. Ka-moho-alii, 44, 45, 50, 61, 157. Kamoihiili, 84, 87. Kanaloa, 5, 15, 16, 117-124, 136, 139, 143, 147, 178, 199. Kana-mu, 184, 185, 188. Kane-ia-kama, 111-113. Kana-ula, 192. Kane, 5, 15, 16, 116, 117, 120-126, 134-150, 164, 199, 206. Kane-hekili, 124, 125. Kane-huna-moku, 209. Kanikawi, 127. Kanuku, 133. kapa, 61, 63, 102, 109, 112, 152, 164, 171, 179, 187-189, 200, 201. Kapu, 5. Ka-opua-ua, 142. Ka-pali-kala-hale, 177. Kapo, 98, 111, 140, 141. Kapoekino, etc., 46. Kau, 9, 10, 11, 13, 28, 95, 156, 187. Ka-ua-koko-ula, 145. Kauai, 21, 24, 25, 30, 40, 41, 43, 137-139, 177, 178, 185. Kauhi, 85. Kauhika, 183. Kauhuku, 49. Kaukini, 36, 39. Kaula, 176, 219. Kau-lana-iki-pokii, 132, 143-150, 184-188. Kau-mai-liula, 132, 139, 143-149. Kau-naha, 194. Kauwila, 181. Kawa, 191. Kawaihae, 178. Ka-wai-nui, 150. Kawelo, 191. Kawelona, 40-47. Kea-au, 197. Keakeo-Milu, 97. Ke-alohilani, 127, 130-135, 138. Ke-ao-lewa, 193, 194 Ke-ao-mele-mele, 116, 128, 131, 138-150. Ke-au-kai, 165, 171-177, 180-183, 186, 189, 199, 200, 221. Ke-au-miki, 164, 172, 176, 180, 186, 189, 197, 198. Ke-au-nini, 163, 170-197, 202-208, 215-219. Ke-au-oku, 183. Ke-awa-lua, 145. Kekaa, 101. Kekeaaweaweulu, 188. Keke-hoa-lani, 172. Kewa, 240. Kewalu, 224-240. Kiha-pu, 45. Kiha-wahine, 152, 157-162. Kilauea, 71, 157. kilo-kilo, 130. kilu, 99, 205, 235. koa, 26, 29, 32, 37, 85, 87. Koa-mano, 41. Kohala, 3, 178, 187, 191-193. kohi-pohaku, 29. koko, 113. Kokua, 77, 78, 80. Kona, 26-28, 89, 224, 233, 239. konane, 99, 191, 205. Konolii, 198. Koo-lau-poko, 149, 160. Kou, 144, 160. kou, 193. Ku, 5, 39, 72, 117, 126, 131, 148, etc. kua, 178. Ku-aha-ilo, 163, 175, 204, 214. Kuai-he-lani, 116, 121, 122, 126-131, 139, 170, 180, 183, 190-198, 212, 214, 215, 218. Kuamu-amu, 208. Kukali, 66-73. Kukalaukamanu, 42. Ku-ke-anuenue, 170. Ku-ke-ao-loa, 129, 130. kukui, 11, 140, 166, 198, 227, 233. Ku-kui-haele, 95. kulakulai, 102. Kulioe, 235. ku-maru, 14. Kumukahi, 211. Kumunuiaiake, 190. Kupa, 50-58. kupua, 46, 47, 71, 99, 125, 133, 135, 139, 149, 200, 212, 214. Laamaikahiki, 59. Lahaina, 100, 160. Laiewai, 41, 214. Laka, 14, 125-205, 206. Lamakea, 125. Lanai, 157. lanai, 187, 189, 208. Lanihuli, 120. Lauanau, 40. Laukaiieie, 36, 39, 40-48. Laukoa, 40. Lau-ka-pali, 39. lehua, 167. Lehua, 42, 43, 44. Lei-walo, 18. Lewa-lani, 184, 192. Lihau, 44. Lihue, 40. Lilinoe, 171, 185. Limaloa, 190, 191. lipoa, 37. Loko-aka, 158. Lolokea, 191. Lolo-ka-eha, 198. Lono, 5, 94-99, 200-203, 206. Lono-kai, 204, 205, 208. Lopoikihelewele, 196. loulou, 102. Lua Pele. lua-uhane, 231. Luakia, 191, 195, 196, 200. Mahana, 87-90. Mahea-lani, 123. maika, 114, 153. Maile, 200. Mai-ola, 109. Makalei, 122, 123, 149, 150. Makani-kau, 41-48. Makani-kona, 193. Makuukao, 149. mo-o, 51, 52, 154, 165, 166. Makapuu, 149. malo, 47, 68, 188. Maluae, 14-19. Malu-aka, 138. Mamala, 144. Mamo, 124. Mana, 43. mana, 43, 129, 204. Mamo, 52. Manoa, 14, 84, 88, 91, 93, 135. Maori, 240. Mapulehu, 50. Mauna Loa, 98, 111, 140. Mauna Kea, 45, 127, 131-134, 154, 155. Maui, 44, 49, 56, 59, 64, 98, 100-114, 151, 156. mele, 147, 211, 236. menehune, 76, 141, 142-145, 150, 171, 185. milo, 216. Milu, 96-99, 110, 179, 204, 216, 218, 219, 232-240. miru, 99. Moana-liha, 208. Moanalua, 18. Moho, 193, 194 (see Mohoalii and Mohonana). Mohoalii, 85 (see Ka-moho-alii). Moho-nana, 175 (see Mooinanea). moi, 77. Moi, 190. Moikeha, 59. mokahana, 40, 41. Moli-lele, 209. Molokai, 44, 46, 49, 51, 52, 56, 64, 98, 109, 114, 152, 156, 158, 220-223. mo-o, 154, 165, 166. Mo-o, 51, 52. Mo-o-inanea, 116-135, 139, 144, 147, 148. Mu, 6, 8. Nakula-kai, 163, 164, 172. Nakula-uka, 163-165, 172, 184. Namakaeha, 71, 72. Namunawa, 142. Nanaue, 60-65. Napoopoo, 180. noa, 105. Nohu, 40, 85, 89, 94-99, 110. Niihau, 42, 139, 164, 177, 211. Niuloahiki, 173, 190. Nuumea-lani, 122, 127, 128, 163, 165, 173, 175. Nuuanu, 121, 123, 136, 140-144, 161. Nuu-pule, 206. Oahu, 14, 23, 25, 41, 44, 77, 83, 117, 125, 139, 143, 144, 152, 154, 160, 178, 191, 214. ohelo, 40. ohia, 37, 38, 47, 48. Ohia, 125. Olaa, 191. Olohe, 11. Olopana, 132, 144, 148, 179-189, 197, 199, 220. omaomao, 167. Opealoa, 196, 202, 211. opihi-awa, 108. opoa-pea, 164. Ounauna, 158-160. Pa-ai-ie, 198. Paao, 3, 4. Paaohau, 204. pahoa, 13. pahoehoe, 198. Pakaalana, 179, 192, 197. pali, 150, 197, 202. Paliula, 121-141, 147. Pana-ewa, 197, 198. Papa, 235. papa-hee, 7. papa-ku, 19. Papalakamo, 217. pa-u, (skirt) 203. pau (to stop). Pele, 73, 76, 154, 159, 160, 163, 169, 205, 206. Pilau-hulu, 191. Pili-a-mo-o, 197. piliwaiwai, 7. Pii-moi, 170, 194, 213. Po, 17-19, 85. Pokahi, 36-39. Pokahu, 21. Poliahu, 45, 138, 140, 154-157. Po-Milu, 105, 208. Popo-alaea, 208, 215, 216. Pua, 98, 111. Pua-ohelo, 40. Pueo, 85. puepue-one, 102. puhenehene, 191. Pukoo, 49. Puna, 7, 10, 11, 95, 122, 152-162, 171, 187. Puna-luu, 141. Pupu-hina-hina-ula, 40. Pupukanoi, 39, 40, 44, 46. Pupu-moka-lau, 43. Puu-mano, 65. Puu-o-ka-polei, 211. tabu, 5, 6, 12, 52, 53, 55, 58, 120, 129, 165, 172, 174, 179, 183, 186, 188, 191, 193, 199, 210, 212, 227, 228. Tahiti, 3, 66. Tanaroa, 5. Tane, 5. taro, 14, 26, 27, 28, 53, 54, 63, 110. tapa, 55, 97. ti, 39, 96, 97. Uhu, 190. Ulu, 37. Ulu-nui, 143. ulu-maika, 102. umauma, 102. unihipili, 8. Upolu, 3. Wahaula, 1-13. Waiakea, 133, 191. Waialae, 125. Waialua, 149. Wai-kaha-lulu, 161. Waikiki, 84, 85, 93. Wailuku, 197. Waimanu, 95. Waimea, 45, 185. Waiohinu, 28. Waiola, 132. Waipio, 36, 37, 45, 59-64, 95-110, 135, 148, 178, 180-182, 192, 197, 201, 208, 220, 224, 233, 239. Waipuhia, 120. Wai-puna-lei, 198. Waka, 51, 121-126, 135, 141, 148, 214. Wakea, 152, 235. Walia, 104. Waolani, 117, 120-126, 134, 136, 147, 140-150. wini-wini, 177. PRESS NOTICES LEGENDS OF OLD HONOLULU. By William Drake Westervelt. (Published July, 1915.) Press of Geo. H. Ellis Co., Boston. 12mo. $1.50. Lovers of legendary lore may feast upon this collection of traditional tales of the Hawaiian people and their origin as first told by the old Hawaiians and sometimes touched up and added to by the Hawaiian story-teller. The author was president of the Hawaiian Historical Society for some time, and is a resident of Honolulu. The tales found in this handsomely illustrated volume have already for the most part seen print in papers, magazines, and society reports, and they are well worthy of preservation in this permanent form. The legends tell of many things in heaven and on earth, of the creation of man, the gods who found water, the great dog Ku, the Cannibal Dog-man, the water of life of Kane.--_Transcript, Boston, Mass., Aug. 11, 1915._ * * * * * "Legends of Old Honolulu," collected and translated by W. D. Westervelt, author of several other fine literary works, is an interesting and fascinating volume in which we are told with beauty of language and colorful description the weird and mysterious folk-lore of these distant people who live in a charmed atmosphere and whose life is one long summer day. These legends have been gathered from Hawaiian traditions by W. D. Westervelt, who resides in Honolulu, and who is particularly equipped for giving them to the reading public. They are illustrated with many sepia pictures taken from original photographs, and these add greatly to the charm of the book. The author has not lost the simplicity of style in translation, and this makes these tales all the more delightful. "The Great Dog Ku" is captivating in its unusual depiction. "The Wonderful Shell" is a veritable prose poem, and there is magic and wonderful imagery about "Pikoi the Rat-Killer" which will enthrall the youngsters and entertain their elders. All these legends have their own particular appeal, and this book may be classed among the rare offerings of the year.--_Courier, Buffalo, N. Y., Aug. 29, 1915._ W. D. Westervelt has produced a book of permanent and world-wide interest in collecting and translating the legends of old Honolulu which embody all that the vanishing race knows of their origin and their life before the white man came to civilize and decimate them. The legends are given their proper setting by means of descriptive interludes and explanations of native customs and a key to the language and its pronunciation. No ethnologist, student of comparative religion, or mythologist can afford to be ignorant of the material collected by Mr. Westervelt and embodied in this well printed and finely illustrated little volume. Published by Geo. H. Ellis Co., Boston, Mass.--_Express, Portland, Me., Sept. 4, 1915._ * * * * * Mr. Westervelt has long been an active investigator of the aboriginal conditions of Hawaiian life, and the stories he has discovered have added not a little to our knowledge of the Polynesian race as it was before the dawn of history. The ancient Hawaiians were of an imaginative turn of mind, and their traditions abound in tales of gods and goblins. Some of the stories, now centuries old, are closely related to the legends that are known to exist in New Zealand and other islands of the Pacific, and many of them bear active resemblances to the fairy-tales of our own country. They are interesting enough in themselves, and have an added attraction for the student of comparative folk-lore. The present volume contains excellent illustrations of the scenery of Honolulu, some of them taken from photographs by the author.--_Scotsman, Great Britain, Sept. 13, 1915._ * * * * * Mr. Westervelt, who gives us these legends of Polynesia, has lived for many years in Honolulu, and has made a special study of the history and traditions of the people of the islands. He writes as one well versed in his subject, and some of the legends which he presents to us are of great beauty, showing a fine and delicate imagination in their authors. The character of the legends varies. One or two, and these perhaps the most interesting, are Creation myths. It is evident here and there that the original web is crossed with later strands which have obviously been introduced by Christian missionary teaching, and it is not always easy to disentangle them. One, that has as primitive and antique a savour as any, is that of the Hog-god, Kamapuaa. It is a great tale, and Kamapuaa was rather a glorious ruffian and capable of surprising transformations. "Many of the Hawaiians [he writes] of to-day believe in the continual presence of the aumakuas, the spirits of the dead. In time past the aumakuas were a powerful reality. An ancester, a father or a grandfather, a makua, died. Sometimes he went to Po, the under-world, or to Milu, the shadow-land, or to Lani, the Hawaiian heaven, and sometimes he remained to be a torment or a blessing to his past friends." We could do well with more light thrown on these places, pleasant or unpleasant, and on the ideas of the Polynesians concerning the life after death. It seems that it would be well within Mr. Westervelt's power and knowledge to give us this further light, and we may hope that some day he will do so.--_Times, London, Sept. 23, 1915._ * * * * * Honolulu is fast becoming a favorite tourist land, and particularly since the tremendous popularity of a recent Hawaiian volcano play, a good many people have taken to humming pensively the native farewell song and discoursing wistfully of the Eden-like qualities of the islands. In view of this increasing interest, W. D. Westervelt's book of the legends of Honolulu is especially timely, although such a work always has value. During his residence in Honolulu this writer has collected and translated from the Hawaiian all the available legends of the region, retelling them with singular success. To mention but an instance, every one of them has a tale relating the creation of man. This haunting similarity is one of the fascinations of legend study. Mr. Westervelt has made a noteworthy contribution to that branch of literature.--_Bellman, Minneapolis, Minn., Sept. 25, 1915._ * * * * * These legends will prove of unusual interest to the general reader and especially to the scholar, thinker, and poet. They describe vividly and strongly the triumphs and the wanderings of the people of Hawaii. The legends of old Honolulu proper have been compiled from stories told by old Hawaiians still living; others, furnished by the pioneer American missionaries, who began their work on the islands early in the last century. The writer has lived among this remnant of a great race for many years, and through his sympathy and deep appreciation of native hopes and native aspirations has been able to familiarize himself with their inner life. Price, buckram, 12mo., $1.50; also in kapa. Press of Geo. H. Ellis Co., Boston, Mass.--_Overland Monthly, San Francisco, Cal., Oct. 1, 1915._ * * * * * "Legends of Old Honolulu" is an interesting summary of what is known about the Hawaiian Islands, their people, and the origin of their race. As soon as the Hawaiian alphabet was prepared, in 1821, native writers began delving into their past, finding there a treasure-mine of romantic stories and of valuable ethnological and historical facts in regard to the Polynesian race. These stories were written originally in Hawaiian, for native news-papers, and have been collected and translated by Mr. W. D. Westervelt, author of previous volumes on this same subject. While the book will be of special interest to students of ethnology and to those who have visited Honolulu, the romantic charm which pervades this Pacific archipelago gives its history a universal attraction for the reading public. The volume is well bound and well illustrated. Boston: Geo. H. Ellis Co.--_Globe, Boston, Oct. 25, 1915._ 
41451	----	THE SPELL OF THE HAWAIIAN ISLANDS AND THE PHILIPPINES THE SPELL SERIES _Each volume with one or more colored plates and many illustrations from original drawings or special photographs. Octavo, decorative cover, gilt top, boxed._ _Per volume, net $2.50; carriage paid $2.70_ BY ISABEL ANDERSON THE SPELL OF BELGIUM THE SPELL OF JAPAN THE SPELL OF THE HAWAIIAN ISLANDS AND THE PHILIPPINES BY CAROLINE ATWATER MASON THE SPELL OF ITALY THE SPELL OF SOUTHERN SHORES THE SPELL OF FRANCE BY ARCHIE BELL THE SPELL OF CHINA THE SPELL OF EGYPT THE SPELL OF THE HOLY LAND BY KEITH CLARK THE SPELL OF SPAIN THE SPELL OF SCOTLAND BY W. D. MCCRACKAN THE SPELL OF TYROL THE SPELL OF THE ITALIAN LAKES BY EDWARD NEVILLE VOSE THE SPELL OF FLANDERS BY BURTON E. STEVENSON THE SPELL OF HOLLAND BY JULIA DE W. ADDISON THE SPELL OF ENGLAND BY NATHAN HASKELL DOLE THE SPELL OF SWITZERLAND THE PAGE COMPANY 53 Beacon Street Boston, Mass. [Illustration: _Mount Mayon_ (_See page 308_)] The SPELL of THE HAWAIIAN ISLANDS AND THE PHILIPPINES _Being an Account of the Historical and Political Conditions of Our Pacific Possessions, together with Descriptions of the natural Charm and Beauty of the Countries and the strange and interesting Customs of their Peoples._ _BY_ _Isabel Anderson_ _Author of "The Spell of Japan," "The Spell of Belgium," etc._ ILLUSTRATED BOSTON THE PAGE COMPANY PUBLISHERS _Copyright, 1916, by_ THE PAGE COMPANY _All rights reserved_ Published in November, 1916 Second Impression, June, 1917 THE COLONIAL PRESS C. H. SIMONDS CO., BOSTON, U. S. A. I DEDICATE THIS BOOK WITH LOVE TO THE MEMORY OF MY GRANDFATHER WILLIAM F. WELD WHOSE SHIPS SAILED UPON THESE TROPICAL SEAS FOREWORD It is my hope that this book about our islands in the Pacific ocean may be of some interest, if for no other reason than that there is at present so much discussion as to whether or not we should keep the Philippines. Soon after the close of the Civil War my father, who was a naval officer, was sent on a cruise on the Pacific and stopped for a time both at Honolulu and Manila. During this cruise he took part in the occupation and survey of Midway Island, as it is now called--_our first possession in Pacific waters_. Many years later, when my husband and I started on our first trip to the East, I asked my father if he would give us letters of introduction to his many friends there. He replied, "It is a long time since I visited the islands in the Pacific; if my friends have forgotten me letters would do no good, and if they remember me letters are not necessary." Needless to say, they did remember him and extended to us the most cordial hospitality. The charm of Hawaii will linger forever in our memory--those happy flower islands where the air is sweet with perfume and gay with the musical strains of the ukulele. We lived there for a time before the Islands were annexed to the United States and, on another visit, we had the privilege of accompanying the Secretary of War, Hon. J. M. Dickinson, so that we had exceptional opportunities of seeing both Hawaii and the Philippines, and of making the acquaintance of leaders among the Americans and the natives. We found the Philippines especially fascinating on account of the great variety they provide. The old world plazas, the flowering Spanish courtyards, and the pretty women in their distinctive costume of piña are all enchanting. Nowhere else in the Far East are the _mestizos_--those of mixed blood--socially above the natives. The Filipinos are unique in that they are the only Asiatics who are Christians. Among the hills, near civilization, live the savages who indulge in the exciting game of head-hunting. The Moros, the Mohammedans of the southern islands, stand quite by themselves. They are very picturesque and absolutely unlike their neighbours. Secretary Dickinson and Governor Forbes we can never thank enough for the thousand and one strange sights we saw, as enchanting as the tales which Scheherezade told during those far-off Arabian Nights. I only wish I could describe them in her delightful style! Of all the spells what is more puissant than the spell of the tropics--the singing of dripping water, the rustle of the palm in the breeze. In this land you forget all trouble and dream of love and happiness, while the Southern Cross gleams brightly in the sky. There it is indeed true that "The flower of love has leisure for growing, Music is heard in the evening breeze, The mountain stream laughs loud in its flowing, And poesy wakes by the Eastern Seas." I wish especially to say how grateful I am to those who have helped me in one way or another, with this book: Admiral George Dewey, General Thomas Anderson, Major J. R. M. Taylor, Major William Mitchell, Mr. William R. Castle, Jr., and Mr. C. P. Hatheway. Mr. R. K. Bonine was also very kind in allowing me to reprint some of his photographs of Hawaii. My thanks are also due to Miss Helen Kimball, Miss C. Gilman, Miss K. Crosby, and my husband, and to all the others who have been so good as to encourage me in writing the "Spell of the Hawaiian Islands and the Philippines." CONTENTS FOREWORD vii THE HAWAIIAN ISLANDS CHAPTER PAGE I THE BRIGHT LAND 3 II MYTHS AND MELES 29 III THE FIVE KAMEHAMEHAS 48 IV SERVANT AND SOIL 81 V IN AND OUT 103 THE PHILIPPINES I MANILA AS WE FOUND IT 123 II THE PHILIPPINES OF THE PAST 148 III INSURRECTION 180 IV FOLLOWING THE FLAG 206 V HEALING A NATION 224 VI DOG-EATERS AND OTHERS 245 VII AMONG THE HEAD-HUNTERS 270 VIII INSPECTING WITH THE SECRETARY OF WAR 296 IX THE MOROS 325 X JOURNEY'S END 353 BIBLIOGRAPHY 363 INDEX 365 LIST OF ILLUSTRATIONS PAGE MOUNT MAYON (_in full colour_) (_See page 308_) _Frontispiece_ MAP OF THE HAWAIIAN ISLANDS 3 ROYAL HAWAIIAN HOTEL 6 HON. SANFORD B. DOLE 9 SURF-BOATING (_in full colour_) 17 MAKING POI (_in full colour_) 27 INTERIOR OF HAWAIIAN GRASS HOUSE 33 ANCIENT TEMPLE INCLOSURE 37 A HULA DANCER (_in full colour_) 40 QUEEN EMMA 65 KING KALAKAUA AND STAFF 73 "THE TINY PLANTATION RAILWAY AMONG THE WAVING GREEN STALKS" 82 PINEAPPLE PLANTATION, ISLAND OF OAHU 88 LEPER COLONY, ISLAND OF MOLOKAI 105 SILVERSWORD IN BLOOM, IN THE CRATER OF HALEAKALA 108 FIRE HOLE, KILAUEA 110 ON THE SHORES OF KAUAI, THE "GARDEN ISLAND" 115 MAP OF THE PHILIPPINES 121 GOVERNOR GENERAL CAMERON FORBES 125 THE PASIG RIVER (_in full colour_) 128 MALACAÑAN PALACE 136 MRS. ANDERSON IN FILIPINA COSTUME 139 "UNDER THE BELLS" 155 JOSE RIZAL 170 FORT SANTIAGO 172 A GROUP OF FILIPINA LADIES 182 AGUINALDO'S PALACE AT MALOLOS 191 SAN JUAN BRIDGE 194 GENERAL LAWTON 196 BENGUET ROAD 212 FIRST PHILIPPINE ASSEMBLY 215 OSMEÑA, THE SPEAKER OF THE FIRST ASSEMBLY 217 A CARABAO (_in full colour_) 225 PENAL COLONY ON THE ISLAND OF PALAWAN 239 THE PARTY AT BAGUIO 246 IGOROT SCHOOL GIRL WEAVING 251 IGOROT OUTSIDE HIS HOUSE 253 ILONGOT IN RAIN-COAT AND HAT OF DEERSKIN 258 ILONGOTS RETURNING FROM THE CHASE 260 WOMAN OF THE BATAN ISLANDS WITH GRASS HOOD 264 CONSTABULARY SOLDIERS 283 RICE TERRACES 287 IFUGAO COUPLE 289 IFUGAO HEAD DANCE 293 WEAPONS OF THE WILD TRIBES 295 LANDING AT TOBACO 309 A MORO _DATO_ AND HIS WIFE, WITH A RETINUE OF ATTENDANTS 325 A MORO GRAVE 329 A MORO _DATO'S_ HOUSE 336 BAGOBO MAN WITH POINTED TEETH 339 BAGOBOS WITH MUSICAL INSTRUMENTS 345 BAGOBO WITH NOSE FLUTE 348 MORO BOATS 350 ONE DAY'S CATCH OF FISH 356 VIEW IN ILOILO, ILOILO, SHOWING HIGH SCHOOL GROUNDS 358 THE OLD AUGUSTINIAN CHURCH, MANILA 361 [Illustration] THE SPELL OF THE HAWAIIAN ISLANDS AND THE PHILIPPINES THE HAWAIIAN ISLANDS CHAPTER I THE BRIGHT LAND On our first trip to Hawaii we sailed from San Francisco aboard the _Gaelic_ with good, jolly Captain Finch. He was a regular old tar, and we liked him. We little thought that in 1914 he would have the misfortune to be in command of the _Arabic_ when it was torpedoed in the Atlantic. He showed great gallantry, standing on the bridge and going down with his ship, but I take pleasure in adding that he was saved. We had an ideal ocean voyage: calm, blue seas, with a favouring trade wind, a glorious moon, and strange sights of huge turtles, tropic birds, and lunar rainbows. We had, too, an unusual company on board--Captain Gridley, of Manila Bay fame, then on his way to take command of the _Olympia_; Judge Widemann, a German who had lived for many years in Honolulu, and had married a Hawaiian princess; Mr. Irwin, a distinguished American with a Japanese wife--all old friends of my father, who, as a naval officer, made several cruises in the Pacific--Dr. Furness of Philadelphia, a classmate of my husband's at Harvard, who was going out to study the head-hunters of Borneo; and Mr. Castle, grandson of one of the early missionaries to Hawaii. He has since written a charming book on the Islands. After six days on the smooth Pacific, we caught sight of Oahu, the fairy island on which Honolulu is situated. Diamond Head stretches far out into the blue, like a huge lizard guarding its treasure--a land of fruits and flowers, of sugar-cane and palm. The first view across the bay of the town with its wreath of foliage down by the shore, just as the golden sun was setting over the mountain range, was a picture to be remembered. And in the distance, above Honolulu, the extinct crater called Punchbowl could be seen, out of which the gods of old no doubt drank and made merry. An ancient Hawaiian myth of the creation tells how Wakea, "the beginning," married Papa, "the earth," and they lived in darkness until Papa produced a gourd calabash. Wakea threw its cover into the air, and it became heaven. The pulp and seeds formed the sky, the sun, moon and stars. The juice was the rain, and out of the bowl the land and sea were created. This country they lived in and called it Hawaii, "the Bright Land." There are many legends told of Papa by the islanders of the Pacific. She traveled far, and had many husbands and children, among whom were "the father of winds and storms," and "the father of forests." As we approached the dock, we forgot to watch the frolicking porpoises and the silver flying fish, at sight of the daring natives on their boards riding the surf that broke over the coral reef. The only familiar face we saw on the wharf as we landed was Mr. George Carter, a friend of my husband's, who has since been Governor of the Islands. Oahu is a beautiful island, and the town of Honolulu at once casts its spell upon you, with the luxuriance of its tropical gardens. There is the spreading Poinciana regia, a tree gorgeous with flowers of flame colour, and the "pride of India," with delicate mauve blossoms; there are trees with streaming yellow clusters, called "golden showers," and superb date and cocoanut and royal palms, and various kinds of acacia. Bougainvilleas, passion-flowers, alamanders and bignonias drape verandas and cover walls. There are hedges of hibiscus and night-blooming cereus, and masses of flowering shrubs. Everywhere there is perfume, colour and profusion, the greatest wealth of vegetation, all kept in the most perfect freshness by constant little passing showers--"marvelous rain, that powders one without wetting him!" Honolulu is well named, the word meaning "abundance of peace," for we found the gardens of the town filled with cooing doves. It is said the place was called after a chief by that name in the time of Kakuhihewa, the only great king of Oahu who is mentioned before Kamehameha I. At the time of this visit, in 1897, the total isolation of the Islands was impressive, absolutely cut off, as they were, except for steamers. Sometimes, moreover, Hawaii was three weeks without an arrival, so that the coming of a steamer was a real event. To cable home, one had to send the message by a ship to Japan and so on around the world. After a night at the old Royal Hawaiian Hotel, big and rambling, in the center of a pretty garden, we started housekeeping for ourselves in a little bungalow on the hotel grounds, with a Chinaman for maid of all work. Here we lived as if in a dream, reveling in the beauty of land and sea, of trees and flowers, enjoying the hospitality for which the Islands are famous, and exploring as far as we could some of the enchanting spots of this heaven on earth. [Illustration: ROYAL HAWAIIAN HOTEL.] We were pleased with our little house, with its wide veranda, or _lanai_, as it is called there, which we made comfortable and pretty with long wicker chairs and Chinese lanterns. Mangoes falling with a thump to the ground outside, and lizards and all sorts of harmless creatures crawling or flying about the house, helped to carry out the tropical effect. In the four visits that we have made on different occasions we have found the climate perfect; the temperature averages about 73 degrees. The trade winds blowing from the northeast across the Pacific are refreshing as well as the tiny showers, which follow you up and down the streets. There is not a poisonous vine or a snake, or any other creature more harmful than the bee; but I must confess that the first night at the old hotel, the apparently black washstand turned white on my approach as the water bugs scuttled away. Nothing really troubled us but the mosquitoes, which, by the way, did not exist there in the early days, so must have been taken in on ships. The Islands have been well called "the Paradise of the Pacific" and "the playground of the world." The five largest in the group, and the only important ones, are Hawaii, about the size of Connecticut, Maui, Oahu, Kauai and Molokai. The small ones are not worth mentioning, as they have only cattle and sheep and a few herdsmen upon them. They are formed of lava--the product of numberless volcanic eruptions--and the action of the sea and the rain, combined with the warm climate and the moisture brought by the trade winds, has resulted in the most varied and fascinating scenery. Mark Twain, who spent many months there, said of them, "They are the loveliest group of islands that ever anchored in an ocean," and indeed we were of his opinion. At that time the Islands formed an independent republic, under Sanford B. Dole as President, the son of Rev. Daniel Dole, one of the early missionaries. He was educated at Punahou, meaning new spring, now called Oahu College, and at Williams College in the States. He came to Boston to study law, and was admitted to the bar. But Hawaii called him, as if with a forecast of the need she would have of his services in later days, and he went back to Oahu, where he took high rank among the lawyers in the land of his birth, and became judge of the Supreme Court. After the direct line of Kamehameha sovereigns became extinct, and the easy-going rule of their successors culminated in the high-handed attempt of Queen Liliuokalani to restore the ancient rites and also to turn the island into a Monte Carlo, Judge Dole was the one man who understood both parties and had the confidence of both, and he was the unanimous choice of the best element of the population for president. [Illustration: HON. SANFORD B. DOLE.] Of course we visited the buildings and localities in Honolulu that were of interest because of their connection with the existing government or their history in the past. The Executive Building--the old palace, built by King Kalakaua and finished in the finest native woods--and the Court House, which was the Government Building in the days of the kings; the big Kawaiahao Church, built of coral blocks in 1842, and the Queen's Hospital, all are in the city, but they have often been described, so I pass them by with only this mention. The first frame house ever erected in the Islands deserves a word, as it was sent out from Boston for the missionaries. It had two stories, and in the early days its tiny rooms were made to shelter four mission families and twenty-two native children, who were their pupils. Oahu College, too, interested us. It was built on the land given by Chief Boki to Hiram Bingham, one of the earliest missionaries, who donated it to his coworkers as a site for a school for missionary children. The buildings stand in a beautiful park of ninety acres, in which are superb royal palms and the finest algaroba trees in Honolulu. Long ago, in the days of the rush for gold to California, boys were sent there for an education from the Pacific Coast. The great aquarium at Waikiki, the bathing suburb of Honolulu, I found particularly fascinating. There does not exist in the world an aquarium with fishes more peculiar in form or colouring than those at Waikiki, unless the new one in the Philippines now surpasses it. About five hundred varieties of fish are to be found in the vicinity of the Islands. The fish are of many curious shapes and all the colours of the rainbow. Some have long, swordlike noses, and others have fins on their backs that look like feathers. One called the "bridal veil" has a lovely filmy appendage trailing through the water. The unusual shapes of the bodies, the extraordinary eyes and the fine colouring give many of them a lively and comical appearance. Even the octopus, the many-armed sea creature, seemed wide awake and gazed at the onlookers through his glass window. An afternoon was spent in the Bishop Museum, which is very fine and well equipped, its collection covering all the Pacific islands. I was chiefly interested in the Hawaiian curios,--the finely woven mats of grass work and the implements of the old days. Here, too, was the famous royal cloak of orange, made of feathers from the _mamo_ bird.[1] It was a work of prodigious labour, covering a hundred years. This robe is one of the most gorgeous things I have ever seen and is valued at a million dollars. There were others of lemon yellow and of reds, besides the plumed insignia of office, called _kahili_, which were carried before the king. Our guide through the museum was the curator, Professor Brigham, who had made it the greatest institution of its kind in the world. This museum is a memorial, created by her husband, to Bernice Pauahi Bishop, great-granddaughter of Kamehameha I and the last descendant of his line. Bernice Pauahi was the daughter of the high chief Paki and the high chieftainess Konia. She was born in 1831, and was adopted in native fashion by Kinau, sister of Kamehameha III, who at that time had no daughters of her own. Her foster sister, Queen Liliuokalani, said of her, "She was one of the most beautiful girls I ever saw." At nineteen she married an American, Hon. Charles R. Bishop, who was collector of customs in Honolulu at that time. She led a busy life, and used her ability and her wealth to help others. She understood not only her own race but also foreigners, and she used her influence in bringing about a good understanding between them. In 1883, the year before her death, she bequeathed her fortune to found the Kamehameha School for Hawaiian boys and girls. This school has now a fine group of stone buildings not far from Honolulu. The Lunalilo Home was founded by the king of that name for aged Hawaiians. When we visited it, we were particularly interested in one old native who was familiar with the use of the old-time musical instruments. This man, named Keanonako, was still alive two years ago. He was taught by his grandfather, who was retained by one of the old chiefs. He played on three primitive instruments--a conch shell, a jew's-harp and a nose flute. The last is made of bamboo, and is open at one end with three perforations; the thumb of the left hand is placed against the left nostril, closing it. The flute is held like a clarinet, and the fingers are used to operate it. Keanonako played the different notes of the birds of the forest, and really gave us a lovely imitation. The musical instruments in use to-day are the guitar, the mandolin, and the _ukulele_. The native Hawaiians are very musical and sing and play well, but the music is now greatly mixed with American and European airs. It was always entertaining to drive in the park, where we listened to the band and watched the women on horseback. In those days the native women rode astride wonderfully well and looked very dignified and stately, but one does not see this superb horsemanship and the old costumes any more. They did indeed make a fine appearance, with the _paus_, long flowing scarfs of gay colours, which some of them wore floating over their knees and almost reaching the ground, while their horses curvetted and pranced. One of the amusements was to go down to the dock to see a steamer off and watch the pretty custom of decorating those who went away with _leis_--wreaths of flowers--which were placed around the neck till the travelers looked like moving bouquets and the whole ship at last became a garden. When large steamers sailed the whole town went to the wharf, and the famous Royal Hawaiian Band--which Captain Berger, a German, led for forty years--played native airs for an hour before the time of sailing. It was an animated and pretty sight at the dock, for the natives are so fond of flowers that they, too, wear leis continually as bands around their hats, and they bring and send them as presents and in compliment. Steamers arriving at the port were welcomed in the same charming fashion. Judge Widemann kindly asked us to dine and view his wonderful hedge of night-blooming cereus. The good old Judge who had married the Princess had three daughters; two of the girls were married to two brothers, who were Americans. All the daughters were attractive, and the youngest, who was the wife of a German, was remarkably pretty. It was strange at first to see brown-skinned people in low-necked white satin dinner gowns, and to find them so cultured and charming. We dined with Mr. and Mrs. Castle, also with old Mrs. Macfarlane at Waikiki. We enjoyed our evening there immensely. Sam Parker, "the prince of the natives," and Paul Neumann, and Mrs. Wilder, too, all great characters in those days, were very kind to us. Many of them have passed away, but I shall always remember them as we knew them in those happy honeymoon months. All the mystic spell of those tropical evenings at Waikiki lives in these lines by Rupert Brooke: "Warm perfumes like a breath from vine and tree Drift down the darkness. Plangent, hidden from eyes, Somewhere an eukaleli thrills and cries And stabs with pain the night's brown savagery. And dark scents whisper; and dim waves creep to me, Gleam like a woman's hair, stretch out, and rise; And new stars burn into the ancient skies, Over the murmurous soft Hawaiian sea." I took great pleasure in going to Governor Cleghorn's place. He is a Scotchman who married a sister of the last king, and was at one time governor of this island. Many years ago, my father brought home a photograph of their beautiful daughter, then a girl of fourteen, who died not long after. Mr. Cleghorn's grounds were superb--old avenues of palms and flowering shrubs, and shady walks with Japanese bridges, and pools of water filled with lilies. A fine view of the valley opened out near the house. There were really two connected houses, which were large and built of wood, with verandas. One huge room was filled with portraits of the Hawaiian royal family and some prints of Queen Victoria and Prince Albert. There were knickknacks everywhere, and teak-wood tables and chairs, _poi_ bowls made by hand, and primitive stone tools. We were served with lemonade by two Japanese servants in the pretty costume of their land, while tea was served by a picturesque Chinese woman at a table on the veranda. Besides these informal entertainments, there were various official functions. One was a delightful musicale at President Dole's house, in the midst of his lovely tropical garden; also a dinner at the Consul General's, besides several parties on the naval vessels at the station. Captain Book gave us a dinner and dance on his ship, the _Marian_. We had breakfast one day on the flagship _Philadelphia_ with Admiral and Mrs. Beardsley--the Admiral was in command of the station. Captain Cotton of the _Philadelphia_ also gave us a boating party by moonlight, followed by a little dance aboard ship. [Illustration: _Surf-Boating_] After lunching with the American Minister, Mr. Sewall, one day, we sat on his lanai at Waikiki and watched the surf-boating, which was most exciting, even from a distance, as the canoes came in at racehorse speed on the crest of the breakers. That day L. and I put our bathing suits on, as we did indeed several times, got into an outrigger canoe with two native boys to handle it, and started for the reef. They skilfully paddled the boat out between the broken waves, waiting for the chance to move on without meeting a foaming crester, and then hurrying to catch a smooth place. At last we got out far enough and turned, watching over our shoulders for a big fellow to come rolling in. Then the boys paddled wildly and allowed the crest, as it broke, to catch and lift the boat and rush it along on top of the roaring foam, right up to the beach. On one of our trips our oarsmen were a little careless and we were upset. But instead of swimming in shore we swam out to sea and pushed the boat until we were well beyond the breakers, where we could right it again and get in--which, for those not used to it, is not a particularly easy thing to accomplish. The people on the shore became frightened about us and sent out another boat to pick us up, for we were quite far out and there were many sharks around. By the way, one hears it questioned even to-day whether sharks really do eat men, notwithstanding two men were bitten lately while bathing as far north as on the New Jersey coast. I will simply say I have seen a black diving boy at Aden with only one leg, as the other was bitten off by a shark, and have myself even worn black stockings when bathing in tropical seas because it is said sharks prefer white legs to black. An old friend of mine, an admiral in the navy, tells this extraordinary story--that a sailor was lost overboard from his ship, and that inside a shark caught the very same day was found the sailor's head. Here is another story even more remarkable than that, taken from Musick's book on Hawaii: "Why, sharks are the most tractable creatures in the world when you know how to handle them. It takes a great deal of experience and skill to handle a good-sized shark, one of the man-eating species, but the Kanaka boys know exactly how to master them. I used to have a fish pond over on the other side of Oahu, and at high tide sometimes as many as half a dozen full-grown sharks would come in the pond at a time, and when it was low tide it left them in the pond, which would be so shallow the sharks could not turn over. The native boys used to go to that pond, jump astride the sharks and ride them through the water. It was great amusement to see them riding races around the pond on the backs of the sharks. "Now, if you don't believe this story, if you will charter the ship I will take the whole party to the very pond in which the sharks are ridden for horses. If I can't show you the pond, I will pay the expense of the ship." A long drive up into the mountains back of the town one morning, took us to Mt. Tantalus, two thousand or more feet high, from which there are splendid views of the plain below and the sea beyond and mountain ranges on each side. To-day there are many pretty summer villas built on its slopes. While we were looking down on the town and harbour far below us, we saw little puffs of white smoke, and long after could just hear the booming of the guns of the warships, American, English, and Japanese, saluting in honour of the President of this little island republic, who was visiting one of the vessels. Then we climbed higher yet, through woods of _koa_ trees, bordered by thickets of the lantana, with its many-coloured flowers, up till we could look down into the dead crater of Punchbowl and over Diamond Head, and far off across the sparkling ocean, while the steeply ravined and ribbed mountains seemed to fall away suddenly beneath our feet. Punchbowl, where in the early days the natives offered human sacrifices, "is for the most part as red as clay, though a tinge of green in its rain-moistened chinks suggests those bronzes of uncertain antiquity." On this mountain top a myth tells us how a human being was first made--a man to rule over this island. The gods molded him from the clay of the crater, and as they were successful and he came to life, they made from his shadow a woman to keep him company. Indeed, many of the natives still believe in gods and fairies, in shark men, owls, and ghosts, and they will tell you stories of the goddess of the crater even to-day. When we last visited this island thirteen years later with our Secretary of War, Mr. Dickinson, we saw many changes. We were taken to the Alexander Young Hotel in the center of the town, and to the great hotel at Waikiki. The old hotel, where we stayed years before, had changed hands and was sadly run down. How pretty and green everything was, and how marvelous were the flowers! Many new and rare species had been planted. The changes have been gradual, but to-day Honolulu is a modern, up-to-date American town, with business blocks of brick. The Makapuu Point Light is one of the largest in the world, and Diamond Head crater has been made into one of the strongest fortifications of modern times. Great men-of-war are to be seen off Honolulu, and Pearl Harbour has been dredged. The army quarters on this island are quite fine. There are good golf links, and on the polo field you see excellent players; the field is also used for aviation. The finely equipped Children's Hospital, the Normal School, and the McKinley High School were interesting institutions that had sprung up since our first visit. To-day, out of a total population in all the Islands of 209,830, Honolulu has over 50,000. Many new houses and beautiful gardens are to be seen. The island now has, of course, cable and wireless communication with the mainland, electric cars and lights, telephones, the telegraph and numberless motors--in fact, every luxury is to be found. There are a number of clubs, of which the University is especially popular, and the Pacific, or British, Club is the oldest. The graduates of women's colleges have formed a club of their own. Schools and charitable institutions and missionary societies are numerous, and the Y. M. C. A. building is very prominent. The city now has many churches, which are well attended. The Episcopal cathedral, of stone brought from England, is especially fine. The Catholic cathedral and convent have long been established. It was a Catholic priest who first brought the algaroba tree from Central America sixty years ago and planted it in the city of Honolulu. The descendants of that one tree have reclaimed great sandy wastes and clothed them with fodder for cattle. Our motor trip to Pearl Harbour took us past Mr. S. M. Damon's charming new place with its delightful Japanese garden. We motored to the Pali, a precipice that drops one thousand feet to the plains which stretch to the sea, where in the old days we had gone so often. Now, a stone tablet on its summit bears the following inscription: "Erected by the Daughters of Hawaii in 1907 to commemorate the battle of Nuuanu, fought in this valley in 1795, when the invading Kamehameha I drove the forces of Kalanikupule, king of Oahu, to the Pali and hurled them over the precipice, thus establishing the Kamehameha dynasty." In these days of aeroplanes, I gather this myth of the Bird-man of the Pali from "Legends of old Honolulu," by Westervelt: Namaka was a noted man of Kauai, but he left that island to find some one whom he would like to call his lord. He excelled in spear-throwing, boxing, leaping and flying. He went first to Oahu, and in Nuuanu Valley he met Pakuanui, a very skilful boxer, and they prepared for a contest at the Pali. Pakuanui could not handle Namaka, who was a "whirlwind around a man," so he became angry and planned to kill him. Namaka was as "slimy as a fish." "The hill of the forehead he struck. The hill of the nose he caught." Like a rainbow bending over the _hau_-trees he was, as he circled around Pakuanui. At a narrow place Pakuanui gave him a kick that knocked him over the precipice, expecting him to be dashed to pieces. "But Namaka flew away from the edge.... The people who were watching said, ... He flew off from the Pali like an Io bird, leaping into the air ... spreading out his arms like wings!" This panorama is one of the wonders of the world; land and sea, coral reef and mountains, green meadow and shining sand, spread out before one's eyes at the Pali. As the road makes a sharp turn and begins to descend toward the valley, we encounter the full force of the trade winds, for through this pass a gale is always blowing. To quote from Charles W. Stoddard, "If you open your mouth too wide, you can't shut it again without getting under the lee of something--the wind blows so hard." From the Pali we went on to Pearl Harbour, where the United States Government is constructing a great naval station. This harbour, the finest in the Islands, is a deep lagoon, entered from the ocean by a narrow channel three miles in length. At the inner end it expands and divides into two "lochs," which are from thirty to sixty feet deep and with a shore line of some thirty miles. Algaroba forests cover the shores, and the fertile countryside, in which are rice, sugar and banana plantations, promises abundant supplies for the troops stationed here. Pearl Harbour has really been in our possession ever since the Reciprocity Treaty with Hawaii was signed in Harrison's administration.[2] As it covers ten square miles, the whole navy of this country could find anchorage there, and be in perfect safety. Not only has the bar that obstructed the entrance to the channel been removed, the long, narrow channel straightened, and a huge drydock constructed in which our largest ships of war could be repaired, but barracks, repair shops, a power house, hospitals, a powder magazine, and all the other buildings needed to make a complete station have been erected at a cost of more than ten millions of dollars. Before the drydock was finished it was partially destroyed by an upheaval. The natives' explanation was that the dock was built over the home of the Shark-god, and that he resented this invasion of his domain. The island of Oahu will soon be a second Gibraltar, we hope. The channel from the sea is guarded by Fort Kamehameha. Fort Ruger is at the foot of Diamond Head, Fort DeRussy near Waikiki Beach; at Moanalua is Fort Shafter, and at the entrance of Honolulu Harbour, Fort Armstrong. There are more than eleven thousand troops stationed there to-day, consisting of field artillery, cavalry, infantry, engineers, signal corps, telephone and telegraph corps, and it is said there will soon be fifteen thousand or more.[3] A Hawaiian feast, such as they had in the old days, was given in honour of the Secretary of War, so we were taken to the house of a member of the royal family. I was surprised to see how fine these residences were. This man was only part native, and really one would not have suspected from his appearance that he had any Hawaiian blood at all. His wife was a fat native in a _holoku_--a mother hubbard--who directed the feast, but did not receive. The bedroom in which we took off our wraps opened out of the big ball room. There was a bright-coloured quilt on the bed, and on the walls were many photographs and cheap prints. Here were also royal feather plumes in vases and more polished poi bowls. The inclosure where we feasted--or had the _luau_ or "bake"--which led out of the ball room, was half open with a cover of canvas and banana leaves. It contained a long table covered with flowers and fruit, bowls and small dishes. There were no forks nor spoons, nor anything but one's fingers to eat with. At the end of the meal a wooden dish was passed for us to wash our fingers. Some of the dishes contained raw fish with a sauce. A cocoanut shell held rock salt, the kind that is given to cattle, and a small bowl was filled with a mixture of sweet potato and cocoanut. That was the best dish of all. The roasted sweet potato was good, too, and pork, sewed up in _ti_ leaves and roasted with hot stones, was another delicacy. The drink was made of fruits and was very sweet. And, of course, we had poi. [Illustration: _Making Poi_] Poi is described as "one-finger" or "two-finger" poi--thick or thin. Native Hawaiians like it a few days old, when it is sour. Fortunately, as this was only one day old, I was able to put one finger-full of the pasty stuff in my mouth, and, on a dare, I ventured another. Poi is made from the taro root, which is boiled till soft, then pounded and mixed with water. Why I was not ill after this feast I don't know, as I tried mangoes, grapes, watermelon, and pineapple, as well as all the other things. Leis of pink carnations were put about our necks. Hawaiian music with singing went on during the meal, and afterward we danced. The company was certainly cosmopolitan. One of the people who interested me most was a Hawaiian princess, really very pretty, dressed in the height of fashion. Her father was English. Another interesting person was the daughter of a full-blooded Chinaman, her mother being half Hawaiian. Her husband was an American. She told me with great pride that her boys were both very blond. A wild Texan army man also roused my interest, from the point of view of character study; and I must not forget an Englishwoman, who said, on departure, "Us is going now." We found it all very diverting and the people so kind and hospitable that we enjoyed every minute of our stay. CHAPTER II MYTHS AND MELES Native Hawaiians--big, generous, happy, good-looking folk, athletic and fond of music--are in physical characteristics, in temperament, in language, traditions and customs, so closely related to the Samoans, the Maoris of New Zealand, and the other inhabitants of Polynesia, that it is clear they belong to the same race. Although Hawaii is two thousand miles from any other land, the people are so much like the natives of the South Sea Islands that I do not see how the relationship can be questioned. Distance, too, means little, for we hear that only lately a Japanese junk was caught in a storm and the mast destroyed, yet it was swept along by the Japan current and in an exceedingly short time was washed up on the shore near Vancouver, with most of the sailors still alive. The adventurous boatmen who first landed on the island of Hawaii, however, must not only have crossed two thousand miles of ocean in their canoes but crossed it in the face of opposing trade winds and ocean currents. The Polynesians of those early days, like the ancient Chaldeans, studied the heavenly bodies, and so, on their long voyages, were able to guide their course by the stars. Their vessels, which were double canoes, like those of the modern Samoans, were from fifty to one hundred feet long and carried a large company of people, with provisions, animals, idols, and everything that was needed for a long voyage or for colonizing a strange island. The legends of that earliest time tell of Hawaii-loa, who sailed from the west to the Islands, which he named for himself. The coming of Wakea and Papa also belonged to that period. While they are mentioned as the creators of the earth, they are said in another version of the story to have come from Savaii in Samoa. They brought with them the _tabu_, which is common to all Polynesia. Little is to be learned, however, of the history of Hawaii from the folklore of Pacific Islanders until about the year 1000 A. D. If we may believe their traditions, this was a time of great restlessness throughout all Polynesia, when Hawaii was again visited and held communication with other islands, peopled by the same race. It is interesting to remember that this was the century when the Norsemen were striking out across the Atlantic, showing that there were daring navigators on both sides of the globe. Paao, one of the heroes from Samoa, who settled in Hawaii, became high priest. He introduced the worship of new gods and increased the number of tabus. The great temple built by him was the first in the shape of a quadrangle--previously they had been three-sided. Afterward, he went back to Samoa and returned with Pili, whom he made ruler, and from whom the Kamehamehas were descended. From the Hawaiian _meles_, or songs, we may picture their life. The men were skilful fishermen, using hooks of shell, bone, or tortoise shell, nets of _olona_-fiber or long spears of hard wood. The bait used in shark fishing was human flesh. When it was thrown into the water and the shark was attracted to it, the fishermen sprang overboard and fought the fish with knives of stone and sharp shark's teeth. No doubt it was an extremely exciting sport. Along the shores of the Islands are the walls of many fish-ponds, some of which, though very old, are still in use and bid fair to last for centuries longer. Usually they were made by building a wall of lava rock across the entrance to a small bay, and the fish were kept in the inclosure. The wall was built loosely enough to allow the water to percolate through it, and sluice gates were added, which could be opened and closed. They were at first owned by kings and chiefs, and were probably built by the forced labour of the people. Tradition has it that the wall of Wekolo Pond at Pearl Harbour was built by natives who formed a line from shore to mountain and passed lava rock from hand to hand until it reached the shores over a mile away, without once touching the ground. Some of the ponds in the interior of the Islands have been turned into rice fields and taro patches, especially on Oahu. The sports and games of the Hawaiians, of which there were many, were nearly all associated with gambling. Indeed, it was the betting that furnished most of the excitement connected with them. At the end of a day of games, many of the people would have staked and lost everything they owned in the world. Boxing, surf-riding and hurling the _ulu_--a circular stone disk, three or four inches in diameter--were some of the favourite amusements, as well as tobogganing, which is interesting as a tropical adaptation of something that we consider a Northern sport. The slide was laid out on a steep hillside, that was made slippery with dry _pili_ grass. The sled, of two long, narrow strips of wood joined together by wicker work, was on runners from twelve to fourteen feet long, and was more like our sleds than modern toboggans. The native held the sled by the middle with both hands, and ran to get a start. Then, throwing himself face downward, he flew down the hill out upon the plain beyond, sometimes to a distance of half a mile or more. [Illustration: INTERIOR OF HAWAIIAN GRASS HOUSE.] The old Hawaiians were not bad farmers, indeed, I think we may call them very good farmers, when we consider that they had no metal tools of any description and most of their agricultural work was done with the _o-o_, which was only a stick of hard wood, either pointed at one end or shaped like a rude spade. With such primitive implements they terraced their fields, irrigated the soil, and raised crops of taro, bananas, yams, sweet potatoes, and sugar-cane. Most of the houses of primitive Hawaiians were small, but the grass houses of the chiefs were sometimes seventy feet long. They were all simply a framework of poles thatched with leaves or the long grass of the Islands. Inside, the few rude belongings--mats, calabashes, gourds, and baskets for fish--were all in strange contrast to the modern luxury which many of their descendants enjoy to-day. The cooking was done entirely by the men, in underground ovens. Stones were heated in these; the food, wrapped in ti leaves, was laid on the stones and covered with a layer of grass and dirt; then water was poured in through a small opening to steam the food. The mild climate of Hawaii makes very little clothing necessary for warmth, and before the advent of the missionaries the women wore only a short skirt of _tapa_ that reached just below the knees, and the men a loin-cloth, the _malo_. Tapa, a sort of papery cloth, is made from the bark of the paper mulberry. Hawaiians say that in the earliest days their forefathers had only coverings made of long leaves or braided strips of grass, until two of the great gods, Kane and Kanaloa, took pity upon them and taught them to make _kiheis_, or shoulder capes. Tapa making was an important part of the work of the women. It was sometimes brilliantly coloured with vegetable dyes and a pattern put on with a bamboo stamp. Unlike the patterns which our Indians wove into their baskets and blankets, each one of which had its meaning, these figures on the tapa had no special significance, so far as is known. By lapping strips of bark over each other and beating them together, the tapa could be made of any desired size or thickness. In the old legends, Hina, the mother of the demi-god Maui, figures as the chief tapa maker. The clouds are her tapas in the sky, on which she places stones to hold them down. When the winds drive the clouds before them, loud peals of thunder are the noise of the rolling stones. When Hina folds up her clouds the gleams of sunlight upon them are seen by men and called the lightning. The sound of the tapa beating was often heard in the Islands. The story is told, that the women scattered through the different valleys devised a code of signals in the strokes and rests of the mallets by which they sent all sorts of messages to one another--a sort of primitive telegraphy that must have been a great comfort and amusement to lonely women. In the early days, marriage and family associations fell lightly on their shoulders, and even to-day they are somewhat lax in their morals. The seamen who visited the Islands after their discovery by Captain Cook brought corruption with them, so that the condition of the natives when the first missionary arrived was indescribable. A great lack of family affection perhaps naturally followed from this light esteem of marriage. The adoption and even giving away of children was the commonest thing, even among the high chiefs and kings, and exists more or less to-day. There were three distinctly marked classes even among the ancient Hawaiians--chiefs, priests, and common people--proving that social distinctions do not entirely depend upon civilization. The chief was believed to be descended from the gods and after death was worshiped as a deity. The priestly class also included sorcerers and doctors, all called _kahuna_, and were much like the medicine men among the American Indians. As with most primitive peoples--for after all, when compared they have very similar tastes and customs--diseases were supposed to be caused by evil spirits, and the kahuna was credited with the power to expel them or even to install them in a human body. The masses had implicit belief in this power, and "praying to death" was often heard of in the old days.[4] Ancient Hawaiians wrapped their dead in tapa with fragrant herbs, such as the flowers of sugar-cane, which had the property of embalming them. They were sometimes buried in their houses or in grottoes dug in the solid rock, but more frequently in natural caves, where the bodies were dried and became like mummies. Sometimes the remains were thrown into the boiling lava of a volcano, as a sacrifice to Pele. [Illustration: ANCIENT TEMPLE INCLOSURE.] It is said no Hawaiians were ever cannibals, but in the early days man-eaters from the south visited these Islands and cooked their victims in the ovens of the natives. Human bones made into the shape of fish hooks were thought to bring luck, especially those of high chiefs, so, as only part of Captain Cook's body was found and he was considered a god, perhaps his bones were used in this way. The _heiaus_, or temples, developed from Paao's time into stone platforms inclosed by walls of stone. Within this inclosure were sacred houses for the king and the priests, an altar, the oracle, which was a tall tower of wicker work, in which the priest stood when giving the message of his god to the king, and the inner court--the shrine of the principal idol. One of the most important heiaus, which still exists, although in ruins, is the temple of Wahaula on the island of Hawaii. There was much that was hard and cruel about this religion. The idols were made hideous that they might strike terror to the worshipers. Human sacrifices were offered at times to the chief gods. The idols of the natives were much like those of the North American Indians, but the Kanakas are not like the Indians in character. The oppressive tabu was part of the religion, and the penalty for breaking it was death. The word means prohibited, and the system was a set of rules, made by the chiefs and high priests, which forbade certain things. For instance, it was tabu for women to eat with men or enter the men's eating house, or to eat pork, turtles, cocoanuts, bananas and some kinds of fish. There were many tabu periods when "no canoe could be launched, no fire lighted, no tapa beaten or poi pounded, and no sound could be uttered on pain of death, when even the dogs had to be muzzled, and the fowls were shut up in calabashes for twenty-four hours at a time." Besides the religious tabus there were civil ones, which could be imposed at any time at the caprice of king or chiefs, who would often forbid the people to have certain things because they wished to keep them for themselves. One is apt to think that in those early days the natives of these heavenly islands must have been happy and free-living, without laws and doing as they wished, with plenty of fruit and fish to eat; but it was not so at all, for they were obliged to crawl in the dust before their king; they were killed if they even crossed his shadow. As a pleasant contrast to all these grim features, the Hawaiians, like the ancient Israelites, had cities of refuge, of which there were two on the island of Hawaii. Here the murderer was safe from the avenger, the tabu-breaker was secure from the penalty of death, and in time of war, old men and women and children could dwell in peace within these walls. The curious belief in a second soul, or double, and in ghosts, the doctrines of a future state, and the peculiar funeral rites, all of which formed part of the native religion, seem strange to many present-day Christian Hawaiians. In all Polynesia the four great gods were Kane, "father of men and founder of the world,"[5] Kanaloa, his brother, Ku, the cruel one, and Lono, to whom the New Year games were sacred. These four were also the chief deities of Hawaiians. Besides the great gods there was a host of inferior deities, such as the god of the sea, the god of the fishermen, the shark god, the goddess of the tapa beaters, Laka, the goddess of song and dance, who was very popular, and Pele, the goddess of volcanoes. Still lower in the scale were the demi-gods and magicians of marvelous power, like Maui, for whom the island of Maui is said to be named, who pulled New Zealand out of the sea with his magic fish hook and stole the secret of making fire from the wise mud hens. His greatest achievement was that of lassoing the sun and forcing him to slacken his speed. He was a hero throughout Polynesia, and his hook is said to have been still preserved on the island of Tonga in the eighteenth century. Like most primitive peoples, the Hawaiians danced in order that their gods might smile upon them and bring them luck, or to appease the dreaded Pele and the other gods of evil. The much-talked of _hula_ began in this way as a sacred dance before the altar in a temple inclosure, while the girls, clad in skirts of grass and wreaths of flowers, chanted their songs. There was grace in some of the movements, but on the whole the dances are said to have been "indescribably lascivious." After the missionaries arrived, the hula was modified, and to-day it has almost died out. [Illustration: _A Hula Dancer_ _With some concession in costume to Western conventions_] Many of the old chants were addressed to Laka, sometimes called the "goddess of the wildwood growths." These meles had neither rime nor meter and were more like chants or recitatives, as the singers used only two or three deep-throated tones. Curiously enough the verses suggest the modern _vers libre_. The chants include love songs, dirges and name songs--composed at the birth of a child to tell the story of his ancestors--besides prayers to the gods and historical traditions. As some of these early songs have real vigour and charm, I give a few examples. The following is a very old chant of Kane, Creator of the Universe: "The rows of stars of Kane, The stars in the firmament, The stars that have been fastened up, Fast, fast, on the surface of the heaven of Kane, And the wandering stars, The tabued stars of Kane, The moving stars of Kane; Innumerable are the stars; The large stars, The little stars, The red stars of Kane. O infinite space! The great Moon of Kane, The great Sun of Kane Moving, floating, Set moving about in the great space of Kane. The Great Earth of Kane, The Earth squeezed dry by Kane, The Earth that Kane set in motion. Moving are the stars, moving is the Moon, Moving is the great Earth of Kane."[6] I find the meles to Laka especially pretty, such as these, taken from Emerson's "Unwritten Literature of Hawaii": "O goddess Laka! O wildwood bouquet, O Laka! O Laka, queen of the voice! O Laka, giver of gifts! O Laka, giver of bounty! O Laka, giver of all things!" "This is my wish, my burning desire, That in the season of slumber, Thy spirit my soul may inspire, Altar dweller, Heaven guest, Soul awakener, Bird from covert calling, Where forest champions stand, There roamed I too with Laka." This one from the same collection is interesting in its simplicity and strength: "O Pele, god Pele! Burst forth now! burst forth! Launch a bolt from the sky! Let thy lightnings fly!... Fires of the goddess burn. Now for the dance, the dance, Bring out the dance made public; Turn about back, turn about face; Dance toward the sea, dance toward the land, Toward the pit that is Pele, Portentous consumer of rocks in Puna!" The Hawaiian myths, I find, are not nearly so original or so full of charm as the Japanese and Chinese stories, and the long names are tiresome. They have, moreover, lost their freshness, their individuality and their primitive quality in translation and through American influence. They had been handed down entirely by word of mouth until the missionaries arrived. Many of the myths bear some resemblance to Old Testament stories as well as to the traditions told by the head-hunters of the Philippines. The legends of the volcano seem more distinctly Hawaiian. There are many legends of Pele as well as chants in her honour, which generally represent her as wreaking her vengeance on mortals who have been so unfortunate as to offend her. I quote one that is told to account for the origin of a stream of unusually black lava, which long, long ago flowed down to the coast on Maui: "A withered old woman stopped to ask food and hospitality at the house of a dweller on this promontory, noted for his penuriousness. His _kalo_ (taro) patches flourished, cocoanuts and bananas shaded his hut, nature was lavish of her wealth all around him. But the withered hag was sent away unfed, and as she turned her back on the man she said, 'I will return to-morrow.' "This was Pele, goddess of the volcano, and she kept her word, and came back the next day in earthquakes and thunderings, rent the mountain, and blotted out every trace of the man and his dwelling with a flood of fire." Another story goes that in the form of a maiden the goddess appeared to a young chief at the head of a toboggan slide and asked for a ride on his sled. He refused her, and started down without her. Soon, hearing a roar as of thunder and looking back, he saw a lava torrent chasing him and bearing on its highest wave the maiden, whom he then knew to be the goddess Pele. Down the hill and across the plain his toboggan shot, followed by the flaming river of molten rock. The chief, however, reached the ocean at last and found safety in the waters. This condensed story of the Shark King is also a typical Hawaiian tale: The King Shark, while sporting in the water, watched a beautiful maiden diving into a pool, and fell in love with her. As king sharks can evidently take whatever form they please, he turned himself into a handsome man and waited for her on the rocks. Here the maiden came one day to seek shellfish, which she was fond of eating. While she was gathering them a huge wave swept her off her feet, and the handsome shark man saved her life. As a matter of course, she straightway fell in love with him. So it happened that one day they were married; but it was only when her child was born that the shark man confided to her who he really was, and that he must now disappear. As he left, he cautioned her never to give their child any meat, or misfortune would follow. The child was a fine boy, and was quite like other children except that he bore on his back the mark of the great mouth of the shark. As he grew older he ate with the men instead of the women, as was the custom, and his grandfather, not heeding the warning but wishing to make his grandson strong, so that some day he might become a chief, gave him the forbidden meat. When in company, the boy wore a cape to cover the scar on his back, and he always went swimming alone, but when in the water he remembered his father, and it was then that he would turn into a shark himself. The more meat the boy ate the more he wanted, and in time it was noticed that children began to disappear. They would go in bathing and never return. The people became suspicious, and one day they tore the boy's mantle off him and saw the shark's mouth upon his back. There was great consternation, and at last he was ordered to be burned alive. He had been bound with ropes and was waiting for the end, but while the fire was kindling he called on his father, King Shark, for help, and so it was that he was able to burst the ropes and rush into the water, where he turned into a shark and escaped. The mother then confessed that she had married the Shark King. The chiefs and the high priests held a council and decided that it would be better to offer sacrifices to appease him rather than to kill the mother. This they did, and for that reason King Shark promised that his son should leave the shores of the island of Hawaii forever. It was true, he did leave this island, but he visited other islands and continued his bad habits, until one day he was really caught just as he was turning from a man into a shark on the beach in shallow water. He was bound and hauled up a canyon, where they built a fire from the bamboo of the sacred grove. But the shark was so large that they had to chop down one tree after another for his funeral pyre, until the sacred grove had almost disappeared. This so angered the god of the forest that he changed the variety of bamboo in this region; it is no longer sharp-edged like other bamboo on the Islands. CHAPTER III THE FIVE KAMEHAMEHAS Hawaiian myths and traditions are confused and unreliable, and we know little real history of the "Bright Land," the "Land of Rainbows," before the coming of Captain Cook, in 1778. We do know, however, that, in those early days, the different tribes continually carried on a savage warfare among themselves. Not until the latter part of the eighteenth century did there arise a native chieftain powerful enough to subdue all the islands under his sway and bring peace among the warring tribes. This chief was Kamehameha I, or Kamehameha the Great, often called the Napoleon of the Pacific. The authentic history of Hawaii really begins with his reign. His portrait in the Executive Building in Honolulu shows him as a stern warrior. The Japanese, as well as the Spaniards, had long known of the existence of islands in that part of the Pacific Ocean. Tradition tells of some shipwrecked Spanish sailors and some Japanese who settled there at a very early date. These Islands were, however, brought to the notice of the civilized world for the first time by Captain Cook. The Englishmen were received by the simple natives with awe and wonder, Captain Cook himself was declared by the priests to be an incarnation of Lono, god of the forest and husband of the goddess Laka, and abundant provisions were brought to the ship as an offering to this deity. Had the natives been even decently treated, there would have been no tragic sequel to the story, but Cook's crew were allowed complete and unrestrained license on shore. As it was, there was no serious trouble during their first visit, but when they returned in a few months and again exacted contributions the supplies were given grudgingly. The English vessel sailed away, but was unfortunately obliged to put back for repairs, and it was then that the fight occurred between the foreigners and the natives in which Captain Cook met his death. It was this famous voyager who gave the name of Sandwich Islands to the group, in honour of his patron, Lord Sandwich. They were known by that name for many years, but it was never the official designation, and is now seldom used. The discovery of the Islands by Englishmen and Americans was fraught with evil consequences to the natives, as they brought with them new diseases, and they also introduced intoxicating liquors, and it soon became the custom for whaling vessels in the Pacific to call there and make them the scene of debauchery and licentiousness. It has been said that at that time sea captains recognized no laws, either of God or man, west of Cape Horn. We must not fail to note, however, that even in those early days there were a few white men who really sought the good of the Hawaiians. Isaac Davis and John Young were two of these men. When the crew of an American vessel was massacred these two were spared, and they continued to live in the Islands until their death. They were a bright contrast to most seamen who visited Hawaii at that period. They accepted the responsibility imposed by their training in civilization, exerting a great influence for good, and were even advisers and teachers of King Kamehameha I. Captain George Vancouver, who visited the Islands three times in the last decade of the eighteenth century under commission from the British Government, was another white man whose work there was wholly good. He landed the first sheep and cattle ever seen there, and induced the king to proclaim them tabu for ten years so that they might have time to increase, after which women were to be allowed to eat them as well as men. He introduced some valuable plants, such as the grapevine, the orange and the almond, and brought the people seeds of garden vegetables. He refused them firearms. Under his direction the first sailing vessel was built there and called the _Britannia_. Vancouver so won over the natives by his kind treatment that the chiefs ceded the Islands to Great Britain and raised the British flag in February, 1794. He left them with a promise to come again and bring them teachers of Christianity and the industries of civilization. His death, however, prevented his return, and Great Britain never took formal possession. Kamehameha I, who, at the time of Cook's arrival, was only a chief on the island of Hawaii, joined in the tribal wars, conquered the other chiefs of that island, and became king. While this conquest was in progress, an eruption of Kilauea destroyed a large part of the opposing army and convinced Kamehameha that Pele was on his side. The subjugation of Maui and Oahu followed. At the great battle fought in the Nuuanu Valley, the king of Oahu was defeated and driven with his army over the Pali. Kamehameha was twice prevented from invading Kauai, but some years later it was ceded to him by its ruler. After the conquest of Oahu was completed, in 1795, it was Kamehameha's work to build up a strong central government. According to the feudal system that had existed in the Islands up to that time, all the land was considered to belong to the king, who divided it among the great chiefs, these in turn apportioning their shares among the lesser chiefs, of whom the people held their small plots of ground. All paid tribute to those above them in rank. Kamehameha I, in order to increase his own power and destroy that of the chiefs, distributed their lands to them in widely separated portions rather than in large, continuous tracts, as had been the custom previously. Kamehameha was elected by the chiefs as king of all the Hawaiian Islands, and founded the dynasty called by his name, under which his people had peace for nearly eighty years. He adroitly used the tabu to strengthen his power, and availing himself of the wise advice of the few benevolent foreigners whom he knew, he sought in every way to further the best interests of his people. He has been called "one of the notable men of the earth." The bronze statue of Kamehameha I stands in front of the Judiciary Building in Honolulu. The anniversary of the birthday of the great ruler occurs in June, and is celebrated by the natives far and near. His statue is dressed in his royal cape of bird feathers and decorated with leis of flowers by the sons and daughters of Hawaii. The strength of character of Kamehameha I is shown in many ways, but especially in the stand he took in regard to liquor, which was having a disastrous effect on his people. When he became convinced that alcoholic drinks were injurious, he decided never to taste them again. Before the close of his life, he made a noble effort to prevent the use of liquor by his people. All the chiefs on the island of Hawaii were summoned to meet in an immense grass house, which he had ordered built at Kailua, the ancient capital, solely for this council. When they were all assembled the King entered in his magnificent cape of mamo bird feathers, and drawing himself up to his full height, uttered this command: "Return to your homes, and destroy every distillery on the island! Make no more intoxicating liquors!" At the death of Kamehameha I, in 1819, his son Liholiho succeeded him as Kamehameha II. Unfortunately, he did not carry out his father's wishes. He was like his father in nothing but name, being weak and dissipated, and easily influenced by the unscrupulous foreigners who surrounded him. Many changes took place in his reign, but so strong had the government been made by his father that it survived them all. Fortunately, too, an able woman, one of the wives of the first Kamehameha, was associated with the King as Queen Regent. Before the end of the year 1819 the Hawaiians had burned their idols and abolished tabu. It was the influence of Europeans that had led to these radical changes. Early in the nineteenth century the trade in sandalwood sprang up, in return for which many manufactured articles were imported, especially rum, firearms and cheap ornaments. This trade brought increased numbers of foreigners to the Islands, and their sneers undermined the faith of the people in their old gods without offering them any other religion as a substitute. In this connection, we are told that twice Kamehameha I made an effort to learn something about Christianity. When he heard that the people of Tahiti had embraced the new faith, he inquired of a foreigner about it, but the man could tell him nothing. Again, just before his death, he asked an American trader to tell him about the white man's God, but, as a native afterward reported to the missionaries, "He no tell him." This greatest of the Hawaiians prepared the way, but he himself died without hearing of Christ. The Hawaiians had now swept their house clean, and they were ready for an entirely new set of furnishings. In a land far away beyond the Pacific these were preparing for them, and the short reign of this second Kamehameha was made memorable not only by the changes already mentioned but also by the coming of the missionaries, in 1820. Obookiah, whose real name was Opukahaia, was a young Hawaiian who shipped as seaman on a whaler about 1817, and was taken to New Haven, where he found people who befriended him and undertook to give him an education. They sent him to the Foreign Mission School which had been established at Cornwall, Connecticut, for young men from heathen lands. Among his mates were four others from his native islands. It had been his purpose to carry the Christian religion to his home, but he was taken seriously ill at the school and on his death-bed he pleaded with his new friends not to forget his country. His appeal led the first missionaries to embark for those far-away shores. Three young Hawaiians from the school went with them as assistants. When the Christian teachers arrived, it is said that the captain of the ship sent an officer ashore with the Hawaiian boys. After awhile they returned, shouting out their wonderful news: "Liholiho is king. The tabus are abolished. The idols are burnt. There has been war. Now there is peace." The missionaries received a cordial welcome from some of the natives of high station. The former high priest met them with the words, "I knew that the wooden images of gods carved by our own hands could not supply our wants, but I worshiped them because it was a custom of our fathers.... My thought has always been, there is only one great God, dwelling in the heavens." The chief Kalaimoku, neatly dressed in foreign clothes, boarded the ship, accompanied by the two queen dowagers, and welcomed each of the newcomers in turn with a warm hand clasp. One of the queens asked the American women to make her a white dress while they were sailing along the coast, to wear on meeting the King. When she went ashore in her new white mother hubbard, a shout greeted her from hundreds of throats! Because the gown was so loose that she could both run and stand in it, the natives called it a holoku, meaning "run-stand." It became the national dress. The queens afterward sent the missionaries sugar-cane, bananas, cocoanuts and other foods, as a token of their pleasure. The Americans were received kindly by the King after explaining their mission and were allowed to remain in the Islands. They had many trials and privations, but they were strong in their faith, and within twenty years they had the joy of baptizing thousands of converts. Kamehameha II, fearing the Russians--one trader had actually gone so far as to hoist the Russian flag over some forts that he had built--visited the United States with his queen and then went on to England to ask for protection, which was promised them by George IV. They both died there, in 1824, and their remains were sent home in a British man-of-war, commanded by Lord Byron, cousin of the poet. When Kamehameha III was made ruler, all the unprincipled white men in Oahu immediately set to work to lead him into every form of dissipation, but they were not to succeed with him as they had with his predecessor. There were men of ability in that band of missionaries, and they had great influence with him. These faithful advisers had a large share in framing the liberal constitution which he granted. It is of special interest to note that, the year before the constitution was adopted, a Bill of Rights was promulgated, which set forth the fundamental principles of government and is often called the Hawaiian Magna Charta. An eminent writer has given us the provisions of this document. It asserts the right of every man to "life, limb, liberty, freedom from oppression, the earnings of his hand, and the productions of his mind, not however, to those who act in violation of the laws. It gave natives for the first time the right to hold land in fee simple; before that the King had owned all the land, and no one could buy it. In this document it is also declared that 'protection is hereby secured to the persons of all the people, together with their lands, their building lots and all their property while they conform to the laws of the kingdom,' and that laws must be enacted for the protection of subjects as well as rulers." A commission was also formed to determine the ownership of the land. By this commission one-third of all the land was confirmed to the King, one-third to the chiefs, and one-third to the common people. As far as possible the people's share was so divided that each person received the piece of ground that he was living on. The King and many of the chiefs turned over one-half of their share to the Government, which soon held nearly one-third of all the landed property in the kingdom. The first constitution was framed in 1840. About ten years later an improved one was adopted. The legislature was to meet in two houses. The nobles were to be chosen by the King for life, and were not to be more than thirty in number. There were to be not less than twenty-four representatives, who were to be elected by the people. The Supreme Court was to be composed of three members--a chief justice and two associate justices. Four circuit courts were to be established, and besides the judges for these, each district was to have a judge who should settle petty cases. It was in 1825, early in the reign of Kamehameha III, that Kapiolani, daughter of the high chief Keawe-mauhili, of Hilo, defied the power of Pele. Having become a Christian, she determined to give her people an object lesson on the powerlessness of their gods. With a retinue of eighty persons she journeyed, most of the way on foot, one hundred miles to the crater of Kilauea. When near the crater, she was met by the priestess of Pele, who threatened her with death if she broke the tabus. But Kapiolani ate the sacred _ohelo_ berries without first offering some to the goddess, and undaunted, made her way with her followers down five hundred feet to the "Black Ledge." There, on the very margin of the fiery lake of Halemaumau, she addressed her followers in these ringing words: "Jehovah is my God. He kindled these fires.... I fear not Pele. If I perish by the anger of Pele, then you may fear the power of Pele; but if I trust in Jehovah, and he should save me from the wrath of Pele, then you must fear and serve the Lord Jehovah. All the gods of Hawaii are vain!" Then they sang a hymn of praise to Jehovah, and wended their way back to the crater's rim in safety. It was during the reign of Kamehameha III that the United States, France and Great Britain recognized the independence of the Hawaiian Islands. Before this news reached the Pacific, however, Lord George Paulet, a British naval officer, took possession and hoisted the British flag, because the King refused to yield to his demands. Five months later, Admiral Thomas, in command of Great Britain's fleet in the East, appeared at Honolulu and restored the country to the natives. In recognition, an attractive public park was named for him. At the thanksgiving service held on that day, the King uttered the words which were afterward adopted as the motto of the nation, the translation of which is: "In righteousness is the life of the land." The independence of Hawaii was only once again threatened by a foreign power, when a French admiral took possession of the fort and the government buildings at Honolulu for a few days. Indeed, that independence was not only recognized but guaranteed by France, England and the United States. Many of the missionaries settled in Hawaii, and their descendants have become rich and prominent citizens. Hawaii owes much to them. So far as lay in their power, they taught the people trades and introduced New England ideals of government and education. Two years after they arrived a spelling book was printed, and a few years later the printing office sent out a newspaper in the native language. The first boarding school for boys was started by Lorrin Andrews in 1831, on Maui, and it was not long after that one was established for girls. The Hilo boarding school, which came later, was the one that General Armstrong took many suggestions from for his work for the coloured people, at Hampton Institute in Virginia. Indeed, so eager were the Hawaiians to learn of their new teachers that whole villages came to the mission stations, gray-haired men and women becoming pupils, and the chiefs leading the way. As early as 1835, Hoapili, governor of Maui, made the rule that all children over four years of age should attend school, and no man or woman who was unable to read and write should hold office or receive a license to marry. Soon after that laws were passed making attendance at school compulsory. Any man who had a child under eight years of age, and did not send him to school, was to suffer various penalties, among them to forfeit the right to cut the kinds of timber that the king set apart for the use of the people. To make this provision emphatic, the following sentence was added: "All those kinds of timber are tabu to those parents who send not their children to school." An anecdote of this transition period is found in a book written by one who styled himself simply _Haole_ (a foreigner). In the valley of Halawa, on the island of Molokai, he was entertained at the house of the district judge, a full-blooded Hawaiian. Among the furnishings of the house were a table, a bedstead, some chairs, even a rocking chair. He gives an amusing description of his evening meal in this house. "First of all, the table was covered with a sheet just taken off the bed. The table service consisted of a knife, fork and spoon, procured from the foot of a long woolen stocking, a single plate, a tumbler, and a calabash of pure water from a neighbouring spring. The eatables were composed of fresh fish, baked in wrappers of the ti leaf, a couple of boiled fowls, a huge dish of sweet potatoes, and another of boiled tara (taro?).... The last thing served upon the table was something which the family had learned to designate by the name of 'tea' in English. This was emptied into large bowls, and was intended for the family group, myself included.... "The cook was a strapping Kanaka, rather more than six feet in height, and would have weighed nearly three hundred pounds. While I was the only occupant of the table, the family had formed a circle on their mats, where they were discussing their supper with the utmost eagerness. _He_ devoted his entire attention to me. He was a good specimen of a well poi-fed native. I could see his frame to advantage, for his sole dress consisted of a short woolen shirt and the malo; and his head of hair resembled that of the pictured Medusa. When I first sat down to the table, he took up my plate, and with a mouthful of breath, which was really a small breeze, he blew the dust from it. "This act occasioned me no small merriment. But when, in supplying me with 'tea,' he took up a bowl and wiped it out with the corner of his flannel shirt, I could refrain no longer. I laughed until my sides fairly ached and the tears streamed down my face.... For a moment the family were taken by surprise, and so was this presiding deity of culinary operations. But on a second outburst from myself, they felt reassured, and joined with me in my laughter. The cook, however, seemed to feel that I had laughed at some one of his blunders; so he dipped the bowl in a calabash of water, washed it out with his greasy fingers, and again wiped it out with that same shirt lap. This was done three times, in answer to the laughter it was impossible for me to restrain. And when he had filled the bowl with tea, and saw that it remained untasted, he put a large quantity of sugar into the huge tea-kettle, shook it up, placed it at my right elbow, and told me to drink _that_! "The evening was closed with solemn devotions. The best bed in the house was placed at my disposal; and upon it was replaced the sheet on which I had just before supped, and on which I slept during that night. The bed was carefully stuffed with a soft downy substance, resembling raw silk, but called by the natives _pulu_, and culled from the tree-fern. The pillows were stuffed with the same material." [Illustration: QUEEN EMMA.] Kamehameha III was succeeded by his nephew and adopted son Kamehameha IV. Although he had a violent temper, he had many good qualities. His wife was Queen Emma, granddaughter of John Young, who was very English in her tastes. It was in her honour that the King founded the Queen's Hospital, and it was probably due to her influence that he started the Anglican mission and made an excellent translation of the English prayer book into the Hawaiian language. The harbour of Honolulu was enlarged by him and other improvements were made, and the cultivation of rice was introduced. After his death, which occurred in San Francisco, Queen Emma made an attempt to obtain the crown, but was unsuccessful. It was about this time, thirty years before my first visit to Hawaii, that my father, Lieutenant Perkins of the U. S. S. _Lackawanna_, was ordered to the Pacific, and for two years was stationed at Honolulu. He spent much of his spare time in traveling over the Islands, even to their remotest corners. He enjoyed visiting the ranches and joining in the exciting though perilous occupation of driving wild cattle down from the mountains, where one's safety depended almost wholly on skilful horsemanship. He ascended to the great crater of Kilauea, went to every interesting locality, studied the natives, attended their feasts and learned their customs. These things were described in his letters, and such a newspaper bit as the following gives a glimpse of the duties of a naval officer. "The whaling bark, _Daniel Wood_, of New Bedford, was wrecked on the French Frigates Shoal, April 14th. Captain Richard and a portion of the crew arrived at Honolulu after a passage of 450 miles in an open boat. The U. S. S. _Lackawanna_ immediately sailed for the scene of the wreck to rescue the remainder of the crew." Another clipping records this amusing incident: "The Commander of the British war vessel _Chanticleer_, at Honolulu, set his band playing 'Dixie,' alongside the United States steamer _Lackawanna_. The latter retorted with 'Wearing of the Green.'" While the _Lackawanna_ was at Honolulu, an event occurred which was referred to in the discussions of Congress with regard to Hawaiian matters in the session of 1892-1893, as illustrating the policy of our Government. The official record of the Government affords a very complete story of how the United States became the possessor of what is now called Midway Island. It was first known as Brooks Island, but was renamed by our navy department, principally on the unofficial suggestion of the Pacific Mail Steamship Company, in recognition of its geographical position on the route from Hawaii to Japan. The attention of Mr. Welles, then Secretary of the Navy, was called to this island as possibly destined to prove of early importance as a coaling station for United States vessels cruising in these waters. Secretary Welles issued an order to Rear Admiral Thatcher, commanding the _Lackawanna_ or some other suitable vessel to search for the island and having found it, to take possession in the name of the United States. My father's letters give an account of this trip. August 4th, 1867, he wrote: "Just now we are sailing along quietly, although we have been greatly startled and had a few moments of terrible anxiety. One of the men, while furling the top-gallant sail, lost his hold and fell overboard. Of course, falling from such a height, we all thought he was killed. The life buoys were cut away, and the ship hove to, and the boat sent for him, which picked him up and found him but little hurt after all. It was such a narrow escape, we were all greatly relieved when we got him aboard all right. Except this, we are sailing along day after day in perfect monotony, and for two months or more we shall not see a strange face or hear a word of news from home. But the weather is delightful, and my health is good." "August 24th. "Breakers have been reported from the masthead, and I hope it is the island we are looking for." "August 27th. "Yes, it proved to be the land we were seeking, and now we are lying at anchor off Brooks Island, called after the captain who discovered it a few years ago; and probably never before or since has there been any one there. It is low and sandy, about six miles long, and its inhabitants are only sea gulls and other sea birds, seals and turtles. Never having seen human beings before, they are not in the least afraid of us, and we can catch as many of them as we wish. I have been fishing and caught a boatload of fish and eleven turtles, each one of the latter weighing two hundred pounds and over. We are going to remain here and survey the island, but to-day it has come on to rain, and we are all cooped up on board the ship." "August 28th. "Pleasant weather has come again, and I have been out hunting and fishing. Shot seventeen curlew, hauled the seine, caught a boatload of fish and three large turtles; hunted for shells, but could not find any. "We are going to have quite a ceremony and take possession of the islands for the United States." Captain William Reynolds, the officer in command of the _Lackawanna_, was very proud of having been concerned in taking possession of the first island beyond our own shores ever added to the dominion of the United States. In his report he well describes the somewhat dramatic and spectacular performance. "I have the honour to report that on Wednesday, the 28th of August, 1867, in compliance with the orders of the Hon. Secretary of the Navy of May 28th, I took formal possession of Brooks Island and reefs for the United States. Having previously erected a suitable flagstaff I landed on that day, accompanied by all the officers who could be spared from the ship, with six boats armed and equipped, and under a salute of twenty-one guns, and with three cheers, hoisted the national ensign, and called on all hands to witness the act of taking possession in the name of the United States. "The ceremony of taking possession over, the howitzers and small-arm men and marines were exercised at target-firing. Having hauled the seine and procured an abundant supply of fish, the men cooked their dinner on shore, and the rest of the day was spent pleasantly, picnic fashion upon the island.... I sincerely hope that this will by no means be the last of our insular annexations. I venture to name the only harbour at this island after the present Hon. Secretary of the Navy, and to call its roadstead after the present Hon. Secretary of State (Seward)." "In 1869," writes C. S. Alden, in his life of Commodore Perkins, "Congress appropriated $50,000 for deepening the entrance of the harbour; the work was begun, but the amount proved insufficient for completing the plan. One hundred miles to the west, Lieutenant-Commander Sicard, of the U. S. S. _Saginaw_, who had the duties of inspecting and assisting in this work, had the misfortune to wreck his ship on a reef. The hazardous voyage of Lieutenant Talbot with three men in a small boat sailing over 1500 miles to Kauai, Hawaiian Islands, to gain succour, and the drowning of all but one of the men just as they reached their destination and were pushing through the surf to make a landing, is one of the thrilling tales of the sea. Nothing further seems to have been done by our Government until three or four decades later, when it sought to insure safety to navigation by establishing there a lighthouse and buoys. After the visits of the _Lackawanna_ and the _Saginaw_, the islands were deserted until the Pacific Commercial Cable Company placed there a station in the San Francisco-Manila line, maintaining about forty men. This is the intermediate station between Honolulu and Guam."[7] Kamehameha V was the older brother of the last King, and a man of autocratic temper, who promulgated a new constitution that increased the powers of the king and decreased those of the people. He was called Prince Lot before he came to the throne. During his reign the leper colony on Molokai was started, in an effort to stop the spread of leprosy. As every one knows, it was here that Father Damien, the Catholic priest, devoted his life to caring for the sufferers and finally succumbed to the disease. The King died in 1872, the last of his line. Just before his death, he turned to Mrs. Bishop and asked her to become queen. She refused, thinking she could serve her people better in some other way, and the King passed away without naming his successor. It was suggested that either the sister of Kamehameha V or one of the high chiefs should be placed on the throne, but Prince Lunalilo, the nearest male relative, was elected in 1874 by the people. He was thus the first Hawaiian monarch to be chosen by popular vote. His reign, however, lasted little more than a year. [Illustration: KING KALAKAUA AND STAFF.] David Kalakaua, a high chief, was the choice of the people to succeed Lunalilo. The Reciprocity Treaty with the United States was the great commercial event of this reign. By this sugar and some other products were admitted into America free of duty. This last of all the kings sought continually to regain the authority lost by the crown when the first constitution was granted, and his government kept growing more arbitrary and corrupt. Finally, so much feeling was roused that the foreign element compelled Kalakaua to proclaim a new constitution, by which he lost the power he had previously possessed and white men gained more control of the government. Two years later, the "Wilcox rebellion," headed by Robert W. Wilcox, a half-breed, was the unsuccessful attempt of the natives to assert themselves against the whites. It was, however, promptly put down. Kalakaua was kind-hearted, popular, and possessed a dignity and ease of manner that made him at home in any society, although he was dissipated and corrupt and could be "hail fellow well met" with carousers. Captain Lucien Young says of him in his book, "Real Hawaii": "Kalakaua was only a high chief, in no way related to the extinct royal family, and was reputed to be the illegitimate son of a negro cobbler, who had emigrated to the Islands from Boston." On the other hand, the sister of Kalakaua, Liliuokalani, who followed him, gives the following account of their pedigree: "My father's name was Kapaakea; my mother was Keohokalole; the latter was one of the fifteen counselors of the King, Kamehameha III. My great-grandfather Keawe-a-Heulu, the founder of the dynasty of the Kamehamehas, and Keona, father of Kamehameha I, were own cousins, and my great-grandaunt was the celebrated Queen Kapiolani, one of the first converts to Christianity." King Kalakaua was the author of the Hawaiian national hymn, which was set to music by Captain Berger, leader of the Royal Hawaiian Band. It certainly testifies to a firm belief in the "divine right of kings." "Hawaii's very own, Look to your sovran Lord, Your chief that's heaven-born, Who is your King; "Men of Hawaii's land, Look to your native chiefs, Your sole, surviving lords, The nation's pride. "Men of Hawaiian stock, My nation ever dear, With loins begirt for work, Strive with your might. REFRAIN: "Protector, heaven-sent, Kamehameha great, To vanquish every foe, With conquering spear." Kalakaua died in San Francisco and his body was taken home in a United States man-of-war. His funeral was one of barbaric splendour with kahili bearers, superb feather cloaks, and as was the custom, with bearers who had shaved half their faces and heads. Under the kings the Hawaiians had a coat of arms. It had on the first and fourth quarters of the shields eight red, white and blue stripes, which represented the eight inhabited islands. On the yellow background of the second and third quarters were the tabu sticks--white balls with black staffs. These were a sign of protection, as well as of tabu. In the center of the shield is a triangular flag, the _puela_, lying across two spears. This also was a sign of tabu and protection. The background represents a royal mantle. At the sides are the supporters in feather cloaks and helmets, the one on the right carrying a spear, the one on the left a kahili, or staff used only on state occasions. Above the shield is the crown, ornamented with twelve taro leaves. Below is the national motto. Notwithstanding she had married an American, John C. Dominis of Massachusetts, Liliuokalani was even more determined than her brother had been to restore the ancient privileges of the monarch. She revived the old Hawaiian customs, and decided to proclaim a new constitution giving to herself increased power. The English Minister and his followers were on the Queen's side, but those who composed the American mission element were distinctly the best citizens, and this element conquered. A Citizen's Committee of Safety was formed, then a Provisional Government was established, and a delegation sent to Washington to request annexation to the United States. A treaty of annexation was drawn up, but it was not acted upon by the Senate before President Harrison's term of office ended and President Cleveland's began. In the meantime, Mr. Stevens, our Minister to Hawaii, had, at the request of the Provisional Government, put the Islands under the protection of the Government of the United States. Emissaries of the Queen told their story to President Cleveland, who sent a special Commissioner to the Islands to report on conditions there. After receiving his report, which was far from impartial, the President sent an urgent request--really a demand--to the Provisional Government to restore the Queen to power. It was impossible for free-born Americans to accede to such a demand, and they replied through Hon. S. B. Dole that the Government "respectfully and unhesitatingly declines to entertain the proposition of the President of the United States that it should surrender its authority to the ex-Queen." Then, in 1894, despairing of immediate annexation, they formed a republic with Mr. Dole as president. It was proposed by some of the people that Princess Kaiulani, Mr. Cleghorn's daughter and the Queen's niece, should be proclaimed queen, and a Regency with Mr. Dole at its head established until the Princess came of age. But the American element did not feel that an honest government would be insured by this means. Kaiulani, who was being educated in England, came here and issued an appeal to Americans, but was unable to awaken sympathy. She died soon after. The new Republic of Hawaii thus began its history under the leadership of the man of whom it is said that he "throughout his life had been identified with all that was least partizan and most upright in the Islands." It is interesting to note that a vast amount of political wire-pulling was guarded against in the constitution then adopted by the provision that the President at the close of his term of six years should be "ineligible to reëlection for the next succeeding term." The last native uprising, said to have been instigated by the ex-Queen, occurred in 1895, but was quickly put down. Among the few who lost their lives at this time was Charles L. Carter, brother of Governor Carter. Liliuokalani was tried for treason, with nearly two hundred of her followers, but having formally renounced all claim to the Hawaiian monarchy and taken the oath of allegiance to the republic, she was pardoned. None of the rebels were executed, their sentence being commuted in various ways. At this time, trouble arose over the large immigration from Japan; the Japanese contract labourers showed a bad spirit; a Japanese man-of-war appeared and also a British war vessel; and it was seen that only annexation to the United States could prevent the Islands from falling into the hands of some foreign power. They were formally annexed to the American republic in 1898. The Territory of Hawaii--this is now the official title of the Islands--has the same form of government as the other territories of the United States.[8] As was indeed fitting, the first governor of Hawaii was Hon. S. B. Dole. The governor and the secretary of the territory are appointed by the President. Of the fifty senators and thirty members of the House of Representatives about one-half are Hawaiians. There are two official delegates to Washington, one of whom is Prince Jonah Kuhio Kalanianaole, usually called Prince Cupid. A series of able men have succeeded Mr. Dole, who in 1903 was appointed to another office.[9] Hon. George R. Carter was the next governor until his resignation in 1907. Judge Walter F. Frear held the position from that time until 1913, when Governor Pinkham was appointed, who is still at the head of affairs in the territory. CHAPTER IV SERVANT AND SOIL As Americans have always been leaders in the Islands, so they were the first to begin the cultivation of sugar, which is the chief occupation. They commenced by using their own capital, and then gradually interested capitalists from the mainland. The Reciprocity Treaty between the United States and the Islands in 1876 gave a great impetus to the sugar industry. Capital, particularly from this country, was invested in the Islands, until at present crops of more than 600,000 tons are shipped away in a year. One of the largest sugar plantations in the world is that of the Hawaiian Commercial Sugar Company on the island of Maui. It was Mr. Claus Spreckles who bought crown land of the Hawaiian Princess Ruth and by his influence with King Kalakaua secured irrigation water for this tract at a nominal rental, then formed a stock company to carry on the plantation. The yearly product of these miles of cane fields alone is 60,000 tons. On Maui, Kauai and Hawaii skilfully engineered tunnels have brought down the water needed for sugar raising. On Oahu artesian wells have reached "the water of magic power." We enjoyed an excursion to Judge Widemann's plantation of Waianae on Oahu. Here we saw a sugar-cane mill and wide meadows and brakes of the thick growth, and the whole process of the work--the crushing of the cane into molasses, the refining into sugar--and rode on the tiny plantation railway among the waving green stalks, while the blue sea sparkled on one side, and bare, gaily coloured mountains rose above us on the other. Sugar raising in Hawaii probably furnishes the most perfect example of scientific agriculture to be found under the flag of the United States. "Think of always plowing two feet deep," writes a friend, "and not having to wait for rain, but telephoning to the engineer to start the pumps--of knowing at the end of a crop just what elements and the amount of each have been taken from the soil--of searching the world for parasites to destroy the insect enemies of the cane--of collecting and recording the life history of all the insects found in countries bordering the Pacific and all the islands within its borders, so that when some new pest appears, its origin and characteristics will be known--of sending men out to wherever sugar-cane is grown, in order to study and record its diseases, and giving the planter coloured illustrations of symptoms, so that he may know them in advance of their arrival and be able to check the pest--of the skilful manipulation of the soil, so that there is a constant increase in the production." [Illustration: "THE TINY PLANTATION RAILWAY AMONG THE WAVING GREEN STALKS."] In harvesting the cane a path is first opened through the jungle, then the men, armed with knives like butchers' cleavers, go in among the dense growth to cut the stalks. After they have "stripped" a field in this way, the cane must be sent to the mill within twenty-four hours, or the juice will ferment. Here the Japanese women play their part--for, among the Japanese, the women as well as the men work on the plantations. They gather up the stalks, which are not very heavy but are decidedly unwieldy, and if the field is on high land take them to wooden flumes through which water is run from the irrigation ditches. The women toss the great twelve-foot stalks into the rapid stream which carries them down to a loading place for cane-cars. Here the flume branches into five "fingers," at the head of which stands a man who opens one finger after another, until the cars standing under them are filled in turn. Inside the cars are men who stack the cane as it tumbles in, so that each car carries a maximum load, laid in good order for the next process at the mill. Here, too, is an automatic "giant-hand" on an endless belt, the "fingers" of which, as it revolves, clutch the stalks of cane like jackstraws and pass them up to a wide belt that extracts every drop of juice so completely that the refuse is fit only for fuel for the furnaces. After the various processes of boiling down, evaporating, crystallizing and drying, the raw sugar is shoveled into gunny-sacks, which are filled to weigh exactly one hundred pounds each. Again the women take hold, and sew up the bags. The cost of raising and marketing sugar is from forty-five to seventy-five dollars a ton. Japanese women who work on the sugar plantations may be seen sometimes knee-deep in muddy-watery soil near the flumes, or again out in the driest, hottest part of a newly plowed field. They have discarded their usual Japanese dress for a mixed costume, consisting of a close-fitting waist of dark, figured, Japanese cotton crêpe, a scant skirt to the knee, khaki gaiters, and their own heavy cotton "bootees." To protect their hair from dust and their necks from the sun, they wear a piece of Japanese toweling, which is tied across the back of the head and hangs down on the shoulders. On top of this is perched a cheap American sailor hat. The effect is certainly startling. Some take their tiny babies in bright-figured swaddling clothes with them, and put up a little shelter tent of cloth and sticks, where the youngsters lie and sleep. Most of the women who do agricultural work are Japanese. A few years ago, when a ship-load of people came from Madeira, the women told the immigration authorities that they had come to work on the plantations. But, after a very short time, they retired from this sort of labour for the much pleasanter and more remunerative business of making Madeira embroidery. Among the Chinese the women rarely go out of their own homes to work, although Oriental servants prevail all over these Islands. Some of the younger generation of Portuguese girls go out as nursemaids in white families, but the majority of that race make sewing and dressmaking or "clerking" their means of support. It is surprising, indeed, to see how few of the employees in any store are "white"; bookkeepers, clerks, etc., are usually young part-Hawaiians or part-Chinese. From the beginning, when sugar was ready for export, it was rarely shipped from the Hawaiian Islands in any but American bottoms. The American-Hawaiian Steamship Company--the largest fleet sailing under the Stars and Stripes and numbering twenty-eight vessels--the Oceanic Steamship Company, and the Matson Navigation Company, were all formed largely because of the favourable contracts they were able to make for carrying sugar, and the Pacific Mail Steamship Company, which plied between California and the Far East, stopped at Honolulu because of the profit to be made by carrying freight from the Islands. American shipping on the Pacific, however, has always been at a disadvantage, because foreign ships can be built more cheaply than ours and are usually subsidized. As if these drawbacks were not enough, during the present Congress the Seaman's Act, somewhat modified now to be sure, has had a disastrous effect on American shipping on the Pacific Ocean. The American boats used to carry crews of well trained Chinamen. Under this act the majority of the crew must be English-speaking sailors and they cannot be procured in sufficient numbers nor can such boats generally be run with sufficient economy to compete with foreign flags. So trans-Pacific trade has been given over almost entirely to the Japanese, who have especially fine passenger ships on that route to-day. As, according to our laws, these boats are not permitted to carry passengers or freight between American ports, the service between the Islands and the United States has been seriously crippled with consequent increase in rates of carriage. A resident in the Islands writes, "When the last Pacific Mail steamer sailed from Honolulu Harbour, all flags were at half mast and Hawaii was in mourning." Still, the planters are cheerful. For 1916, they look forward to an estimated production of 603,000 tons and a continuance of the present high prices, which will enable them not only to pay good dividends but also to install labour-saving machinery and to make other improvements, by which they will produce sugar more cheaply when the present era of high prices is over. The shipments of raw sugar from Hawaii for the year ending June 30, 1915, sold for more than $51,000,000. Next in importance to the sugar industry is the production of pineapples. These are raised only on the higher ground. The land is as carefully prepared as a garden, and the soil thoroughly pulverized. The plants are set in furrows, and there are sometimes as many as twelve thousand to the acre. They mature their fruit in about two years. When the pineapple ripens, from the lower part of the stump suckers appear, which bear fruit one year later. These in turn grow suckers that come into bearing the following year. Besides these there are slips, that spring from the upper part of the parent plant. New plants are grown not only from suckers and slips, but also from the crowns of the fruit, and growers consider them all about equally good. The plants almost never produce seeds, and when found, they are used for experimental purposes only. There are 24,000 acres of land in the pineapple plantations of the Islands, and most of them are on Oahu. There is never any frost, and as there are no serious insect pests which attack the fruit the crop is a very fine one. Nor is irrigation necessary, so that thousands of acres unavailable for sugar have brought in millions of dollars to those who own or rent these plantations. [Illustration: PINEAPPLE PLANTATION, ISLAND OF OAHU.] The fields are carefully picked over every day or two, and only perfectly ripe fruit is gathered. Hawaiian pineapples are rich in sugar when fully matured, but if picked green, they contain little sugar, and gain none after they are taken from the plant. Extensive experiments have shown that the Smooth Cayenne variety is far superior to all others, and it is now the only one grown in the Islands. In no instance are the fields more than a few miles from the cannery, and the fruit is put in the tins as soon as possible after it is picked. The Hawaiian canneries are equipped with labour-saving machinery. Aside from grading the slices and filling the cans, all the work is done by machines. The employees who handle the fruit wear rubber gloves with gauntlets, and the most modern sanitary methods are observed throughout. Every night everything in the factory is washed, steamed and scrubbed as clean as possible. When the fruit arrives at the cannery, it passes into a machine which first cuts off both ends, then takes out the core and removes the rind. It is then conveyed to another, which slices the whole pineapple in one operation. From here it passes on a moving belt in front of a line of workers, who select the perfect cylindrical pieces for the first grade. From the packing table the tins go to the syrup machine, where the fruit is covered with a syrup made of clear water and granulated sugar, thence to the exhaust box and double sealer, where it is heated and the cover sealed on the can. Then the can is conveyed to the cooker, where it is submerged in boiling water from twenty to thirty-five minutes, after which it is left in the cooling room about twelve hours, and then stacked in the warehouse until required for shipment. The history of this industry is interesting. Only small amounts were canned previous to the year 1901. There has been a steady increase ever since, with a total output in 1914 of over 2,000,000 cases from nine canneries. Nothing like this rapid increase in production and distribution has ever been known before in the canned-fruit trade. California, as every one knows, is the greatest fruit-producing section in the world, and her canned fruits are found in practically every market, yet her average total pack, of every variety except apples, from 1901 to 1910, was only about one-third more than the pack of Hawaiian pineapples alone in 1914. The total value of those shipped to the United States for the year ending June 30, 1915, was nearly $6,000,000. Besides the other important staples raised by the planters for export, coffee and rice are produced in large quantities--over 3,000,000 pounds of each. The coffee grown in the district of Kona is famous. The Chinese are especially good at market gardening. The Hawaiians also plant taro for poi, which, although now manufactured by machinery, is still their favourite food, and is also eaten by the whites. Doctors pronounce it most digestible and strengthening. Duke Kahanamoku, a native who has always lived on poi, is the champion swimmer of the world. It is true that not only poi but also the climate is favourable to our race as well, for white boys brought up in Hawaii have proved themselves to be strong, all those who have gone into athletics in American colleges having made fine records. In addition to the products of the large plantations, wool, hides and skins from the ranches are exported to a considerable extent. The Shipman stock ranch, near Hilo, has been carried on for more than forty years. The Parker ranch, however, is the largest, having 18,000 head of cattle--Herefords and Holsteins. The long pods of the algaroba tree furnish a large part of the feed for cattle and horses. This is the carob tree of the New Testament, the pods of which were the husks that the Prodigal Son fed to the swine he tended. In the earlier days, guano from the bird islands was exported, for use as a fertilizer. While plantation life in the Islands may be monotonous for the resident, it is full of interest for the tourist who really takes time to see it. An effort is made by the planters to furnish recreation for their labourers. At Waialua on Oahu a large hall has been built, where moving-picture shows are given at intervals, political meetings are held, and there are dances for the white colony. The latter have tennis courts near their homes and hold tournaments, to which they invite players from other plantations. As work is over at four o'clock--the hours being from five to eleven in the morning and two to four in the afternoon--the men who work in mill, store or office can play every afternoon. The Portuguese, Japanese and Hawaiian boys have formed a baseball team, which represents the plantation in a league of such teams. There are match games by this league at different places every Sunday. The Japanese at Waialua have a theater, the occasional performances at which are announced during the day by a man who drives through all parts of the plantation in a hack covered with Japanese signs, beating a drum. The native Hawaiians in country districts often present "tableaux" for the benefit of their church or some charity fund. A friend of mine told me she had once gone to a representation of "Adam and Eve" which would have seemed either sacrilegious or ridiculous if done by any but these ingenuous, grown-up children. The minister of the church played the part of Satan, in a bright red union suit with a long tail; a large native, in flowing white robes, with a Santa Claus beard and mask, took the part of the Deity and banished Adam and Eve, in brown union suits the colour of their skin, from the Garden of Eden. Other tableaux gave very vivid portrayals of scenes from ancient days of royalty, with its attendant pomp and ceremony, and old Hawaiian legends. One of these was about Paahana, a young Hawaiian girl, who was afraid of the white settlers, and ran away to the mountains, building herself a shelter of grass among the bushes. Finally she was discovered by the white missionaries, who tried to approach her, but she was wild with fear, and vanished from sight into the forest. This story was told in verse, sung to the tune of "Mauna Kea," a hula dance. These entertainments are never complete without a dance for young and old, to music sung and played by a quintette of native boys. Besides the ukulele and the taro-patch, which is a large ukulele with five strings instead of four, they use the mandolin, violin, guitar and bass-viol. The Hawaiians, being naturally musical, have a keen sense of time and rhythm. The Filipinos are also fond of dancing, and in the Libby, McNiel and Libby pineapple cannery, where many of this nationality are employed, dances are held to make them more contented with their isolated life. Among the plantation labourers there is never the abject poverty that is known in the Far East for, in addition to steady wages, houses, water, fuel and doctor's services are all provided for them. Although the climate is semi-tropical sunstroke is unknown. The men who work around the machinery and the boiling sugar wear as few clothes as possible, and the women who sew up the bags of sugar as fast as they are filled, have adopted the cool and comfortable but hideous Hawaiian garb of the holoku. The heat from the great boilers in the mill is sometimes hard for the white men to bear, but I have never heard of a case of heat-prostration. As a large part of the school work must be done on the plantations I insert the following description, given me by one of the teachers of the school at Waialua, Oahu, the largest outside of Honolulu. "As the pupils are almost entirely foreign, the first grade has three divisions, to accommodate the number who enter it until they are able to speak enough English to be properly graded. Sometimes one finds here children of twelve to fourteen years who have just come to Hawaii. As a rule, they work hard to get out of the 'baby-grade,' and are quickly promoted. "I was the only white teacher in the school besides the principal. The other teachers were Hawaiian, half-white and Chinese Hawaiian girls who had gone through the Honolulu Normal School. They are good teachers, kind and patient, and can instruct children in the same slow manner in which they themselves learn. There was also a young Hawaiian man, a Normal graduate, who could help in many extra ways, such as map-drawing, chorus-leading, games, etc. "Fifteen nationalities were represented in the various grades--Hawaiian, Chinese, Japanese, Portuguese, Filipino, Spanish, Korean, Porto Rican, and a few Scotch, English, Canadians, Germans and Americans, as well as Russians and Italians. Besides the pure bloods there were many mixtures, such as American-Hawaiian, Chinese-Hawaiian, Japanese-Portuguese, German-Hawaiian, etc. "The Japanese and Chinese were the best pupils in every way. The Hawaiians were tractable, but stupid; Portuguese, smart but mischievous. School hours were from nine to twelve, and from half past twelve to two. Most of the children came from long distances, and after the plantation school was dismissed, the Japanese children went to a Japanese school for two hours. "In the first grade, I taught reading, writing and 'rithmetic; also nature-study, in simple form, story-work, folk songs and dances. These last helped them a great deal in the new vocabulary, as they loved that part of the day's program. "It was interesting to note the habits of the different nationalities at recess, especially in regard to their luncheon. The Japanese usually were together out in the yard. They each had their little tin pail with top and bottom section, in which they carried fish and cold rice. I never got a very close look at it, to know how the fish was cooked, but I could smell it afar off! They seemed very shy, and would try to hide their lunch as I walked past. The Chinese were even shyer about their lunch, for they never gathered together, as the other nationalities did, but went to some secluded spot and nibbled away at an orange or something else. "The Portuguese usually brought long rolls of bread, which had been cut open and a red jelly-like substance spread all along the inside. They also had fruit, and especially the mango in its season. "A little Japanese store nearby kept cakes and pastries, which were very popular when the children had money, but the greatest delicacy sold there seemed to be a rubbery substance, which looked like a piece of resin, but could be shaved in long strips. They called it dry squid, but it did not seem like the dry squid I've tried to masticate at native luaus, and I never did find out just what it was. "The schools are all supported by the territorial government, which in turn receives the plantation taxes, so the plantations themselves do not directly support the schools, although the children of the labourers comprise nine-tenths of the pupils outside Honolulu. "There is compulsory attendance until the age of fourteen, and at Waialua a school policeman--a Hawaiian--went all over the plantations on horseback and found out if any of the children were ill or playing truant." Each nationality is housed more or less by itself in small, one-story houses built in rows, each group called a camp. The white men employed as chemists, bookkeepers and clerks in the general store usually live in a group near the buildings where they are employed. They are German, Scotch, Norwegian, English and Danish. Few Americans go into this work now, although a number did in years past start out as time-keepers and have become managers. The Kanaka does not make a good manager, but if he has some one to direct him he works well, and he can learn almost any trade; of course he is at his best as a sailor, and he is such a wonderful rider that he makes an excellent cowboy. At Waialua there is a small hospital where the labourers are treated free, and in at least one of the outlying camps there is a small cottage that is used as a dispensary. The plantation doctor has charge of the school children, vaccinating all that need it at the opening of the school year and watching them for signs of trachoma or leprosy. Social work on plantations has not been carried on with a central organization as yet, and the welfare of the labourers depends on the attitude of the managers, who all belong to the Sugar Planters' Association. This holds yearly meetings of a week or more in Honolulu, when managers from all the Islands talk over questions pertaining to their interests. The agricultural situation in the Islands has been carefully studied by the Bureau of Agriculture and Forestry, which reports that there are no other crops than sugar and pineapples which can be recommended as a reliable industry for the territory. This is true for several important reasons. In the first place, from an agricultural point of view Hawaii is not a tropical country, and the strictly tropical crops do not find optimum climatic conditions. Neither has Hawaii a temperate climate, and the staple products of the temperate zone cannot be relied upon. The distance from the mainland markets imposes a serious handicap. Moreover, both inter-island and inter-community transportation is difficult and expensive, because Hawaii is a group of comparatively small, mountainous islands with very few harbours. It should be borne in mind, moreover, that the area of cultivated land in Hawaii is very small, the amount reclaimable still smaller, while the needs of a growing population must be met. This, of course, means intensive cultivation and a high average rate of wealth production per acre. In the ten-year period from 1900 to 1910, the population increased 24.6 per cent and the area of tillable land 3.6 per cent. The census reports also show that Hawaii is already cultivating its land far more intensively than the mainland states; for example, it supports twenty-two times as many persons per acre of improved arable land as the agricultural state of North Dakota. Clearly, the problem in Hawaii is peculiarly difficult. It is true, also, that practically all tropical industries demand a plentiful supply of cheap labour. Labour in Hawaii is neither cheap nor plentiful. In this respect, the Islands are at a disadvantage compared with nearly all tropical countries, but much money has been spent on the industries, and the results are certainly encouraging. How to secure cheap labour has always been a serious question for the planters. The Bureau of Immigration was established in 1876. When the Reciprocity Treaty with the United States was signed, several thousand Portuguese were sent for by the government and the planters, and many of them have remained in the country and become good citizens. About the year 1888, however, it was decided that the Chinese and the Japanese should be encouraged to come, because the cost of transportation for them was so much less. For some years the larger part of the labourers were of these two nationalities. The Japanese are still far in excess of all others, numbering over 93,000. After annexation, when the Congress of the United States prohibited immigration by the yellow races, Hawaii was obliged to seek a supply from other sources. Filipinos, of whom there are only 8,000, are next in number to the Japanese; Portuguese, Chinese, Spaniards, and Porto Ricans stand next. After the expenses of the voyage were paid, the labourers did not always keep their agreement to work, so contract labour was introduced. Although some objections have been made to the contract system in Hawaii, it must have proved fairly satisfactory to both parties, for in those days a large number of labourers would sign a second contract on the same terms, showing at least that they were well treated and paid according to agreement. In some cases, Chinese and Japanese labourers remained in the Islands after their contract expired, and settled there permanently. Many of the Chinese became merchants. The Portuguese went into fruit raising, and the Japanese kept mostly to the coffee plantations. In those days, the Japanese had labour unions, and they were sometimes troublesome. Hawaii, owing to the lack of coal and iron and other minerals, can never be a manufacturing country, hence must always depend largely upon the United States for such goods. The Islands spend a large part of $60,000,000 yearly for imported articles, although, since Hawaii is a territory of the United States, goods received from the American mainland are not classified in census returns as imports. With the opening of the Panama Canal, the Hawaiian Islands are a necessary coaling station between the Atlantic Coast and the Far East. In anticipation of increased traffic, the harbours have been enlarged, new wharves built, a floating drydock installed, the channel widened and deepened in the harbour of Honolulu, breakwaters built at Hilo and Kahului, modern freight- and coal-handling apparatus provided, and fuel oil depots established. CHAPTER V IN AND OUT Honolulu itself the traveler may perhaps be able to see in a day, with American rush, while the steamer stops on the way to Japan. To take trips on Oahu, go surf-riding, indulge in a luau, visit the plantations, and make an excursion to the volcanoes in the other islands, you must stay at least a few weeks, so that you may really see it all and have time to dream of its wonderful beauties. Honolulu is the oldest, and so by far the most attractive, town in the Islands. Besides visits to Waikiki, the Pali, and Punchbowl, there are many delightful excursions on the island of Oahu. The Trail and Mountain Club has made excellent paths to the mountain tops, where you can get superb views. The lovely falls of Kaliuwaa are especially celebrated, while a trip to Hauula is pleasant. The coral gardens are entrancing, and near these one can see the largest wireless station in the Islands. In the great pineapple district, Wahiawa, there is a good hotel and fine bass fishing, and not far away is a big military camp. To-day the excursion to the other islands is made fairly comfortable on the steamers of the Inter-Island Navigation Company, and one can motor to the very brink of Kilauea. But at the time of our first visit the journey was something to be endured, for the sake of the wonders at the end. The story has been often told by travelers, yet it may be worth while to recount our own experiences. The trip certainly could not be recommended for pleasure in those days. The tiny boat was loaded down with pigs and cattle and sickly smelling sugar. The crossings were far worse than the English Channel, and our wretched little steamer reeled before the winds and tossed upon the waves. To add to our discomfort, the boat was by no means swift, and hours were consumed between the innumerable small landing-places. When we had the pleasure of stepping on solid earth once more, we found very poor hotels, if you could call them by that name, and finally, we were disappointed in the volcano itself, which was not active enough to suit us. [Illustration: LEPER COLONY, ISLAND OF MOLOKAI.] At our departure from Honolulu, we were quite covered with leis by the kind friends who gathered at the dock to see us off. Our boat plunged almost immediately into the high seas of the channel between Oahu and Molokai. As we passed the latter island, we had a distant view of the leper colony, on a triangle of level land, at the foot of a precipice three thousand feet high that effectually guards the patients from the landward side. At first the lepers resisted the attempt to banish them to the colony, and their relatives, who seemed to have no fear of the disease, concealed those who were afflicted, but this opposition decreased as the natives learned that the lepers were to be supported in comfort by the Government. They have a school, a library, newspapers, musical instruments, a theater, even moving-picture shows now, I am told--in short, everything is done to make their lives as pleasant and comfortable as possible. Mark Twain writes of a beautiful custom in the colony. "Would you expect," he says, "to find in that awful leper settlement a custom worthy of transplanting to your own country? When death sets open the prison door of life there the band salutes the very soul with a burst of golden music." On this island where the natives have retained their primitive habits and beliefs more than on the others of the group, the Poison God was saved at the time the idols were destroyed, a hundred years ago. It was kept here in charge of kahunas until near the end of the last century, and it is not definitely known whether it may not even now be in existence. This hideous image seems to have had the power to kill those who handled it. It has been suggested that it was made of some poisonous wood, and only the priests knew how to hold it without harm. The boat reeled on through another rough passage to the double island of Maui, consisting of two great mountain peaks joined by a low isthmus of lava, which by degrees filled up the channel between the two original islands. We made endless stops, and by means of small boats took on and off freight, cattle, and passengers--native, Chinese and Japanese. Our first landing was at Lahaina, once the capital of the group and the rendezvous for all the whaling ships in the Pacific. Now it is a dilapidated village, attractive only for its beautiful situation. At Wailuku, at the northern end of the isthmus, was the home of "Father Alexander," well known as one of the early missionaries. The name Wailuku means "Water of Destruction." A great battle was fought near here by Kamehameha the Great. Unfortunately we were unable to see the Ditch Trail, so well described by Jack London, or visit the famous Iao Valley, of which we had read such glowing descriptions. The entrance to this "gulch" is by a dark, wooded gorge that broadens out into an amphitheater surrounded by precipices as lofty as those of the Yosemite. These cliffs are covered with masses of trees, shrubs, and graceful, feathery ferns, which are veiled in turn by the mists from a thousand waterfalls. At the head of the valley stands the Needle, a natural watch-tower--of rock, but green with a luxuriant vegetation--to which the defeated army retreated in the battle of the Wailuku. East Maui consists entirely of the huge extinct volcano of Haleakala, "house built by the sun." This, the largest extinct volcano on the surface of the globe, lifts its enormous crater, twenty miles in circumference, to the height of ten thousand feet above the sea. Some titanic eruption blew off the top of the mountain and scooped it out to the depth of two thousand feet. From the bottom of this vast cavity rise many cones--the largest a hill of seven hundred feet--and there are two great gaps in the walls, through which lava flows once made their way down to the plain. Here and there on the desert that forms the floor of the crater are scattered clumps of silversword, with long leaves shining in the sun. This plant grows only at a high altitude. Hunting for it is like hunting for the edelweiss in Switzerland. Its nearest botanical relative is found in the Himalaya Mountains. From the highest point of the rim of Haleakala these plants are said to appear about the size and brightness of silver dollars. Glad enough we were to land at Hilo--Hawaiian for "new moon." It takes its name from the superb crescent of the bay, two miles in length, perhaps the most beautiful on the shores of the Pacific Ocean. At one end of the semicircle is Cocoanut Island, crowded with glorious palms that seem eager for the salt water, stretching their heads far out over it, as if they would drink it up. As it is on the windward side of the island, the trade winds bring Hilo a yearly rainfall of 150 inches, and the result is seen in the luxuriance of the vegetation, which nearly hides the buildings of the little city in its depths. With the bay in front, the dense forest belt in the rear, and the towering masses of Mauna Kea and Mauna Loa in the background, the situation of Hilo is glorious in its beauty. [Illustration: SILVERSWORD IN BLOOM, IN THE CRATER OF HALEAKALA.] On the thirty-mile trail to the crater we passed first between the brakes of cane plantations, then through a fine tropical forest. Among the trees we could see many gay and beautiful flowers, curious fruits and enormous tree ferns, while in the interior were lovely glades and the little bungalows of the coffee planters. But the island was only just being developed, so there were numbers of ranches in the first stages of raw newness. A search through the forests on some of the islands would disclose the beautifully coloured landshells. These exquisite little creatures grow on the leaves of the trees. Many of the native birds have become extinct; there were originally seventy varieties. Game birds, however, have been introduced from America and China, and from other countries both north and south, including wild turkeys, quail, pheasants and ducks. We arrived at the crater late at night, to find only a miserable hotel with a drunken proprietor. (Liars had told us it was good.) We were forced to pass the night there, but stayed the next day only long enough to visit the crater. Kilauea was for us a great disappointment. It is not imposing in its situation, lying low on the gradual slope of Mauna Loa. We had been thrilled by pictures of the great pit of Halemaumau, the "house of everlasting fire."[10] We had read of fountains of fire thrown a thousand feet into the air, of great fissures from which burst clouds of deadly sulphurous vapours, of indescribable terrors as huge billows of glowing lava surged against the rim of the pit, of changing colours, marvelous beauty, of ropes and serpents of cooling rock in a myriad writhing and contorted shapes, of raging floods pouring down to the plain in rivers of fire from one-half to two miles in width. But alas! none of these wonders were for us. We saw only a far-stretching lake of cold, black lava, over which we could walk for miles, as safe as if we were at home. Out of a pit in the center rose a column of white vapour--which did not even smell infernal. Pele was sleeping. We had three days to wait in Hilo until our steamer should be ready to return to Honolulu. The hotel was a funny little one, near the sea, but we were fairly comfortable, and amused ourselves in various ways. For one thing, we tried several of the delicious tropical fruits that were to be had here--water-lemons, mangoes, papayas, mountain apples and guavas. We went on a picnic, and some one was kind enough to lend me a riding habit and a pony that had won some races. I rode astride, in native fashion. This was my first but by no means my last experience of this most natural and comfortable mode of riding. Then I had an old native woman to _lomi-lomi_ me--Hawaiian for massage--as I was very lame from my long rides, and I was as much amused by her as benefited by her treatment. [Illustration: FIRE HOLE, KILAUEA.] We decided this was our opportunity to see a hula, and asked the coachman at the hotel to make arrangements for us at a native house. As part of the preparations, he gave the performers some wine, so the dance was in full swing when we arrived. They had made leis, which they put on us and also on themselves. A fat but good looking native woman in a holoku danced, while some others played. Another pretty native woman said she was dying to dance, but her husband, a white man, was not willing, and the last time she did it he beat her, so she did not dare to try again. It was a strange scene--the native house, the dim lights, and the wild, suggestive dance. The trip back to Honolulu, though only two hundred miles in length, occupied two nights and a day of rough and tumble sailing, after which we were happy to get to our bungalow and Chinaman once more. Now, the Inter-Island boats leave Honolulu twice a week for Hilo and once a week for Kona and Kau, on the lee side of the island. It is quite a different trip from that in the old days. On the way to Hilo the first landing is usually at Kawaihae, an insignificant village, of no interest except for the great heiau of Kamehameha I, the last heathen temple erected in the Islands, dating from 1791. It is over two hundred feet long and one hundred feet wide, and the walls are twelve feet thick at the base. When this temple was dedicated to the favourite war-god of the King, besides vast quantities of fruit and great numbers of hogs and dogs, eleven human beings were sacrificed on the altar. Hilo is to-day a modern city of 10,000 people, and the shipping point for all the sugar raised on the windward side of the island. A breakwater now in process of construction will make its harbour a perfectly safe anchorage for merchant ships. One may make the entire circuit of the island by motor from Hilo. On a branch road from the highway to Kilauea is Green Lake, an emerald-tinted sheet of water occupying an old crater. In the forest surrounding this lake the rare pink begonia, an exquisite plant, used to grow, but I am told by Mr. Castle it has become extinct. Continuing to the southwest, the road passes through the district of Kau to Kona. Here, indeed, is the "Paradise of the Pacific." Protected from the trade winds by the huge mountain masses of Mauna Loa and Hualalai, it enjoys mild breezes from the west, which blow in from the sea all day long but give place at sunset to a wind from the mountain that cools the night. The Hawaiians have a saying that in Kona "people never die; they dry up and blow away." Daily showers toward sunset and at night keep the vegetation ever fresh and green, and make this a rich agricultural region. Honaunau, in Kona, contains the largest of the "cities of refuge," in the walls of which are stones weighing several tons raised as high as six feet from the ground. Within these massive walls were three large heiaus, also houses for the priests and refugees. The gates were always open, and the fugitive who had crossed the threshold was absolutely safe. Old men, women, little children, defeated soldiers, all were received here, and when once the great gods had taken them under their protection, they were safe even, when they returned to their homes. It was on the coast of Kona, at Kaawaloa, that Captain Cook was killed by the natives. A monument has been erected there, which bears this inscription: "In Memory of the Great Circumnavigator Captain James Cook, R. N., who discovered these islands on the 18th of January, A. D. 1778, and fell near this spot on the 14th of February, A. D. 1779. This monument was erected in November, A. D. 1874, by some of his fellow countrymen." At Kailua, a seashore village further north, is the old palace of the kings of the islands. This is far from imposing in its appearance. At this place one may watch a primitive method of shipping cattle. With their horns tied to the side of a rowboat, the poor creatures are dragged through the water to the steamer, then are hoisted on board by pulleys. The road passes next through the Kohala district, in which the town of that name is of interest as the birthplace of Kamehameha the Great. The Kohala ditch, twenty-five miles long, brings water from the mountains to the sugar plantations, fifteen miles of the way through tunnels. One may leave the main road here and take a horseback ride along this ditch, from which one can enjoy the magnificent scenery of the Waipio and Waimanu valleys, enormous "gulches," separated by sheer precipices hundreds of feet in height. [Illustration: ON THE SHORES OF KAUAI, THE "GARDEN ISLAND."] The trip to Kauai, the "Garden Island," from Honolulu, requires but a single night, but is a rough passage. At Waimea Captain Cook made his first landing on the Islands. Here, too, is the ruined fort built by a Russian trader, and over which the Russian flag was raised. The trip through the Waimea Gulch, which is called a miniature Grand Canyon of the Colorado, rewards the traveler with magnificent scenery. At the deepest part the cliffs are 3,000 feet high and the valley is a mile in width. It is said that "in the decomposing rocks the colours are as vivid as though volcanic fires were still at work." On the shore, at the extreme western point of the island, are the Barking Sands, a row of sand dunes. "The wind on the sands makes them rustle like silk; to slide down them produces a sound like thunder; to stamp on them makes them cry out in different cadences." Not far away is an old bathing beach, where a bath was supposed to bring good luck. At Hanalei River is one of the most ancient of the deep-water fish ponds. According to an old tradition, this was built in a single night by Menehunes, a mythical race of dwarfs, who were noted for their industry and mechanical skill and their feats of engineering. Everywhere one is struck by the preponderance of Japanese among the inhabitants. Since this great war broke out, Japan has taken from Germany the Ladrone Islands, just north of Guam, on the way to the Philippines. She has also taken the Marshall Islands, which bring her outposts fifteen hundred miles nearer to the Pacific coast of America. If we are inclined to be a bit pessimistic over the future fate of Hawaii, perhaps a piece of recent news from Nippon may encourage us. Japan has just passed a law permitting Japanese to become American citizens. As nearly half the present inhabitants of the Islands are Japanese and 4,000 Japanese children are born there in a year, this is an interesting consideration when difficulties between Japan and America are talked of. The Japanese-American Citizens' Association was organized by a few Japanese who are citizens by right of birth, and has grown to a membership of more than fifteen hundred. It takes an interest in municipal affairs, discusses the questions of the day, and teaches young Hawaiian-born Japanese the principles and duties of good citizenship. Rev. S. Sokabe, of Honolulu, gives its members the following advice: "Hawaiian-born Japanese have a great mission to-day. The Japanese of Hawaii must become the pacificators should trouble come between Japan and America.... You owe it to yourselves to do this. Learn to be good American citizens, and then you will be able to help in case of trouble. You can do more to keep peace than ambassadors and ministers.... If trouble should come with Japan, you must remember that you are the sons of the President, not the sons of the Emperor." Under the old Japanese law Japanese born in Hawaii were still subjects of Japan. Under the law lately enacted by the Diet and House of Peers of Japan, which went into effect June 1, 1916, all Japanese born in a foreign country have the right at the age of fifteen to decide whether they will become subjects of Japan or of the country of their birth; they must, however, first get the consent of their parents before giving up their citizenship in Japan. Patriotic Americans should no longer think of Hawaii as she was eighteen years ago at the time of annexation. Then the Japanese labourer on the sugar plantations was an alien and un-American. Now he is a factor and his children a greater factor in the American civilization of the Pacific! Moreover, to show how American and patriotic most of the islanders are, I give an account of the celebration of Washington's Birthday, when a splendid parade took place. It included the military and naval forces of the Islands, as well as Hawaiians, Chinese and Japanese--all helping to make it a success. The native police led the procession on horseback. In quick succession the troops of the cavalry rode by, saluting the Governor as they passed the reviewing stand. The First Field Artillery followed, with their guns. Then the "Dough Boys"--as the infantry men are called--companies from the Second and the Twentieth United States Infantry; after these came the bluejackets from the four United States warships lying in the harbour, with their field pieces, each manned by a gun crew; then the marines and the Red Cross brigade. The cadets of the school for young Hawaiians and the National Guard of Hawaii presented a fine military appearance. One of King Kalakaua's descendants, Prince Kuhio, and his brother's son, little Prince Kalakaua, were among the leaders; also the so-called Island Princesses, all on horseback. They were chosen to represent the five large islands, and had escorts of young girls on horseback dressed in the pau, followed by some lively cowboys on ponies. Then came the floats, from which confetti were thrown. One float represented an elaborate tableau of a battle between the new Chinese republic and the old Manchu dynasty. Some took the part of the new army with their modern uniforms, and others in the old costumes lay very realistically dead behind their guns. As evening came on the Japanese people began to assemble in the park down in the Oriental quarter, and from there marched to the palace grounds, then past the four American battleships at the docks, where they gave their _banzai_ for the sailors, and were given in return a hearty American "three cheers," showing the good feeling between the two countries. In view of the strategic value of the Islands, which, for more than fifty years, American naval officers have endeavoured to impress upon our Government, it is pleasant to learn of the loyalty and whole-hearted Americanism of the people of Hawaii. If Oahu, Guam and the Panama Canal are well fortified and sufficient numbers of troops and warships are stationed at these posts they will protect our Pacific coast better than any number of harbour defenses. And now, with the banzai of these newest Americans ringing in our ears, we must say our "_Aloha_," to these dream Islands, almost too perfect to be real. We say farewell, but the Spell of Hawaii will always be upon us. [Illustration: PHILIPPINE ISLANDS] THE PHILIPPINES CHAPTER I MANILA AS WE FOUND IT High on the bridge of the Pacific Mail Steamer _Siberia_ we stood as we passed through the Boca Chica--the narrow channel--into the historic waters of Manila Bay. On one side was the mountainous island of Corregidor, rising steeply out of the sea and masking in its tropic growth many batteries and guns, on the other was the splendid mountain, Mariveles, and in the distance fine ranges rising from the sparkling ocean. Far away on the horizon, across the huge bay, lay Manila, the capital of the Philippine Islands. Three weeks before we had left Hawaii, two days later we had steamed by Midway Island. Then we passed a few days in Japan, and coasted along the superb island of Formosa, rightly named "the beautiful"--where great mountains dipped down into the still sea--and now we were entering the Philippines, the real objective point of the official party--there were eight of us--in which we were so fortunate as to be included. We were at last going to see the interesting results of Spanish rule for three centuries, upon which were being grafted all the energy and scientific and social knowledge of the twentieth-century American. Although both Hawaii and the Philippines are under American rule, they are like different worlds. The Land of the Palm and Pine is a much bigger problem for the United States than Hawaii. The latter is nearer home, a smaller group of islands, and is quite Americanized. It is the commercial hub of the Pacific, an important coaling station, an outlying protection for the California coast. The natives are of Polynesian extraction and American education; they are quite unlike the Filipinos in character, who are Malaysian and have had centuries of Spanish influence. The Filipinos clamour for independence, the Moros and the wild tribes must be carefully handled, while the Hawaiian is contented with his lot. Besides the necessity of maintaining an army in the Philippines so far from home, one hundred and one other difficulties are to be considered. With these facts in mind, we looked forward to interesting experiences in the Islands, and we were not disappointed. [Illustration: GOVERNOR GENERAL CAMERON FORBES.] As we approached Manila, some small scout boats, all flag bedecked, came out and joined us, and fell in behind in procession, then larger boats, one bringing the excellent Constabulary Band, which played gaily. Another, which had officials on board, exchanged greetings with us across the water, and others with unofficial people added their welcome. Quarantine was made easy, and all difficulties with customs officials were spared us. When we reached the dock it was massed with the people who had landed from the boats and with crowds from the town. At once Governor General Cameron Forbes came on board to greet the Secretary of War, and then followed a reception, the guests ranging from the apostolic delegate in his robes, the consular officials and insular officers, and the army and navy in spotless gold-braided uniforms, to the leading citizens, very intelligent looking and well mannered, and members of the Assembly. The dock was lined with troops, who paid the military honours. After the reception on shipboard the Secretary and Mrs. Dickinson and the official members of the party were whirled off in autos, with a squadron of cavalry clattering along as escort. Another motor was waiting for us, and we soon joined the procession as it moved to the palace. We were much interested in the sights in the streets. There were numbers of _carromatos_, little covered two-wheeled carriages, drawn by stocky Filipino ponies. The streets in this part of the town are wide, and the houses have overhanging balconies, in Spanish style. In honour of the Secretary, the buildings were draped with flags. Near the wharf the land had lately been filled in, and great docks were in construction. There was a new boulevard near the old Luneta, and an avenue named after President Taft, besides a big hotel and a hospital that had then just been finished. The harbour was filled with vessels, electric cars were running, and autos were to be seen, so at first it all looked quite up to date, until you met a carabao slowly swaying down the street, hitched to a two-wheeled cart, with a brown boy in red trousers, _piña_ shirt and a big straw hat sitting on his back--"carry boy," as Secretary Dickinson named the animal. The "carry boys" do not like white people, and sometimes charge them, stamping and goring them with their horns, but a small Filipino boy seems to have perfect control of them, and if they are allowed occasionally to wade in a puddle, which cools them off, they do not "go _loco_," or crazy. It was in the palace of Malacañan, or Government House, as it is sometimes called, that Secretary and Mrs. Dickinson and ourselves stayed with the Governor General. This is a large, rambling structure in a garden by the Pasig River. Under the porte-cochère we entered a stone hall, off which were offices, then went up a long flight of stairs to a big hall looking into a court. This hall was hung with oil paintings of Spanish governors, quite well done by native artists, and in the center stood a huge one-piece table of superb _nara_ wood, covered with gleaming head-axes and spears, _bolos_, _krisses_, _campilans_, and _lantankas_, used by the wild tribes and Moros. Our rooms were large and empty, as was the entire palace--indeed, so are all the houses on account of the heat. The polished floors, too, are made of huge planks, sometimes of such valuable tropical woods as rosewood and mahogany, and are left bare. It took a little time to accustom ourselves to the hard beds with rattan bottoms, covered only by two sheets. They were carved and four-posted, and draped with mosquito netting. Two little brown lizards squeaked at us in a friendly manner, and crept down the walls, out of curiosity, no doubt, little ants kept busily crawling across the room in a line, and the mosquitoes that hid in my clothes in the rack during the daytime buzzed about at night. The heat was great, notwithstanding the electric fan, but the sliding screens that formed the sides of the room gave us some relief. These shutters are like Japanese _shoji_, made of small panes of an opalescent shell to soften the intensity of tropic sunlight, with green slit bamboo shades pulled halfway down. When I used to write or read I sat on my rattan bed under the mosquito netting; there I could look out of the parted sides of the house to the red hibiscus border of the garden stretching along the narrow Pasig. Boatmen, in conical straw hats, perched at the ends of their _bancas_, paddled the hollowed-out logs rapidly through the water, or floated idly by, smoking their cigarettes; these boats were loaded to the gunwale with green grasses, and had canopies of matted straw. Launches, too, came chugging past, towing the big high poops covered with straw-screened _cascos_. Over beyond the river was a flat all in a green tangle, with the thatched _nipa_ houses on their stilts. For the palace stands outside the more thickly settled parts of the city, which in turn surround the walled town. [Illustration: _The Pasig River_] Manila to-day is a curious mixture of native _nipa_ shacks and old Spanish churches and forts with the up-to-date American buildings and improvements. There are the different quarters, as in all cities of the Orient--Chinese, native and so on--and each has its own distinctive sights. The street smells, which are never lacking in a city, reminded us of India. The walled city has picturesque gates breaking through the old gray battlements--the massive wall was begun in 1590--and ancient sentry houses at the corners, while behind rise the white balconies of old convents and monasteries, and buildings now used for government purposes, and towers of churches. The old moats have been filled up for sanitary reasons and are being made into wide sweeps of lawn and flower gardens, and the famous Malecon, the drive beneath the city walls, which was once upon the sea front, has been removed too far inland by the filling of the harbour to retain its old charm. "Intramuros" (within the walls) more than half the land belongs to the Church, and church buildings abound. These are really inferior, compared with those we saw in Mexico, but some of them are very old. The Augustinian Church, finished in 1605, has enormously thick walls and a stone crypt of marvelous strength. In the center of the town is Plaza McKinley, but the main business street is the narrow Escolta, made to look still narrower by the overhanging second stories of the buildings. We visited the botanical gardens, a shaded park with winding paths beneath acacias and mango trees. We drove, too, through the narrow streets of the suburb of San Miguel, where we looked into tangled gardens of tropical plants, behind which were houses with broad verandas and wide-opening sides, covered by a wonderful screen of a sort of mauve morning glory, which blooms, however, all day long. The native houses are built of bamboo with braided grass walls and thatched roofs, and are raised on stilts because of the rainy season. We went to order some embroidery one day of a Tagalog woman. Climbing a ladder into a small house, we saw the whole family sitting on the floor, working over a long frame. In some of these shacks they have a small room for visitors, with chairs and a table, and cheap prints of the Virgin on the walls. Under the house are kept usually a pig and a pony. One woman was very successful--she not only had waist patterns to show and to sell, but had a standing order from Marshall Field, in Chicago. We also visited a still more prosperous embroidery house, built of stucco, with a courtyard. These people were Spanish _mestizos_. A visit to the cigarette factory to which we were taken by Mr. Legarda showed us one of the characteristic industries of the city and gave us an idea of the deftness and quickness of those who are employed in this work. The little women who pack the cigarettes can pick up a number of them and tell in a twinkle by the feeling just how many they hold, and the cigar wrappers work with greatest rapidity and sureness and make a perfect product. It was all very clean and fresh, with hundreds of employees in the large, airy rooms. A band played as we went through the building, and we had a generous luncheon and received innumerable presents from the managers. Opportunity was given us for sundry little exploring trips into the suburbs of Manila.[11] We rode on horseback, in company with Secretary Dickinson, Governor Forbes and General Edwards, among little native shacks, through overgrown lanes beyond the city, and along the beach, where we saw fishermen's huts and men mending their nets, to the Polo Club. The Governor, who was most generous in giving money of his own to benefit the Islands, not only built the clubhouse and laid out the field at his own expense, but even imported Arabian horses and good Western ponies. This club is a fine thing to keep army officers in good condition and give them exercise and amusement, as well as to bring good horses into the Islands. The clubhouse, of plaited grasses, bamboo and wood, is on the edge of the beach, from which one can see the beautiful sunsets across the bay and catch the faint line of the mountains in the distance. It all seemed very far-away and tropical and enchanting. The English-speaking residents of Manila have various other clubs, among which the Army and Navy, the English, and the University are perhaps the most important. The Officers' Club, at Fort McKinley (seven miles from Manila) has a superb situation, commanding a fine view of the mountains. As we landed in Manila early Sunday morning, we were in time for service in the Episcopal cathedral, which had just been built. This is a handsome building in the Spanish style, large and airy, with an effective altar. It was erected by an American friend of Bishop Brent, the Episcopal bishop, who has done fine work in the Islands. According to a story that is related of this good man, he made a journey at one time into the interior of Luzon, where he found the natives sadly in need of instruction in ways of personal cleanliness. As soon as he reached the mail service again, he wrote to America for a ton of soap, which was duly shipped to him and used for the purification of the aborigines. I was glad to visit also Bishop Brent's orphan school, consisting principally of American-mestizo children. The native women, when deserted by their white lovers, generally marry natives, who often ill-treat these half-white children, and sometimes sell them as slaves. Miss Sibley, of Detroit, was in charge of this school, which was in a big, comfortable house near the native shacks on the edge of the town, and had twelve pupils at that time. A convent of Spanish nuns on a small island in the river, interested me greatly. It was then under the supervision of the government, for it was at that time not only a convent but also a poorhouse, a school for orphans, an asylum for insane men and women, and a reformatory for bad boys. The embroidery done at the convent was better than that made by the natives in their houses, as the thread used was finer. The nuns charged more than the natives, but they would also cut and sew, thus finishing the garments. Articles embroidered by native women were never made up by them, but had to be taken to a Chinese tailor. The linen must first be bought, however, so I tried to do a little shopping in the city, but found it very unsatisfactory. The shops are poor, and, as one traveler has said, you can get nothing you want in them, but plenty of things you don't want, for which you can pay a very high price. One day I was taken to a cockpit, where a cockfight was to come off. This is one of the characteristic amusements of the Filipinos, which they have engaged in since the year 1500. It is so popular that it would be difficult to put a stop to it all at once, but it has been restricted by the government to Sundays and legal holidays, which is something of a victory. (They are also passionately fond of horse racing, in regard to which other restrictions have been made.) Outside, beggars, old and blind, were crawling over the ground; natives strolled around, petting their birds, which they carried under their arms; and vendors with dirty trays of sweetmeats wandered about. We bought our tickets and passed into the rickety amphitheater. Cocks were crowing, and such a howling as went on, the audience all looking toward us as we entered. It seemed as if they were angry with us for stepping into the arena, and yet there was no other way to reach the seats. Our guides pointed to a shaky ladder that led into a gallery, but we preferred to sit far back in the chairs about the pit. There were natives, Chinese, and mestizos present. We soon discovered that they were not angry with us, but we had entered at a moment when the betting was going on, and the cocks in the ring were so popular that there was great excitement. Each cock was allowed to peck the neck of the other and get a taste of blood, while they were still held under their owners' arms. The fighting cocks did not look quite like ours. They were armed for the fray with sharp "slashers" attached to their spurs. When the betting had subsided the cocks were left to themselves in the ring, and they generally went for each other at once. What a hopping and scuttling! Feathers flew, the crowd cheered, and the cocks went at each other again and again until they were hurt or killed. The referee then decided upon the victor. Sometimes the cocks did not seem to interest the crowd, and then their owners would take them out of the ring before fighting; at times the cocks refused to fight. It was not so exciting as I had expected, and when we considered that the birds were to be eaten anyway, it did not seem so cruel and terrible as I thought it would. Speaking of cocks being eaten, the principal foods of the Filipinos are fowls and eggs, as well as rice, fish and carabao meat, but as the "carry-boys" are good workers they are not often eaten. Pigs are kept by the Filipinos, and are put on a raised platform for about six weeks before killing, so as to keep them clean and fatten them with good food. Salads, crawfish and trout, as well as cocoanut milk, red wine and wild coffee, are among the things they live on. Army people in the Islands often have, in addition, wild deer and wild boar which are shot by the American officers, besides excellent game birds, such as the minor bustard, jungle fowl, wild chicken, quail, snipe and duck. [Illustration: MALACAÑAN PALACE.] I was asked to receive with the Secretary and Mrs. Dickinson and General and Mrs. Edwards, at the Governor General's reception at Malacañan, where we stood in line and shook hands with some seventeen hundred persons. It was a remarkable scene. The palace, which opens up handsomely, and the terrace overhanging the river, were outlined by a myriad electric lights, while launches came and went with guests, and the Philippine Constabulary Band played in the interior court. The papal delegate was there in his canonicals, with his accompanying monsignors, and barefooted friars in cowls. There were foreign consuls in their uniforms, and many Filipina women, with pretty manners and dainty ways, some in their native dress, which is so quaint and gaily coloured. Insurrecto generals came, too, who looked like young boys, and members of the high courts, very wise and dignified. After most of the guests had arrived, there was a _rigodon_ of honour, in which all took part. The rigodon is the dance of the Filipinos, and of so much importance to them that it was considered essential that the Secretary and his party should be able to join in it. Accordingly, we had all practised it on the ship before reaching Manila. It is said that ex-President Taft won much of his way into the hearts of these island people by his skill and evident delight in this dance, which is something like a graceful and dignified quadrille, with much movement and turning. To show that traveling in an official party is not "all play and no work," I may just note the program carried out by the men on the day following this reception. Rising at six o'clock and taking an early breakfast, they went on board the commanding general's yacht and cruised across Manila Bay to visit the new defenses on the island of Corregidor, which rises a sheer five hundred feet out of the water. For hours they moved from one place to another in the heat, inspecting huge guns and mortars and barracks and storehouses, all hidden away so as not to be seen from the sea, although great gashes in the cliffs showed where the trolley roads and the inclined planes ran. It is really the key to our possessions in the Far East. Thousands of men were working like ants all over the place. It was two o'clock before the party reached the tip-top, where they had a stand-up luncheon at the quarters of the commanding officer. Then they came back to the yacht, and fairly tumbled down just wherever they happened to be for a siesta. They were then taken to Cavite, ten miles away, which is one of the two naval stations. There they landed again and visited the picturesque old Spanish fortifications and the quarters. [Illustration: MRS. ANDERSON IN FILIPINA COSTUME.] A _baile_, or ball, was given in honour of the Secretary by the Philippine Assembly, at their official building, where all the ladies of our party wore the Filipina dress. This is ordinarily made of piña cloth, a cheap, gauzy material, manufactured from pineapple fiber. The waist, called _camisa_, is made with winglike sleeves and a stiff kerchief-like collar, named _panuela_. The skirt may be of any material, quite often a handsome brocade, and among the Tagalogs a black silk open-work apron finishes the costume. The white suits and uniforms of the men and the bright-coloured dresses made this ball a gay and lively scene. The band played incessantly, and after the Secretary and Mrs. Dickinson had stopped receiving at the head of the stairs, there was a rigodon, which we all danced in as stately a manner as we could. But my most vivid recollection of the ball is of the heat and the pink lemonade, which poisoned a hundred people and made me deadly ill all that night. The Governor General gave a big dinner for the Secretary of War at the palace one evening. We assisted also at the opening of the new theater--which is called the finest in the Far East--at which Marshall Darrach gave recitations from Shakespeare. I must not forget the gala performance at the new theater, too, which was arranged by the society people of the city. All the performers were amateurs, so we rather dreaded the evening, which promised to be interminable, but everything was so good that the time passed quickly. The little ladies sang quite acceptably, and played the violin and the piano; and a lot of tiny tots, children of the best people, gave an amusing vaudeville that really was exceedingly funny and was much applauded. We could hardly believe that it was all amateur. The Government Dormitory for Girls, which we visited, I found most interesting. There were one hundred and fifty, eight sleeping in each room. These girls came from different provinces all over the Islands. As there are so many distinct dialects, some of them could understand one another only in English, and no other language is allowed to be spoken. One of the girls made a speech in English welcoming the Secretary and did it extremely well. Having learned, among other things, to cook, they gave us delicious tea and cakes and candies on a half-open veranda among the vines and Japanese lanterns. Some were taking the nurses' course, which seemed to be the most popular. These pretty girls danced for us in their stiff, bright-coloured costumes, swaying and waving their hands, and turning and twirling in their languid but dignified manner. It appeared to be a mixture of a Spanish and a native dance, and was altogether quite charming. A morning with Mr. Worcester at the Bureau of Science was most delightful. This bureau is so much more than a museum of scientific specimens that I cannot begin to do justice to it in a single paragraph. It was started at first as a Bureau of Government Laboratories in charge of the chemical and biological work of the government, the departments of zoölogical and botanical research were subsequently added, and finally the Bureau of Ethnology and the Bureau of Mines were incorporated with it. Not only were all these departments coördinated under one head, preventing overlapping and securing economy and efficiency of administration, but this work was correlated with that of the Philippine General Hospital and the College of Medicine and Surgery. When this comprehensive plan was formed all the scientific work of the government was carried on in "a hot little shack," and the scheme was commonly referred to as "Worcester's Dream," but at the time of our visit the dream had come true. The departments were manned by thoroughly trained men from the States, and the Bureau of Science was one of the world's greatest scientific institutions. The Philippine Bureau of Science "is now dead." When the Democratic Administration took charge it was announced that all theoretical departments, such as ethnology, botany, ornithology, photography and entomology (!) were to be "reduced or eliminated." It was afterward made plain that all work which was considered practical would be continued, but the mischief had been done, the men who made the institution had left, and under present conditions it is impossible to secure others who are equally competent in their place. Our only consolation is to be derived, as Mr. Worcester himself says, "from contemplating the fact that pendulums swing." Though so recently established, the museum contained in 1910 a wonderful exhibit of the plants and animals of the Islands. We took a peep into the butterfly room, where we admired some rare and lovely ones with a feathery velvet sheen the colour of the sea. We saw also the huge brown Atlas moth touched with coral, like a cashmere shawl, with eyes of mother-of-pearl on his wings. We noticed that the females were larger than the males, and even those of the same variety often differed greatly in colour. In one case a female was big, and brown and violet in colour, while her mate was small, and blue and yellow. In the next room were beetles, some of which were like the matrix of turquoise, and others had shimmering, changeable shades of green and bronze. There were beetles like small turtles, and long, horned beetles like miniature carabaos. Afterward we visited the birds. Bright-coloured sun birds, with long beaks, which feed on the honey of flowers; clever tailor birds, small and brown, with green heads and gray breasts, which sew leaves together with vegetable fiber to make their nests; birds of whose nests the Chinese make their famous soup, and the blue kingfishers, of whose brilliant feathers these same Chinese make jewelry; fire-breasted birds, too, and five-coloured birds. There were birds that build their nest four feet or more under the ground, and hornbills, that wall up their wives in holes in the trees while they are hatching their eggs, the males bringing them food and dropping it through a small opening. There, too, I saw the fairy bluebird. Near by, we visited an orchid garden, and passed under gates and bamboo trellises dripping with every kind of orchid. The Philippines are the paradise of these remarkable plants, and many are the adventures that collectors of them have had in the interior of these Islands. Then we passed into the Jesuit chapel and museum. We were greeted at the door by several black-robed priests, who smiled and bowed and talked all at once. They escorted us first to the museum, where there were cases of shells--heart-shaped shells, trumpet shells, scalloped shells big enough for a bathtub--all kinds of shells, and the paper nautilus, which is not a shell but an egg case. Then there were land shells, polished red and green, Venus' flower baskets, exquisite glass sponges, corals of all kinds--fine branches of the red and the white--and an enormous turtle that weighed fifteen hundred pounds. In the cases at the side of the room were animals of the country--flying monkeys, with sucking pads on their toes to help them climb the trees, big, furry bats and flying lizards. A tiny buffalo, which was discovered only a few years ago up in the hills, and a small spotted deer were in the collection. A big monkey-catching eagle, white and brown, was here, and the paroquet that carries leaves for her nest in her red tail, as well as a pigeon with ruffs of green and blue about her neck, and a bald crown, which was caused, the natives say, by flying so high that her head hit the sky. Numerous entertainments and receptions were crowded into that too short visit to Manila. July 25th had been declared a national holiday. A musical program was given in honour of the Secretary by five thousand Manila school children. One afternoon Mrs. Dickinson received some of the Filipina ladies, who sang and played on the piano quite well. Another day the officers and ladies at Fort McKinley entertained the party at luncheon at the Officers' Club. Before luncheon there was a military review in which the troops from all over the islands participated, followed by some good shell firing out in the chaparral, as under war conditions, and a display of wireless work. A special drill was given by Captain Tom Anderson--the son of General Anderson--whose company was one of the best drilled in the army, and went through the manual and marching with only one order given, counting to themselves in silence the whole seventeen hundred counts, all in perfect unison.[12] In the Secretary of War's speech that afternoon he took occasion to say, "General Duvall, you have not said too much in favour of the Army. You have not overdrawn the picture, for a steadier moving column or brighter eyed men and a more soldierly set of men I have never seen anywhere." The reception by General and Mrs. Duvall was a brilliant affair, chiefly of the army and navy. The handsome house with its wide verandas stood in a garden overlooking Manila Bay. On the Luneta there was, one evening, the largest gathering that had assembled on that historic plaza since the days of the "Empire," for the Secretary of War was expected to be there. The people hoped that he brought with him a proclamation of immediate independence to be announced at that time. The Luneta had once been at the edge of the water, but a great space had been filled in beyond it, and buildings were going up--a large hotel, which would make all the difference in the world to tourist travel in the Philippines, and a huge Army and Navy Club--so that it was planned to remove the Luneta farther out some day, again to the water's edge. On this particular evening, the oval park was crowded with picturesque people, almost all the men in white, the soldiers in their trig khaki, and the women in their gaily coloured dresses and panuelas. Rows of carriages circled round and round, as the two bands played alternately. After a time we left our automobiles and walked in the throng. A magnificent sunset was followed by the gorgeous tints of the afterglow, and dusk came on and evening fell while we watched and were watched. Soon a thousand electric lights, that were carried in rows around the plaza and over the kiosks of the bands, sparkled out in the darkness. The beauty of the scene, the animation of the crowd, driving or walking in groups, and the refreshing coolness after the heat of the day, made this a lasting memory. CHAPTER II THE PHILIPPINES OF THE PAST How have the Philippines come to present such a unique combination of Spanish and Malay civilization? Let us look into their past. We find for the early days myths and legends, preserved by oral tradition. Two quaint stories told by the primitive mountain people, which show how they believe the Islands first came into being and how the first man and woman entered into this world, are worth transcribing for their naïve simplicity: "A long time ago there was no land. There were only the sea and the sky. A bird was flying in the sky. It grew tired flying. It wanted something to rest upon. The bird was very cunning. It set the sea and sky to quarreling. The sea threw water up at the sky. The sky turned very dark and angry. Then the angry sky showered down upon the sea all the Islands. That is how the Islands came." This second tale is even more child-like: "A great bamboo grew on one of the Islands. It was very large around, larger than any of the others. The bird lit on the ground and began to peck the bamboo. A voice inside said, 'Peck harder, peck harder.' The bird was frightened at first, but it wanted to know what was inside. So it pecked and pecked. Still the voice said, 'Peck harder, peck harder.' At last a great crack split the bamboo from the bottom to the top. Out stepped a man and a woman. The bird was so frightened that it flew away. The man bowed very low to the woman, for they had lived in different joints of the bamboo and had never seen each other before. They were the first man and woman in the world." These natives believe there are good and evil spirits, and they invoke the agency of the latter to explain the mystery of death. They say the first death occurred when the evil spirit lightning became angry with man and hurled a dangerous bolt to earth. The first suggestion of real history is found in the traditions that tell of Malays from the south who came and settled on these islands. It is said a race of small black people were already here--the Negritos--who resembled the African negroes, and who retired into the hills before the invaders. Next we hear of a Mohammedan priest who came to the southern Philippines and gave the people his religion. His followers have to this day been called Moros. It was more than two centuries before Captain Cook visited Hawaii, that white men discovered the Philippines. Magellan, the famous Portuguese navigator, while sailing in the service of Spain, landed on Mindanao and Cebu, and took possession of the group in the name of the Spanish king. Before starting from Seville on this voyage around the world, Magellan had already spent seven years in India and sailed as far as Sumatra, so he already knew this part of the world. This time he was in search of the Spice Islands and of a passage from the Atlantic to the Pacific Ocean. He had touched first at Teneriffe and then crossed the Atlantic to Brazil, making his way along the coast of South America. There were many hardships and difficulties to contend with, and mutiny in the fleet resulted in several deaths. But, as we all know, he persevered, and on the 15th of October, 1520, discovered the straits which were named after him. The Ladrones were reached after fourteen tedious weeks, and on St. Lazarus' day, in 1521, the Philippines were sighted and named by him for the saint. In the early times they were sometimes referred to by the Spaniards as the Eastern, and later as the Western, Islands. They were finally named the Philippines by Ruy Lopez de Villalobos, after his king, Philip the Second. Magellan was quite unlike Captain Cook, whose visit to Hawaii has been mentioned. He was a nobleman and full of the religious enthusiasm that fired the Spaniards of his day. He was accompanied by several friars, who at once began missionary work among the natives, and only a week after his arrival the Cebuan chief and his warriors were baptized into the Christian faith. Unfortunately, Magellan took sides with the Cebuans in their warfare against a neighbouring tribe, and in the battle he was killed. After his death, the same chieftain turned on Magellan's followers, but some escaped to their ships. Out of two hundred and fifty men who had set sail three years before, only eighteen, after suffering incredible hardships on the long journey by way of India and the Cape of Good Hope, returned safely to Spain. The next explorer who touched at the Islands was the Englishman, Sir Francis Drake, of Spanish Armada fame, who sailed in 1570 on a voyage round the world. We also hear of another Briton, William Dampier, a noted free-booter, who, in 1685, tried to cross the Isthmus of Panama with Captain Sharp. Three times he sailed round the world, and touched at the northern as well as the southern Philippine Islands. Magellan, Drake and Dampier gave the western world much knowledge of the Far East, but did not remain long enough in the Islands to have any great or lasting influence over the natives. The work of civilizing them was left to Legaspi and the Spanish friars, who were the first real settlers. In 1565, the Philippines were occupied by an expedition under Miguel Lopez de Legaspi, _alcalde_ of the City of Mexico, who was charged to open a new route to Java and the Southern Islands. On his return voyage he was to examine the ports of the Philippines, and, if expedient, to found a colony there. In any case he was to establish trade with the Islands. The viceroy of Mexico charged him that the friars with the expedition were to be treated with the utmost consideration, "since you are aware that the chief thing sought after by His Majesty is the increase of our holy Catholic faith and the salvation of the souls of those infidels." Cebu was occupied, and Manila was taken and made the seat of government. The occupation of the Islands was not exactly by force of arms, for there was no fighting, although they found the islands well populated and the people more or less armed. The natives seemed to recognize and submit to a better government and religion than they had ever known. The reports of the Spaniards of the time speak of the success of small expeditions of perhaps a hundred men, who took over whole provinces. These soldiers were accompanied by Spanish priests, who settled among the people, preaching Christianity in the native tongues. The friars persuaded them to give up their continual feuds and submit to the central authority which the friars represented. Legaspi brought with him from Mexico four hundred Spanish soldiers. Later eight hundred more arrived, and civilian Spaniards, both married and single, sailed to the Islands as settlers. In 1591, according to the records of Spanish grants, there were 667,612 natives under Spanish rule, and twenty-seven officials to enforce the laws and preserve order. It was reported that in a majority of the grants there was peace, justice and religious instruction. There were Augustinian, Dominican and Franciscan friars as well as secular clergy. These men were not only priests but also fighters and organizers, and did fine work for many years, until long-continued possession of power gradually made the orders corrupt and grasping. Upon their first arrival, the Spaniards found the people established in small villages, or _barangays_, where the chief lived surrounded by his slaves and followers. It was considered wise to continue this system, ruling the villages through the local chieftain, whom the Spaniards called _cabeza de barangay_. Churches were erected, convent houses were built about them, and the natives were urged to gather near by. It was ordered that "elementary schools should be established, in which the Indians will be taught not only Christian doctrine and reading and writing but also arts and trades, so that they may become not only good Christians but also useful citizens." So at the end of the sixteenth century the Philippines were at peace. The natives were allowed to move from one town to another, but they were required to obtain permission, in order to prevent them from wandering about without religious instruction. The tendency of the Malays is to separate into small groups, and they have never been dwellers in large towns. The Spanish priests, therefore, found a constant effort necessary to keep them concentrated about the churches "under the bells." [Illustration: "UNDER THE BELLS."] The fervour of religious reform which started in Germany was followed by an equal fervour within the Roman Catholic Church. The period of Julius II and Leo X was over; the Council of Trent had met. Ignatius Loyola had seen his visions and sent forth his company, and Spain was full of priests eager to serve God with the same stern energy which the previous generation had shown in the search for lands and gold and fabulous gems. No duty was so grave as that of conformity to the Church, no stigma so galling as that of heretic. To convert the heathen was an obligation binding upon all men. All Spanish colonies were missions; the Philippines were always rather a mission than a colony. Until the revolt of 1896, Spain never found it necessary to hold the Islands by armed force; her dominion there was based rather on her conquest of the minds and souls of men. There had been a few uprisings, however, and early in the eighteenth century a Spanish governor and his son were murdered by a mob. But notwithstanding occasional difficulties, in the main there was peace until the civil service of the Philippines was assimilated with that of Spain. Then officials became dependent upon their supporters at home, and were changed with every change of the ministry. Some Spaniard writing at the time said that with the opening of the Suez Canal Spanish office holders descended on the Islands like locusts. At the end of the nineteenth century, the Spanish army had grown to 17,859 of all ranks, only 3,005 of whom were Spaniards, and there was a constabulary of over 3,000 officers and men, who were almost entirely natives. The rule of Spain was secured by a native army. There could have been no widespread discontent, or that army would not have remained true to its allegiance, especially as its recruits were obtained by conscription. The chronicles remind us, however, that the Spaniards did not have things all their own way. In the early days, they were at first friendly with the Chinese, and Mexico carried on a flourishing trade with China by way of Manila until the pirate Li Ma Hong raided the Islands. The Spaniards were on good terms with the Japanese until the latter massacred the Jesuit friars in Japan. When the Shogun Iyeyasu expelled the priests he sent away even those who were caring for the lepers, and as a final insult, he sent to Manila three junks loaded with lepers, with a letter to the governor general of the Philippines, in which he said that, as the Spanish friars were so anxious to provide for the poor and needy, he sent him a cargo of men who were in truth sore afflicted. Only the ardent appeals of the friars saved these unfortunates and their contaminated vessels from being sunk in Manila Bay. Finally the governor yielded, and these poor creatures were landed and housed in the leper hospital of San Lazaro, which was then established for their reception and which remains to-day. The Spanish governors were also hampered by the lack of effective support from the older colony of Mexico, which was so much nearer than the home land that they naturally turned to it for aid. One of them wrote pathetically to the King of Spain: "And for the future ... will your Majesty ordain that Mexico shall furnish what pertains to its part. For, if I ask for troops, they send me twenty men, who die before they arrive here, and none are born here. And if I ask for ammunition, they laugh at me and censure me, and say that I ask impossible things. They retain there the freight money and the duties; and if they should send to this state what is yours, your Majesty would have to spend but little from your royal patrimony." The Portuguese were a source of anxiety to the colonists until Portugal fell into the hands of Spain. The Dutch, too, who were growing powerful in the Far East, even took Formosa, which brought them altogether too near, but they were driven out of that island by the great Chinese pirate Koxinga.[13] From the time of Legaspi to the end of Spanish rule there were occasional attacks upon the Chinese residing in the archipelago, who were never allowed to live in the Islands without exciting protest and dislike, based partly upon religious, partly upon commercial grounds. During the last one hundred years of Spanish supremacy, the greatest danger to their power was the presence of the Chinese. Efforts to exclude them were never effective or long enduring, and yet it was felt that the men who came as labourers and traders were the advance guard of an innumerable host. In business the Malay has never been the equal of the shrewd Chinaman, and although the latter might be converted and take a Spanish name, yet it was always gravely suspected that a search would find joss sticks smoldering in front of the tutelary deity of commerce hidden behind the image of the Virgin in his chapel. So the Chinaman, like the Jew in medieval Europe, carried on his trade in constant danger of robbery and murder. This antipathy did not, however, extend to Filipina women, many of whom married the foreigners. Among the leaders in the Filipino insurrection against the United States, Aguinaldo, two of his cabinet, nine of his generals, and many of his more important financial agents were of Chinese descent. In 1762 the English swooped down upon Manila, but they held the capital only two years, for, by the Treaty of Paris, the lands they had taken were returned to Spain. It is said the English conquest, brief as it was, brought good results to the Islands. Before going on to the struggle against the friars, I wish to quote from my father's letters describing his experiences in the Philippines twenty years before American occupation. "At Sea, December 2, 1878. "Yesterday I left Manila, where I have been since the 6th of last month.... Our first days there were spent in firing salutes and exchanging visits, and going through all the forms which are customary when a government vessel comes into a foreign port. Admiral Patterson sent me here to settle a stabbing affray on board the American barque _Masonic_, and that took up my attention at first. In the evenings I went to the opera, and visited the sights of the city. On account of earthquakes, all the buildings are but one story high. The customs, fashions, etc., are Spanish. Every one was polite and I found it very pleasant; but, as you might expect, after a little while I grew restless. I heard that there was some beautiful scenery in the interior, and I resolved to go on an investigating trip and see it. Our vice-consul, Mr. Yongs, and another gentleman went with me. "From Manila we went in a boat up a short river, which had its rise in a large lake, about twenty-five miles long, that we crossed in a steamer. I think I never saw such quantities of two things as were on that lake--namely, ducks and mosquitoes. "From the lake we continued our journey in two-horse vehicles, like the _volantes_ of Havana, and in these we went from village to village, on our way to the mountains. We were very well treated. The Spanish authorities at Manila provided us with whatever we required. The villages were clusters of thatched huts around a church, and the religion seemed to be a curious mixture of Roman Catholic Christianity and pagan superstition, as I concluded from the style of the pictures with which the churches were adorned. These were chiefly representations of hell and its torments. Devils, with the traditional tails and horns, and armed with pitchforks, were turning over sinners in lakes of burning brimstone.... "We found the natives very musical; they sang and played on a variety of instruments, and they were rather handsome. The women had, without exception, the longest and most luxuriant hair I ever saw in all my travels. You know it is a rare thing among us for a woman to have hair that sweeps the ground, but here the exception is the other way; nearly every woman I saw had hair between five and six feet in length. "I was told that back among the mountains there existed tribes whom the Spaniards have never been able to conquer, and no one dares to venture among them, not even the priests. Our road was constantly ascending, and as we advanced toward the interior the scenery became beautiful. Peaks of mountains rose all about us; plains and valleys stretched out, covered with tropical vegetation; picturesque villages, clustering around their churches, were visible here and there; and in the distance were glimpses of the sea, sparkling and bright in the sun. "I was told of a wonderful ravine among the mountains that was worth seeing and I decided to visit it, especially as it was a favourable time; the river, by which it had to be approached, was then high, and its fifteen cascades, which usually had to be climbed past, dragging the canoe, were reduced to four. I took three natives with me, and we ascended successfully. I have called it a ravine, but a gorge would be a better term, for it is worn directly through the mountain by a large river, and the rock rises up on each side, as sheer and straight as if cut by machinery. "After I had ascended a certain distance, I stopped for a time to examine all the wild magnificence about me. The rocky wall on each side was so high that when I looked up I could see the stars shining in that bright noonday, as if it were night. Huge birds came flapping up the gorge far above my head; and yet they were far below the top of the mountain of rock. I do not know how many feet it rose, but I never saw any precipice where the impression of height was so effectually given--it seemed immense. "Beneath us was the deep, broad stream, looking very dark in the twilight that such a shadow made, and I could not help feeling awestruck. But the opening of the gorge framed as smiling and cheerful a landscape as could possibly be devised, to contrast with the inner gloom. It was a wide, varied and splendid view of the country beyond, sloping to the distant sea, and all of it as aglow with light and colour as sea and land could be, beneath a tropic sun. "Descending the river on our way out, I had a characteristic adventure, which will make me satisfied for a time. We had passed two of the rapids in safety, but as we approached the third, the canoe struck on a rock or something in the current, bow on, and swinging round, half filled with water. The natives in the end of the canoe nearest the rock sprang out and clung to the vines which hung over its sides, but the other man and I went over the fall in the half-swamped canoe, and were wholly at the mercy of the stream, with an unusually good prospect of getting a good deal more of it. "The fall once passed through, the current drove us toward the shore, if that is what you would call a precipice of rock, running straight down far below the surface of the water. I succeeded in grasping the vines and pulling the canoe after me by my feet. The water was quite close by the rock, and the other two men, crawling down to us, hung on with me, and bailed out the boat till it was safely afloat, and then we went down the rest of the way without accident." Before the middle of the last century, life in the Philippines must have been, for Spaniards and natives alike, one long period of siesta. The sound of the wars and the passing of governments and kings in Europe must have seemed to these loiterers in a summer garden like the drone of distant bees. After that period conditions changed rapidly. In 1852, the Jesuits returned to the Philippines; in 1868, the reactionary Queen Isabella II fled from Spain, because of the rise of republicanism; in 1869, the Suez Canal was opened. All these events had their influence, but the return of the Jesuits was of dominating importance. Throughout the nineteenth century the sole idea of the Tagals was to get rid of the friars, and for several reasons, which I will explain as briefly as possible. The Roman Catholic clergy are divided into regular and secular. Members of the secular clergy are subordinate to the bishops and archbishops, through whom the decrees of the Holy See are promulgated. The regular clergy, monks and friars, are subordinate to provincials elected for comparatively short terms of office by members of their own order. The Jesuits form a group by themselves but belong rather to the regular than the secular. Over three hundred years after the conversion of the Filipinos, the Spanish monks and friars considered it still unsafe to admit natives into the hierarchy of the Catholic Church. _The secular clergy were mostly natives, the regular clergy were Spaniards._ Naturally this condition of affairs in time produced friction. To understand the case in regard to the Jesuits, it is necessary to go back nearly a century. In 1767, the King of Spain issued a decree expelling the Jesuits from his possessions. Their property was confiscated, their schools were closed, and they were treated as enemies of the state. They had been among the earliest missionaries in the Philippines, and were probably the wealthiest and most influential of all the clergy there. Their departure left no priests for the richest parishes in the provinces of Cavite and Manila, which had been their sphere of influence. The question at once arose as to who would succeed them, and as it happened, the Archbishop of Manila who had to answer it was a member of the secular clergy, a Spanish priest to be sure, but of liberal tendencies. Consequently, he filled the parishes with native priests, who continued to occupy them until the return of the Jesuits. Now the parish priest was the most influential man in the community. As native priests used this influence to build up the prestige of the seculars, the ecclesiastical feuds which arose became embittered by racial antagonism. When a royal order was received permitting the return of the Jesuits it became at once necessary to find places for them in the ecclesiastical government. Spain decided that the parishes of Cavite and Manila should be henceforth filled by members of the order of Recollets, who were to transfer their missions in Mindanao to the Jesuits. The Archbishop protested against this increase in the power of the regular clergy, and the Governor General assembled his council to act upon the protest. All the members of the council who were born in Spain voted against the Archbishop. All those born in the Philippines voted for him. The regulars gained another victory over the seculars; the native was publicly informed that he was not fit to administer the parishes of his own people, and he saw himself definitely assigned to the position of lay brother or of curate. Whatever threads of attachment there had been between the opposing factions broke on the day of that decision, and every native priest from that moment became a center of disaffection and of the propaganda of hatred of the friars. This was perhaps the real beginning of the movement which continued, now secretly, now openly, until it broke out in actual revolt in 1872. The Spaniards put down this uprising of the Tagalogs with such cruelty that they feared a later retaliation, and sought help from the friars. This the friars gave them, in return for added wealth and power, which was granted, of course, at the expense of the vanquished natives. Worcester writes in one of his earlier books, "During the years 1890-93, while traveling in the archipelago, I everywhere heard the mutterings that go before a storm. It was the old story: compulsory military service; taxes too heavy to be borne, and imprisonment or deportation with confiscation of property for those who could not pay them; no justice except for those who could afford to buy it; cruel extortion by the friars in the more secluded districts; wives and daughters ruined; the marriage ceremony too costly a luxury for the poor; the dead refused burial without payment of a substantial sum in advance; no opportunity for education; little encouragement for industry and economy, since to acquire wealth meant to become a target for officials and friars alike; these and a hundred other wrongs had goaded the natives and half-castes until they were stung to desperation." The dissensions in the Philippines which ended in the rebellion of 1896-7 began with disagreements among the Spaniards themselves. A progressive party arose before which the clerical or conservative party slowly but steadily lost ground, and the legislation of modern Spain was by degrees introduced into the Islands. The country was not able to endure the taxation which would have been necessary to raise the revenues to carry out this legislation. Hence laws which were passed against the advice of the Spanish clergy in the Philippines were left largely in their hands for execution, not because they were loved or trusted, but because they were the only Spanish functionaries who knew the language and the people and whose residence in the Islands was a permanent one. If the friars had used their power wisely and unselfishly, there would have been no trouble, but they used it too often simply to keep the people down and extort money, for which they gave little return. By degrees the mestizos took sides. The Chinese mestizos soon grew restive under this priestly government, and aided the progressive Spanish party in Manila. As time passed they had it borne in upon them that revolution might pay. The insurrection of 1896-7 was planned and carried out under the auspices of a society local to the Philippines, called the "Katipunan," the full title of which may be translated as "Supreme Select Association of the Sons of the People." According to Spanish writers on the subject, it was the outgrowth of a series of associations of Freemasons formed with the expressed purpose of securing reforms in the government of the Philippines, but whose unexpressed and ultimate object was to obtain the independence of the archipelago. As if to accomplish this purpose, a systematic attack was made on the monastic orders in the Philippines, to undermine their prestige and to destroy their influence upon the great mass of the population. The honorary president of the Katipunan was José Rizal, whose name was used, without his permission, to attract the masses to the movement. Rizal was born in 1861 not far from Manila. He came of intelligent stock. After his early training at the Jesuit school in Manila and the Dominican university, Rizal went to Spain, where he took high honors at the University of Madrid in medicine and philosophy. Post-graduate work in France and Germany followed. He was an ardent patriot, and in order to awaken his countrymen to the need of reform, although he was a Roman Catholic, he published while in Germany his book called "Noli Me Tangere,"--Touch Me Not--which dealt with the immoral life of the friars. An English translation has been issued with the title, "The Social Cancer." The circulation of the book in the Islands was forbidden, but it was read by most of the educated Filipinos. In reading it, one is again and again struck by the author's clear comprehension of the needs and the difficulties of the Filipinos, and the calm, unprejudiced way in which their problems are discussed. [Illustration: JOSE RIZAL.] In 1891, Rizal began the practice of medicine in Hongkong. Meanwhile, the Spanish authorities, in their desire to get him into their power, worked upon his feelings by persecuting his mother. The trick was successful, and he returned to Manila, where he was soon arrested, and banished to the island of Mindanao. The most powerful leader of the insurrection was Andres Bonifacio, a passionate and courageous man of little education. He sent an agent to Dr. Rizal to aid him in escaping from his place of exile and to request him to lead the Katipunan in open revolt. Rizal refused, believing that the Filipinos were not yet ready for independence. Bonifacio resolved to proceed without him. Bonifacio assured his audience that when he gave the signal the native troops would join them. It was of great importance to the success of his plan that the army, as in 1872, was engaged in operations against the Moros. There were available in Manila only some three hundred Spanish artillery, detachments amounting to four hundred men, including seamen, and two thousand native soldiers. The plot was discovered, but Bonifacio escaped from Manila, and sent out orders for an uprising in that part of Luzon which had been organized by the Katipunan. Manila was attacked, but the rebels were repulsed. Martial law was proclaimed in eight provinces of Luzon, followed by wholesale executions. Many of those arrested on suspicion "were confined in Fort Santiago, one batch being crowded into a dungeon for which the only ventilation was a grated opening at the top, and one night the sergeant of the guard carelessly spread his sleeping-mat over this, so the next morning some fifty-five asphyxiated corpses were hauled away." Just before the outbreak, Rizal received permission to join the army in Cuba as surgeon, but on the way there was arrested and brought back to Manila. His fate was now sealed. The trial by court-martial was a farce. On a December day in 1896 he was led to execution. Rizal was undoubtedly the noblest and most unselfish of the Filipino leaders, and his execution was not only a crime but a blunder on the part of the Spanish authorities. From his prison he issued an address to the Filipinos remarkable for its moderation and its condemnation of the "savage rebellion," stating that the education of the people must precede any truly beneficial reforms, and urging them to go back to their homes. The Spanish officials deemed this not sufficiently "patriotic" to be published, and sentenced its author to the death of a traitor by shooting in the back. To-day he is the national hero of the Filipinos. [Illustration: FORT SANTIAGO.] The seacoast towns were under the leadership of Emilio Aguinaldo, a young radical, who was already a recognized leader among the local disaffected. The Spaniards had not expected this outbreak in Cavite. Aguinaldo had personally assured the governor of the province of his devotion to Spain, but when fighting began isolated Spanish officers were killed and their families carried into captivity. The difficulties, of the Spaniards were increased by the fact that the defense of Manila and Cavite until reinforcements arrived, would be largely in the hands of native troops, among whom the Katipunan was known to have been at work. But the troops of the old native regiments--the men who for years had followed Spanish officers--were on the whole faithful, and it was largely due to them that Manila and Cavite were held. The leaders in the insurrection were of that class who called themselves _ilustrados_, enlightened, a class whose blood is, in almost every case, partly Spanish or partly Chinese. The supremacy of the friars was passing, and men of this class intended to be the heirs to their domain. The idea of forming a republic and even of adopting the titles appropriate to a republic to designate the functionaries of a Malay despotism was an afterthought. Reinforcements arrived from Spain, and by June 10, 1897, the insurrection was broken, and Aguinaldo with his remaining adherents had taken refuge at Biacnabato, some sixty miles from Manila. He was now without a rival, for Bonifacio had dared to attempt his life, had been brought before a court-martial, had been condemned to death and had disappeared. Aguinaldo, who now called himself not only Generalissimo of the Army of Liberation but President of the Revolutionary Government, had adopted guerilla warfare, and the Spanish commands were forced to follow an enemy who was never dangerous to large bodies, but who always was to small ones--an enemy who, wearing no uniform, upon the approach of a large body became peaceful labourers in the fields along the road, but were ready to pick up their rifles or bolos and use them against a small party or a straggler. Still, whatever they had fought for at first, the insurgent leaders were now fighting for their own safety. The governor general sought in various ways to gain the support of the country. He called for Filipino volunteers, and, curiously enough, they responded with enthusiasm. The rapidity with which they were recruited was probably largely due to the activity of the friars. This added to the hatred of them felt by the class of natives represented by Aguinaldo. Between June and December, 1897, the time was spent in an obscure bargaining, the outcome of which was the so-called Treaty of Biacnabato, which Primo de Rivera--the governor general--has stated was merely a promise to pay a money bribe to the insurgents if they would cease a combat in which they had lost hope of success but which they could still prolong to the detriment of the resources and the prestige of Spain. The result of the bargainings was that Spain agreed to pay eight hundred thousand Mexican dollars for the surrender of Aguinaldo and his principal leaders and the arms and ammunition in their possession. An amnesty was proclaimed. Aguinaldo and his leaders were sent to Hongkong under escort, where they declared themselves loyal Spanish subjects. Primo de Rivera returned to Spain. As he received in return for the money only about two hundred rifles and a little ammunition, it is not probable that he made any of the promises of changes in the government of the archipelago which the Filipinos have insistently stated since then were the real objects of the agreement. Whatever may have been the true motives which actuated the Spanish governor general in adopting this method of terminating a successful campaign, he succeeded in purchasing only an armistice and not a peace. On January 23, 1898, a Te Deum was sung in the cathedral of Manila to mark the reëstablishment of peace in the archipelago. The insurgent leaders had been bought off and their followers had surrendered their arms. As Spanish dominion in the Philippines was now about to close, let us stop a moment to inquire what it had brought to the Islands. It may have been hard and utterly unprogressive, but it turned the tribes of Luzon and the Visayas from tribal feuds and slave-raiding expeditions to agriculture. To accomplish these results required untiring energy and a high enthusiasm among the missionaries. They had lived among savages, speaking their tongue, until they had almost forgotten their own. Spain had ceased to be everything to them; their order was their country. Spanish officials came and went, but the ministers of the Church remained, and as they grew to be the interpreters of the wants of the people, in many cases their protectors against spoliation, power fell into their hands. It is rather interesting to learn that in 1619, in the reign of Philip III, it was proposed to abandon the Philippines on account of their useless expense to Spain, but a delegation of friars from the Islands implored him not to abandon the twenty thousand Christians they had converted, and the order was countermanded. Spanish dominion left the people Christians, whereas, if the Islands had not been occupied by Spain, their people would in all probability to-day be Mohammedan. The point of view of the Spanish friars may not be ours, but when their efforts are judged by the good rather than the evil results, it can still be said that Spain gave Christianity and a long term of peace to the Philippine archipelago. The Filipinos are the only Christian Asiatics. But Philippine history was to take an unexpected turn. The Spanish-American war broke out, and a new factor appeared upon the scene in the shape of Commodore Dewey and his fleet. We all know the story of the battle of Manila Bay, but we may just recall it briefly. It was the night of April 30, 1898, that the American Asiatic squadron, which had received its orders at Hongkong, arrived off the Philippines. They took a look first into Subig Bay, but seeing no enemy, they made their way into Manila Bay by the Boca Grande entrance. There were rumours of mines in the channel and big guns in the forts, but Dewey took the chance, and the fleet steamed in at night. The ships formed two columns, the fighting ships all in one line, and the auxiliary vessels about twelve hundred yards behind. They moved at the rate of their slowest vessel. Black thunder clouds at times obscured even the crescent moon that partially lighted their course, but occasional lightning flashes gave the bold Americans a glimpse of frowning Corregidor and the sentinel rock of El Fraile. The ships were dark except for one white light at the stern of each as a guide to the vessel next in line. As the _Olympia_ turned toward El Fraile her light was seen by a Spanish sentry. A sheet of flame from the smokestack of the _McCulloch_, a revenue cutter attached to the fleet, also betrayed its presence to the enemy at the same moment. El Fraile and a battery on the south shore of the bay at once opened fire, which was returned by the ships to such good purpose that the battery was silenced in three minutes. Slowly, steadily, Dewey's ships steamed on, and at dawn discovered the gray Spanish vessels lying in front of the naval arsenal at Cavite, over on the distant shore to the right. Admiral Montojo's flagship, the _Reina Cristina_, and the _Castilla_, and a number of smaller vessels, formed a curved line of battle, which was protected in a measure by the shore batteries. The Spaniards had one more ship than the Americans, but the latter had bigger guns. Silently the American squadron advanced across the bay, with the Stars and Stripes flying from every ship. At quarter past five on the morning of May 1st, the Spanish ships fired their first shots. When less than six thousand yards from their line, Dewey gave the famous order to Captain Gridley, in command of the _Olympia_: "You may fire when you're ready, Gridley." Two hours later, the _Reina Cristina_ had been burned, the _Castilla_ was on fire, and all but one of the other Spanish vessels were abandoned and sunk. Dewey gave his men time for breakfast and a little rest, then shelled and silenced the batteries at Cavite. Soon after noon the Spaniards surrendered, having lost 381 men and ten war vessels. Seven Americans were slightly wounded, but none were killed. So ended this famous battle. CHAPTER III INSURRECTION Admiral Dewey took a great liking to General Anderson, "Fighting Tom" (L.'s cousin), the first military officer to command the American forces in the Philippines. On one occasion the Admiral fired a salute well after sundown (contrary to naval regulations) to compliment him on his promotion to the rank of major general, and scared the wits out of some of the good people ashore. General Anderson has given me a few notes about his experiences at that time, which are of special interest. "When in the latter part of April, 1898, I received an order relieving me from duty in Alaska and ordering me to the Philippines, I was engaged in rescuing a lot of people who had been buried by an avalanche in the Chilcoot Pass. I took my regiment at once to San Francisco, and there received an order placing me in command of the first military expedition to the Philippines. This was the first American army that ever crossed an ocean. We were given only two days for preparation. We were not given a wagon, cart, ambulance, or a single army mule, nor boats with which to land our men. I received fifty thousand dollars in silver and was ordered to render what assistance I could. I had never heard of Aguinaldo at that time, and all I knew of the Philippines was that they were famous for hemp, earthquakes, tropical diseases and rebellion. "We stopped at Honolulu on the way over, although the Hawaiian Islands had not been annexed. The Kanakas received us with enthusiasm and assured us that the place was a paradise before the coming of the missionaries and mosquitoes. From there we went to Guam, where we found nude natives singing 'Lucy Long' and 'Old Dan Tucker,' songs they had learned from American sailors. "When we reached Cavite the last day of June, Admiral Dewey asked me to go ashore and call on Aguinaldo, who, he assured me, was a native chief of great influence. Our call was to have been entirely informal, but when we approached the house of the Dictator we found a barefooted band in full blare, the bass-drummer after the rule of the country being the leader. The stairway leading to Aguinaldo's apartment was lined on either side by a strange assortment of Filipino warriors. The Chief himself was a small man in a very long-tailed frock coat, and in his hand he held a collapsible opera hat. I saw him many times afterward and always thus provided. He asked me at once if I could recognize his assumption. This I could not do, so when a few days later I invited him to attend our first Fourth of July he declined. He further showed his displeasure by failing to be present at the first dinner to which we American officers were invited. There for the first time we met Filipina ladies. They were bare as to their shoulders, yet in some mysterious way their dresses remained well in place. In dancing there was a continuous shuffling on the floor because their slippers only half covered their light fantastics, rendering them more agile than graceful. "In returning from visiting the Tagalog Chief we saw a headless statue of Columbus. I asked a native to explain how Christopher had lost his head. The reply was that they beheaded him because they did not wish to be discovered. "Soon after I got to Cavite, I was invited with the officers of my staff to attend a dinner given in my honour. At the symposium I was asked to state the principles upon which the American government was founded. I answered, 'The consent of the governed, and majority rule.' Buencamino, the toastmaster, replied, 'We will baptize ourselves to that sentiment,' upon which he emptied his champagne glass on his head. The others likewise wasted their good wine. [Illustration: A GROUP OF FILIPINA LADIES.] "When General Merritt arrived he first came ashore at a village behind the line we had established where Aguinaldo was making his headquarters. Rain was falling in torrents at the time, but Aguinaldo, who must have known of the presence of the new Governor General, failed to ask him to take shelter in his headquarters. Naturally General Merritt was indignant and directed that thereafter any necessary business should be conducted through me. This placed me in a very disagreeable position. At first I thought I could conciliate and use the Filipinos against the Spaniards, but General Merritt brought an order from President McKinley directing that we should only recognize the Filipinos as rebellious subjects of Spain. Aguinaldo reproached me bitterly for my change of conduct toward him, but because of my orders I could not do otherwise, nor could I explain the cause. "We soon drifted into open hostility. I found but one man who appeared to understand the situation, and he was the much hated Archbishop Nozaleda. After we took Manila he invited me to come to see him. He remarked in the course of our conversation that when we took the city by storm he expected to see our soldiers kill the men and children and violate the women. But instead he praised us for having maintained perfect order. For reply I quoted the Latin, '_Parcere subjectis, et debellare superbos._' Which prompted him to say in Spanish to a Jesuit priest, 'Why, these people seem to be civilized.' To which the Jesuit replied, 'Yes, we have some colleges in their country.' "The statement that we seemed to be civilized calls for an explanation. I found many Filipinos feared American rule might prove more severe on them than the Spanish control. In a school book that I glanced at in a Spanish school was the enlightening statement that the Americans were a cruel people who had exterminated the entire Indian population of North America." The battle of Manila Bay was fought and won, as we well remember, on May Day. Through the kind offices of the British consul the Spanish admiral came to an understanding with Dewey. Surgeons were sent ashore to assist in the care of the wounded Spaniards, and sailors to act as police. The cable was cut, and the blockade was carried into effect at once. The foreign population was allowed to leave for China. German men-of-war kept arriving in the harbour, until there were five in all. It was known that Germany sympathized with Spain, and only the timely arrival of some friendly English ships, and the trenchant diplomacy of our admiral, prevented trouble. All the rest of that month, and the next, and still the next, the fleet lay at anchor, threatening the city with its guns, but making no effort to take it. The people lived in constant fear of bombardment from the ships which they could so plainly see from the Luneta on their evening promenades. But they could not escape, for Aguinaldo's forces lay encamped behind them in the suburbs. In fact, the refugees were seeking safety within the walls of the city, instead of fleeing from it, for while they had no love for the Spaniards, and were fellow countrymen of the rebel chieftain, they preferred to take their chances of bombardment rather than risk his method of "peaceful occupation." Of course there was no coöperation between the Americans and the Filipinos, although both wanted the same thing and each played somewhat into the other's hand. Admiral Dewey refused to give Aguinaldo any naval aid, and the _insurrectos_ on at least two occasions found it profitable to betray our plans to the common enemy. The delay in taking the city was caused by Dewey's shortage of troops. He could have taken it at any time, but could not have occupied it. The Spanish commander made little attempt at defense. A formal attack on one of the forts satisfied the demands of honour. When the city surrendered, on August 13th, the Americans were in the difficult position of guarding thirteen thousand Spanish soldiers, of keeping at bay some fourteen thousand plunder-mad Filipinos, and of policing a city of two hundred thousand people--all with some ten thousand men! The way in which it was accomplished is in effective contrast with European methods. When our troops broke the line of trenches encircling Manila they pressed quickly forward through the residence district to the old walled town, which housed the governmental departments of the city. Here they halted in long lines, resting calmly on their arms until the articles of capitulation were signed. It took but an hour or so to arrange for the disposition of our troops among the various barracks and for the removal of the disarmed Spanish garrison to the designated places of confinement. Then command was passed along by mounted officers for the several regiments to proceed to their quarters for the night. In columns of four they marched off with the easy swing and unconcern of troops on practice march. A thin cordon of sentinels appeared at easy hailing distance along the principal streets, and the task was accomplished. By noon next day they had a stability as great as though they had been there for years. Not a woman was molested, not a man insulted, and the children on the street were romping with added zest to show off before their new-found friends. The banks felt safe to open their vaults, and the merchants found a healthily rising market. The ships blockaded and idling at anchor in the harbour discharged their cargoes, the customs duties being assessed according to the Spanish tariff by bright young volunteers, aided by interpreters. The streets were cleaned of their accumulated filth, and the courts of law were opened. All this was done under General Anderson's command, and it seems to me is much to his credit. A daughter of General Anderson's, who was there at the time with her father, writes: "Days of intense anxiety followed the opening of hostilities. The Filipinos were pushed back more and more, but we feared treachery within the city. We heard that they were going to poison our water supply, that they were going to rise and bolo us all, that every servant had his secret instructions. Also, that Manila was to be burned. There proved to be something in this, for twice fires were started and gained some headway, and we women were banished to the transports again." Aguinaldo had demanded at least joint occupation of the city, and his full share of the loot as a reward for services rendered. We can imagine his disgust at being told that Americans did not loot, and that they intended to hold the city themselves. If there had been no other reason for refusing him, the conduct of his troops in the suburbs would have furnished a sufficient one, for they were utterly beyond control, assaulting and plundering their own brother Filipinos and neutral foreigners, as well as Spaniards, and torturing their prisoners. But this refusal, justifiable as it certainly was, marked the real beginning of the insurrection against American rule, though there was no immediate outbreak. Aguinaldo was a mestizo school teacher when, in 1896, he became leader of the insurrection against Spain. The money with which Spain hoped to purchase peace was to be paid in three instalments, the principal condition being that the Filipino leaders should leave the Islands. This they did, going to Hongkong, where the first instalment was promptly deposited in a bank. The second instalment, to Aguinaldo's great disgust, was paid over to Filipinos left in the Islands, and the last one was not paid at all. This was just as well for him, because his fellow insurrectionists were already demanding of him an accounting for the funds in Hongkong, and had him summoned to court for the purpose. This proceeding he wisely avoided by leaving for Europe in disguise. He got only as far as Singapore, however, for there--in April of '98--he heard of the probability of American interference in the Islands and interviewed our consul. The go-between for this interview was an unscrupulous interpreter, whose intrigues were destined to have far-reaching effects for us. It has been charged that both our consul at Singapore and the one at Hongkong committed this nation to a policy favouring Philippine independence, but the whole question of American pledges finally resolves itself into a choice between the word of an American admiral and a Chinese mestizo. When Spain had failed to pay over to Aguinaldo the balance of the peace money, he had promptly gone to work to organize another revolution from the safe harbourage of Hongkong. His flight to Singapore had interrupted this, but now, with the Americans so conspicuously there to "help," it was a simple matter to put his plans in operation. A month after the battle of Manila Bay Aguinaldo proclaimed himself "president" (in reality military dictator) of the "Filipino Republic." But this republic existed only on paper. Dewey accurately states the condition of affairs when he says, "Our fleet had destroyed the only government there was, and there was no other government; there was a reign of terror throughout the Philippines, looting, robbing, murdering." A form of municipal election was held, but if a candidate not favoured by the insurgents was elected, he was at once deposed. One candidate won his election by threatening to kill any one who got the office in his place. Persons "contrary minded" were not allowed to vote. These happenings hardly suggest a republican form of government, but they are typical of conditions at that time. [Illustration: AGUINALDO'S PALACE AT MALOLOS.] Naturally the self-styled president was not recognized by the American officials, and they were justified, as is shown by the fact that before the year was up Aguinaldo himself had come to realize that he could not maintain order among his people, and tried to resign from his office. Meanwhile his lack of recognition by the Americans, and his exclusion from the spoils of war, so far as Manila was concerned, showed him that his only hope of achieving his ambitions lay in driving these interlopers from the Islands. But for the time being, while awaiting a propitious moment for attack, he occupied himself and his men by conquering the Spaniards in the outlying provinces. Since there was no coöperation among the Spanish forces, he was quite successful. Having proclaimed the republic with himself at the head, he felt justified in maintaining, with the aid of his booty, a truly regal state in his palace at Malolos, aping the forms and ceremonies of the Spanish governors in Manila. As fast as Church property, or property belonging to Spaniards, fell into his hands, it was confiscated and turned over to the State--if Aguinaldo can be considered the State. His houses and those of his generals were furnished from Spanish possessions, all title deeds were systematically destroyed or hidden, and administrators were appointed for the property. At the beginning of the new year (1899), he turned his attention to the Americans, and Manila. Because our forces seemed reluctant to fight, the Filipinos, like the Mexicans to-day, believed that they must be cowards and afraid to meet them. A Mexican paper has recently told its readers what a simple matter it would be, if war were declared, for their troops to cross the border and crush such slight opposition as may be offered to the capture of Washington. So it is no wonder that the Filipinos felt confident of success, especially after their victories over the Spaniards in the outlying regions. By January, Admiral Dewey, General Anderson and General Merritt had left the Philippine Islands and General Otis was in command. He announced that the government of the United States would be extended over the islands of the archipelago. Next day Aguinaldo retorted with what was virtually a declaration of war. From then on he and his advisers hastened their preparations for the conflict. Members of the native militia who were living in Manila under the protection of the American garrison were warned to stand ready to receive the signal which should start the sack and pillage of the city and the massacre of its inhabitants. By the end of January there were about thirty thousand Filipinos under arms fronting the American lines outside the city, all keyed up for the moment when they should be let loose to drive the Americans into the sea. This time the spoils of Manila should not be snatched from them! The signal for the advance was to be a conflagration in Manila. Ten thousand militiamen were to rise, set fire to the city, free the Spanish prisoners of war, arm them with arms stored in the arsenal, and attack the Americans. They were to be promptly aided in this last detail by the thirty thousand Filipinos waiting outside, who, surrounding the city, would drive back the fourteen thousand American soldiers upon their burning citadel and upon the two hundred thousand Filipinos, who would by this time have joined their countrymen. If everything had worked out as he had planned, Aguinaldo might very probably have entered the city. He chose a night early in February, at a time when he knew the American reinforcements which had been ordered could not yet have arrived. Firing began about nine o'clock in the evening, near the San Juan bridge, and continued during the night. Meanwhile, the militia in the city tried to assemble, but the groups were promptly fired on and dispersed. In the morning the ships of Dewey's fleet opened fire from the flanks of the American line. A little later our troops sprang forward and swept their antagonists before their fierce attack. In this encounter the Filipinos lost about eight hundred, and the Americans two hundred and fifty. For a week the insurgents were quite demoralized, and no wonder, for this was not the way they had expected the "cowardly" Americans to act. But when they saw that our men did not follow up their advantage by pursuit, their courage revived and they began once more to believe those things which they wished to believe. Our troops had to stay where they were because they had not sufficient transportation to take them anywhere else, because the enemy within the city still needed their attention, and because their reinforcements had not arrived. When these came, General Otis divided his forces. General MacArthur began a movement from his right against the insurgents, who contested every village and locality capable of defense, and burned every train before abandoning it to American hands. The insurgent capital, Malolos, was occupied. In April, General Lawton took Santa Cruz. The American casualties during these operations were about ten thousand officers and men, but the sick report listed fifteen per cent of the expedition, mostly from heat prostration. [Illustration: SAN JUAN BRIDGE.] General Lawton, who went out early in 1899, and was killed in December of the same year at San Mateo, is believed to have been perhaps the most able of our commanders. Uniformly the Filipinos lost, but when their courage waned their officers would announce that they had won a big victory somewhere else. In one day, they reported, we had lost twenty-eight thousand men, in a region where in the entire month we had lost but fifty-six. On another occasion they announced that two thousand colonels had been killed. They must have thought our troops were all from Kentucky. All summer and into the fall this more or less formal and regular warfare continued. But by that time Aguinaldo had decided that while a concentrated field army might appear more impressive to foreigners and be better for advertising purposes, it was not effective for his purpose, and some change must be made. The discontent among the conservative men who still had anything to lose was increasing, while the labourers in the fields, the fishermen, and the great masses of the people were growing weary of the war and the exactions of the commanders of their troops. The spell which Aguinaldo had cast over Luzon was almost broken. The war was nearly over, it seemed--in a civilized country it would have been over. To the Americans it appeared that the insurrection had been destroyed, and that all they now had to do was to sweep up the remnants of the insurgent forces by a system of police administration not likely to be either difficult or dangerous. In November, MacArthur had his force ready to strike anything within reach, but there seemed to be nothing within reach to strike. He soon came to the conclusion that there was no organized resistance left, that the insurgent army had broken into fragments which would soon become banditti. The disbandment of the insurgent field forces, which the American authorities took to mean the coming of a general submission to our rule, was followed by a long period of inactivity. This, of course, strengthened the impression, but the time was being used by the Filipinos to prepare for a new method of warfare and to organize for resistance by means of a general banding of the people together in support of the guerillas in the field. [Illustration: GENERAL LAWTON.] To obtain this necessary coöperation the leaders announced the inflexible principle that every native residing within the limits of the archipelago owed active individual allegiance to the insurgent cause. This was enforced by severe penalties, including burial alive, which were systematically exacted. There was little resistance on the part of the victims, who accepted the new policy with a curious combination of loyalty, apathy, ignorance and timidity. In this way there arose a strange system of dual government, in many cases the town officials openly serving the Americans while they were secretly aiding the insurrection, and with apparently equal solicitude for both. Each town was the base for the neighbouring guerillas, and when a band was too hard pressed it would dissolve and take refuge in its own community. This was easy enough to accomplish, with the aid of the people, for it took very little to transform a Filipino soldier into a good imitation of a peaceful native. Several months before the formal declaration of guerilla warfare in November of 1899, the Filipino commanders had adopted a policy of occupying a succession of strong defensive positions and forcing our army to a never ending repetition of tactical deployments. This they did with such skill that they were for a time successful. The native force would hover within easy distance of the American camps, but would avoid close conflict and temporarily disband. This would not be regarded by them as a calamity, but simply as a change from one form of action to another, and even a positive advantage. By February of 1900, General Bates had succeeded in scattering the larger bodies in the south of Luzon, and while some of the Filipino leaders and their followers abandoned the cause, which they saw was hopeless, others returned to the life of bandits, which in many cases had probably been their profession before the war. When their guns were gone they took up the knife and the torch. They did not cease to call themselves soldiers of the republic, but they were not in reality. By September General MacArthur, who had succeeded General Otis in command of the American forces in the Islands, realized that the opposition to American control came from the towns, and that the guerilla bands could not exist without their support. At first he thought that on account of the efficiency of his troops, the natives would be actuated both by conviction and self-interest to support him. But four months later he saw that further pressure was needed to secure this. So he ordered that all persons suspected of contraband traffic with insurgent organizations should be arrested and sent to Manila. In January, 1901, he ordered the deportation to Guam of twenty-six Filipino leaders, sympathizers, and agents, who were to remain there until peace had been formally declared. Two months later, Aguinaldo was captured by the dare-devil Funston of "the Suicide Squad." The effect of this measure was to alarm the leaders, of course, who now realized that they could be held responsible for their acts. Orders were also issued that all men who surrendered should be disarmed but released at once, while those captured in the field or arrested in the towns should be held in custody till the end of the war. A letter was found, written by a bandit leader, in March, saying that he was ordered to "proceed more rapidly" with his operations, "as Bryan ordered Emilio (Aguinaldo) to keep the war going vigorously until April." However true that may have been, it is certain that the encouragement which the insurgents received from the country they were fighting much prolonged hostilities and caused the loss of many lives on both sides. It is hard to realize at this distance the lengths to which the anti-imperialists went, or were willing to go, in those days. Governor Pack told me of an experience he had with one of them--a New Englander of good family and American antecedents. Pack was on his way out to the Islands at the time, and on arriving at Hongkong received the tidings of McKinley's assassination. He was surprised to see this man, a fellow-passenger, rush up to a Filipino with the news and shake his hand, congratulating him on what had happened. The Governor, then a young civilian, could not forget the shocking incident and later, when they shared the same stateroom on the small boat for Manila, he discovered papers which proved that his companion intended to furnish aid and encouragement to any natives who wished to fight against American "tyranny." This discovery gave Pack his appointment as one of the seven lieutenant governors of the hill tribes. But the other man was punished only by being refused entrance to the Islands. It was the stupid and foolish fashion in America then--as indeed it still is--to call this particular form of treason Idealism, and be lenient with it. Our soldiers found it difficult to take seriously the bands of half naked men, who, they knew, had been pillaging the villages of their own race. It was true that these bands were difficult to pursue and capture, but an army which fought only from ambush, whose detachments fell only upon stragglers and carefully avoided the main body of its enemy, and which showed no regard for the sacredness of a flag of truce, could not inspire much respect. Plunder appeared to be the sole excuse for its existence, and the pompous titles assumed by its commanders were amusing for the leaders of robbers. The Americans followed the retreating bandits without hatred and without fear. But they became weary of the eternal pursuit, and felt a growing irritation. The Filipinos, however, felt very differently about their soldiers, and it is only fair to give their side too, especially as it may throw some light on the Mexican situation. Even the richest and most highly educated men found nothing to laugh at in these poor bands which were after all composed of their own people fighting and suffering for a cause which they could at least understand, whether or not they sympathized with it. They did not regard the pillaging, tortures, and murders to which the Filipinos subjected their own people as we did. They called the robbery "collecting contributions for the support of the war." As for the murders--in the Orient to kill is an immemorial right of the rulers of men. What if they did fight disguised as peaceful country folk? They were a weak people fighting against a strong. They were naked and they were hungry, and they were fighting for a cause. Their arms were often of little use, and they made powder out of match heads and cartridge shells out of the zinc roofs of parish buildings, and even then they had only ammunition enough to fire a few volleys and then run. But men so armed had forced the United States to send out nearly seventy thousand well equipped soldiers to subdue them. To the native Filipino, as perhaps to the Mexican to-day, the ragged and half savage figures of the guerillas stood for their vision of a united race. But it was natural that our troops could not understand this, and that they should gradually become embittered against their antagonists. The officers, by the necessary division of our forces, found themselves confronted with conditions utterly alien to their experience. They had to live in native houses or churches, in the midst of four or five thousand people whose language they did not speak, and whose thoughts were not their thoughts. Most of them were young men. They came from all over the United States, and were neither monsters nor saints, but good examples of their time and country. When these officers learned that the dignified Asiatics who called upon them daily, who drank with them, who talked with them, and who held offices under our government, were also spies of the guerilla leaders, secretly aiding those who were anxious to win the price set on their heads, they were hardly pleased. When they found that every movement of the guerillas was reported to them just too late to be of any use, while every movement of their own small forces was promptly made known to the enemy, and when they were present at the disinterment of the twisted bodies of the men who had been buried alive because they were loyal to us, they decided that stricter measures were necessary. This was a state of war. Within wide limits their will was law. Upon their judgment hung not merely their lives and those of their men, but the honour of their country and their regiment. Perhaps in some cases they met cruelty with cruelty, but they at least tried to be honest and just. And the people came to realize this, and also that they were not afraid, with the result that whole communities transferred their allegiance from their own guerilla leaders to a single young American, not because he understood them or sympathized with them, but because he was a man whom they could trust and respect. It was July of 1902, four years after our taking of Manila, before the Islands could be officially declared pacified. Let us hope that the lessons which we learned then may not be forgotten in our dealings with Mexico.[14] CHAPTER IV FOLLOWING THE FLAG They taught Filipinos the right way to work, And they taught as if teaching were fun; They taught them to spell and to build themselves roads, And the best way to handle a gun. Were their salaries so big that the task was worth while? Did they save a centavo of pay? Have the average men an account with the bank? Never a cent--not they. So we haven't a job and we haven't a cent, And nobody cares a damn; But we've done our work and we've done it well, To the glory of Uncle Sam, And we've seen a lot, and we've lived a lot In these islands over the sea-- Would we change with our brothers grown rich at home? Praise be to God--not we. _From "The Swan Song," in the Manila Bulletin._ It is, strangely enough, to the influence of that arch anti-imperialist, William Jennings Bryan, that we owe the ratification of the Treaty of Paris, which not only ended the war with Spain but expressly provided for the purchase of the Philippine Islands. The Democrats were opposed to the treaty and were powerful enough in the Senate to have held it up, had not Bryan used his authority to secure the two-thirds vote needed for its ratification. It is amusing to note that a year later, after enabling us to acquire the islands, he used all his power to prevent our keeping them. He was at this time in need of a popular plank in his third presidential platform, and the sorrows of the Filipinos suited his purpose admirably. Soon after the Treaty of Paris, and long before the end of the insurrection, McKinley appointed a commission of experts to go out to the Islands and report to him on conditions there. They found a country whose civilization was, to put it hopefully, at a standstill. It was too big a problem to be straightened out by a few ambitious Filipinos. The Commission returned to America convinced of the necessity of our occupation. Congress soon passed a special organic act for the organization of a civil government in the Islands, to succeed the military rule then in force. In 1900, President McKinley appointed the second Commission, headed by Mr. Taft, which was instructed to assume control of the Islands, gradually relieving the army wherever conditions allowed of their doing so. This Commission had five members, three of them lawyers (two of whom had been on the bench), and two professors. Its functions were at first legislative and judicial, but in 1901, when the president of the Commission, Mr. Taft, became Governor General of the Islands, the other members were given the portfolios of the different departments and executive power in the pacified parts of the Islands. Dean C. Worcester, a member of the earlier Commission and already an authority on the Philippines, became the first Minister of the Interior; Luke E. Wright, the Vice Governor, had the Department of Commerce and Police; H. C. Ide, former Chief Justice of Samoa, had charge of Finance and Justice, while Professor Moses was put at the head of Public Instruction. Governor Taft became really the "Father of the Philippines," for when he left the Islands in 1904 to become Secretary of War he had even higher authority over them than he had had as governor, while still later, as President of the United States, he was able to see that the same high standard of appointments was maintained.[15] McKinley charged this Commission that their work was "_not to subjugate, but to emancipate_." We made many mistakes, for we were new to the business and dealing with a strange people, but until very lately even the selfishness which is supposed to be inherent in party politics has been absent in our dealings with this people, whom we considered our sacred charge. No one ever asked an American official in the Islands what his politics were. Even the governorship itself was out of the reach of the spoilsman. Of the five governors who were appointed by the Republican administrations, only one besides the first governor belonged to the dominant party, and he was in office but a few months. Since the Taft Commission first organized, several changes have taken place. Filipino members have been added, and it has acquired the character of an upper house, rather than a legislature. The work of a lower house is done by the Assembly, made up of eighty-one members chosen by the people of the Christian tribes. They have no authority over the Moro and other non-Christian tribes, which are legislated for by the Commission directly. To-day the Filipinos control their municipal and county governments, but their finances are kept under supervision. The problems which the Commissioners had to solve were many and varied. Trade was at a standstill. During the last normal year under Spain the exports from the Islands had amounted to about sixteen million dollars. By 1912 they had more than trebled. There was also a currency problem. Coins from everywhere--Mexico, China, America, India--were in common circulation, with almost daily fluctuations in value. The Islands now have their own money on a gold basis. Then, close on the heels of the insurrection, came a famine. Locusts swept over the land and destroyed what little grain the war had left. The natives in some parts of the archipelago ate the locusts, however, and liked them, making the work of the officials more difficult. Grain shipped from America decayed in the storehouses before it could be distributed, and, as if that were not enough, carabaos died by the thousand from rinderpest. But the most difficult of all was the problem of the friar lands. Thousands of acres of valuable land had been acquired during Spanish rule by the different orders of monks, and held by them with great profit. One of the chief causes of Aguinaldo's rebellion was the exactions of these wealthy churchmen, which galled a patient people into final revolt, and during the ascendancy of the insurgent government resulted in the confiscation of Church property and the flight of the friars. These men took refuge in Manila, and petitioned the new government for a settlement of their claims. Their legal rights were not to be disputed, but to return them to their property and protect them there would have brought on us the increased enmity of a people whose friendship we were trying to win. The friends of the friars were no friends of the people. It was decided to have the Philippine Government buy these lands from the Church, which was accordingly arranged. Even this was not a popular solution, but seems to have been the best that could be done under the circumstances. One-third of these lands are still vacant. Road building was one of the most baffling of the problems. The people had no appreciation of the necessity for good roads, and would not pay for them nor help keep them in repair when they were built. For years the Commission toiled at the seemingly hopeless task, and it was not until Governor Forbes went out there from Boston that anything definite was accomplished. His native city should be very proud of his brilliantly successful administration, the proofs of which met us at every turn during our stay in the archipelago, and convinced us of the fatal mistake it is to allow such a position as Governor of the Philippines to become the prize of politicians. To the native mind his name became inseparably connected with roads. _Caminero_ means a road man, and Cameron Forbes is of course known to the Filipino as "Caminero Forbays." He had been a commissioner five years when made governor general, which office he held for four more. When Mr. Wilson became president, Governor Forbes was advised not to tender his resignation, for it was believed the new administration would wish to keep the Islands clear of the spoil system. Suddenly out of a clear sky, the Governor General received this cablegram from the Insular Bureau: "Harrison confirmed August 21st. The President desires him to sail September 10th. Will it be convenient to have your resignation accepted September 1st. Harrison to accept and take the oath of office September 2nd. The President desires to meet your convenience. Should Harrison take linen, silver, glass, china and automobiles? What else would you suggest? Wife and children will accompany him. Please engage for him servants you leave." [Illustration: BENGUET ROAD] Worst of all, it was given out to the papers before the Governor received it, so that certain anti-American sheets in Manila had the pleasure of flaunting the news on their front pages for him to read. Surely some more considerate and courteous method of retiring a fine administrator might have been devised than this abrupt and rude dismissal, and it would seem that petty household matters might have been kept separate. Secretary Worcester, also a native of New England, who is the greatest living authority on the Islands, and whose achievements with the wild, non-Christian tribes had been marvelous--to say nothing of his other excellent work--had also of course to resign. Forbes, by the way, is not a Republican, but neither is he a Democrat, and Independents are not politically useful. The work of the administration immediately preceding that of Governor Harrison is worth at least a partial summary. Besides building roads, establishing a good health resort at Baguio, systematizing the work of the government, reducing the number of bureaus, cutting down expenses and eliminating duplication of work, and numerous other public services, Governor Forbes succeeded in accomplishing the following: The reorganization of the merchant marine. The construction of aids to navigation--buoys, lighthouses and beacons, wharves and harbours. The removal of restrictions from shipping. The establishment of a policy for the exclusive use of permanent materials in construction, practically all the construction in the Islands being done of reinforced concrete and selected woods. The passage of a law providing for proper development of irrigation, laying aside an annual sum for that purpose. The establishment of a cadastral law for registering law titles. "Under this system it was possible to get land titles settled, one of the most difficult and important problems confronting any government and one bearing directly on the welfare of the people in various ways. "A general system was adopted of loaning to provinces and municipalities to encourage them in the construction of public works, particularly those of a revenue-bearing nature; most especially markets, which improved the sanitary condition of the food supply and proved both popular with the people and profitable for the municipalities; these markets usually paid for themselves in five years from the increased revenues. [Illustration: FIRST PHILIPPINE ASSEMBLY.] "The Governor's influence was used throughout to make the instruction in the schools practical in its nature; children were taught to make things that would prove to be salable and which would give them a living. The dignity of labour was emphasized. Encouragement was given to foster the construction of railroads. "The establishment of a postal savings bank encouraged the children to invest. Prizes were given for that child or school which showed the best record." (Governor Forbes took an especial interest in the latter.) The first general election was held in the Islands on the third of July, 1907, to choose delegates for the Assembly. Before that the Philippine Commission had been the sole legislative body. The delegates were chosen from the thirty-five Christian provinces. At that time only a minute percentage of the population, even among the Filipinos, was qualified to meet the simple conditions which would enable them to vote, and to-day the percentage is far from large. The electorate consists mainly of two classes, the ilustrados, or educated natives and mestizos,[16] and the _taos_, or peasants. The latter are not only ignorant but indifferent, with no vision beyond what their eyes can see, and no interest in who governs them, so long as crops are good and taxes low. One of the tasks of our representatives is to educate and awaken these people to responsible citizenship. It is a task still far from accomplishment. It must be admitted that the work of the Assembly to-day, after eight years of fair trial, does not encourage Filipinization of the service. It is fortunate--at times--that the two legislative bodies have equal power not only to initiate legislation but to block the passage of each other's bills. In this way the Commission has been able to hold up some of the freak legislation sent up to it by the lower body. The Manila _Times_ has published a list of the laws which were wanted by the Filipino assemblymen recently. They spent the valuable time of the entire first session talking them over and the Commission refused to concur. One was to increase their own salaries, of course. Another was to erect monuments to all the ilustrados who had cried "_Bajo los Americanos_" most loudly. Others wanted to fly the Philippine flag above the American on all masts, to make a legal holiday of the birthday of Rizal's grandmother, and to free all prisoners, no matter what their crimes. [Illustration: OSMEÑA, THE SPEAKER OF THE FIRST ASSEMBLY.] As may be imagined, a body of men which can pass such bills is quite capable of blocking the sane legislation which comes to them for approval, and unfortunately they have the power to do this. The way in which the slavery question was handled illustrates their methods. Slavery was known to exist in the Islands, and to take two forms,--actual slavery, where one person was sold by another, and a sort of semi-slavery, or peonage, where a man sold his services for debt. The peon was given his keep, but the interest on his debt was added faster than he could earn. He was really a slave, except that he had sold himself rather than been sold by another. But his debts might be bought and sold, so that it amounted to the same thing in the end. Interest was sometimes as high as ten per cent a month, while fifty cents a month was allowed for his services. Worcester in his book tells of a man who borrowed $1.25, which he and his wife and children worked several years in the effort to repay; but by that time the amount had become $37.50! Spain had nominally abolished slavery long before, but it had continued in force in both the Christian and non-Christian provinces. The legislators themselves held peons. The law of Congress creating the Philippine Government prohibited slavery, but there are no penalties attached, so it could not be enforced. The Filipinos denied that slavery existed in the Islands. Worcester made a careful investigation, and an exhaustive report on both slavery and peonage. All but a few copies of this report were burned by a Filipino official. It was a subject which neither the Filipino politician nor their self-styled friends the anti-imperialists wished to see discussed in print. The Manila papers had been absolutely silent on the subject, and even the anti-slavery legislation which was finally forced through, after having been tabled again and again without so much as the briefest formality of discussion, passed unnoticed. It was a sore subject, and the Filipino method of treating a sore subject is not to heal it, but to refrain from discussing it. There is no question but we have given the Filipinos too much power for their own good. They now, under the Democratic Administration, have five members in the Commission, to America's four. They have to-day much power--only colonies such as Canada and Australia have more, while Egypt has been given less in a generation than the Filipinos have received in ten years. The present governor, Francis Burton Harrison, has been severely criticized. His party was pledged to a rapid Filipinization which has proved disastrous, for it was devised by men wholly ignorant of the situation. The destruction of the wonderful civil service system so carefully built up in the early days as an object lesson to Spanish-bred politicians, is only one of many changes which have been brought about. We have certainly lost prestige in the Islands under the Democratic Administration. Filipinos no longer remove their hats during the playing of the Star Spangled Banner on the Luneta, so Governor Harrison finally tried to discontinue the playing of the national anthem. The American community would not stand this, however, so it was resumed. In many other ways the Filipinos have become "cocky." This of course does not apply to the tao, who plods along regardless of politics. A friend wrote me recently, "I don't think I could give you a more accurate idea of what most Americans and British, and even intelligent natives, think of this Democratic administration than to repeat a conversation I overheard in the Fort McKinley cars one morning between two coloured American soldiers. They began by laughing at Harrison's 'give them what they want' speech, and speaking of the Filipinos as 'spoiled children.' 'Well,' said one dusky brave, 'we have one more year of this rotten administration, then, thank Gawd, we'll have a white man's government!'" Professor Thomas Lindsey Blayney writes in one of the magazines: "I talked with business men, native and foreign educators, clergymen, army and navy officers, editors American and British, and many Filipinos of undoubted patriotism and intelligence, and I do not hesitate to assure you that the demoralizing tendency of the policies of the present American administration in the Islands is deserving of the widest publicity." The situation, he says, "is bidding fair to become a national disgrace if we allow politics and sentiment to take the place of reason and justice." He goes on to say, "There is no phenomenon of our national life more passing strange than that which induces many of our good people to accept the statements of paid emissaries of the Filipino junto, or some of our new and inexperienced officials at Manila, rather than those of our fellow countrymen of long administrative experience in the Islands.... The loss of men like Governor Forbes, Mr. Worcester, Dr. Heiser, and others, is looked upon as a distinct setback in the development of better and more stable institutions in the entire Orient in the interest of humanity as a whole." All of which only bears out what Lord Cromer told Mr. Forbes--"If your personnel employed in the administration of dependencies at a distance becomes subject to change with changing political parties, you are doomed to failure in your effort to govern countries overseas." There has recently been a great financial depression in the Islands, due partly to hoarding against threatened independence, and partly to the difficulty the new Filipino officials of the Bureau of Internal Revenue find in collecting the usual amount. A slump in real estate followed quickly upon the news that we might shortly leave the Islands. Rinderpest, the cattle plague which had worked such havoc and which had finally been conquered after tremendous expenditure of money and energy, broke out again immediately upon the substitution of Filipinos for white men in the service. Some time the good people at home will learn that giving a child candy because it cries for candy is not always the best thing for the child. The Filipinos are in many ways children, delightful ones, with charming manners, but needing a firm and even rule till they come of age and take over their own affairs. Most Filipinos of intelligence realize this. In fact, they have of late been rushing in petitions signed by their best and most influential citizens urging the retention of the Islands in their present standing. What the Filipino wishes for himself depends upon the man. Only one in ten, among the civilized tribes, knows anything about the discussion of independence. The taos would like independence if they believe it to be what their politicians have told them--freedom to do as they please, and exemption from taxes. Otherwise they are not interested. When the Jones bill was being discussed a Moro elevator boy at the War Department in Washington was asked, "If the Filipinos are given their independence, how will you feel?" "I am an American now," he answered, "but if that happen--I go back, and with the Moros fight the Filipinos!" Most people fail to realize that the Islands are no financial burden to this country. They are, and have always been, wholly self-supporting. Their revenues pay their bills, and their taxes, incidentally, are the lowest in the civilized world. We keep soldiers there but only the cost of their transportation is extra. Our rule in the Philippines has been the greatest of all paradoxes, a benevolent despotism working ardently for its own destruction. This is very unusual, and rather fine. We ought to be proud of what we have done, and very anxious to see the work well finished. Good men have given their lives for it, and few of those who lived have come out after years of thankless toil in a tropical land, with as much as they had when they went into the service. We owe it to them and to our helpless wards, as well as to our national honour, to see the thing through. CHAPTER V HEALING A NATION The sanitary conditions which existed in the Islands twenty odd years ago would seem to us appalling, but perhaps they were no worse than those of some other tropical countries at that time. Even the most progressive colonizers, like the English, had given up trying radical reforms, contenting themselves with making passably healthful conditions, especially for the European part of the towns. The combination of climate and native inertia seemed to them one which it was difficult and almost hopeless to combat. So it remained for us to prove that the thing could be done--that a tropical country could be made sanitary and hygienic for all its inhabitants, whether they were white or brown or yellow, and whether they wanted it made so or not. If we had done nothing else for our restless dependency, that achievement would be a sufficient crown of glory. Manila was then, as it still is, the most highly civilized spot in the Islands. As I have said, much of the walled city was built of stone and plaster, but many of the natives in the suburbs lived in one-room houses made of wood and raised on stilts. No provision whatever was made for drainage or for the removal of garbage. Each house was a law unto itself and very often an offense unto its neighbours. [Illustration: _A Carabao_] A large part of the city drained, directly or indirectly, into the Pasig River. Here, also, the carabao, which is not a fastidious animal, went for his mud baths, and the women washed their clothes. This river furnished drinking water for all who lived near enough to share the privilege. It was said to have a flavour like the Ganges, which they sorely missed later on when a purer supply was substituted. The medieval wall, which allowed for many damp, unhealthy corners, interfered with municipal ventilation. No cleansing winds can sweep through a city whose every street ends in a high wall. Outside was a stagnant moat which made a convenient breeding place for the industrious mosquito. The local market used to be a community dwelling for all the vendors, who lived there, reveling in their filth. Their children were born there, also their dogs, pigs, cats, and chickens. It was so vile smelling that no American dared go into it. Never being cleaned, it was the center from which disease was spread to the city. These markets were the first places to be cleaned by the Americans. The first step was always to burn up the entire shed, and then build an iron and concrete structure, which could be washed down every night with a hose. Only the night watchman was allowed to live there. This is only typical of changes made in every department, from market to school, from custom house to palace. To tell a long story very shortly, gaps have been opened in the city walls to let in the air, the moat has been filled in with soil dredged from the bay to make a field for sports, nearby marshes have been reclaimed and old wells filled up, while a sewerage system and a method of collecting refuse have of course been established. The new water system has cut the death rate from water-borne diseases in half. To stop an epidemic whole districts of huts which could not be fumigated were burned and others were sprayed with strong disinfectants by fire engines. Slowly the people are being taught the rules of hygiene. The new and up-to-date medical school is turning out very good doctors, and the school of nursing, most excellent nurses, who are gentle, cheerful and dainty. The modern hospitals were at first regarded with suspicion by the natives, who went with the greatest reluctance for treatment. But to-day the difficulty is to keep them out. A toothache is excuse enough for a week's sojourn with free board. The native doctor often is a skilful grafter, and has to be watched, otherwise he may pass in all his poor relations, more to give them food and rest than for illness. A friend was much annoyed while sick in a Manila hospital by some Filipina girls in pink and lilac hospital gowns who were romping through the corridors. Her nurse explained that they were passed in by the native doctor. One of these physicians had every bed in his ward filled with patients who were not ill but just enjoying themselves. Some of these doctors abuse their authority in other ways. One of them, it was discovered, used to go to San Lazaro, the hospital for contagious diseases, and take friends who were detained there with leprosy to ride in public vehicles. But aside from occasional abuses by natives, the work which has been done for the public health in Manila is an example of what has been accomplished elsewhere. In many of the provincial towns the introduction of artesian wells has brought the death rate tumbling down to half its former size. The work was carried on under disadvantages at first, for it was the butt of much ridicule and abuse--the former from abroad, the latter from the native press. Medical authorities in other parts of the Far East laughed at our efforts to create better conditions for the Filipinos, and told us that Orientals were incapable of sanitary reforms. Before long, these same men were seeking to learn by what magic we had accomplished what they had hardly dared even attempt, and were sending delegates to Manila to study our methods.[17] When Americans went there they found the Filipinos a race of semi-invalids. Those who had managed to survive the various scourges which were constantly sweeping the Islands were often infected with hookworm or similar parasites which sapped their vitality. Many of them were tubercular, and most of them were under-fed. The laziness which made several Filipino workmen equal to one American was much of it due to actual physical weakness. As a people, they are showing a marked improvement in energy and activity. It was from changes of this sort that the would-be benevolent anti-imperialists laboured to save them. Of course, a great deal remains for us to do. Half the babies still die before they are a year old. Only a beginning has been made in stamping out tuberculosis. The people have not yet been educated out of that fatalism which makes them prefer acceptance of evil to fighting it. But as fast as they learn English they come under our educative influence more and more. Dr. Richard P. Strong, whom we knew when we were in the Islands and who is now at the Harvard Medical School lecturing on tropical diseases, has done many notable things in various parts of the world. We all know about his wonderful work in the northern part of China, when the pneumonic plague[18] was raging there a few years ago, and still later his heroism among the typhus-stricken soldiers of Serbia. But we do not all know that, among other things, he has discovered a cure for a dreadful skin disease called yaws, which has been prevalent in the Philippines. A doctor in Bontoc cured a case with a single injection of salvarsan. The "case" was so delighted that he escaped from the hospital before a second injection could be given him, rushed home to his native village, and returned a day or so later with a dozen or more of his neighbours who were suffering from the same trouble. We were fortunate in traveling through the Islands with Dr. Heiser, who had entire control of the health conditions there for many years--in fact, until the Democratic administration. To him is largely due the practical disappearance of smallpox from the Philippines. When the Americans took over the country there were sometimes over fifty thousand deaths a year from this one disease. The change is the direct result of the ten million vaccinations which were performed by American officials. An effort was made to entrust the vaccinating to Filipino officials, but epidemics kept breaking out, and it was discovered that their work was being done chiefly on paper. In a recent letter a friend writes, "The other day one of our servants, Crispin, was ill. I tried to get him to go to the hospital, but he insisted he was not sick. I did not enjoy having him wait on the table, for I thought he had measles. So I took him to the hospital myself and told him to do what the doctor said. When I returned home a telephone call summoned us to the hospital to be vaccinated at once, for Crispin had the smallpox! They sent him to San Lazaro, where he had a good time, and came home smiling, while we spent a miserable ten days waiting to see what was going to happen to us. The native _saindados_ came promptly to disinfect, but all they did was to put a bucket of something in the center of the room. I soon saw that they were not going to be thorough, so after ten minutes, just as they were going away, I called them back and telephoned to the board of health, asking if no American sanitary officer was coming. They said no, that Filipinos had been put in all the white men's places. So I went to work myself, burning bedding, clothes and hangings, and opening every trunk and closet. It was a revelation to those two little natives, who thought they had done enough before." Apparently the natives had the same aversion to the preventive method of vaccination that some of our own countryfolk have, for Dr. Heiser writes of the early work in the field: "Formerly ... the lives of the vaccinators were seriously threatened by persons who refused to be vaccinated. However, after much persuasion, a considerable number of the inhabitants were vaccinated. Shortly afterwards smallpox was introduced and the death rate among the unvaccinated became alarming; the people themselves then noted that in spite of the fact that the vaccinated persons frequently came in constant contact with the disease they did not contract it, while the unvaccinated died in large numbers. This led to urgent request being made for vaccination and the vaccinators who previously found their lives in constant danger were welcomed." But perhaps Dr. Heiser's greatest work has been done in freeing the Islands of the worst-feared disease of all times and nations--leprosy. I was walking along the street with him one day when he noticed the swollen ear lobes of a man near by. It was one of the first symptoms of leprosy. He stopped and spoke to the man and walked with him to the hospital. The disease is not really so much to be feared as people think, for it is seldom inherited and is not easily contagious. We had planned to go to Culion, the beautiful island where thousands of lepers have been taken to live or to die, and where they have every care and comfort that science and unselfish devotion can give them. Unfortunately for us, the Secretary of War was obliged to cut the trip short, owing to official business in Manila, so we did not go there. We heard so much about the place that this was a real disappointment. The island is a day's sail from Manila. It is well forested, and has hills and fertile valleys and a fine harbour. The more important buildings of the town which the authorities knew would be needed by the thousands of lepers then at large, were built from the foundations entirely of concrete, for sanitary reasons and economy. Besides hundreds of houses, one finds there to-day a theater, a town hall, a school, dining halls, hospitals, stores, docks and warehouses. Water, lighting and sewerage systems were also constructed, and a separate settlement was built for the non-leprous employees. Culion is really a leper's heaven. The people have perfect freedom, and live normal lives, farming or fishing when they are able, carrying on their own government, having their own police force, playing in the band if they are musical, giving theatrical performances. They have social distinctions, too--those better born take the place denied them in the outer world because of their affliction. Here they are again Somebody. When Americans took possession of the Islands there were six thousand lepers at large. Two things evidently had to be done--first, prevent a further spread of the disease; and second, cure those who already had it, if this were possible. Segregation of all known cases, as fast as accommodations could be provided for them, was the immediate necessity. The colony at Culion was opened in 1906 with five hundred patients. These went reluctantly to their new abode, but once settled there, found it so much to their liking that they wrote home enthusiastically, and after that the authorities had no difficulty in persuading others to go. Indeed, the plight of these poor outcasts had been pitiful enough. They were so neglected that in one of the larger cities they had been known to go into the markets and handle the produce, as a protest against their treatment. More than eight thousand have been transferred to Culion in all, and to-day every known leper in the Philippines is there. New cases are still occasionally found, but even the worst provinces are now practically free from the historic scourge. It was that remarkable man, Dr. Heiser, who not only organized and carried out this great undertaking, but who himself saw to the smallest details. Many times he is known to have carried the loathsome patients in his own arms. The second problem, that of finding a cure, was not so easily solved. But it has been found, and our nation had the credit of finding it--"the first definite cure ever established," Dr. Heiser says. Two methods were tried out very carefully, both with some success. The first was the x-ray, which brought a marked improvement in most of the cases where it was used, and an apparent cure in one case. The other method was the use of chaulmoogra oil. This remedy had been known and used in the Far East for some time, but it could rarely be given long enough to produce much effect, because it was so unpleasant to swallow. Our doctors, however, devised ways of injecting it, after mixing it with resorcin and camphorated oil, so that there were no ill effects. Already several cures have resulted. Ten years ago there were forty thousand users of opium in the Islands. In five years that number was reduced ninety-five per cent, and most of those still addicted to the drug are Chinese. In the last few years, moreover, cholera and bubonic plague have been practically wiped out, but, of course, a few other tropical diseases still exist. The Philippine Assembly recently conceived the brilliant idea of cutting down expenses by halving the health appropriation. Dr. Heiser got permission to speak before them, but instead of talking a few minutes, as they expected, he spoke for three days. He told them that if they did not give him the money he needed for the work, he would be forced to economize by setting free the criminally insane, who, he promised, should be given tags stating that they had been set free by order of the Assembly. Also, he said, he would have to send back many of the lepers to their friends. It proved to be the way to deal with the child-like legislators, who in the end gave him what he wanted. Since that, however, he has resigned, and his loss will be sadly felt. Indeed, there has already been an outbreak of cholera since he left. Regenerative work among the Filipinos has by no means been confined to their bodies, however, for besides the educational advance that has been made in their schools, which I have mentioned elsewhere, their prisons have become sources of light instead of darkness. It is true that penology in the Philippines has gone ahead with great strides. In Bontoc, for instance, there is a prison which the commissioner in charge of the province proudly called his "university." Its inmates are men of the mountains. In the old days they would have been sent to Bilibid prison in Manila, where few of them lived over two years. A longer term meant practically a death sentence. This provincial jail is situated in the high and healthy capital of the province, and is kept clean and sanitary by the prisoners themselves. The men are well fed and cared for, and they are taught trades, and made to work at them, too, so that they learn industry along with technical skill. Bilibid prison is a huge institution. It occupies several acres of land in the heart of the city of Manila, its buildings radiating from a common center, so that the guard in the high tower at the hub can overlook anything that occurs. High walls surround the whole, patrolled by watchful guards and mounted with gatling guns. It is an extraordinary institution, inherited from Spanish rule, but, like everything else, completely changed since then. The wives of men committed there were considered widowed in those days, since so few survived a long term, and were free to marry again. There has been some confusion of late years, because most of the prisoners not only come out alive, but healthier than when they went in. So prison "widows" who remarried found that they had not counted on American methods. Bilibid, though in many ways still rather experimental, is a great success. There are extensive shops, and the prisoners are kept at work all the time. Some make silverware, carriages, and furniture, while others do the cooking and washing for the prison, make their clothes, and run a laundry, not only for their own use, but for outside custom. Many are employed in road building and on fortifications. Each man learns a trade during his term of imprisonment, and so is better able to earn an honest livelihood than when he entered. I have been told that Bilibid "graduates" are in demand because of their honesty and industry. No better recommendation for a prison could be desired. Besides the shops, there is a school in which they are taught English. The day we visited the prison we saw a teacher there who had been a guest at the Governor's table, but as he had forged a check he was paying the penalty. Most of the attendants in the up-to-date prison hospital were Spaniards who were in for life sentences and who made very good nurses. Part of this institution is devoted to consumptives, of whom there are so many in the Islands, and they receive treatment according to the best and latest methods. [Illustration: PENAL COLONY ON THE ISLAND OF PALAWAN.] We were much interested in the kitchens, and the manner in which food was issued to several thousands in only six minutes. It was all wonderfully systematized. Late in the afternoon we went up into the central tower to watch the "retreat." The prisoners' band, which had played for us as we entered the prison gates, now took its place in the courtyard below and began to play. Out of the workrooms trooped hundreds of convicts, who were searched for hidden implements and then released to take their position in military formation. The different groups marched to their quarters and, standing outside, went through a series of exercises to the music of the band. They seemed to enjoy this very much, and later, still to the music, marched gaily off to get their rations. A long-term prisoner with two years of good conduct to his credit is given the privilege of going to the penal colony on the island of Palawan. This island is one of the more southern ones, and is the place where the Spanish sent their convicts in the old days. But the present colony, which was established by Governor Forbes, is very different from the former one. It was once a malarial jungle, but now is a healthy, thoroughly up-to-date and successful reform institution. Our visit to this place was one of the most interesting features of our whole trip. Palawan itself is a curiosity, for it has an underground river which has been explored for two miles beneath a mountain. But the penal settlement is unique. Leaving the steamer at Puerto Princessa, a quaint little town with charming old Spanish gardens, we were met by a launch which took us up the Iwahig River to the colony. This launch, which was gaily decked with flags, was manned by convicts, the engineer himself being under a sentence of nineteen years for murder. After an hour's sail up the tropical river, we reached our destination. At the wharf we were greeted by Mr. Lamb, superintendent of the colony, a Dominican priest, and a crowd of prisoners who were enjoying a holiday. We were driven to headquarters, near a pretty plaza with hedges and flowers, surrounded by several two-story barracks built of bamboo and nipa, where the prisoners live. As we walked about the plaza we visited the hospital and the chapel, as well as the main office and the superintendent's house. The penal settlement is located on a reservation of two hundred and seventy square miles. At the time of our visit there were in all eleven hundred convicts--Filipinos for the most part, with a few Moros--and only three white men to keep them in order. The prisoners had all come from Bilibid prison. In its management, the colony is somewhat like the George Junior Republic for boys in America. The prisoners elect their own judges and make some of their own laws, subject to the approval of the superintendent. A majority verdict will convict, but the superintendent has the right to veto any measures. Men who break the laws are locked up, but can be released on bail. The police force is composed of convicts, of course. The chief of police when we were there was a murderer who had earned his pardon but preferred to remain in the settlement. If a prisoner tries to escape he is followed, and occasionally one is shot. The attempt is seldom made, for it is difficult to get away, and the men are, moreover, quite content to live there. Once thirty-five convicts did make a break for liberty, but beyond the confines of the settlement they found themselves in the midst of the savage Mangyans, by whom some were killed. Of the rest, those who were not captured alive returned of their own free will and were consigned again to Bilibid, which is considered a great punishment. For good behaviour, convicts may earn the right to have a house of their own, with their family, one bull or carabao, and a little farm to cultivate. There were then a hundred and eighty of these farmers, who raised their crops on shares, the government receiving half. They had to report to headquarters by telephone every other day and undergo a weekly inspection as well. Every year they were obliged to plant cocoanuts, which in a few years were expected to bring in large returns. Already great quantities of yams were being shipped to Bilibid, and in a short time enough cattle would be delivered there to supply, in part at least, the meat demand of that prison. The colony suggests the possible solution of the meat question for the American army in the Philippines, as they were successfully raising calves from native cows by Indian bulls. Although the majority of the prisoners were engaged in farming, they were often given the privilege of selecting the kind of work that they preferred, and were divided accordingly, their hats and the signs on the sleeves of their prison clothes showing what grade of convict they belonged to and what work they did. They were paid in the money of the colony, which was good nowhere else. There were about forty women on the reservation. The men might marry if they earned the privilege, or if already married, they might have their wives and children come to live with them. There were six marriages the year we were there. After receiving their pardons, they could remain on the island if they wished, their work being credited toward the purchase of their farms, but they had to continue under the laws of the colony. At the main office we saw four prisoners who were about to be pardoned. Governor Forbes very kindly asked me to hand them their pardons and ask any questions I wished. One, a _bandolero_, or brigand, was small and wizened. Another, who looked much like him, when asked what crime he had committed, laughed and answered, "Bigamy!" A third, a stolid, thickset fellow, had the best face of them all, but showed no emotion whatever when I gave him his pardon. He also had been a brigand. The convicts gave an exhibition fire drill for us at the barracks. The natives are born climbers, and scramble down the poles with the agility of monkeys. They also play baseball, of course. They are remarkably musical and have a good band. We had luncheon with Mr. and Mrs. Lamb in their pretty bamboo and nipa cottage. Mrs. Lamb was a frail little woman, but strong in spirit, for she did not seem at all afraid to live in this land of evil men. She told us that the three murderers whom she had as servants were very efficient, and were devoted to her little four-year-old son. When our visit ended we were driven in a wagon to the river, accompanied by a troop of prisoners who ran alongside shouting good-bys. At the wharf they lined up while Mr. Lamb and the priest bowed us politely aboard the launch. These intrepid countrymen of ours, who are healing and uplifting a whole people, seem to me to be true missionaries. The time may come when the work which they are doing will set a standard for us stay-at-homes to follow, that is, if we send the right kind of men out there. As the song says, "Ah, those were the days when the best men won, The survival of those that were fit-- When the work to be done counted everything, And politics nary a bit." CHAPTER VI DOG-EATERS AND OTHERS The natives of the Philippines are Malays, as I have said, but they are sometimes classified as Christian, Pagan and Mohammedan Malays. The Christian and educated tribes live near the coast on the lowlands and are called Filipinos. They have intermarried greatly with the Spaniards and Chinese. There are twenty-seven non-Christian tribes in the Islands--about four hundred thousand in number in the Mountain Province of Luzon alone. These hill people are seldom seen, although during the last few years most of the tribes have come under government influence and head-hunting has been more or less given up. These dwellers in the mountains include the aborigines who were driven out of the valleys by the Malays, and also the Malays of the earlier migration, who refused to embrace the Mohammedanism of the Moros of the southern islands or the Christianity of the Spaniards. We were fortunate in having the opportunity to see some of the dog-eaters and other hill people. Our party was divided, and while several of the men went into the heart of the head-hunting country, the rest of us took the train to Baguio, the mountain capital. What a night it was! The heat was frightful, and swarms of mosquitoes added to the torture. But at sunrise, as I sat on the back platform while the train steamed through rows of cocoanut palms, past little huts and stations, I was reminded of this verse: "Mighty, luminous and calm Is the country of the palm, Crowned with sunset and sunrise, Under blue unbroken skies, Waving from green zone to zone, Over wonders of its own; Trackless, untraversed, unknown, Changeless through the centuries." Leaving the tropics behind, we climbed up, up among the glorious mountains. At last the train stopped at a little station, and we took the motors that were waiting and went on higher and higher into cloudland, where the tall pines grew and the mountains rose into the sky. We had indeed ascended "into Paradise from Purgatory." As one resident in Manila expressed it: "The heavenly coolness, the sweet pine air and the exquisite scenery give you new life after the years spent in the heat, glare, dust and smells of the lowlands." [Illustration: THE PARTY AT BAGUIO.] We were passing over the far-famed Benguet Road, one of the finest highways in the world, which wound in and out through the gorges of the mountains, repeatedly crossing the river that roared beneath. For twenty miles we zigzagged up the slopes, with widening views of great hills opening before us, and cascades bursting out from beneath the mountains, till we came out on the plateau of Baguio, five thousand feet above the sea. This road, which has been a favourite theme for discussion by politicians, was opened to traffic in 1905. It is true that the cost of the roadway was beyond what anybody had anticipated, on account of the many bridges that had to be repaired each year after the rainy season, and also after the destructive typhoons that sweep over the island--one in 1911 brought a rainfall of forty-six inches in twenty-four hours--which hurl avalanches of débris from the mountain slopes. For this reason a new road from Bauang to Baguio has been commenced, not nearly so direct but requiring only a few bridges, and it is to be hoped will prove successful and more economical than the other. Baguio, in the midst of glorious mountain scenery, where the temperature never goes above eighty and the nights are deliciously cool, really is an ideal health resort for a tropical country. The Philippines have Mr. Worcester and Mr. Forbes to thank for this blessing. Government buildings were erected, and the whole force of the government was moved up there for the hot season, with the rich return of the improved health and greater efficiency of the employees. A hospital for tuberculosis was built, and a much needed school for American children, the Jesuit observatory was established, and Camp John Hay was laid out as a permanent military post. Many people bought land and put up little bungalows. A teachers' camp was started by the Bureau of Education for American teachers from all over the Islands, where they had not only rest and recreation but the mental brushing up of good lectures after months in lonely stations. When the Democratic Administration began its changes in the Philippines, government offices were ordered to be kept in Manila throughout the year, consequently only the higher officials were able to go to Baguio, with a result patent to every one in the lessened efficiency of the force. But within the last two or three years, the Filipinos have come to appreciate the place, which was a revelation to them. Now rich and poor manage to go there, and they have taken possession. The benefits of Baguio and the Benguet Road are felt even in Manila, where Americans are beginning to get fresh garden peas, summer squash, wax beans and real strawberries(!). A friend writes, "If the time ever comes when we can have real cow's milk and cream, then our food will be as good as anywhere in the States." We had a glorious week at Topside, Governor Forbes's attractive bungalow, and speedily became as enthusiastic in our praises of Baguio as every one else who has ever been there. I rode all day long on Black Crook, the most perfect polo pony in the world, through the mists and the sunlight and into the rainbow shades of the setting sun, where the clouds turned the colour of cockatoos' wings and the tints of the fish from the China Sea. "Cloud Maidens that float on forever, Dew-sprinkled, fleet bodies, and fair, Let us rise from our Sire's loud river, Great Ocean, and soar through the air To the peaks of pine-covered mountains Where the pines hang as tresses of hair." I played my first polo game at Baguio on the club grounds. Squash Pie, Calico Pie and other delightful names were given to the native ponies, which are small but very strong. We went to the government stock farm, where they are trying experiments in breeding horses. They had a native pony there that had been well fed and taken care of for some time, in order to show the difference between it and the forlorn animals that one might see anywhere in the towns. The native Spanish pony has greatly degenerated. At this farm they had a beautiful Arabian stallion and a Morgan stallion from Vermont. It is said that the first generation of American horses does well in the Philippines, but after that the climate and the change in food cause them to deteriorate. Besides, they are rather too big for mountain cavalry. The Arabian stallion and the native mare are said to breed the best kind of horse for this country. Black Scotch cattle and Australian cattle, which are raised at the government farm, do well. Sheep do not pay, for, to begin with, there is no market for the wool. Goats do well, and goats' milk is in great demand. The natives use principally the carabao and the native cattle, which look like small Jersey cows but are not very good. Another day, Mrs. Whitmarsh, from Boston, gave us a tea in a little house hung with orchids and Japanese lanterns, and we visited Mr. Whitmarsh's gold mine. Some of us went on horseback down into the valley to see the tunnels. We washed a pan of ore in the brook and found at the bottom little fine gold specks. The Benguet Igorots have mined gold for centuries. [Illustration: IGOROT SCHOOL GIRL WEAVING.] At Baguio we visited missionary and government schools and Camp John Hay, where Captain Hilgard gave us a reception. At the government school the Igorot boys are taught, among other things, to make attractive mission furniture, while the girls learn to weave, and very pretty things they make. These girls wear short blue skirts and little jackets, and have their hair in two long black braids that hang on either side of their faces. A Turkish towel, worn as a turban, on which to rest burdens, seemed to be the fashion in head gear with them. Loads are also carried by the Igorots on their backs, hung by straps over the forehead. It was an Igorot child in this school who wrote the following article upon Mrs. Dickinson's visit at Baguio: "It was yesterday morning very early when we started from here to the Post Office to meet a lady named Mrs. Dickinson. So early we all went down the brook to take our bath. After we had taken our bath we had breakfast. I was late so Ina scolded me, but I am glad she did it so that some day I won't do it again. Then we were all line up in two by two. When we got up to the Post Office she was not there so we waited for her an hour or two. After waiting for them they arrived suddenly. There were some ladies who accompanied Mrs. Dickinson. We were very much pleased to see her and she was much pleased too. The first time that she came in the Philippine Islands from America and she is soprice (surprised). We sang three songs and the National Anthem and waving our flags on the road. When we finished singing they clapped their hands. I gave her a bouquet of pink flowers. This we did it for our honour of Mrs. Dickinson not because she is more kind or lovely lady but because she is the wife of Mr. Dickinson. This Secretary of War is the leader of those who have authorities. He is responsible of them. After that we came right back. Miss B. came for school. We cleaned the schoolroom and the yard so that they will be so tidy when they come to see the school at three o'clock. We fixed the two bridges and we trimmed the road little bit for their automobiles to dance on. But they left them on the road yonder because they afraid might the bridges will do them damage. So they walked from there to here, and when they went back, they walked from here to there again, making them a journey." [Illustration: IGOROT OUTSIDE HIS HOUSE.] Doctor White, the missionary at Baguio, and his sister took me one day to the tombs of the Igorots. High on the hills looking toward the sea are great natural rocks with cracks in them, one of which looked like the Sphinx. Here we got off our ponies, tied them, and entered on foot a tangled path leading to a cavern. In the faint light that sifted through we saw a coffin, some baskets and some hats, and farther on, concealed and yet overlooking a fine view, were more wooden coffins. Some of these had fallen apart so that we could see the remains of bones and clothes. When an Igorot dies the body is usually tied in a sitting position on the top of a pole in the house and smoked for several days over a fire built underneath it. Meanwhile, the family kill and cook all the pigs and carabaos and ponies, if the man owned any, and then gather around and have what they call a _cañao_, or feast. Afterward the bones and skulls of the carabaos are hung about the house to show their neighbours what a rich man he was. Some of us went one day to Mirador, the typhoon station, on a high hill overlooking the sea. It is in charge of a Jesuit priest, who predicts the approach of typhoons and puts up storm signals, in this way preventing great loss of life. We were shown the instruments, which give warning of earthquakes as well as typhoons, and given sherry that was fifty years old, delicious cake, and flowers from his garden, and we saw his goats climbing up the steep crags. He told us with a chuckle that he had traded his dog to an Igorot for a cow. On Sunday we visited the dog market, but alas! we saw no dogs, as on account of cholera in the vicinity, it was forbidden to sell any. A few days before we had seen several men leading a number of lean and lanky ones along the road, and these were all for sale, to be killed and eaten. Long-haired canines are not popular, the short-haired kind are preferred. Vice-Governor Gilbert had a cañao, or feast, in front of his house one morning. A line of partly dressed dog-eaters arrived, bowing as they passed. They proved to be the chiefs or head men, who had put on what clothes they possessed for this occasion. They were brown, bare-legged men with gee strings, as they call the woven cloth hanging about their waists. Some had coats on, but nothing underneath, and only an old hat to complete the costume. The Benguet Igorots, or dog-eaters, are small but strong, and remind one of our American Indians. They are peaceful farmers now, but in days gone by they fought their neighbours on the north, and so lances and shields are still to be found among them. "The first American civil provincial government established in the Philippines was in Benguet, and governmental control has been continuously exercised there since November 23, 1900. They are gladly availing themselves of the opportunity now afforded for the education of their children, but insist that this education be practical." In order to show the progress that had been made in the Philippines, a party of Igorots were brought to the St. Louis Exposition. Part of the exhibit was a model schoolroom. Visitors were amazed at the bright, eager little children, and at their keen interest in their lessons. But they were even more amazed one day to see these same model pupils when a dog suddenly barked outside. For the school simply went to pieces, the children making for the nearest door. The last seen of them, they were in full cry after the unfortunate dog. Although we found the dog-eaters interesting, there are other tribes of far greater interest, such as the Negritos, the warlike Ilongots and the Tingians, as well as the people of the Bashee rocks of the north, who are hardly ever seen. The Negritos are diminutive and uncivilized black people who live to-day in a few mountain areas. They are the aborigines of the islands in this part of the world, and are as primitive as the Australian blacks, having no social or political organization but that of the family. They live in hollow trees or under little lean-tos of grass and brush, and subsist principally by hunting and fishing, at which they are very expert. Their weapons are poisoned arrows and the blow gun. The poison, which is made either from the leaf of a tree or from decomposed meat, is placed in the arrow-head of hollow bone. On striking, it injects the poison into the flesh as a hypodermic needle would do, quickly resulting in death. The only agricultural implement of the Negritos is a pointed stick hardened in the fire. To prepare the ground for cultivation, on the space they wish to clear they girdle the trees, which will soon die. They are then set on fire and the ashes distributed over the soil. Later, holes are made with the pointed sticks, and _camotes_, sugar-cane and tobacco are planted. These people are very timid, and if their suspicions are aroused in the slightest manner, they immediately disappear into the forest. Very little success has attended any effort to civilize them. Their religion is nature worship with many local divinities and good and bad spirits of all sorts. They ornament their bodies with scar patterns, made by cutting the skin with sharp pieces of bamboo and then rubbing dirt into the wounds. In this respect they are like no other tribes in the Islands but resemble the most primitive of the native Africans, who also make scar patterns. The men often shave the crowns of their heads in order, they say, "to let the heat out." The Negritos, like the Bagobos of the south, sometimes point their front teeth, but not by filing them as one might suppose. They are chopped off with a bolo. Worcester says the Negritos "believe that each family must take at least one head per year or suffer misfortune in the form of sickness, wounds, starvation or death." Heads are buried in the ground under the "houses" of the men who take them. In regard to the Tingians of northern Luzon I also quote from Worcester, who has given us the most reliable account of them: "The women of this tribe ornament their arms with a series of bracelets and armlets, which often extend from wrist to shoulder. They constrict the middle of the forearm during early girlhood and continue to wear tight armlets on the constricted portion throughout life, so that their forearms become somewhat hourglass-shaped, this being considered a mark of great beauty in spite of the unsightly swelling of the wrists which results.... "Their cooking utensils are taken to the river and scrubbed with sand after every meal. If a wife offers her husband dirty or soggy rice to eat, the offense is said to afford ground for divorce.... "When a man dies, whether his death be natural or due to violence, the other members of his family repair by night to some village of their enemies, cut pieces from their turbans, and throw them down on the ground. This is interpreted as an intimation that they will return and take heads sometime within six months, and they believe that the dead man knows no peace until this is done." The Ilongots, who live in the province of Nueva Viscaya, are especially wild and great head-hunters. They are striking figures in their deerskin rain-coats. No young man can take to himself a bride until he has brought back a head to prove his prowess. The favourite time for these gruesome excursions of the tribe is when the blossoms of the fire tree show their red beacons on the mountain sides. As an especial mark of beauty and valour, because a good deal of pain has to be endured in the process, the men cut off the upper front teeth on a line with the gums. [Illustration: ILONGOT IN RAIN-COAT AND HAT OF DEERSKIN.] Woe betide the man who rides a white horse into the Ilongot country, for above all things white hair is desired, and unless he stands guard over it, he will find its mane missing and its tail cropped to the skin. Most of the mountain people still retain their ancient myths and traditions. Even among these Ilongots there are tales of the long ago when they came across a "great water" to their present abode. This, of course, merely explains the general migration of the Malay tribes. By the way, this Malay migration is still in progress, and is exemplified by the Samal boatmen who come from Borneo and further south in Malaysia to the southern Philippines. All the wild people have customs of their own, which distinguish them, especially the manner in which they cut their hair and wear their loin cloths. They have slightly different methods of fighting, some fighting singly with a kind of sword, others in pairs with spears and arrows, while the sword is used only to decapitate the fallen enemy. Others display considerable ability in organization and operate large bands, under especially designated chiefs. All are very fond of dancing and have different dances to represent war, love and the chase. They have their own explanations for everything, and their stories about the creation of the various birds and animals are quite interesting and not unlike those found among some tribes of aborigines in North America. One of them relates that one day the Creator was making the different birds. Before him lay bodies, wings, necks, heads and feet. He would begin with the body and build it up with appropriate parts, so that it could apply itself to the purpose for which it was intended. In every case, the Creator was particular not to put on the wings before the bird was complete, for fear that it would take flight in an imperfect condition. One day while he was engaged in making an especially fine specimen of the feathered world, the evil spirit approached and engaged the Good Spirit in conversation. Ordinarily he would have attacked the Evil One and quickly put him to flight, but as the bird was nearly finished and already imbued with the spark of life he wished to complete him. But the Creator's anger that the Evil One should overlook his work, became so great that, without thinking, he put on the wings before the legs had been fitted. Instantly the bird flew off. In haste the Creator grabbed the first pair of legs he could lay his hands on and threw them at it. They attached themselves exactly where they struck the bird, near the tail. This is the reason, so the story goes, that the loon's legs are so far back that he cannot walk in an upright position on land. His peculiarly sad cry is a lament because he must stay in the water practically all the time and cannot enjoy himself on land as other good birds do. [Illustration: ILONGOTS RETURNING FROM THE CHASE.] Many of the people who live along the foot of the mountain ranges, although Christianized sufficiently to contribute to the Roman Catholic churches, still retain many of their aboriginal customs, especially those pertaining to marriage, birth and death. Beyond the shores of Luzon, stretching northward for nearly two hundred miles, is an interesting archipelago of diminutive islands known as the Bashee Rocks, the Batan and the Babuyan Islands.[19] The natives still retain many of the characteristics which were observed by Dampier in his visit to these islands in the seventeenth century. The inhabitants of the Batan group are like those living on the Japanese island of Botel Tobago, which is only sixty miles north of our most northern possession.[20] No missionaries or other persons had been allowed by the natives to land on their shores until a few Japanese police arrived in 1909. They are mentioned in passing because they are a present-day example of what the people in the northern islands of the Philippine group were before the coming of the white men and the friars. Their dwellings are very peculiar. Each family has a stone-paved court surrounded by a low wall of stone. Within this enclosure they have three houses: one with its sides sunk down into the ground, in order to give protection from high winds; one with ordinary walls for use during normal weather; and a third built on poles about ten feet above the ground for use during the hot season. From these elevated houses a constant watch is maintained for schools of fish. The people are expert fishermen and make excellent nets, and they have beautiful boats with high bows and sterns. In Dampier's day the people were friendly and hospitable, as they are at the present time. They valued iron more than gold, and gladly exchanged it for iron. The ancient diggings are still to be seen, but the "pay dirt" is of such a low grade that it is not worth while to work it. The precious metal is washed out by the natives in cocoanut shells, which take the place of our prospectors' "gold pan." Many gold ornaments of attractive design are still to be found in these islands. Some of those taken from graves remind one strongly of Chaldean work. The graves of the ancient inhabitants were placed high upon the mountains, some near the smoking craters of the volcanoes, others on the crests of the non-volcanic hills. It is supposed that the graves near the smoking craters were those of persons who had a bad reputation in the community, while those on the tops of the ridges contained the bodies of the good, and that by this method of burial the ideas of heaven and hell were carried out in a practical manner. The bodies were placed in _ollas_, or earthenware jars, some of which had a high glaze and were profusely ornamented. The corpse was inserted into the jar in a sitting position, and the orifice was sealed by placing an inverted olla over the mouth of the first. These jars were then placed on end and a small pyramid of stones built around them, on the top of which a little tree was planted. A number of these graves ranged around the edge of a smoking sulphur crater are an uncanny sight, which the natives take good care to avoid. The women of the Batan Islands, when walking or working out of doors, wear a distinctive headdress, consisting of a long grass hood, which stretches from the forehead to below the hips. It protects the head and back from the sun, wind and rain, so that it is worn at all times and in all seasons. It is one of the most original and useful of all primitive garments. During the dry season but little rain falls in these islands, and as there are few streams or springs, every means is employed to catch the least drop. Even the trees in the yards have pieces of rattan twisted around their trunks and larger branches, to make the water drop off into earthen jars. [Illustration: WOMAN OF THE BATAN ISLANDS WITH GRASS HOOD.] During the autumn migration of hawks and eagles from the north, men are stationed on the thatched roofs of the high dwellings to seize the birds by the feet as soon as they alight. Great numbers are caught in this manner every year and form quite an element of the food supply. Many of the islands are excellent places for the production of cattle. Itbayat Island, unique because its shores are higher than the interior, has many thousand head of excellent cattle. The coast is so precipitous that when they are exported they have to be lowered to the water's edge by means of a block and tackle, as at Tangier. They then have to swim out to the waiting ship, where they are hoisted by their horns to the deck. Another of the cattle islands is called Dalupiri. This beautiful spot was given in its entirety to Aldecoa and Company of Manila by the Spanish government. In fact, when the United States first took possession of the Philippines, this company claimed sovereignty over the island, but this, of course, was not recognized by the United States Government. The cattle that are pastured here are a cross between the black Spanish bulls of fighting lineage and the humped cattle of India. Great care is taken that the stock be well kept up, and for this purpose there is a constant weeding out of undesirables. The method in which this is done is both interesting and very exciting. The cattle roam at will and are very wild and hard to approach; as a result they have to be hunted with great care. About twenty men are employed in their capture, all of whom are mounted on hardy little horses. Four of them are lassoers and the rest huntsmen. The lassos are nooses attached to the ends of bamboo poles about twelve feet long. The rope from the noose, to the length of about twenty-five feet, is coiled around the bamboo pole and tied to it four feet from the lower end. When the lasso is thrown over an animal's head the pole is dropped by the rider, the rope unwinds and drags the pole along the ground, until it catches on a rock or a bush and stops the mad career of the animal. "We started out early one morning," Major Mitchell writes me, "to cut several young bulls out of a herd of about five hundred cattle. Led by the manager of the island, we galloped over the rough surface of the coral-bound hilltops and through deep, waving grass until one of the huntsmen signaled that the herd was in sight. A careful inspection was made of the herd with a telescope, and the animals for capture were selected and carefully pointed out to the lassoers, who immediately took up their posts in concealment beside a little plain. The huntsmen then proceeded under cover to points around the herd which would enable them to drive the cattle on to the little plain where the lassoers could get in their work. After a wait of about a half hour, the horn of the chief huntsman pealed forth and was answered by the yells of his companions; the herd, unable to go in another direction, dashed for the little plain, followed by its pursuers. Crouching behind some low bushes the lassoers waited until the cattle, now in full stampede, had come within fifty yards, when in a twinkling they dashed into the midst of the galloping herd. "After a terrific race one lasso held true on a fine young bull, while the rest scampered off into the ravines and water courses. The dragging bamboo pole soon brought him to a stop, and after several charges at his captors, two more lassos were placed on him, and he was securely fastened and dragged to a tree, against which his head was tied. A little saw was produced from somewhere, and his gallant horns were cut off short. An old, sedate carabao, who seemed to be perfectly at home, made his appearance, the young bull was tied to the carabao's harness and towed off toward the corral. At first he tried frantically to gore the carabao, but as his horns had been removed no harm resulted. The carabao did not mind it in the least but continued tranquilly on his way. Three more bulls were captured on that day; each furnished exceedingly fast and interesting sport. I have seen mounted work of a great many kinds, such as pig sticking, stag hunting, and hunting of many kinds of game, including our own fox hunting and polo, but never have I seen any mounted work which required more dash, nerve, good judgment and endurance than that displayed by these herdsmen of the northern islands." Although these islands are bounded on the north by the Balintan Channel, through which some of the shipping passes from America to the southern part of China, they are seldom visited. This is because, as I have said before, there are no ports, not even good anchorages. During the typhoon season they are exposed to the full force of these great hurricanes, while the waters are infested with hidden rocks and coral ledges. The U. S. cruiser _Charleston_ ran aground on a coral reef east of the island of Camaguin in 1900 and sank immediately. During the Russo-Japanese war the fleet of the Russian Admiral Rojesvenski passed on either side of Batan Island. The Japanese had observers on the summit of Mt. Iraya on this island, who are supposed to have signaled by heliograph to Mt. Morrison in Formosa of the coming of the fleet. The great armada could be seen from this mountain for more than one hundred miles. CHAPTER VII AMONG THE HEAD-HUNTERS When the Americans first came to the Philippines, most of the mountain country could be reached only on foot over dangerous trails. Very large tracts were unexplored, and the head-hunting tribes, who are found nowhere but in this northern part of Luzon, pillaged the neighbouring towns. A state of order has now been established, except in parts of Kalinga and Apayao. The Mountain Province, the home of the head-hunters, includes the sub-provinces of Benguet, Lepanto, Amburayan, Bontoc, Ifugao, Kalinga and Apayao. The officers of the provinces are a governor, a secretary-treasurer, a supervisor in charge of the road and trail work and the construction of public buildings, and seven lieutenant governors. All these officers are appointed by the governor general. They live on horseback, undergo great hardships and also take great risks. The manners and customs of these head-hunting tribes differ somewhat. Each one, for instance, has a different mode of treating the captured head when it is brought in, but all celebrate a successful hunt with a cañao, or festival. The Ifugaos place the head upon a stake and hold weird ceremonial dances around it, followed by speech making and the drinking of _bubud_, as they call their wine; afterward the skull of the victim is utilized as a household ornament. Venison and chicken are served at such feasts and the large fruit-eating bats, which are considered delicacies. If one of the tribe has been so unfortunate as to have his head taken, they berate the spirit at the funeral, "asking him why he had been careless enough to get himself killed." The most picturesque of the head-hunting tribes that my husband saw were the Kalingas, who are different from all other natives of Luzon. It is said that the Spaniards took fifteen hundred Moros into this part of the country more than a hundred years ago, so they may have founded this tribe. At all events, the Kalingas are superbly developed, tall and slight, some of the men having handsome and almost classical features. Neither the men nor the women cut the hair, which, in the case of the men, is banged in front and tied up with rags behind, some wearing nets to keep it out of their eyes. Although the women have abundant hair they use "switches," into which they stick beautiful feathers. The men also decorate themselves in the same way. On the back of the head they often wear little caps woven of beautifully stained rattan and covered with agate beads, and these are used as pockets in which small articles are carried. Great holes are pierced in the lobes of their ears, into which are thrust wooden ear plugs, with tufts of red and yellow worsted. Almost every Kalinga woman wears a pair of heavy brass ear ornaments and sometimes a solid piece of mother-of-pearl cut like a figure eight. The Kalingas are particularly warlike, their very name meaning "enemy" or "stranger," and endeavours to bring them under government control were begun only a few years ago. There are still some _rancherias_ which the lieutenant governor has not yet visited, as it seemed best to wait and bring the people to terms by peaceful means. While we were enjoying ourselves at Baguio, the Secretary of War, Governor Forbes, Secretary Worcester, General Edwards, and my husband started north into the mountains to see some of the strange tribes that were gathering from far and wide to meet the great _Apo_, or chief, as they called Secretary Dickinson. I give the account of the trip in my husband's own words: On Saturday night, July 31st, after the Assembly baile, we motored to the docks and went aboard the transport _Crook_ for the trip northward. We were made very comfortable on this big transport, with deck cabins, but we all slept on the open deck by preference and had a pleasant run till in the morning we were entering Subig Bay, a splendid vast harbour between great mountains, the narrow entrance guarded by Isola Grande. Here we landed and visited the batteries, and although it was a small island it was a stewing hot walk about it--especially as the Secretary sets a great pace--till a torrential shower came up and drove us to the commanding officer's house, where we had a bite of breakfast--and all the breakfasts at the posts which we have visited have been so good! General Duvall had come up from Manila on his yacht _Aguila_, and on board of her we crossed the bay to Olongapo, where there is the present naval station. The great hulk of the famous floating dock _Dewey_ was looming up there, just floated again after her mysterious sinking which, even now, they do not seem to be able to explain. The guard was out with the band, and the honours were paid and the marines paraded, but soon another severe tropical storm broke, and drove some of us back to the ship while the others went on to another breakfast at the Officers' Club. This storm suggested a typhoon, but there had been no warning from the Jesuit observatory at Manila, and so we rejoined the _Crook_ out by Isola Grande and went to sea without fear. This is the rainy and typhoon season but the warnings of severe storms are so carefully given that they have lost their terrors now-a-days; and this year, so far, there hasn't been a disturbance, much to our comfort, as it has permitted the carrying out of all our plans. It is a most unusual thing for such good weather to continue. The hot season is over, and this is called the intermediate, but it is the time of rains on this coast, the seasons differing slightly on the different coasts and in the different islands. So all that night we cruised up the coast through showers of rain and lightning, passing by Bolinao Light, which we had first sighted as we approached the Philippines. Before daylight we stopped off Tagudin, and through the darkness could be seen the dim shadow of land and mountains, and a light burning on the beach as a beacon. With dawn we saw a wonderful tropical shore develop before us, of low land fringed with palm, surrounded by beautiful mountain ranges, a tiny village on the beach, and a crowd of people gathered together. Soon a surf-boat put out and brought aboard the governors of the nearby provinces--Early and Gallman, brave, ready men, who have taken these wild people in hand and become demi-gods among them--and after a bite of breakfast we were all taken ashore through the surf, very handily, and the Secretary was welcomed by a native band and the chief men of the neighbourhood and crowds of half naked natives. The Ilocanos of the northwest coast of Luzon are a fine, kindly race, but there had also come down from the interior a lot of small brown men to pack in our baggage, Bontoc Igorots, head-hunters and dog-eaters, of whom we were to see more in their own country. These little fellows at first seemed like dwarfs; but soon after, as we saw them better, they proved small but well formed and well nourished, strong, gentle little people. They ran forward and seized our packages and disappeared down the trail in a wild, willing manner. Off they trotted while we were packed into carromatos, dragged by weedy, diminutive native horses, which are wonderfully powerful for their size. We went, after greeting the people, off down the trail, through the outskirts of Tagudin (we didn't go into the town, which was somewhat to one side, as there had been some cholera there), with its nipa houses of plaited grass, perched up above the ground, many decorated in honour of the occasion. We rattled along an excellent road (for we have certainly done wonders in road-building here), past paddy fields, where the slow carabao grazed with little children perched on their backs, past troops of natives, with their loads, standing alongside. Governor General Forbes had made the most wonderful preparations for the trip. It was the first time that any American officials (only Insular officials previously) had gone in to these wild people, and of course the Secretary is the highest in rank that can visit the Islands since he is the one through whom the President governs the Philippines and the President can never come. The trip was unique and all the arrangements were extraordinary. For a new trail had been planned into the mountains but was not due to be done for eight months, and yet thousands of these wild men had been called in and helped to finish the road so much the more quickly (for we were the first party to pass over it, and some of the bridges had only been finished the night before we passed), eagerly and willingly, when they were told that the great Apo was coming in to visit them. Forbes had sent to Hongkong for some rick'shaws and had had men trained to pull and push them, but these had not stood the test well and we didn't have the need or the chance to use them; he also had had palanquin chairs brought over from China and men taught in a way to carry them, and these we did use on some of the steep descents. But we rode horses, excellent ones, from Forbes's own stable, almost all the way. Every three kilometers, companies of Igorots and Ifugaos were stationed to act as _cargadores_ and rush along the baggage by relays, and this they did with shouts and cheers as quickly as we traveled. Tiffin and breakfasts had been prepared all along the way. Every eventuality had been anticipated, and it was really too well done, for it made our traveling seem so easy that we had to think hard to realize into what out-of-the-way places we were going. A few days before it would have been necessary to work our way over the perpendicular old trails, with difficulty finding bearers for our packs, and we would have been compelled to carry our own food, a severe trip and a hard undertaking. We went in absolutely unarmed and without escort, and yet nearly every native that we saw, after we reached the hills, carried his spear and head ax; but there wasn't a suggestion of danger. People were brought together on this occasion from different tribes who two years ago would have killed each other at sight, and yet to-day were dancing with each other. We were accompanied by the governors of the sub-provinces as we passed through them, and an unarmed orderly and Sergeant Doyle, who had charge of Governor Forbes's horses, and generally by a shouting horde of natives. The Secretary proved a wonder; well mounted, as he was, he led on at a great pace, till it seemed a sort of endurance test. I was more than pleased to find that I stood it as I did, for we traveled four days out of the five for forty miles a day, and rode most of it a-horseback. I came out finally in much better form than when I went in. And so, from the beach where we landed, the carromatos carried us across the low coast plain, over new bridges on which the inscriptions stated that they had been finished for the passage of the Secretary and his party, and under triumphal arches made of bamboo which welcomed him; all the natives whom we passed saluted, and many wished to shake hands or only touch the hand as we passed, till we came into the foothills, and over them into a little village of nipa huts among the bamboo and tropical trees, where we found our horses waiting. Here we mounted and started off at a good pace over the well built road that trailed around cliff and crag as we worked into the mountains, a procession, a cavalcade, winding in and out. We traveled along the valley of a river, that later became a gorge with steep cliffs and precipitous sides; all the natives were out to greet the Secretary; and finally we came to a tiny village where we had a drink of refreshing cocoanut water, all the people standing about or hanging out of the windows of the simple houses, which looked very clean and neat. We trailed on along the narrow road, cut into the rock in many places, really a remarkable road, and up the gorge with the rushing river below us. The mountains rose high and opened up in lovely velvety greens, and shaded away into the blues of distance. We stopped at a little native rest house, above a ford in the river, where we found a luncheon prepared for us, but it was a hurried luncheon, and on we went climbing a winding trail that zigzagged up the steep mountainside, through tropical tangle of bamboo and fern and great overhanging trees with trailing parasites--the ghost tree, the hard woods, and some with a beautiful mauve flower at the top that even Mr. Worcester couldn't tell me the name of (he said he had been so busy inventing names for the birds that he hadn't had time yet to find names for trees). And below the views opened up wider and more splendid, and range on range of mountains rose above each other, while the precipices grew deeper and more terrifying. And suddenly, as we came to a turn in the trail, there appeared above us a most picturesque sight against the skyline, some Ifugao warriors, lithe, beautifully formed men, whose small size was lost in their symmetry, with spears in their hands, turbans of blue wrapped about their heads, and loin cloths of blue with touches of red and yellow in their streaming ends that hung like an apron before and like a tail behind; their handsome brown bodies like mahogany. They had belts made of round shells from which hung their bolos. These were the head men of a company of Ifugaos who had come this far to greet the party and they stood so gracefully on the point above us; and around the turn we found the rest of the band, stunning looking fellows, standing at attention in line behind their lances, which were stuck in a row in the ground. Here we had another tiffin, while these warriors seized and scampered off with our luggage. From this time on, as we traveled, we found reliefs of these picturesque people, waiting their turn at carrying, and then all would join in the procession, and shouting a cheer like American collegians, their war cry, they would rush on and frighten us to death with the risk of going over the steep places. Away off in the distance, reëchoing through the valleys, we could hear the cheers and cries, very musical, of others of our party as they traveled along. Soon we began to be greeted by the tom-toms of natives who had come out to honour the Secretary, and by their singing as we approached, and then they would dance round in a strange way as we passed on. The Ifugaos had come to meet the Secretary from several days' journey away, mostly through Bontoc Igorot country, all armed, and yet there hadn't been a sign of trouble. And these Ifugaos, who two years ago were wild head-hunters, have been brought into wonderful control by their governor, Gallman. There are some one hundred and twenty thousand of these picturesque people, among whom head-hunting is now nearly stamped out; though there are sporadic cases doubtless. These little savages, too, appear most gentle and tractable, most willing and laughing, in the rough tumbling of the trail; and they have proved very clever, for they were the builders of the roads over which we traveled (we were told that they could drill rock better than Americans, on a few months' practice, and that they have sat for a few days and watched Japanese bricklayers set brick, and then done it as well as the Japanese). But indeed their _sementeras_--their paddy fields--their terracing, which they have practised for hundreds of years, is the most wonderful in the world, and there is nothing even in Japan to compare with their work of this kind. Their great game of head-hunting has taught them cleverness, and they are full of snap and go. The Ifugao is a great talker and has all the gestures of an orator. When he begins a speech he first gives a long call to attract attention, then climbs a stand fifteen feet high by means of a ladder. He generally begins his remarks by stating that he is a very rich man, and goes on to praise himself and his tribe, and at the end of his harangue he often himself leads off in the applause by loudly clapping his hands. He has become a fine rifleman and is a fearless fighter. In clout, coat and cap, and a belt of ammunition, with legs bare, he travels incredible distances and makes a good constabulary soldier. The Governor General is anxious to form them into a militia, but they lose their grip, we were told, when they are taken down from the hills to the plain. [Illustration: CONSTABULARY SOLDIERS.] And so we went on up to over four thousand feet, to where the pass broke through the mountain, and there before us was a vast valley with a splendid plain beyond, and in the middle of it, on a prominence, we could see Cervantes, where we were to stop our first night. It seemed so near and yet proved many miles away as we traced our way down the steep coasts of the valley and the view of the plain below widened and the ranges of mountains beyond rose into finer heights. We twisted and trailed zigzag down the pine-clad slopes, for the change of vegetation (due to the mountain range, which divided a different climate on either side of it) in passing over the ridge had been remarkable, and though we had seen rare orchids and begonias as we mounted, we descended from the same height through pine and pasture. When finally we reached the plateau and had crossed a river bed we were met by the people of the village of Cervantes--many girls in gay dress riding astride on their midget ponies, and men and boys on their rugged little mounts. These escorted the party under the triumphal arches into the grass streets of the pretty village, where the simple public buildings were decorated, and the local band played, till we finally were taken to the houses where we were to spend the night, the Secretary and the Governor and Clark and myself going to the Lieutenant Governor's. He was married to a Filipina wife. And here I must say that we met several of these Filipina wives of white men, and they had most perfect manners and self possession and real grace (and this one was a good cook). The house was a best class native house and more comfortable than we had anticipated, though there were sounds and smells that rather disturbed us. There was a reception and baile at the municipal building in the evening, where we had to go and dance a rigodon, each partnered off with some dainty little Filipina lady. And then we did hurry home to rest, for we had been up since half after four that morning and were to start next morning a little after five. The next day's trail was very fine, for we started off over a river which we crossed on a flying bridge, a swinging car on a cable, while the horses were forded; and then we had splendid but slow climbing up the gorge of one river after another, coasting the mountainside, where we could see the mark of the trail many miles ahead above us and part of our procession trailing along in single file or rushing along with distant shout, as the little willing native cargadores carried their loads up and up. Above us rose Mount Data, with its mysterious waterfall that seems to come right out of its peak, and clouds circled about us, and below the valleys streaked away into the distance and the ranges rose higher and higher, and the play of light and shadow was beautiful on the greens and grays and browns and blues of the distances. We began to see rancherias, the native villages, perched up on the hills, the thatched roofs like haystacks, with blue smoke at times coming through; and paddy fields began to climb the upper valleys in their terraces, with the pale green rice, and fringes of the banana palm of which the hemp is made. In places the red croton was planted on the terraces for luck, and in the ravines which we crossed there were cascading falls and pools. We rose higher and higher over another range, and at the tip-top of the trail another group of Igorots were dancing and playing their tom-toms as we passed, and rushed alongside to touch fingers. Soon we passed through a village built in a stony gorge where a river ran down. The houses consisted of conical thatched roofs supported on four wooden piers with ladders leading up into the roofs where the people lived. The foundations were terraced in stone and the paths were stone-terrace, and it all looked very neat and clean. On our way back we stopped for tiffin at this same village and had the women come and show us how they weave, for it was a place famed for its weaving. This time our tiffin was farther on, at a rest-house with a splendid view, and it had been laid out so prettily with temporary flower beds and bamboo arches. The Belgian priest from a town nearby had come to join us at luncheon, and although he spoke no English I had a pleasant time with him in French, for he proved to be a sort of relative of our cousins the de Buisserets; his name was Padre Sepulchre, one of a band of Belgians belonging to no order but educated highly for missionary priesthood, who have been sent out, since our occupation, by the Pope, and many of whom are rich and gentlemen born. This one had already in two years spent some twenty thousand dollars gold of his own money in his town. Another such missionary we met at Bontoc, and several at other places, and all are said to do good work. [Illustration: RICE TERRACES.] We started off after tiffin on the long trail that wound down the gorge of El Chico de Cagayan River, on our way to Bontoc. Villages became more numerous and were very picturesque, on the spurs of mountain above the river, or embowered in coffee trees, where the mountain coasts were patched with pineapple plantations. And the paddy fields grew in terrace after terrace, most splendid engineering by these primitive people, rising above each other up into the clouds, fitting into the contours of the mountainsides, the terrace walls overgrown with green, and the pale green paddy within, and little cascades carrying the water down from terrace to terrace, most lovely, like some great hanging gardens; little brown people were stooping at work in them, all naked, but with their clothes covered by leaves and balanced on their heads, to be kept dry; for there were showers and cloud effects that added to the beauty of the panorama as we passed. The terraces add beauty and interest to the eye by their succession of levels, and as we traveled into the country they became more frequent and complete. Curiously enough, the Bontoc Igorots have forest laws and a forest service of their own. The mountainsides of their rough country are sparsely timbered with pine, which has grown very scarce near some of the larger settlements. Forests in the vicinity of such settlements are divided up into small private holdings claimed by individuals, whose right thereto is recognized by the other members of the tribe. In many places it is forbidden to cut trees until they have reached a large size, although the lower branches are constantly trimmed off and used for firewood. Forest fires are kept down to facilitate reforestation, and young trees are planted. Such foresight on the part of a primitive people is certainly unusual. So we trailed all day, till toward half after five we turned a point and came to Bontoc, after a procession of natives had come streaming out some miles up the gorge to meet the party. Bontoc is the capital of the Mountain Province and was the goal of our journey. The native town is very dirty and is acknowledged to be one of the worst of the native villages; in the more savage places the towns are said to be cleaner. We walked through it, where the terraced stone walks pass by stone pits where the pigs wallow, and by thatched houses which have no exit for the smoke and so are filthy and in dreadful condition. We saw the communal shacks in which the unmarried and widowed members live with their peculiar rights, and the sties where the old men resort to talk, and we stood outside the wretched place where the skulls are kept, and some heads, all black and smoked, were brought out in a basket from the secret recesses for us to see. [Illustration: IFUGAO COUPLE.] Some of these Bontoc Igorots are skilful smiths, and they make excellent earthen pots and clay pipes. They have interesting athletic sports of their own and take to those of the Americans. They are especially fond of beads, which are wound in their hair or hung about the neck, and greatly value large white stones, caring little for agates, so highly prized by the Kalingas. Into Bontoc for this great occasion had been brought warriors and women from the Kalingas and Ifugaos, with Igorots from about, some from a distance of several days' travel; and for the first time these warring tribes, who only two years before were taking each other's heads, came peacefully together, and watched each other with as much interest as they watched us. The adventures of the American lieutenant governors read like romances, and here they were before us with their following: the Kalingas more dangerous and warlike than the Ifugaos, and the Ifugaos more picturesque and interesting than the Igorots, and all together making a never-to-be-forgotten scene. There were, too, several small companies of native constabulary, for these hill men make splendid soldiers and take great pride in their arms and uniform, and have proved loyal to the death. All the different tribes and the constabulary had turned out to receive the Secretary, and it was a vociferous and noisy yelling crowd that streamed about in irregular procession. We were, some of us, taken to a government house that was comfortable, and took our meals at a club which the officials have built and which is quite pathetically complete, and that evening we did little before turning in--the first evening since we had landed in the Islands when we were able to turn in at a reasonable hour with the prospect of sleeping as late as we pleased next day. Next day was a day of festivities, a cañao, for from morning till night there was dancing by these fantastic peoples, whom so few white men have ever seen. We were waked early enough, alas! by the _ganzas_--the tom-toms--and there were parades of the different tribes through the town. A small grandstand had been erected in the plaza, and there we stood with the Secretary and the few white teachers and the missionaries from about, while the procession was reviewed. The constabulary came first, dressed only in loin cloths of different colours below the waist, but with the regulation khaki uniform blouse and cap above. They are officered by Americans and a few natives, and are most military, notwithstanding the strange appearance of their bare legs. Some companies were very well drilled, and they gave exhibitions of different manuals as well as any regular white soldiers might have done. The wild Kalingas came past next, most picturesque, with their feather headdresses of red and yellow, and spears and head axes, and their brightly coloured loin cloths, and the women in scant but gay garments, and not at all ashamed in their nakedness. And these gave their characteristic dances, with outstretched arms, hopping and prancing about in a circle, all the time looking down into the center of the circle about which they dance (where the head of the decapitated is supposed to be). There were innumerable tom-toms, which they play with variations, so as to make much rhythm and movement, and the women joined in the dancing, more moderately, some with big cigars in their mouths and looking extremely indifferent. Then, when they danced in a circle, some would prance into the center with shield and ax and pretend attacks upon each other, and leap about and grow excited; and this sort of thing they kept up all day (and part of the night, too) off and on.[21] [Illustration: IFUGAO HEAD DANCE.] The Ifugaos followed and passed by, and gave their dances, which are the same with a difference, but each was ended with a mighty shout, after which one of the head men would step forward and deliver a rattling speech, and they greeted the Secretary variously but cordially--for they like our American rule, indeed, they have never had any other, for the Spaniards never attempted to come in and control them. Then the Bontoc Igorots followed and gave exhibitions with noisy demonstrations, and two _presidentes_, or chiefs, who six months before were trying to kill each other, danced and pranced together, while the tom-toms beat and others hopped and circled round. Most of the men were tattooed, each tribe in its own peculiar manner, certain marks indicating that their bearer had killed his man and taken a head--some bore marks of many heads; one man dancing was known to have taken seventeen. Many of the women, too, were tattooed with a feather-like pattern. And so the dances went on. In some the participants postured fighting and then represented wounded men; in others all were head men together; some were rapid in motion, some slow, but all had real grace, that grace of the wild man; and all were finely formed and well-nourished and healthy looking. When the dancing was over, the groups of savages in their fantastic dress squatting around the plaza behind their spears stuck in the ground, with bolo and head-ax and tom-tom, and the women standing about, made a wonderful scene. After the dances and speeches the head men came up to the Secretary and handed him weapons as gifts, sometimes their own, with which they had often fought. Mr. Dickinson, of course, received the chiefs and the head men and women afterward, and presented them with shells and blankets and plumes in return. The bartering among them was rather amusing, as they tried to exchange what they had received and didn't want. [Illustration: WEAPONS OF THE WILD TRIBES.] At the club in the evening of the second day, they gave us a remarkable dinner; all the Americans in the district were present; and the few Filipinos entertained us at a baile, and so our day was finished. We started out at daylight next morning and hiked back by the same trail; but the views seemed finer in their repetition than even when we first passed through them. We had had most superb weather, although it was the rainy season, and had enjoyed the grand panoramas to the full; but the last afternoon it came on to pour down in torrents, which we enjoyed too as an experience, for we came safely to Tagudin, where the people and the band joined in sending us off, as they had received us, and we were safely taken out through quite a heavy surf and put on board the Coast Guard boat _Negros_, and had a glass with ice in it again. CHAPTER VIII INSPECTING WITH THE SECRETARY OF WAR August thirteenth is a holiday in the Philippine Islands, for it is "Occupation Day," the anniversary of the fall of Manila and its occupation by the American army. The special event is a "camp fire" in the evening at the theater, when the Philippine war veterans gather together and have addresses and refreshments. After a dinner with Tom Anderson at the Army and Navy Club, with its picturesque quarters in an old palace, intramuros, we attended this performance, sitting in the Governor's box and listening to the happy self-laudation of the "veterans," who all wore the blue shirt and khaki of war times. It was toward midnight when we finally left and went out to our vessel, for we were off for a trip among the southern islands on the cable steamer _Rizal_. We sailed by the light of a full moon, and for a while had a merry bobbery of it outside, after passing Corregidor. Soon, though, we turned a point and had the monsoon following. In the morning we woke to find ourselves steaming past the fine scenery of southern Luzon, with the volcano of Taal in the distance. Several times during the Spanish occupation this volcano dealt death and destruction, and as late as 1911 it claimed many victims. Our first landing place was at Kotta, on Luzon, where we started ashore in a small launch. It was a beautiful river of palms, but our boat got stuck in the mud and we were delayed. We finally reached the shore and were put into automobiles. Then it was that I began to feel as if I had joined a circus parade. Escorted by bands and soldiers, our motors moved slowly along the streets. Everywhere people lined the way, while the windows of the houses fairly dripped with heads. We passed many little villages that looked prosperous, and processions of carts, showing that the people were active and busy. The road ran over picturesque bridges, for part of it was an old Spanish trail rejuvenated. At all the villages they had made preparations to receive the Secretary, bands were out, the children stood by the roadside and waved, and the women stood in rows to greet us. The municipal buildings were decorated, the piazzas hung with festoons and lanterns. They all wanted to give us _comida_ and let off speeches, but it was impossible to live through such hospitalities, so we only halted at each place a few minutes to shake hands. The stop for the night was Lucena, the home of Mr. Quezon, Philippine Commissioner to the United States Congress. He traveled with us, and we found him very attractive. The general opinion was that Quezon, Legarda, and Osmeña were "playing to the gallery" for political capital, but at the same time they were supporting our administration. It is a good deal like some of our friends in Congress, who make speeches along lines that they know are absolutely untenable. After climbing into a bandstand, where we stood surrounded by people peering up at us, flowery speeches began, demanding independence. They were the first of the kind we had heard. The Filipinos are good speakers and keen politicians. Among other remarks, an orator said: "Many things occur to my mind, each of which is important, but among them there is one which constitutes a fundamental question for the Filipinos and the Americans. It is a question that interests equally the people of the United States and the people of the Philippine Islands. It is a question of life or death for our people, and it is a question also of justice, for the people of the United States. The fundamental question is evidently, gentlemen, the question of a political finality of my country.... "We are very grateful for your visit, Mr. Secretary, and we hope that the joy that we felt on your arrival may not be clouded, that it may not be tempered, but rather that it shall be heightened, by seeing in you a true interpretation of the desires of the Philippine people, hoping that on your return to the United States after your visit to the Philippine Islands, you will tell the truth as regards the aspirations of the Philippine people." In answering, the Secretary talked about the different subjects of interest, such as the agricultural bank, land titles, etc. He continued: "It is very gratifying to me, coming from America, and representing the Government in the position in which I stand, to hear such testimonials as you have given in regard to the men that America has sent to assist you in advancing your interests.... America has been careful to send men in whom confidence can be reposed according to their previous character; and I want to say to you further, that America has given you here just as good government as she has given to her people at home.[22] In all established governments fair and just criticism is welcome and I shall not therefore bear any spirit that would be resentful of any just criticism. "I shall be very glad while I am here to meet those who have the real welfare of the Islands at heart and the development of this country. I have many things to do and the time is comparatively short, but I shall endeavour so to conduct affairs as to be able to give audience to all law-abiding people who may desire to make any representations to me. I shall be at convenient periods here where I shall be accessible, and any communications which are addressed to me personally will receive proper consideration. Now that states in a general way the object of my visit and the disposition that I propose to make of my time while here. General Edwards, who is with me, as you know, is the Chief of the Insular Bureau. Certainly he, more than any other man in America, understands conditions in the Philippines, and his whole time, thought and mind are concentrated upon the problems connected with your welfare, and he is working all the time to advance your interests. His familiarity with conditions from the time of America's occupation, the establishment of civil government, the settling of the various commercial questions that have arisen from time to time, make him the most effective champion for the Philippine interests in America, and he has not hesitated in Congress whenever your interests are at stake, to stand up and contend for your interests with vehemence that ought to make him eligible to all option as a Philippine citizen.... "You have there a brilliant representative (Mr. Quezon), who is capable of presenting your views and aspirations, and of enforcing your wishes with the most cogent arguments of which your cause is susceptible.... "Now as to immediate independence: we Americans understand by immediate, right away--to-day. Do you want us to get up and leave you now--to depart from your country? You would find yourselves surrounded by graver problems than have hitherto confronted you, if we should do so. I don't positively assert, but I suggest that you yourselves pause, and think whether you might not be reaching forth and grasping a fruit which, like the dead sea fruit, would turn to ashes upon your lips."[23] It was at Lucena that my husband and I went to Captain and Mrs. S.'s house for the night. We sat on the piazza by moonlight, among beautiful orchids, listening to the band playing in the distance, and gossiping. I was interested in the servant problem, and Mrs. S. had much to tell me that was new. "Our native servants would much rather have a pleasant 'thank you' than a tip," she said; "if a tip is offered, the chances are that it will be refused, for the boys feel that they would do wrong to accept it. They are very keen, though, about their _aguinaldos_--presents--at Christmas. Every native who has done a hand's turn for me during the year will turn up Christmas Day to wish me a _feliz Pasquas_, and I am expected to give him a present. My whole day is for my servants and their children, who seem to multiply at that time. When I asked my _cochero_, 'Lucio, how many _niños_ have you?' he answered, 'Eleven, señora.' 'But how many under fourteen, Lucio?' 'Eleven, señora!' He wanted all the presents that he could get," she laughed. "But if they don't take tips, do they get good wages?" I asked. "Not according to American ideas. A Filipino boy will work for small pay, and stay a long time, in a cheerful home atmosphere. They are good servants, too," she continued, "if you take the trouble to train them. I trained a green boy to be a good cook by taking an American cook book and translating it into Spanish. They have a great reverence for books, and that boy thought he was very scientific. I've had him many years. We loaned him money to build his hut near us. He was a year paying it off, but he paid off every cent. Now he has four children for Christmas gifts. When I went away on a visit, he asked me to bring him a gold watch from America. So many years with us gave him that privilege. As we were gone some time I think he feared we might not return, so he wrote us a letter." Seeing my interest, she got the letter and read it to me: "My Dear Sir Capt.: "In accompany the great respect to you would express at the bottom. It is a long time since our separation and I'm hardly to forget you because I have had recognized you as a best master of maine. So I remit best regard to you and Mrs. and how you were getting along both, and if you wish to known my condition, why, I'm well as ever. "Sir Capt. If you will need me to cook for Mrs. why I'll be with you as soon as I can find some money. "Please Sir Capt. "Will you answer this letter for me? "Very respectfully "Yours, PEDRO." "On returning from the United States I took Pedro back," Mrs. S. went on, "but I found I needed extra house boys. The first who presented himself was Antonio, aged seventeen. He was a very serious, hard-working boy, whose only other service had been a year on an inter-island merchant ship. I took him at once, for servants from boats are usually well trained. He turned out well, and in a few months asked if he could send for his little brother to be second boy to help him. I said he could, so in due time Crispin smilingly presented himself. No questions passed as to salary or work. He was installed on any terms that suited me. A few weeks later, Antonio asked if he could bring his cousin in just to learn the work, so that he could find a place. I consented, and in time came Sacarius, gentle and self-effacing, and apparently intent on learning, and always handy and useful. Again a favour was asked, this time that the father of Antonio might come as a visitor for a three weeks' stay. He was very old, would not eat in my house, only sleep in the servants' room, so again I consented. Father must have already been on his way, permission taken for granted, for his arrival was almost simultaneous. I found him sitting in my kitchen in very new and very clean white clothes, the saintliest old tao, with no teeth, white hair, and a perpetual smile. He rose and bowed low to me, but he couldn't speak Spanish or English, so called his son to him to salute me for him formally. I returned it and made him welcome to my house. He bade them tell me he had journeyed far to tell me of his gratitude for my goodness to his family and that he had such _confienza_ in me that he had instructed his sons never to leave me. The old fellow enjoyed himself thoroughly, and spent so much of his son's money that Antonio shipped him home in a week." "Are they spoiled by living with Americans?" "Yes, but it shows most in their clothes. Antonio dresses almost as well as his master," laughed Mrs. S. "But he does not attempt to work in his best clothes, wearing the regulation _muchacho_ costume without objection, even though some of the army officers' muchachos are allowed to dress like fashion plates, and clatter round the polished floors in their russet shoes. A muchacho will spend his whole month's pay for a single pair of American russet shoes. They love russet, and the shoe stores flourish in consequence." "How about their amusements?" I inquired. "Whenever they can get off they go to baseball games and the movies. The little girls wear American-made store dresses now, and great bunches of ribbon in their hair, white shoes, and silk stockings. Some families who in the early days had hardly a rag on their backs now own motors. I don't believe you could force independence on them! The señoritas trip home from normal school with their high-heeled American pumps, and paint enough on their faces to qualify for Broadway. The poor children have to swelter in knitted socks, knitted hoods, and knitted sweaters, just because they come from America. Filipino children are wonderful, though--they never cry unless they are ill. They are allowed absurd liberty, but they don't seem to get spoiled. The Filipina women love white children intensely; the fair skins seem to charm them, and they really can't resist kissing a blond child." We certainly enjoyed our stay at Lucena. Mrs. S.'s house was so clean and homelike, with its pretty dining room and its broad veranda, and the big shower bath which felt so refreshing. We went to sleep that night watching the palm leaves waving in the moonlight. In the early morning we all got into automobiles again and ran over fine roads built since the American occupation. We left the China Sea and crossed the island to the Pacific, climbing a wonderful tropical mountain, where, by the way, we nearly backed off a precipice because our brakes refused to work, and we frightened a horse as we whizzed on to Antimonan. The churches here had towers something like Chinese pagodas, and the big lamps inside were covered with Mexican silver. All these island towns have a presidente and a board of governors, called _consejales_, and each province has a governor. Manila hemp is one of the principal products of this prosperous province, and it is chiefly used to make rope. The plant from which this hemp is made looks very much like a banana plant. The stalk is stripped and only the tough fibers are used. They employ the cocoanut a good deal to make oil, which is obtained from the dried meat, called copra. They had a procession of their products here at Antimonan, which was very interesting. The hemp and cigar importations were first carried on by Salem captains in the fifties. The great American shipping firm in those days was Russell, Sturgis, Oliphant and Company. The Philippines were out of the line of travel, however, and few people went there except for trade. In fact, as far as I know, only one book was written by an American about the islands before the American occupation. On the _Rizal_ next morning, when I looked out of my porthole at dawn, it seemed to me as if I were gazing at an exquisite Turner painting. Mount Mayon[24] was standing there majestically, superb in its cloak of silver mist, which changed to fiery red. It is the most beautiful mountain in the world, more perfect in outline than Fuji. Mrs. Dickinson was so inspired by its beauty that she wrote a poem, a stanza of which I give: "Mount Mayon, in lonely grandeur, Rises from a sea of flame, Type of bold, aggressive manhood, Lifting high a famous name 'Bove the conflict of endeavour Ranging round its earthly base, Where heartache and failure ever Stand hand-clasped face to face." [Illustration: LANDING AT TOBACO.] Our landing at Tobaco was made in the most novel way. As the water was shallow and the _Rizal_ could not get into the dock, three carabaos hitched to a wagon waded out till only their noses could be seen; we stepped on to the two-wheeled cart and sat in state on chairs while we wiggle-waggled through the water to the shore. There we went to the town hall and had a banquet with many brown men and a few little brown women. The governor of the province spoke, and General Bandholtz responded in Spanish for the Secretary, who had gone ahead to close a government coal mine that was not proving successful. After the banquet we had an enchanting automobile ride, through quaint villages at the foot of the great mountain to Albay, where a review of the scouts was held by the Secretary in the setting sun. When our party dispersed for dinner L. and I were "farmed out" to the superintendent of schools, Mr. Calkins. The houses built for Americans were all of wood with broad piazzas, much like summer cottages at home, with the hall in which we dined in the center and the bedrooms leading off it. So much has been written about the schools and the wonders in education in the Philippines that I shall not try to enlarge on this interesting theme, other than to add my tribute to the government and the teachers, and also to the people who are wise enough to take advantage of the opportunities offered. Each little Juan and Maria, with their desire to learn, may soon put to shame little John and Mary, if the latter are not careful. "It has not been a fad with them, as we feared it would be," one of the teachers told me; "they have stuck to it. Many grown-ups in the family make real sacrifices to keep their juniors in school. My little Filipina dressmaker is educating all her sister's children and sending her brother to the law school. At first, too, we feared there would only be a desire to learn English and the higher branches, but with a very little urging they are learning domestic science and the trades, showing that they have a mind for practical matters after all." I begged her to tell me more about the natives, since she understood the people so well, and what she said is worth repeating. "Even in his grief the Filipino is a cheerful creature," she began; "curiously enough, too, a death in the family is an occasion for general and prolonged festivities. An orchestra is hired for as many days as the wealth of the family permits, and a banquet is spread continuously at which all are welcome, even former enemies of the deceased. Strangers from the street can come; I've often wondered if the beggars imposed on this custom, but there are very few of them, and they seem to respect it. The music drones on day after day. Sometimes only one instrument will be left, the other players going out to smoke, or eat, or rest; but they reassemble from time to time and keep it going. There is always much dancing, for the natives are great dancers and were not the last to learn the one-step and hesitation. Even in their heel-less slippers they are very graceful. Of course masses are said, for they firmly believe that these will take their departed to heaven. With this belief they are so happy, knowing the dear one is better off in heaven than here, that Chopin's funeral march is quickly turned into waltz time, and the _fiesta_ waxes merry! "In Spanish times each district had its band, which always played at the church festivals. Each church had its patron saint, and there was always a saint's day fiesta going on in some district. In the churchyard booths were spread as at our country fairs. Everything from toys to all kinds of chance games, of which they are so fond, was sold. The band played continuously and the people came in crowds. The Americans have catered to this spirit in the yearly carnival which is given every February. This carnival is more than a fiesta, though, for it is also an exhibition of their produce and handiwork. Their hats have always been famous, as has their needlework, and under American encouragement the basket-work exhibit has become one of the finest in the world. Some hemp baskets, woven in colours, look as if they were made of lustrous silk. I can't say which I like best, the finest of our Alaskan Indian, or Apache, or Filipino baskets. Their shell work is lovely, too, and their buttons are coming into the world's market for the first time. "The Filipinos are also learning at the School of Arts and Trades to carve their magnificent woods most skilfully, and are making furniture which will soon be coming to the States. In the early days a few Chinamen had the monopoly of furniture carving and making. They copied the very ornate pieces brought to Manila by the Spaniards from Spain and France in the native mahogany called nara, and in a harder and very beautiful wood called _acle_, or in a still harder one known as _camagon_, a native ebony. American women soon began to search the second-hand stores and pawn shops for the originals, and had them polished and restored at Bilibid Prison. The expense, considering, was small. A single-piece-top dining table of solid mahogany is often nearly eight feet in diameter and two or three inches thick." Another of the teachers told me something of her experiences in the early days, when she went out with her father, who was one of the first American army officers there. "When we landed we lived in an old Spanish palace," she said, "which of course we proceeded to clean. That was the first thing all Americans did on landing. We took eleven army dump-cart loads from the palace of every kind of dirt conceivable. Then we began washing windows and mirrors and lamps, which I am sure had never been touched with water before. The servants were so amazed that they were of very little use. They were mostly Chinese, and had never seen white women work before. The sight of such energy staggered them. Just when we got things running smoothly, father was called home, and our cleaned house fell to his successor's wife, who wept and said she had never been put in such a dirty place. "It was after this that my real adventures began. Father McKimmon was opening public schools, and wanted English taught. So he went among the army girls and just begged us to give up a few of our good times and do some of this work. I didn't see how I could teach people when I didn't know their language, but he explained how simple it would be, and we could learn Spanish at the same time. "It was fun to work with the Spanish nuns. They were so interested in us, and their quaint, old-fashioned methods with the children amused me constantly. Arms were always folded when they rose to recite, and it was always 'Servidor de usted'--at your service--before they could sit down. The nuns soon became pupils of ours, too. When the Spanish prisoners liberated by our men from the Filipinos were brought to Manila they were quartered in our school for a hospital. I never saw such starved wrecks. Many of them--young men--had no teeth left. "More Americans were arriving on every transport, and a most delightful society was forming of army and navy people, government officials, and naval officers of every nation, in addition to the original Spanish population and the small colonies of many countries. There were parties of all kinds, and as we trained our cooks into our own ways we ventured on dinner parties. I shall never forget the first dinner I went to that was cooked in Spanish style. There was every kind of wine I ever heard of, but no water. I wanted some, but it was not to be had. My host apologized for not having provided any, but no one dared drink the city supply. We sat down to table at nine and rose at twelve, and when the men joined us at one they were all much amazed that I made the move to go home. "I left Manila to visit my brother in the provinces. Traveling in those days was very different from what it is now. After leaving the Manila-Dagupan Railroad there were no motors to go up the mountain; instead of that, I rode an ancient American horse till I was tired and burning with the sun. Then my brother put me in a bull cart, and I sat on the floor of that till the sun was preferable to the bumping. I arrived at four in the afternoon and was put down in an empty room with my trunk and a packing box. Being a good army girl, that packing box had all the elements of comfort, but first there was cleaning to be done. My brother was the commanding officer in that town, his house being at the corner of the Plaza, and an outpost. So he sent me a police party--that is, ten native prisoners and an American sentry; they were armed with brooms and buckets. I said, 'Sentry, this room is very dirty. The Captain sent these men here to clean it for me.' 'Yes, mam,' said the sentry. 'Well,' I told him, 'I want the ceiling cleaned first, even the corners!' He turned to his gentle prisoners with 'Here, _hombres_, you shinny up that pole and _limpia_ those corners!' He didn't know much Spanish, but limpia means clean, and is the one essential word. I soon unpacked my box and turned it into an organdie-draped dressing table, after out of it had come all that made the room livable. "That night I was sleeping the sleep of the very tired when I was awakened by a blood-curdling shout, a gun was thrown to the floor, and a man's voice yelled for help. I simply froze--I couldn't move hand or foot. The voice was in the outpost guard room, just under my own. Of course, I was sure the whole guard was overpowered and being boloed. I waited for them to come to me as I lay there. Then I heard a man's voice call from an upstairs window, 'What's the matter down there?' and the answer, 'Number Four had a nightmare, sir--thought there was a goat on his bunk.' Just as I was going to sleep again I threw out my hand in my restlessness, and to my horror, clasped it round a cold, shiny boa-constrictor. Every large house has one in the garret to keep down the rats. This time I gave the scream and sprang out of bed. But no snake was to be found, and I decided it must have been the bed post. But what a night that was!" We reëmbarked at Legaspi and sailed on to the island of Samar, which is in the typhoon belt. Catbalogan is a town which has been visited by very severe typhoons and terrible plagues, but by very few people. It is a small place, far away and forgotten, but the island of Samar is where the massacre of the Ninth Infantry occurred--the massacre at Balangiga by the natives in 1902. There were triumphal arches of bamboo and flowers, and speeches in the town hall, Governor Forbes speaking in both English and Spanish. Afterward eight small boys and girls dressed in red, white and blue danced for us enchantingly the Charcca and the Jota, clicking their little heels and snapping their little fingers in true Spanish style. Delicious sweetmeats were offered on the veranda, real native dishes, and we drank cocoanut milk and ate cocoanut candy, preserves, nuts and cakes. Two half-Chinese girls who spoke English took very good care of us. As we left we looked out over the sea to the setting sun and watched a lonely fisherman standing on a rock throwing his net. Next morning from the _Rizal_, we saw across a stretch of calm water the blue ranges of the mountains of Bohol. Native bancas glided silently about, and a straw-sailed boat drifted idly round the point, where the picturesque gray walls of the oldest Spanish fort in the Philippines stood guard. Its sentinel houses at the corners were all moss grown, and pretty pink flowers were breaking out of the crevices of the rocks. We landed at Cebu, which is the oldest town in the Islands, and passed down a street lined with ancient houses whose second stories arcaded the sidewalk. They were all in good condition, in spite of their age, for they were built of the wonderful hard woods that last forever. In fact, Cebu has the look of a new and prosperous place, for there have been fires which burnt up many of the ramshackle houses and gave a chance to widen the streets and replace the old structures with permanent looking buildings. The American government has done wonders in deepening the harbour and building a sea wall, behind which concrete warehouses are going up. There was a scramble to a review near the barracks, then another scramble to a reception at the house of the colonel commanding--a very nice but hot occasion--and then still another scramble to the dedication of a really excellent schoolhouse. A young priest took us to see the famous idol, the small black infant Christ. We went to the convent of the Dominicans near the church, and passed through its pretty, unkempt court, up a staircase with treads and handrail richly carved in a wood which was hard as iron, and black with age. It was handsome work, such as we had been looking for and hadn't seen before. In the sacristy, too, and the robing room, there were screens and paneling with richly detailed carvings. Passing down the galleries of the convent, where we could see some of the friars at work, we entered the special chapel where this holy image is kept. Several doors were taken off a rather gaudily gilded altar, until at last the little figure was revealed. Its back was toward the room and it had to be carefully turned--a small, brown, wooden doll, all dressed in cloth of gold, and bejeweled like the Bambino of Rome. It is considered a most sacred and wonderful heaven-sent idol.[25] As we had heard speeches by Filipinos and head hunters, I was curious to know what the Chinese would have to say, and that night there was an opportunity to find out, for we were invited to a dinner given by the Chinese merchants. I quote from the speech made by Mr. Alfonso Zarata Sy Cip, which was specially interesting: "The Chinese have traded with these Islands since long before Confucius and Mencius," said Mr. Sy Cip; "and for centuries we have been coming here and assimilating with the Filipinos, and to-day we are deeply interested in the welfare of the country. The Chinese have been called a nation of traders, the Jews of the East, but we are more than traders. We are labourers, artisans, farmers, manufacturers, and producers. "A very large percentage of the growth and development of the commerce and material interests of the Islands is due to the efforts of our countrymen. "The infusion of Chinese blood has strengthened and improved the Filipino people. "Chinese labour is recognized all over the world as the best cheap labour in existence. Since American occupation of these Islands you have excluded our labour from entering. Why? Not for the reason that it would tend to lower the standard of living among Filipino labourers, because the standard of living among Chinese labourers in the Philippines is higher than among the Filipino labourers. Hence the introduction of Chinese labourers would tend rather to improve conditions in this regard. You do not exclude him for the reason that he works for lower wages than the labourers of the country, because, on the contrary, the Chinese labourer in the Philippines receives higher wages than the native labourer, hence the introduction of Chinese labourers would tend rather to improve the condition of the native labourers as far as wages are concerned. You do not exclude him for the reason that he will not become assimilated with the natives of the country, because centuries of experience have shown that Filipinos and Chinese do assimilate and readily amalgamate, and the result, as I have already said, is an improvement of the Filipino people. If you are excluding Chinese labourers from the Philippines because of political reasons then I confess such reasons, if they exist, have been carefully guarded as secrets from the public. "Lack of room is not a reason for excluding Chinese labourers, nor is lack of need for their services. In the great island of Mindanao alone it is doubtful if five per cent of the tillable land is under cultivation, and in other places it is the same. A large part of the rice consumed in these Islands is imported from other countries, yet we have here the finest tropical climate in the world and the most productive soil. Let a sufficient number of Chinese labourers come into the Philippines and we will guarantee that in ten years we will be sending rice to the gates of Pekin and Tokyo." Toward night we sailed on the _Rizal_ from Cebu for the land of the Moros. Out in the Sulu Sea, one felt very near heaven when the sky turned hazy gray in the afterglow, and the distant islands mauve, only their peaks flaming like volcanoes from the hidden sun. Then the big stars came out, like Japanese lanterns, and left a comet-like trail upon the dancing waters. From their holes below the cabin boys, Ah Sing and Sing Song, would pop out like slim white mice with their long black pigtails, with little cot beds tucked under their arms which they would place in rows upon the deck. Ah Sing would say, "Cheih ko koe" (that will do), and Sing Song would answer, "Hsiao hsin" (be careful). Later, when the moon rose out of the sea and the Southern Cross appeared on the horizon, shadowy forms glided silently up the companionway. But the silence did not last. Some one would call to Sing Song in pidgin English: "Boy! go catchy whiskey, Tansan; top side, talky man little more fat!" And some one else would say to Ah Sing, "You fool boy, you catchy me one bath." Ah Sing seemed to understand. He would wag his head and answer, "You good man, no talky all the time, makey me sick." And he would disappear. At sight of a tall, genial man, the people in their cots would sing out, "Doctor Heiser's a friend of mine, a friend of mine, a friend of mine," etc. American judges, and Filipino congressmen and generals were of the company. Occasionally a whisper, very often a giggle, sometimes a clinking of glasses, and good night kisses, were heard, and then the sand man closed our eyes. [Illustration: A MORO _DATO_ AND HIS WIFE, WITH A RETINUE OF ATTENDANTS.] CHAPTER IX THE MOROS On reaching Mindanao, the land of the Moros, we went ashore at Camp Overton, where we were met by army officers and dougherties drawn by teams of six mules. After a hand-shake at the commanding officer's home, we were furnished with a big escort of cavalry and started climbing up, up, among the hills. Soldiers were hidden in the tall grass all along the way to make sure that nothing would happen to "the great White Sultan with the big Red Flag," as the Moros called the Secretary. Army men could not go out alone, even in those days, for they were attacked by bands and killed, principally to get their weapons, which the Moros were very keen to possess. The _datos_, the head men of the Moro tribes, were allowed to have guns, but none of the other natives. A storm came up, however, not long ago on Lake Lanao, at Camp Keithley, and for fear that his boat would upset, General Wood had a great deal of ammunition thrown overboard, which, it was discovered, was subsequently fished up by the natives. The Moros are Mohammedan Malays. They came in their boats from islands further south, and in 1380 were converted to Islam by an Arab wise man, Makadum,[26] who made his way to Sulu and Mindanao. One hears then of Raja Baginda, who came from Sumatra in 1450; his daughter married Abu Bahr, the law giver, who established the Mohammedan Church and, after his father-in-law's death, became sultan and founded a dynasty. In the old days the Moros were all pirates and slave traders. Both Spanish and American authorities have tried to suppress slavery, but it still exists. It is said a woman will bring about forty pesos. A dato's slaves to-day are well treated, and form part of the family. A slave, moreover, has a chance to rise in the social scale, for Piang, whom we met, was once a slave, but became a powerful chief and a friend of the Americans. The ruler of all the Moros is the Sultan of Sulu, whom we did not see because he was in Europe at the time we were in the Islands. It is said that a few years ago he would sometimes appear in the market on the back of a slave, with an umbrella held over his head. Here he would stay while the people kissed his hands and feet. He may have changed his customs since his trip. Dampier, who visited the northern islands of the Philippines, has also left us notes of his stay on Mindanao, which are still true in the main. He says: "The island of Mindanao is divided into small states, governed by hostile sultans, the governor of Mindanao being the most powerful. The city of Mindanao stood on the banks of the river, about two miles from the sea. It was about a mile in length, and winded with the curve of the river. The houses were built on posts from fourteen to twenty feet high, and in the rainy season looked as if built on a lake, the natives going their different ways in canoes. The houses are of one story, divided into several rooms, and entered by a ladder or stair placed outside. The roofing consists of palm or palmetto leaves.... The floors of the habitations are of wicker-work or bamboo. "A singular custom, but which facilitated intercourse with the natives and vice versa, was of exchanging names and forming comradeship with a native, whose house was thenceforth considered the home of the stranger." Alimund Din's name stands out in this meager Moro history beyond all others, for he was the first and only Christian ruler in this land. Even before he became a Christian he was a reformer, and suppressed piracy. He not only coined money but had both an army and a navy, and lived in such splendour as probably has not existed since those days, among the Moros. Alimund Din ruled about the middle of the eighteenth century, in the time of Philip V of Spain. In return for ammunition to enable the Spanish to keep down piracy, he allowed the Jesuit fathers to enter his country. In time, however, they caused trouble among the Moros, and civil war broke out, as Bautilan, a relative of Alimund Din's, preferred the Mohammedan religion to the new ideas of the Jesuits. Alimund Din and his followers took flight in boats, and in time reached Manila, where they interceded for Spanish protection. The Spaniards showered him with presents, gave him a royal entrance into the city, and finally converted him to Christianity. Later, he was sent back, escorted by Spanish ships, but Bautilan's fleet attacked them. As the Spaniards suspected Alimund Din of becoming a Christian not entirely for Christianity's sake, they threw him into prison. The throne was restored to him in 1763 by the English, who occupied this part of the island for a short time. [Illustration: A MORO GRAVE.] The Moros are not supposed to eat meat or drink wine, although they have been known to drink whiskey and soda with Americans, as well as eat pork and beans on occasions. There are no mosques in this region or holy dancing-girls (who can do no wrong) but there are Moro priests or _panditas_ who go from house to house. They have little education, but some of them have traveled. It is the custom for a relative of the deceased to watch and protect a Moro grave for many months. Such a mourner can sometimes be seen squatting near by under a yellow umbrella. The Moros have as many wives as they can afford, but not more than they can afford, for it is an insult to speak of a man's wife as "begging bread." The Moros are smaller than the East Indian Mohammedans, but are strong and slight, and have fine features. They appear especially cruel and determined because their teeth are black from _buyo_. In war time, many of the women fought beside the men, and it is supposed to be they who mutilated the Americans found dead on the field after battle. The people whom we met on the road with their ponies loaded with hemp seldom smiled and did not bow, but they looked us straight in the eye, and there was no touch of sulkiness about them. It is very difficult to distinguish the men from the women, as they dress much alike. But you see few of the latter on the road, for being Mohammedans, most of them are kept at home. They are not veiled like other Moslem women, except when first married. The costumes of the Moros differ to such a degree--and for no reason that I could discover--that it is difficult to describe them. Many wear tight trousers, which are something like those of the Spaniards--so tight that they are sewn on the men and never come off until worn out--and are often bright red or yellow in colour. On the other hand, some wear very loose, baggy trousers or skirts of different shades. Indeed, they are the most gaily dressed people I have ever seen, and their brown skins set off the vivid yellows and greens and reds and magentas and purples of which their trousers and jackets and turbans and handkerchiefs are made. The jackets have a Chinese appearance. The turbans might be old Aunt Dinah's of the South. The sashes, which are woven in the Moro houses, are of silk, bright green and dark red being the predominant colours. They are knotted on one side, generally a kriss or a bolo being held in the knot, and are tied about the waist so tightly that the men look almost laced, and perhaps that accounts for their womanish appearance. When the American army first occupied this region they treated the Moros well and found them friendly. Take for instance Zamboanga in the south, an especially interesting region. When the American soldiers entered, the Spanish guard left the garrison, and the Spanish population and the priests followed. The Americans found outside the town gates a large barbed wire bird cage, where the Moros had been compelled to leave their arms before entering the town at night, to avoid an uprising. The government of Zamboanga at this time was reorganized by the American officers. A Filipino presidente was appointed, a dato to head the Moros, and a Captain Chinese, as he was called, to manage his people, who were mostly merchants and pearl fishers. Mindanao was under a military-civil government that worked wonders, for in a few years many of the Moros were brought under control, and they became loyal Americans, although they had always been bitter enemies of the Filipinos and the Spaniards. They say they have found the Americans brave, and have not been lied to by them, and so they seek our protection. Although the Moro and the head-hunter are so different, they are alike in one respect--if they care for an official and have confidence in him they do not want him changed. It is the man they are willing to obey rather than the government. Of course, there are thousands of them, fierce as ever, back in the mountains, and they are still fanatic and wild. Even among those who are under control, the greatest care has to be exercised, for they have the hatred of the Christian deep in their hearts, and they may run amuck at any moment and kill till they are killed; but this is a part of their faith, they ask no quarter, and nothing stops them but death. Besides the danger of their attack by religious mania they have a great desire for rifles, as I have said, and they are always "jumping" the constabulary, attacking small parties suddenly from ambush and cutting them down with their knives, or killing sentries; so that constant care has to be used, and the sentinels walk at night in twos, almost back to back, so as to have eyes on all sides. A few weeks before we arrived there had been several cases of "jumping." An American army officer told me the fights with the Moros generally occurred on the trails among the hills; as the foliage is so thick, it is easy for the natives to conceal themselves on either side, sometimes in ditches, and give the Americans a surprise. For this reason, a drill was found necessary for single file fighting. Every other soldier was taught to respond to the order of one and two. When an attack was made, the "ones" shot to the right, the "twos" to the left. This proved successful. The same officer said the Moros would often use decoys to lead the troops astray. Seeing fresh tracks, they would hasten on in pursuit, and be led away from their supplies, while their enemy would be left behind to attack them in the rear. Walking on the mountain trails was very hard on the soldiers' shoes, and on one of these expeditions their boots gave out, so they were obliged to make soles for their shoes out of boxes and tie them on with leather straps. Up, up we drove; the clatter of the cavalry could be heard in front and behind, and the dougherty, how it did rattle! It was a pretty sight to see the party traveling through the tropical forests and winding across the green uplands, with their pennons and the Secretary's red flag (which made a great impression on the natives, we heard), and the wagons rumbling along, with a rearguard behind and the scouts in the distance. John, the coloured man, snapped his whip, and the mules trotted along, and the air became cooler, and we drove over a plain where real mountain rice was planted. Occasionally a Moro shack could be seen in the distance. At an outpost, where we stopped to change mules, we saw a beautiful waterfall, perhaps the loveliest that I had ever seen, called Santa Maria Cristina. From a greater height than Niagara it plunged down into a deep valley of giant trees. It reminded me of a superb waterfall near Seattle. At last we reached Camp Keithley, on the mountain plain, a forlorn lot of unpainted houses with tin roofs and piazzas, but beautifully situated, like some station in the Himalayas. There was splendid mountain scenery disappearing into the distances, and views of the ocean far away, and, on the other side, the great lake of Lanao, an inland sea more than two thousand feet above the ocean, with imposing ranges about. This lake, which has always been the center of Moro life, is surrounded by native villages, and the military post is important and much liked by the officers quartered there. The Secretary, my husband and I were billeted on Major Beacom, the commanding officer--Mrs. Dickinson had not felt quite equal to the trip. The Major's house was very attractive, and his little German housekeeper gave us excellent food and made the orderlies fly about for our comfort. We went almost at once to the market place, which was intensely interesting. The gorgeous colours and gold buttons of the costumes were magnificent. Brass bowls for chow were for sale, and betel-nut boxes inlaid with silver, and round silver ones with instruments attached to clean the ears and nose. There are four compartments in these betel-nut boxes--for lime, tobacco, the betel nut, and a leaf in which to wrap the mixture called buyo. Here we saw the spear and shield dance. The dancer had a headdress that covered his forehead and ears, making him look quite ridiculous, absolutely as though he were on the comic opera stage. With shield and spear he danced as swiftly and silently as a cat, creeping and springing until your blood ran cold, especially as you knew he had killed many a man. In the afternoon, after reviewing the troops and inspecting the quarters, we crossed a corner of the lake and landed at a Moro village. It was raining hard and the mud was deep. We waded through a street, followed by the people in their best clothes--one in a black velvet suit, another in a violet velvet jacket. I saw only two women in the streets; they were not veiled nor brilliantly dressed, but had red painted lips and henna on their nails. The Moro constabulary here wore red fezzes and khaki, and the officer in command at the time was of German birth. After we had passed through a bamboo trail, we came into a little open place with three fine Moro houses about, set up above the ground on great posts made of tree trunks. Unlike Filipino houses, they had façades all carved in a rough and handsome sort of arabesque, painted in bright reds and blues, and with pointed roofs and coloured cloths fluttering out of the open spaces, they made fine effects. The long cracks in the walls served as peepholes, where the snapping black eyes of the many wives of the datos were peering out at us. In front, in the little green space, pennons were planted and there was a huge Chinese-looking sea serpent, or dragon, on wheels, with a body of gaily coloured stuffs, and a rearing movable head. This cavorted about in time to the endless noise of the tom-toms. A crowd of natives stood round in their fanciful raiment. [Illustration: A MORO _DATO'S_ HOUSE.] Into one of these houses we were invited. We mounted the ladder to the one large room in the front, into which the sliding panel shutters admitted the air freely, so that it was cool and shaded. Here sat the wives and the slaves in a corner, playing on a long wooden instrument with brass pans, which they struck, producing high and low sounds, with a little more tune than the Igorots. The big room was bare, except for a long shelf on which was some woven cloth and a fine collection of the native brass work, for this is the center of the brass-workers. We moved on through the little town of nipa houses to visit old Dato Manilibang, whose house was not as fine as those we had seen before, but where we were admitted into two rooms. From the entrance we streaked muddy feet across the bamboo-slatted floor into his reception room, where a sort of divan occupied one side--on which the Secretary was asked to sit. Behind this cushioned seat were piled the boxes with the chief's possessions, and here he sits in state in the daytime and sleeps at night. The women, who were huddled together on one side of the room, wore bracelets and rings, and one was rather pretty. At dawn we were up and off again. What a day! We had two hours on a boat crossing a lovely lake, surrounded by mountains, on the shore of which some of the wildest Moros live. Our boat was a big launch, a sort of gunboat, which, strangely enough, the Spaniards had brought up here and sunk in the lake when the war came on, we were told, and which had been resurrected successfully. It was a steep climb up the opposite side of the lake, but most of us scrambled up on horses, till we topped the ridge and came to Camp Vickers, a station with fine air and outlook but rather small and pathetic. The picturesque Moros had gathered here to greet the Secretary, and their wail of welcome was something strange and weird. A dato would come swinging by, followed in single file by his betel-box carrier, chow bearer and slaves. Some of the chiefs rode scraggly ponies, on high saddles, with their big toes in stirrups of cord almost up under their chins, and with bells on the harness that rattled gaily. And, of course, the tom-toms kept up their endless music. We had two more hours of horseback riding--we hoped to see a boar hunt, but owing to some misunderstanding, it did not come off. Then, after a stand-up luncheon at Major Brown's, we started down the trail again in a dougherty. [Illustration: BAGOBO MAN WITH POINTED TEETH.] It was a beautiful drive through this forest on the island of Mindanao. We first crossed open grassy uplands, then dipped down through the great glades of the most tropical forest I have ever seen, with towering hard woods and tree ferns, with bamboos and clinging air plants and orchids, and there was mystery and wonder about the giant growths. The trees seemed taller than the elms of New England or the cedars of Oregon. They dripped with huge-leaved, clinging vines, which grew higgledy-piggledy, covering everything. The grass, too, with waving purple tassels, grew higher than a man's head, twice as high as the pigmy brown people who have their houses in these trees. The tree-dwellers just referred to are the Manobos and the Bagobos with pointed teeth--for Mindanao is not entirely inhabited by Moros; there are supposed to be no less than twenty-four tribes on this island alone. They build in trees, to escape the spear thrusts of their neighbours through the bamboo floors. We were to make their acquaintance later. A drenching rain came on that afternoon, through which the escort jogged along, while we clung in our dougherties, nearly shaken to pieces, and reached Malabang, on the other side of the island, as much fatigued as if we had been on horseback all the way. The military post here was most attractive, with the prettiest of nipa houses for the officers, and the parade lined with shading palms, and flower-bordered walks--a charming station. We were quartered with Lieutenant Barry and his wife, a delightful young couple, in their thatched house, and dined with Major Sargent, the commanding officer, who has written some good books on military topics. The Celebes Sea was calm and lovely when we left Malabang. We passed along the coast of Mindanao toward a long lowland that lay between the high mountains of the island. This was the plain of the Cotobato, a great river which overflows its banks annually like the Nile and has formed a fertile valley that could be turned to good account. The mouth of the river is shallow, so that we were transferred to a stern-wheel boat that was waiting, and began to work our way up, against the rapid current, past low, uninteresting banks that were proving rather monotonous, when suddenly we turned a point and saw the town of Cotobato. The Moros and the other tribes were in their full splendour here. Soon, down this tropical river, where crocodiles dozed and monkeys chattered and paroquets shrieked, there came a flotilla from the Arabian Nights, manned by galley slaves. On the masts and poles of one of the barges floated banners, and under the canopy of green sat a real Princess. Some of the boats were only dugouts with outriggers, but they were decorated, too, and all the tribes were dressed in silks and velvets of the brightest colours. There was great excitement and much cheering as we approached the landing stage, and the troops stood at attention, while the rest of the shore was alive with the throng of natives in all the colours of the rainbow. The Secretary inspected the troops, and we saw for the first time the Moro constabulary, wearing turbans and sashes, but with bare legs; nevertheless, they looked very dashing. Indeed, the Moros were so different in character and appearance from any people we had seen before that they might as well have come down from the stars. The Secretary was taken to meet the datos, as they stood in line beneath the great trees, with the motley crowds of retainers behind them, in such a medley of colours as I had never imagined before. The sunlight filtered through the trees upon the barbaric costumes, while the gaily dressed women stood behind the men and peered over them. The brown men looked dignified and very self-respecting, too, although the scene was like the setting of a comic opera, where the imagination had been allowed to run riot. There we saw Dato Piang and Gimbungen, a very fat dato--what a delightful bug-a-boo name--also Ynock, whose ear had been cut off in a fight, we were told; but strange as it may seem, he said he had clapped it onto his face again and tied it on, and it had grown there. So it hung attached somewhere down on his cheek, and gave him a very peculiar appearance. When the Moros conquered the Filipinos, this dato had the captured women stripped and made to walk before him, and then took them off to the mountains. When he was taken prisoner later by the Filipinos, he was compelled to work in chains in the streets. Under a canopy the Princess received us, a native woman whose descent was traced for many hundreds of years--said to be a pure Moro, although she looked rather Chinese--and who was recognized as of the highest social superiority, but had little political power. She herself was draped in varied colours, while her chamberlain wore a brocade coat of crimson and gold cloth. Behind her stood her maids bearing the gold betel-nut boxes and chow trays and umbrellas of her rank. Our luncheon with the commanding officer, Major Heiberg, and his wife, was eaten in delightful little kiosks of nipa and bamboo, which had been built in a small palm grove. The dancing girls of the Princess, who had long nails protected by silver covers, gave us a performance afterward. Curiously enough, their dance was very Japanese in character. Then some Manobos, picturesque in short, skin-tight trousers and bolero jackets, with bags and boxes beautifully worked in bright beads, danced a graceful, monotonous step. The women have a swaying, snake-like dance with waving arms and jingling of bracelets and "hiplets," if I may be allowed to coin the word. At last, after so many adventures, we found ourselves again on board the _Rizal_. An enchanting spot on this boat was a projection over the bow, on which one could sit curled up high above the water. On this perch we felt like the red-winged sea gulls that circled far above us. We passed over a sea of polished jade, which at night shone with phosphorescence like gleaming silver. Next morning, August 23d, we approached Zamboanga. Five American ships, all decorated, came steaming out to meet us and fell in behind in order, making a lovely sight on the bright, smooth seas. As we neared the town, we suddenly saw a large flotilla of native boats, with tom-toms beating and thousands of flags fluttering--such a gay sight! Banners of all shapes, streaming and flapping and waving, and such colours and combinations of colours--stripes of green and purple and orange in designs of lemon and red and magenta, serpentine flags and square ones, hung in all sorts of ways, and brightly coloured canopies under which sat the sultans, and green umbrellas and yellow and--bang! off went their small lantankas, tiny native-made cannon--a most exciting reception! We landed under triumphal arches and were driven in state carriages through lines of school children, who sang and threw us flowers from old Spanish gardens. The post was really beautiful, for it had much left from old Spanish times, and what had been done over had been done with taste. The green parade had a terraced canal passing through it, and avenues of palm; the officers' quarters, smothered in flowering plants and fronting out over the glittering blue sea, were large and airy and finer than any we had seen before. It is considered one of the best posts in the Philippines, and seemed cool and pleasant. [Illustration: BAGOBOS WITH MUSICAL INSTRUMENTS.] There was the usual procession--first, the troops of the garrison and the constabulary, then thousands of visiting Moros, Bagobos and Manobos, of every colour of skin and clothes, many of them whooping and leaping, and then a tiresome following of hundreds of Filipinos, who had joined in to make a political demonstration. It is said the Filipinos did not wish the Moros to take part in the procession. Exciting times followed at the meeting after this parade, where both Filipino and Moro speakers were heard. Said a Filipino, addressing the Secretary: "You have just visited our province and have just learned its conditions; at such places in it through which you have passed you must have seen quite a number of Moros, but I believe that a separation ... could very well be established, to the end that both people, the Christian Filipino and the Filipino Moro, might have the government that corresponds respectively to each of them, for it is a very regrettable thing that on account of the presence of the latter we Christians should be unable to enjoy the liberties that reason and right would grant us.... "I think it is my duty to advise you that the Moros who filed past the grandstand were brought from remote and distant places with the exclusive purpose of giving greater éclat to your reception. Moreover, it must be borne in mind always, in dealing with the affairs of this province, that the Moros have no political influence, possess no property, nor help pay the expense of the government." Then Dato Mandi spoke: "I am here, El Raja Mura Mandi, representing the Moros. As I look about, I see far more Moros than the Filipino contingent, and if that is so, that is the reason it is called the Moro Province. (Tremendous applause from the Moros.) "When first the Americans came here, from the very beginning, whatever they asked me to do I did. I was loyal to them ever. Now I have heard a rumour that we Moros are in the hands of the Filipinos.... "If the American Government does not want the Moro Province any more they should give it back to us. It is a Moro province. It belongs to us." (Tremendous applause by the Moros.) Dato Sacaluran threw down the Moro challenge: "I am an old man. I do not want any more trouble. But if it should come to that, that we shall be given over to the Filipinos, I still would fight." (Applause.) But Hadji Nangnui, who spoke of himself as "a Samal," made the clearest statement of the Moro position: "The Secretary of War must look the matter in the face. We are a different race; we have a different religion; we are Mohammedans. And if we should be given over to the Filipinos, how much more would they treat us badly, than they treated even the Spanish badly who were their own mothers and their own fathers in generations? How did they treat them? Think about it! Think twice! We far prefer to be in the hands of the Americans, who are father and mother to us now, than to be turned over to another people." (Applause.) In the evening we dined delightfully at the Pershings'. After dinner, the Moros danced in the garden the spear and shield dance, and the Bagobo women gave the scarf dance. The Bagobos still offer human sacrifices. Their caps, if tied in a certain way, show how many men they have killed. Their dress is made of cloth which they weave from carefully selected and dyed fibers of Manila hemp, and it is treated with wax in such a way as to make it very smooth and durable. In the glow of the red light from Chino Charlie's famous lanterns, their picturesque costumes, gleaming with bead work, added much to the brilliancy of the scene. They love music and make some large stringed instruments. They also play the flute from the nose, with one nostril stopped up, like the Hawaiians. The dancing under the palms in the garden, by the rippling seas, where the moonlight flooded down radiantly, was quite like a strange dream. At this dinner I was told the story given by Dean Worcester by which the Moros explain why they do not eat pork: "Mahamoud had a grandson and a granddaughter.... As he was king of the world, Christ came to his house to visit him. Mahamoud, jealous of him, told him to prove his power by 'divining' what he had in a certain room, where, in fact, were his grandchildren. Christ replied that he had no wish to prove his power, and would not 'divine.' Mahamoud then vowed that if he did not answer correctly, he should pay for it with his life. Christ responded, 'You have two animals in there, different from anything else in the world.' Mahamoud replied, 'No, you are wrong, and I will now kill you.' Christ said, 'Look first, and see for yourself.' Mahamoud opened the door, and out rushed two hogs, into which Christ had changed his grandchildren." [Illustration: BAGOBO WITH NOSE FLUTE.] Some verses recited at General Pershing's dinner showed the feeling of army officers about their life in the Philippines. A stanza runs: "What is it makes us fret so hard In this benighted land? It isn't lack of courage And it isn't lack of 'sand.' It isn't fear of Moros Or Bagobos from the hills-- It's the many great discomforts And the many, many ills." It is interesting to read in a recent number of the Manila _Times_ that Zamboanga, which seemed so like a picture handed down from Spanish days, has absorbed a good share of American progressiveness and is said to stand in a class by itself among Philippine towns. Waterworks and a hydro-electric plant are under construction, the water for which is to be brought along the mountainside, a part of the way through tunnels. To dig these, "experienced Igorot tunnel makers from Benguet were imported," who are getting along amicably with the Moros. At Jolo, or Sulu, we were again greeted by a Moro fleet and some diving girls and boys. This seemed the culmination of the picturesque in our trip. The mountains of the island are not high but rather cone-shaped, and as we approached the town we could see behind it the forested slopes of steep Bud Dajo, where the great fight took place in 1906 and many Moros were killed in the crater top of the volcano, to which they had retreated, and from which they challenged and threatened the American forces. It is an island of fierce, piratical Moros, and even the Americans had not tried to do much there. It was dangerous to go outside the little walled town at all, and all the natives coming in were searched for their weapons, which were taken away at the gates. Only a few months before, a fanatic Moro tried to attack the gate guard, but fortunately was killed before fatally injuring any one. [Illustration: MORO BOATS.] The walled town is a most artistic little Spanish place, built once upon a time by the exiled Spanish Governor Asturia, who made it a gem of a town, with small balustraded plazas and a hanging-garden sea wall, and a miniature wall with battlements and gates, and streets set out with shading trees. The pretty Officers' Club and quarters overhung the wall. The gates of the town are closed at night, and all the natives must leave for their houses outside before the "retreat," but there is a native market and a town built out on piles over the water, which we visited. We drove out to a plain, palm-fringed and backed by mountains, that overlooked the sea, where there was a review of the cavalry and a large company of mounted Moros, who carried many American flags among their waving banners. Within the walls, in a grandstand in the little plaza, where the natives thronged, there was a meeting between the Secretary and the chief datos; and the Hadji, who had been Vizier of the Sultan, made a wise speech, full of promise of loyalty. Our Governor had won the good will of the people about him and the Hadji said that when his people were certain of our good intentions they would come in willingly and be loyal--but, for so many years, they had been misled by previous rulers. We amused ourselves by going to Chino Charlie's and buying lanterns, and lunched at the Officers' Club. Afterward we went out on the pier inhabited by the Chinese and looked for pearls--Jolo pearls are famous--but we saw none of real value. We watched the Chinamen drying copra, and went through their market, where water slugs were for sale. Finally, we sailed across the bay. Our visit to the Moros was full of colour to the end, for the sun was setting gorgeously as we put out to sea. CHAPTER X JOURNEY'S END The little coral island of Bancoran lies in the middle of the Sulu Sea, quite outside the usual routes of travel. It is inhabited only by birds, and people seldom or never go there. But we wanted to obtain, if we could, some new species of gulls or terns for the Bureau of Science at Manila, and also to enjoy the mysterious sea gardens which are found among the southern reefs. Just after tiffin the island was sighted, lying quite alone by itself in milky green water. The ship stopped and launches were dropped overboard, and a glass-bottomed boat which had been brought along for our use. The afternoon was ideal--the sky blue and fleeced with snowy clouds piled high, while the intense sun shining on the water flashed back a hundred shades of blue and green and mauve. On one side of the island, which floated like an emerald among sapphires, outstanding rocks chafed the seas into foaming surf, while on the other a long, narrow beach lay shimmering, pale yellow in the sunlight. The island itself was covered with a thick jungle of trees, which were dotted with thousands of resting birds. As we drew nearer they saw us and were afraid, rising and soaring and circling in the clear, pure air, and crying out at us. Flock after flock of sea fowl flew wonderingly over our small craft, their white breasts tinted green with the light reflected from the water. It was like a Robinson Crusoe island, lost out there in the lonely sea. But there were shells of huge turtles, and bones of birds, which suggested that sometime a feast must have been held there, so it was not wholly undiscovered and unexplored. Among the great roots of the trees the birds had built their nests from leaves. The eggs in some of them were white and about the size of hens' eggs. Several varieties of boobies and terns were found, some brown with green-blue eyes, others ivory-white. A few specimens were shot, and one or two were taken back alive to the _Rizal_ for the museum. Previous to this visit the ornithologists had never known to what islands the boobies and frigate birds came to nest, although the scientists had long been searching for the place, so the expedition was well worth while. But the sea gardens interested me more than the birds or even the island. If Alice could have had her choice in entering Wonderland, she would surely have selected a doorway leading through a glass-bottomed boat, instead of dropping down a rabbit's hole. Beneath the water, which was crystal clear, we could see a strange country with new flowers and peculiar creatures. Where it was sandy and shallow we saw below us fields of green sea grass, on which the fairies must surely have used lawn-mowers, it was so neatly kept. Interspersed among the fields were beds of feathery, lace-like vegetation unnamed in the language of our party. Passing one expanse after another of this submarine pasturage, we saw depressions in the coral, where tiny fishes played or unknown water creatures had established a little world for themselves and were living in its narrow confines quite unconscious of what went on in the surrounding vastness. Drifting on into deeper water, we came to a ghost-like gray world of curls and feathers, trembling with life, a forest of pale trees and swaying brown ones, of high hills and dark valleys, made by coral reefs. Pretty rock gardens came into view, where there were cabbages with blue edges, sea anemones and purple fans, a huge toadstool, a giant fungus, and a cactus plant--at least, that is what they looked like to us. There were rainbow shells, too, half hidden, and great blue starfish clinging to the rocks. In and out among the sponges and the brown coral branches, which were so much like antlers, swam curious fishes. Such gorgeous colours--so vivid and in such brilliant combinations! Some were big green fellows, with needle noses; others were electric blue and silver; there were black and yellow ones, too, and striped fishes that looked like sly prisoners dodging their keepers.[27] [Illustration: ONE DAY'S CATCH OF FISH.] We passed the greater part of the afternoon marooned on this far-away island, some of us going bathing off the shallow, sandy beaches in the clear water. As evening came on we regretfully left the fairy island of Bancoran, and sailed away by the rising moon. The Penal Colony on Palawan, which I have described in another chapter, was our next point of interest. We left there behind schedule and met a stronger current than we had expected, sweeping down the coast of Panay, so that it was no wonder that we were late in approaching Iloilo. This was especially unfortunate, for very generous preparations had been made there for the Secretary's reception and an interesting series of events arranged, all of which was upset by the delay. It was sunset when we finally sighted the town. As we cruised up the steeply palisaded coast, with the low-lying foreground of Panay on the other side, backed by its fine ranges of mountains, the effects were most beautiful. The old Spanish fort on its point looked mysterious in the afterglow, and the skies were magnificently alight. A fleet of much beflagged launches and steamers came out to meet the Secretary, whistling a welcome, and turning, escorted the _Rizal_. Next to Manila, Iloilo is the most important port in the Islands, and has a better climate than its rival. The people here are supposed to be wealthier and more aristocratic than elsewhere. The Payne bill, which had been in operation only a short time, had brought such a return of prosperity to the land, and especially to the planters of this fertile province, that they were all very enthusiastic about Americans, and did all they could to express their gratitude. We were invited for dinner at half after seven, but it was an hour later before we sat down to the long table in the large and rather empty room, with its handsome Venetian mirrors at either end, and its sliding shutters wide open to the night. There were no ladies present except those of our party. We could never tell how things would be arranged,--sometimes there would be Filipina ladies, and sometimes there would not; sometimes the ladies would all be placed together at one side of the table, and again they would be seated next to the men. While waiting for dinner to be announced, we sat about in an airy room, with half-dressed servants peeping in at us, and a phonograph playing Caruso records. [Illustration: VIEW IN ILOILO, ILOILO, SHOWING HIGH SCHOOL GROUNDS.] After dinner we had a long drive out through the town, which seemed quite business-like and prosperous. They had rebuilt some of the fine, large, wide-open houses, most of which had been destroyed by the insurrectos. (On the nearby island of Negros, we were told, there were many fine _haciendas_ with great houses full of carved work which I was sorry not to see.) Passing through suburbs of nipa houses standing up on their stilts in the moonlight, we came to a plaza gaily illuminated, and to our destination, a mansion approached by a triumphal arch. In the best houses the living rooms are on the second floor, just as in the poorer ones they are raised above the ground on stilts. So here we went upstairs to a great room hung with festoons of flags, where the little women in their bright and varied dresses passing and repassing made a gay scene. It was here, indeed, that we saw some of the prettiest and best dressed women whom we met on our trip. Most of the following day was spent cruising along the coast of Panay, passing between its fine outlying islands, which reminded us of the Inland Sea of Japan. In the afternoon we came to the entrance of the river on which Capiz is located. The Secretary crossed overland on the first train to run on the new railway, in order to drive in the silver spikes that completed the line. No dinners had been planned there for those of us who had come by ship, so we did not start up river until half after eight. Capiz is only four miles from the mouth, but they were the longest miles we had ever experienced, for by some mistake the pilot did not arrive, so we went in a _Rizal_ launch without one. We just struggled along as well as we could in the dark till the moon came up, which only mystified us the more with its deceptive shadows. Half a dozen times we ran deep into mud banks, and the sailormen were forced to jump overboard and shove us off. They did not appear to enjoy doing this, and no wonder, for it was a crocodile river. Swarms of fireflies, which gathered on favourite trees, made a very Christmas-like effect with their throbbing lights. They were lovely, too, in the dark shore shadows, and made sparkling reflections in the black river stream. Watching them we could almost forget our troubles. [Illustration: THE OLD AUGUSTINIAN CHURCH, MANILA.] Finally, after much winding round and backing off, we turned a bend and saw a line of little twinkling lights strung along the shore and on floating barges, giving quite a Venetian effect and showing us the town by their reflection. Landing, we walked across the grassy square to the provincial building, with its open courtyards, where there was to be a ball. We danced a rigodon as usual, and stopped late with the Governor General, who liked to show his interest in these functions, of which the Filipinos think so much. There were three bands, which vied with each other for applause. Next morning we got away early on our last leg for Manila and the end of our never-to-be-forgotten journey in the Land of Pine and Palm--that far-away, unfamiliar country where your head gets full of strange thoughts, your body of queer feelings, and your heart has great longings. We crowded everything we could into those few last days in Manila, for we were loath to think of leaving anything undone. Besides packing and shopping, there were teas and dinners, and the army and navy reception. This was lovely, for it was held in the courtyard filled with trees which were hung with dim lanterns. The good looking officers with their white duck uniforms and brass buttons added to the attractiveness of the scene. The men of our party were even busier than we, for they had several banquets to which we were not invited. In my husband's journal I find the chronicle of a typical day. After describing the events of a busy morning, he says: "In the afternoon, there was a reception to meet the constabulary, at four; the opening of the new hospital, a most complete and wonderful one, at half after four; the laying of the corner stone at five for the new hotel, which is a very ambitious project and will make all the difference in the world as far as touring in the Philippines is concerned; in the evening, a dinner, and after that a reception, and a dance." Manila seemed more picturesque, and to have even more atmosphere, as I came to know it better. The old walls and churches and plazas and corners and quarters; the Pasig with its cascos and bancas plying about; the narrow streets winding through the suburbs, with old moss-covered walls, and peeps of tangled gardens within, and balustraded terraces, and the bowers of the pink blossoming "chain of love." It is indeed well-named the Pearl of the Orient. BIBLIOGRAPHY ATKINSON, F. W.: The Philippine Islands ALEXANDER, MARY C.: The Story of Hawaii ALEXANDER, W. D.: Brief History of the Hawaiian People AMERICAN GIRL, AN: Seven Weeks in Hawaii BANCROFT, HUBERT H.: The New Pacific BRIGGS, CHARLES W.: Progressive Philippines BLAIR, EMMA H.: The Philippine Islands BARRON, DAVID: History of the Philippines BISHOP, ISABELLA L.: The Hawaiian Archipelago BLACKMAN, WILLIAM F.: The Making of Hawaii COAN, TITUS: Life in Hawaii COAN, T. M.: Climate of Hawaii ---- Hawaiian Ethnography CASTLE, WILLIAM R., JR.: Hawaii Past and Present CHAMBERS, H. E.: Constitutional History of Hawaii CROW, CARL: America and the Philippines CHAMBERLIN, FREDERICK: The Philippine Problem DAUNCEY, MRS. CAMPBELL: The Philippines DEVENS, JOHN B.: An Observer in the Philippines DAY, MRS. E. F.: Princess of Manoa EMERSON, N. B.: Unwritten Literature of Hawaii FEE, MARY H.: A Woman's Impressions of the Philippines FOREMAN, J.: The Philippine Islands FORNANDER, ABRAHAM: The Polynesian Race HAWAIIAN ANNUAL for 1915 HAWAIIAN ISLANDS, Report of Commission of Agriculture and Forestry HAWAII, a Primer--answers to queries HITCHCOCK, C. H.: Hawaii and its Volcanoes JERNEGAN, PRESCOTT F.: A Short History of the Philippines JORDAN AND EDERMANN: Aquatic Resources of Hawaii LIBRARY OF CONGRESS: List of books on Hawaii LINDSEY, FORBES: The Philippines LE ROY, JAMES A.: Philippine Life in Town and Country ---- Americans in the Philippines LAWRENCE, MARY S.: Old Time Hawaiians and their Wok LYMAN, H. M.: Hawaiian Yesterdays MOSES, MRS. M. E. B.: Unofficial Letters of an Official's Wife MAUS, L. M.: An Army Officer on Leave in Japan MUSICK, JOHN R.: Hawaii: our New Possession MATHER, HELEN: One Summer in Hawaii ROBINSON, ALBERT G.: The War and the People STODDARD, C. W.: South-sea Idyls SAWYER, FREDERICK H.: The Inhabitants of the Philippines STEVENS, J. E.: Yesterdays in the Philippines TAFT, MRS. WILLIAM H.: Recollections of Full Years WESTERVELT, W. E.: Legends of Old Honolulu WORCESTER, DEAN C.: The Philippines, Past and Present WILLIAMS, D. R.: The Odyssey of the Philippine Commission YOUNG, LUCIEN: The Real Hawaii INDEX A Agriculture and Forestry, Bureau of, 99 Aguinaldo, Emilio, 159, 173-175, 181-183, 188-193, 195-196, 199, 204 Aldecoa and Company, 265 Alden, C. S. (quoted), 71 Alexander Young Hotel, 20 Amburayan, 270 Anderson, General Thomas, 72, 145, 180, 187, 192 Captain Tom, 145, 296 Andrews, Louis, 62 Antipolo, 320 Apayao, 270 Archbishop of Manila, 166 Armstrong, Fort, 25 General, 62 Army and Navy Club, 146, 296 Assembly, 125, 138, 209, 215-217, 236 Asturia, Governor, 351 Atimonan, 307, 308 Augustinian Church, 129 B Babuyan Islands, the, 261 Baginda, Raja, 326 Bagobos, the, 257, 339, 345, 348 Baguio, 213, 246-249, 251, 253, 272 Bahr, Abu, 326 Balangiga, 317 Balintan Channel, 268 Bancoran, 353, 357 Bandholtz, General, 309 Barry, Lieutenant, 340 Bashee Rocks, 261, 262 Batan (islands), 261, 262, 264, 269 Bates, General, 198 Bauang, 247 Bautilan, 328 Bay, Lake of, 131 Beacom, Major, 335 Beardsley, Admiral and Mrs., 16 Benguet, 270 Road, 247, 249 Berger, Captain, 14, 74 Biacnabato, 174 Treaty of, 175 Bilibid Prison, 237-239, 241, 242, 313 Bill of Rights, 58 Bingham, Hiram, 10 Bishop, Bernice Pauahi, 11, 72 Hon. Charles R., 12 Museum, 11 Black Crook, 249 Blayney, Professor Thomas Lindsey (quoted), 220 Boca Chica, 123 Boca Grande, 178 Bohol, 318 Boki, Chief, 10 Bolinao Light, 274 Bonifacio, Andres, 171, 174 Bontoc, 229, 236, 270, 287-289 Book, Captain, 16 Botel Tobago, 262 Brent, Bishop, 132 Brigham, Professor, 11 _Britannia_, the, 51 Bryan, William Jennings, 199, 206-207 Bud Dajo, 350 Buencamino, 183 C Cagayan, 131 Calkins, Mr., 309 Capiz, 360 Carter, General W. H., 26 Charles L., 78 George R., 78, 79 Mr. George, 5 Castle, Mr., 4, 14, 112 Mrs., 14 _Castilla_, the, 179 Catbalogan, 317 Cavite, 138, 166, 173, 179, 181, 182, 204 Cebu, 150, 152, 318, 320, 322 Celebes Sea, 340 Cervantes, 283, 284 Charcca, the, 317 _Charleston_, the, 269 Chinese, the (in the Philippines), 159 Chino Charlie, 352 Cleghorn, Governor, 15 Cleveland, President, 77 College of Medicine and Surgery, 141 Commission, the (first), 207 Commission, the second (or Taft), 207, 209-211, 215, 216, 219 Constabulary Band, 125, 137 Cook, Captain (James), 35, 37, 48, 49, 114, 115, 150 Corregidor, 123, 138, 178, 296 Cotobato (river), 340 town, 341 Cotton, Captain, 16 Cromer, Lord, 221 _Crook_, the, 273, 274 Culion, 232-235 D Dalupiri, 265 Damien, Father, 72 Dampier, William, 152, 262, 327 Darrach, Marshall, 139 Data, Mount, 285 Daughters of Hawaii, the, 22 Davis, Isaac, 50 DeRussy, Fort, 25 Dewey, Admiral, 177-181, 184, 186, 192 (quoted), 190 _Dewey_, the (dock), 273 Diamond Head, 4, 19, 25 Dickinson, Mr. (Secretary of War), 20, 125, 126, 127, 131, 136, 139, 145, 146, 232, 252, 272, 273, 277, 278, 279, 295, 299, 325, 337, 341 Mrs., 125, 127, 136, 139, 140, 145, 251, 252, 308, 336 Din, Alimund, 328 Ditch Trail, 107 Dole, Rev. Daniel, 8 Sanford B., 8, 9, 16, 77-79 Dominis, John C., 76 Doyle, Sergeant, 278 Drake, Sir Francis, 151 Duvall, General, 146, 273 Mrs., 146 E Early, 275 Education, Bureau of, 248 Edwards, General, 131, 272, 300 El Chico de Cagayan River, 287 El Fraile, 178 Emerson (quoted), 42 Emma, Queen, 65, 66 Escolta, the, 130 Ethnology, Bureau of, 141 F "Father Alexander," 106 "Filipino Republic," the, 190 Filipinos, 124, 136, 137, 171, 183, 185-189, 193, 195-196, 201, 215, 219, 222, 241, 245, 298, 342 Finch, Captain, 3 Forbes, Governor General Cameron, 125, 127, 131, 139, 212-215, 221, 239, 243, 248, 272, 276, 277, 283, 317, 361 Fornander, A. (quoted), 42 Frear, Judge Walter F., 80 French Frigatis Shoal, 66 Funston (General), 25, 199 Furness, Dr., 4 G Gallman, 275, 280 Gilbert, Vice-Governor, 254 Gimbungen (dato), 342 Government Dormitory for Girls, 140 Government Laboratories, Bureau of, 141 Green Lake, 112 Gridley, Captain, 3, 179 Guam, 72, 119, 199, 262 H Halawa, 63 Haleakala, 107 Halemaumau, 60, 110 Hanalei River, 115 Harrison, Governor General, 212, 213, 219 Hauula, 103 Hawaii (island of), 8, 39, 82 Republic of, 78 Hawaiian Commercial Sugar Company, 81 Hawaiians (ethnology of), 29 Heiberg, Major, 343 Heiser, Dr., 221, 230-232, 234-236, 323 Hilgard, Captain, 251 Hilo, 60, 62, 91, 102, 108, 110, 112 Hina, 35 Hoapili, 62 Honaunau, 113 Honolulu, 4, 5, 6, 9, 10, 21, 25, 65, 67, 72, 102, 103, 104, 181 Hualalai, 113 I Iao Valley, 107 Ide, H. C., 208 Ifugao, 270 Ifugaos, the, 271, 277, 280-283, 289, 293 Igorots, the, 251, 253, 255, 277, 286, 288-290, 294, 337 Ilocanos, the, 275 Iloilo, 357-358 Ilongots, the, 255, 258-259 Immigration, Bureau of, 100 Inter-Island Navigation Company, 104 boats, 112 Internal Revenue, Bureau of, 221 Iraya, Mt., 269 Irwin, Mr., 4 Isabella II, Queen, 164 Isola Grande, 273, 274 Itbayat Island, 265 Iwahig River, 240 Iyeyasu, Shogun, 156 J Japanese-American Citizens' Association, 116 Japanese (women laborers), 83-85 as Hawaiians, 116-118 Jesuits, the, 164, 165, 166 John Hay, Camp, 248, 251 Jones Bill, the, 222 Jota, the, 317 K Kaawaloa, 114 Kahanamoku, Duke, 91 Kahului, 102 Kailua, 53, 114 Kaiulani, Princess, 77 Kakuhihewa, 6 Kalaimoku, 56 Kalakaua, King, 9, 73-75, 81, 118 Prince, 118 Kalamba, 131, 204 Kalanianaole, Prince Jonah Kuhio, 79 Kalanikupule, 22 Kalinga, 270 Kalingas, the, 271, 272, 289-292 Kaliuwaa, falls of, 103 Kamehameha I (the Great), 6, 11, 22, 48, 50-54, 106 heiau of, 112 birthplace of, 114 Kamehameha II, 54, 55, 57 Kamehameha III, 6, 12, 57, 59, 65 Kamehameha IV, 65 Kamehameha V, 72 Kamehameha, Fort, 25 Kamehameha School, 12 Kamehamehas, the, 31 Kanaloa, 34, 39 Kane, 34, 39, 41, 42 Kapiolani, 59, 60, 74 Katipunan, the, 169, 170-173 Kau, 112, 113 Kauai, 8, 71, 82, 115 Kawaiahao Church, 9 Kawaihae, 112 Keanonako, 12, 13 Keawe-Mauhili, 60 Keithley, Camp, 325, 334 Kilauea, 51, 60, 66, 104, 109, 112 Kinau, 12 Kohala, 114 ditch, 114 Kona, 91, 112, 113, 114 Konia, 12 Kotta, 297 Koxinga, 158 Ku, 39 Kuhio, Prince, 118 L _Lackawanna_, the, 66, 67, 68, 70, 71 Ladrone Islands, the, 116, 150 Lahaina, 106 Laka, 40, 41, 42, 49 Lamb, Mr., 240, 244 Mrs., 244 Lanao, Lake, 325, 334 Lawton, General, 195 Legarda, Mr., 131, 298 Legaspi, Miguel Lopez de, 152, 153, 158 Legaspi, 317 Lepanto, 270 Liholiho, 56 Liliuokalani, Queen, 9, 12, 75-78 Li Ma Hong, 156 Lono, 39, 49 Los Banos, 131 Lucena, 298, 302, 307 Lunalilo Home, 12 Prince, 73 Luneta, the, 126, 146, 185 Luzon, 133, 172, 176, 196, 198, 245, 257, 261, 271, 275, 297 M MacArthur, General, 194, 196, 198 Macfarlane, Mrs., 15 Macomb, General M. M., 25 Magellan, 150, 151 Makadum, 326 Makapuu Point Light, 21 Malabang, 340 Malacañan, Palace of, 126, 136 Malays, 149, 154, 245, 326 Malolos, 191, 195 Mandi, Dato, 346 Mangyans, 241 Manila, 123, 124, 128, 152, 156, 157, 159, 160, 166, 171, 173, 186, 193, 199, 222, 227, 249, 314, 315, 328 sight-seeing in, 128-147, 361-362 Manila Bay, 3, 123, 138, 157, 178 Battle of, 177, 184 Manila-Dagupan Railroad, 315 Manilibang, Dato, 337 Manobos, the, 339, 343, 345 _Marian_, the, 16 Mariveles, 123 Marshall Islands, 116 Maui Island, 8, 40, 44, 51, 62, 81, 82, 106 East, 107 demi-god, 35, 40 Mauna Kea, 108 Mauna Loa, 108, 109, 113 Mayon, Mount, 308 _McCulloch_, the, 178 McKimmon, Father, 314 McKinley, Fort, 132, 220 President, 183, 200, 207, 209 Menehunes, the, 116 Merritt, General, 183, 192 Mexico, 152, 153, 156, 157, 204 Mexicans, 192 Midway Island (Brooks), 67, 69, 70, 123 Mindanao, 150, 166, 171, 322, 325-327, 331, 339, 340 Mines, Bureau of, 141 Mirador, 253 Mitchell, Major, 266 Moanalua, 25 Molokai, 8, 63, 73, 105 Montojo, Admiral, 179 Moros, the, 124, 150, 171, 209, 222, 241, 245, 322, 325-339, 341, 342, 345-348, 350-352 Moro Province, 346 Moses, Professor, 208 Mountain Province, the, 270, 288 Musick (quoted), 18 N Namaka, 23 Nangnui, Hadji, 347, 351 Negritos, 149, 253, 256-257 _Negros_, the, 295 island of, 359 Neumann, Paul, 15 "Noli Me Tangere" ("The Social Cancer"), 170 Nozaleda, Archbishop, 184 Nueva Viscaya, 258 Nuuanu, battle of, 22 valley, 23, 51 O Oahu, 4, 5, 6, 8, 18, 25, 32, 51, 52, 82, 88, 103, 119 College, 8, 9 Obookiah (Opukahaia), 55 Ocampo, Pablo, 204 "Occupation Day," 296 Olongapo, 273 _Olympia_, the, 4, 178, 179 Osmeña, Mr., 298 Otis, General, 192, 194, 198 Overton, Camp, 325 P Paahana, 93 Paao, 31, 37 Pack, Governor, 200 Pagsanjan, 131 Paki, 12 Pakuanui, 23 Palawan, 239, 240, 357 Pali, the, 22, 23, 24, 52, 103 Panama Canal, 100, 119 Panay, 357, 359 Papa, 5, 30 Parker, Sam, 15 Pasig River, 127, 128, 225 Patterson, Admiral, 160 Paulet, Lord George, 61 Payne Bill, 358 Pearl Harbour, 21, 22, 24, 32 Pele, 37, 40, 43, 44, 51, 60, 110 Perkins, Commodore, 71 Pershing, General, 349 _Philadelphia_, the, 16 Philip II, 151 Philip III, 177 Philip V, 328 Philippine General Hospital, 141 Piang, Dato, 326, 342 Pili, 31 Pinkham, Governor, 80 Plaza McKinley, 129 Poison God, the, 105 Polo Club, 131 Polynesia, 30, 39, 40 Polynesians, 29, 30 Puerto Princessa, 240 Punahou, 8 Punchbowl, 4, 19, 20, 103 Q Queen's Hospital, 9, 65 Quezon, Mr., 298, 301 R Reciprocity Treaty, 24, 73, 81, 100 _Reina Christina_, the, 179 Reynolds, Captain William, 69 Rivera, Primo de, 175 Rizal, 131, 170-172 Rizal, the, 296, 308, 309, 318, 322, 343, 354, 358 Rojesvenski, Admiral, 269 Root, Elihu, 300 Royal Hawaiian Band, 14, 74 Royal Hawaiian Hotel, the, 6 Ruger, Fort, 25 Russell, Sturgis, Oliphant and Company, 308 Ruth, Princess, 81 S Sacaluran, Dato, 347 _Saginaw_, the, 71 Samar, 317 Sandwich Islands, 49 San Lazaro, 157, 227, 231 San Mateo, 195 San Miguel, 130 Santa Cruz, 195 Santa Maria Cristina, 334 Santiago, Fort, 172 Sargent, Major, 340 School of Arts and Trades, the, 312 Science, Bureau of, 141, 142, 353 Seaman's Act, 86 Sepulchre, Padre, 286 Sewall, Mr., 16 Shafter, Fort, 25 Shark King (story of), 45-47 Sibley, Miss, 133 Sicard, Lieutenant-Commander, 71 Sokabe, Rev. S. (quoted), 117 Spain, 155, 156, 158, 159, 167, 168, 175, 218 Spreckles, Mr. Claus, 81 Stevens, Mr. (Minister to Hawaii), 76 Stoddard, Charles W. (quoted), 24 Strong, Dr. Richard P., 229 Subig Bay, 178, 273 Suez Canal, the, 156, 164 Sugar Planters' Association, 99 Sulu, 326, 350 Sea, 322, 353 Sultan of, 326 Sy Cip, Mr. Alfonso Tarata, 320 T Taft, President, 126, 137, 207-209 Tagalogs, the (Tagals), 139, 165, 167 Tagudin, 274, 276, 295 Talbot, Lieutenant, 71 Tantalus, Mt., 19 Thatcher, Rear Admiral, 67 Thomas, Admiral, 61 _Times_, the Manila, 216, 349 Tingians, the, 256, 257 Tobaco, 309 Topside, 249 Trail and Mountain Club, 103 Treaty of Paris, the (c. 1762), 159 1899, 206, 207 Twain, Mark (quoted), 8, 105 V Vancouver, Captain George, 50, 51 Villaloboz, Ruy Lopez de, 151 Visayas, the, 176 W Wahaula (temple of), 37 Wahiawa, 103 Waialua, 92, 95, 97, 98 Waianae, 82 Waikiki, 10, 15, 17, 20, 25, 103 Wailuku, 106 Waimanu (valley), 115 Waimea, 115 Gulch, 115 Waipio (valley), 115 Wakea, 4, 5, 30 Wekolo Pond, 32 Welles, Mr., 67 White, Dr., 253 Whitmarsh, Mrs., 250 Mr., 251 Widemann, Judge, 4, 14, 82 Wilcox, Robert W., 73 rebellion, 73 Wilder, Mrs., 15 Wilson, President, 79, 212 Wisser, General J. P., 26 Wood, General, 325 Worcester, Mr. Dean C., 141, 142, 208, 213, 218, 228, 248, 272, 286, 300 (quoted), 167, 217, 221, 257, 292, 348, 356 Wright, Luke E., 208 Y Ynock, 342 Yongs, Mr., 160 Young, Captain Lucien, 74 Young, John, 50 Z Zamboanga, 331, 343, 349 FOOTNOTES: [1] When the mamo became rare the natives began to substitute the light yellow feathers growing under the wings of the _o-o_. This bird is now extinct. [2] In the first Reciprocity Treaty with Hawaii, which was signed in Grant's administration, there was no reference to Pearl Harbour. It was when the treaty was renewed in a revised form during the administration of President Harrison, that Hawaii ceded Pearl Harbour to the United States as a naval base. [3] General M. M. Macomb was in command from 1911 to 1913, General Frederick Funston during 1914, General W. H. Carter followed and General J. P. Wisser is there in command to-day. [4] Even to a late date this custom has been known in civilized countries. In France a figure of one's enemy was modeled in wax and was slowly melted before the fire while being "prayed to death." [5] The legend which ascribes the creation of man to Kane is only one of many Hawaiian creation myths, in which other gods figure as fathers of the human race. [6] A. Fornander, "The Polynesian Race." [7] Guam belonged to Spain until Colonel Thomas Anderson stopped there on his way to the Philippines with the first United States troops. The Spanish governor had not even heard that war was declared, and when the ships fired, he thought it was a salute in his honour. He surrendered the fifteen small islands; fourteen were given back to Spain in the Treaty of Paris and they were sold to Germany. Guam has an excellent harbour. It is under the control of the United States Navy at present. Marines are stationed there. [8] The party at present in power in the United States appears to have given very little attention to the Islands, except as a source of income for deserving Democrats, if we may judge from the latest Democratic platform. That document contains the promise, "as soon as practicable, to give a territorial form of government to Hawaii." For eighteen years they have had it! [9] When Mr. Dole's term as United States judge expired a few months ago, President Wilson refused to reappoint him, though all Hawaii petitioned for him. The position was given to a Democrat. [10] Castle says Halemaumau really means, "home of the _Maumau_ fern," this fern having a leaf much like the curled and twisted lava in shape. [11] A trip to the Lake of Bay should be taken and to the fertile valley of the Cagayan. The gorge of Pagsanjan is very beautiful. Los Banos is an old bathing establishment not far from Kalamba, where Rizal was born. It is part of a day's trip from Manila to this hot mineral spring, which was a fashionable resort in days gone by. Now an American military hospital has been built there. [12] The American coloured troops in the Philippines certainly deserve mention. They were among the best fighters we sent out there. [13] Koxinga was really one of the most noted characters of the Orient at that time. He was the son of a Japanese mother and a Chinese father, and seldom has China had a man to compare with him in courage, enterprise and ability. At the age of twenty-two, he held one of the highest military commands in his country. With his courage and natural ability it was his purpose to carve out a kingdom for himself. Being as shrewd as he was bold, Koxinga made the acquaintance of a Dominican friar in Amoy, whom he converted into an ambassador and sent to Manila. Fortunately for the Spaniards, Koxinga's career was cut short by his early death, in 1662, while still under forty years of age, and just as he was making preparations to invade the Philippines. [14] To-day Aguinaldo seems to be a thoroughly "reconstructed rebel," as this incident told by General Anderson's daughter shows: "While spending the day with friends who have a sugar estate near Kalamba, our party was augmented by Aguinaldo, Pablo Ocampo and another ilustrado whose name I've forgotten. They had come over from Cavite, where Aguinaldo has his farm, to see this estate with its modern sugar machinery. After going over the farm very thoroughly with the party I found myself next the former General at lunch. Conversation was difficult, as he spoke no English and not very fluent Spanish. I timidly asked him in desperation of something to say, if he remembered my father. On learning that he was the first Americano General to fight him, over fifteen years before, he became most interested, and asked very warmly to be remembered. When I told him my father was also retired and settled on his little farm he was pleased and said it was the real life. I think he is sincerely a farmer and will not be lured back to the hazards of political life. He is a modest, quiet, diffident little native of the pure Filipino type. He assured me that his children were making good progress in English and were at school working hard." [15] After Mr. Taft had made his journey to Rome to arrange the friar land question, he received a remarkable ovation upon his return to the Philippines. When he was appointed Secretary of War, Manila was flooded with posters bearing the words, in various languages, "We want Taft," and such a host of petitions from influential citizens was sent to Washington that Mr. Roosevelt canceled the appointment. It was not until some time later that it was renewed and Mr. Taft left the Philippines to take his seat in the Cabinet at Washington. [16] It is difficult to realize the importance of the mestizo class in the Philippines. There are about seventy-five thousand Spanish mestizos and half a million Chinese mestizos. [17] Any one who is inclined to regret American rule in the Islands is cordially invited to read chapter sixteen in Dean Worcester's book, "The Philippines, Past and Present." [18] The cause of the pneumonic plague is so little known that it may be interesting to mention it here. The disease, it is said, is carried by marmots. It had not broken out since the fourteenth century, because Manchu hunters had for generations been taught not to kill marmots for this very reason. But in late years, with the great demand for furs, new hunters who knew nothing of this, killed the diseased marmots and so caused an epidemic. [19] The name "Bashee," originally applied to the Batan Islands, was derived from an intoxicating drink of that name made from sugar-cane and berries. It is still used very liberally, especially on all festal occasions. When Dampier's ships first touched these shores the _Bashee_ was highly regarded by these ancient mariners. [20] Although we think of Japanese territory as far away from ours, here it approaches within sixty miles, as I have said, and within twenty-four miles of Guam the Japanese have lately occupied the former German islands of the Mariana group. In Bering Straits we are within three miles of Russian territory. There are two islands, the Diomedes, in the center of the strait, one of which is owned by Russia and the other by the United States. We usually consider both Japan and Russia very far off, but their possessions are in fact almost as near ours as Canada and Mexico. [21] An interesting passage from Worcester describes this Kalinga dance with more detail: "Into the ring steps the hero of the occasion, dressed in his best clothes, decked with his gaudiest ornaments, and bearing the shield, lance and head-ax used in the recent fights. Behind him there creeps along the ground a strange, shrinking figure, clad in soiled garments, with a dirty cotton blanket pulled over its head. The hero attracts attention to himself by emitting a squall which resembles nothing so much as the yell of a puppy when its tail is heavily trodden upon. He then begins to speak in a monotonous and highly artificial voice, the tone and cadences of which are strongly suggestive of those of a Japanese actor. With word and gesture he describes his recent exploit, using the shrinking figure beside him as a dummy to represent his fallen foe. When he stops for breath the ganzas strike up again, and when their clangour ceases he resumes his narrative. After concluding his pantomimic discussion of his latest exploit, he describes and boasts of previous achievements. Incidentally he indulges in high stepping and high jumping and displays deadly skill in the manipulation of his weapons. The crowd grows even more excited and, during the intervals while the ganzas are playing, shrieks its approval and shrills its monotonous war cry. Finally when his voice has grown hoarse and his muscles are tired, the principal actor retires and another takes his place. As darkness comes on, a blazing fire is lighted within the cañao circle. "Ultimately the young and vigorous warriors who participated in the recent fight are succeeded by the old men, who have been kept at home by the burden of years and infirmities. Strong drink has caused the dying fire in their veins to flare up for the moment. Each of them has a history of warlike deeds, which he proceeds to recount. The crowd already knows his story by heart, and when the forgetfulness of age or that of intoxication causes him to falter, prompts him and shouts with laughter at the joke. "Gradually the _basi_ begins to exert its stupefying effect; but so long as the music and dancing, and the shouting continue every one manages to keep awake. At last, food is passed, and in the interval during which it is being consumed the liquor gets a fair chance to work. As the east begins to glow with the coming dawn, men and women fall asleep in their places, or hasten to their homes, and the cañao ends, for the time being at least." [22] It is not so well known in this country as in the Far East that the fine code of laws which we have given the Philippines was drafted by our great statesman, Elihu Root, with the aid of some suggestions from Mr. Worcester. [23] I have taken a few remarks from several speeches. [24] The ascent of Mt. Mayon is dangerous except for experienced mountain climbers. The vista from the summit is said to surpass even the famous view from Mt. Ætna. [25] The Santo Niño of Cebu has a famous rival in the village of Antipolo where "Our Lady of Peace and Prosperous Voyages" is found. This image was brought to the Islands in 1626 by the Spanish government. It is said the Virgin has crossed the Pacific eight times to and from Mexico and each time "calmed a tempest." [26] This great missionary is buried on the island of Sibutu. [27] Worcester writes in regard to fishing: "There are barracudas of seven different species, some of which attain a length of six feet and weigh a hundred pounds or more. Bonitos of four different species have been taken, and afford fine sport. Croakers and groupers (locally known as _lapu-lapu_) are found in great variety. Hardtails and leather-jacks, commonly called _dorados_, are also very abundant. They take the spoon freely and fight well. There are also several species of mackerel and _pampano_, which are excellent table fish; and snappers, of which we have thirty-four known species. The large red snappers fight well. Sea-bass of two distinct species are common. Specimens weighing fifty to seventy-five pounds are frequently seen in the markets. The largest specimen as yet recorded from the Islands weighed three hundred thirty-four and a fourth pounds. "Swordfish, nine feet or more in length, may be taken during the cooler months. Tarpons up to five feet in length may be taken at the proper season, off the mouths of large streams. The species are distinct from that found in Atlantic waters, and the young take the fly freely. "The great, or leaping, tunas are met with in large schools during the winter months. The natives call them _cachareta_." 
6750	----	THE HAWAIIAN ARCHIPELAGO. SIX MONTHS AMONG THE PALM GROVES, CORAL REEFS, AND VOLCANOES OF THE SANDWICH ISLANDS. BY ISABELLA L. BIRD. "Summer isles of Eden lying In dark purple spheres of sea." To my sister, to whom these letters were originally written, they are now affectionately dedicated. PREFACE. Within the last century the Hawaiian islands have been the topic of various works of merit, and some explanation of the reasons which have led me to enter upon the same subject are necessary. I was travelling for health, when circumstances induced me to land on the group, and the benefit which I derived from the climate tempted me to remain for nearly seven months. During that time the necessity of leading a life of open air and exercise as a means of recovery, led me to travel on horseback to and fro through the islands, exploring the interior, ascending the highest mountains, visiting the active volcanoes, and remote regions which are known to few even of the residents, living among the natives, and otherwise seeing Hawaiian life in all its phases. At the close of my visit, my Hawaiian friends urged me strongly to publish my impressions and experiences, on the ground that the best books already existing, besides being old, treat chiefly of aboriginal customs and habits now extinct, and of the introduction of Christianity and subsequent historical events. They also represented that I had seen the islands more thoroughly than any foreign visitor, and the volcano of Mauna Loa under specially favourable circumstances, and that I had so completely lived the island life, and acquainted myself with the existing state of the country, as to be rather a kamaina {0} than a stranger, and that consequently I should be able to write on Hawaii with a degree of intimacy as well as freshness. My friends at home, who were interested in my narratives, urged me to give them to a wider circle, and my inclinations led me in the same direction, with a sort of longing to make others share something of my own interest and enjoyment. The letters which follow were written to a near relation, and often hastily and under great difficulties of circumstance, but even with these and other disadvantages, they appear to me the best form of conveying my impressions in their original vividness. With the exception of certain omissions and abridgments, they are printed as they were written, and for such demerits as arise from this mode of publication, I ask the kind indulgence of my readers. ISABELLA L. BIRD. January, 1875. TRAVELS IN THE SANDWICH ISLANDS. INTRODUCTORY CHAPTER. Canon Kingsley, in his charming book on the West Indies, says, "The undoubted fact is known I find to few educated English people, that the Coco palm, which produces coir rope, cocoanuts, and a hundred other useful things, is not the same plant as the cacao bush which produces chocolate, or anything like it. I am sorry to have to insist upon this fact, but till Professor Huxley's dream and mine is fulfilled, and our schools deign to teach, in the intervals of Greek and Latin, some slight knowledge of this planet, and of those of its productions which are most commonly in use, even this fact may need to be re-stated more than once." There is no room for the supposition that the intelligence of Mr. Kingsley's "educated English" acquaintance is below the average, and I should be sorry to form an unworthy estimate of that of my own circle, though I have several times met with the foregoing confusion, as well as the following and other equally ill-informed questions, one or two of which I reluctantly admit that I might have been guilty of myself before I visited the Pacific: "Whereabouts are the Sandwich Islands? They are not the same as the Fijis, are they? Are they the same as Otaheite? Are the natives all cannibals? What sort of idols do they worship? Are they as pretty as the other South Sea Islands? Does the king wear clothes? Who do they belong to? Does any one live on them but the savages? Will anything grow on them? Are the people very savage?" etc. Their geographical position is a great difficulty. I saw a gentleman of very extensive information looking for them on the map in the neighbourhood of Tristran d'Acunha; and the publishers of a high- class periodical lately advertised, "Letters from the Sandwich Islands" as "Letters from the South Sea Islands." In consequence of these and similar interrogatories, which are not altogether unreasonable, considering the imperfect teaching of physical geography, the extent of this planet, the multitude of its productions, and the enormous number of islands composing Polynesia, Micronesia, and Melanesia, it is necessary to preface the following letters with as many preliminary statements as shall serve to make them intelligible. The Sandwich Islands do not form one of the South Sea groups, and have no other connexion with them than certain affinities of race and language. They constitute the only important group in the vast North Pacific Ocean, in which they are so advantageously placed as to be pretty nearly equidistant from California, Mexico, China, and Japan. They are in the torrid zone, and extend from 18 degrees 50' to 22 degrees 20' north latitude, and their longitude is from 154 degrees 53' to 160 degrees 15' west from Greenwich. They were discovered by Captain Cook in 1778. They are twelve in number, but only eight are inhabited, and these vary in size from Hawaii, which is 4000 square miles in extent, and 88 miles long by 73 broad, to Kahoolawe, which is only 11 miles long and 8 broad. Their entire superficial area is about 6,100 miles. They are to some extent bounded by barrier reefs of coral, and have few safe harbours. Their formation is altogether volcanic, and they possess the largest perpetually active volcano and the largest extinct crater in the world. They are very mountainous, and two mountain summits on Hawaii are nearly 14,000 feet in height. Their climate for salubrity and general equability is reputed the finest on earth. It is almost absolutely equable, and a man may take his choice between broiling all the year round on the sea level on the leeward side of the islands at a temperature of 80 degrees, and enjoying the charms of a fireside at an altitude where there is frost every night of the year. There is no sickly season, and there are no diseases of locality. The trade winds blow for nine months of the year, and on the windward coasts there is an abundance of rain, and a perennial luxuriance of vegetation. The Sandwich Islands are not the same as Otaheite nor as the Fijis, from which they are distant about 4,000 miles, nor are their people of the same race. The natives are not cannibals, and it is doubtful if they ever were so. Their idols only exist in missionary museums. They cast them away voluntarily in 1819, at the very time when missionaries from America sent out to Christianize the group were on their way round Cape Horn. The people are all clothed, and the king, who is an educated gentleman, wears the European dress. The official designation of the group is "Hawaiian Islands," and they form an independent kingdom. The natives are not savages, most decidedly not. They are on the whole a quiet, courteous, orderly, harmless, Christian community. The native population has declined from 400,000 as estimated by Captain Cook in 1778 to 49,000, according to the census of 1872. There are about 5,000 foreign residents, who live on very friendly terms with the natives, and are mostly subjects of Kalakaua, the king of the group. The islands have a thoroughly civilized polity, and the Hawaiians show a great aptitude for political organization. They constitute a limited monarchy, and have a constitutional and hereditary king, a parliament with an upper and lower house, a cabinet, a standing army, a police force, a Supreme Court of Judicature, a most efficient postal system, a Governor and Sheriff on each of the larger islands, court officials, and court etiquette, a common school system, custom houses, a civil list, taxes, a national debt, and most of the other amenities and appliances of civilization. There is no State Church. The majority of the foreigners, as well as of the natives, are Congregationalists. The missionaries translated the Bible and other books into Hawaiian, taught the natives to read and write, gave the princes and nobles a high class education, induced the king and chiefs to renounce their oppressive feudal rights, with legal advice framed a constitution which became the law of the land, and obtained the recognition of the little Polynesian kingdom as a member of the brotherhood of civilized nations. With these few remarks I leave the subject of the volume to develop itself in my letters. They have not had the advantage of revision by any one familiar with the Sandwich Islands, and mistakes and inaccuracies may consequently appear, on which, I hope that my Hawaiian friends will not be very severe. In correcting them, I have availed myself of the very valuable "History of the Hawaiian Islands," by Mr. Jackson Jarves, Ellis' "Tour Round Hawaii," Mr. Brigham's valuable monograph on "The Hawaiian Volcanoes," and sundry reports presented to the legislature during its present session. I have also to express my obligations to the Hon. E. Allen, Chief Justice and Chancellor of the Hawaiian kingdom, Mr. Manley Hopkins, author of "Hawaii," Dr. T. M. Coan, of New York, Professor W. Alexander, Daniel Smith, Esq., and other friends at Honolulu, for assistance most kindly rendered. ISABELLA L. BIRD. LETTER I. STEAMER NEVADA, NORTH PACIFIC, January 19. A white, unwinking, scintillating sun blazed down upon Auckland, New Zealand. Along the white glaring road from Onehunga, dusty trees and calla lilies drooped with the heat. Dusty thickets sheltered the cicada, whose triumphant din grated and rasped through the palpitating atmosphere. In dusty enclosures, supposed to be gardens, shrivelled geraniums scattered sparsely alone defied the heat. Flags drooped in the stifling air. Men on the verge of sunstroke plied their tasks mechanically, like automatons. Dogs, with flabby and protruding tongues, hid themselves away under archway shadows. The stones of the sidewalks and the brick of the houses radiated a furnace heat. All nature was limp, dusty, groaning, gasping. The day was the climax of a burning fortnight, of heat, draught, and dust, of baked, cracked, dewless land, and oily breezeless seas, of glaring days, passing through fierce fiery sunsets into stifling nights. I only remained long enough in the capital to observe that it had a look of having seen better days, and that its business streets had an American impress, and, taking a boat at a wharf, in whose seams the pitch was melting, I went off to the steamer Nevada, which was anchored out in the bay, preferring to spend the night in her than in the unbearable heat on shore. She belongs to the Webb line, an independent mail adventure, now dying a natural death, undertaken by the New Zealand Government, as much probably out of jealousy of Victoria as anything else. She nearly foundered on her last voyage; her passengers unanimously signed a protest against her unseaworthy condition. She was condemned by the Government surveyor, and her mails were sent to Melbourne. She has, however, been patched up for this trip, and eight passengers, including myself, have trusted ourselves to her. She is a huge paddle-steamer, of the old- fashioned American type, deck above deck, balconies, a pilot-house abaft the foremast, two monstrous walking beams, and two masts which, possibly in case of need, might serve as jury masts. Huge, airy, perfectly comfortable as she is, not a passenger stepped on board without breathing a more earnest prayer than usual that the voyage might end propitiously. The very first evening statements were whispered about to the effect that her state of disrepair is such that she has not been to her own port for nine months, and has been sailing for that time without a certificate; that her starboard shaft is partially fractured, and that to reduce the strain upon it the floats of her starboard wheel have been shortened five inches, the strain being further reduced by giving her a decided list to port; that her crank is "bandaged," that she is leaky; that her mainmast is sprung, and that with only four hours' steaming many of her boiler tubes, even some of those put in at Auckland, had already given way. I cannot testify concerning the mainmast, though it certainly does comport itself like no other mainmast I ever saw; but the other statements and many more which might be added, are, I believe, substantially correct. That the caulking of the deck was in evil case we very soon had proof, for during heavy rain above, it was a smart shower in the saloon and state rooms, keeping four stewards employed with buckets and swabs, and compelling us to dine in waterproofs and rubber shoes. In this dilapidated condition, when two days out from Auckland, we encountered a revolving South Sea hurricane, succinctly entered in the log of the day as "Encountered a very severe hurricane with a very heavy sea." It began at eight in the morning, and never spent its fury till nine at night, and the wind changed its direction eleven times. The Nevada left Auckland two feet deeper in the water than she ought to have been, and laboured heavily. Seas struck her under the guards with a heavy, explosive thud, and she groaned and strained as if she would part asunder. It was a long weird day. We held no communication with each other, or with those who could form any rational estimate of the probabilities of our destiny; no officials appeared; the ordinary invariable routine of the steward department was suspended without notice; the sounds were tremendous, and a hot lurid obscurity filled the atmosphere. Soon after four the clamour increased, and the shock of a sea blowing up a part of the fore-guards made the groaning fabric reel and shiver throughout her whole huge bulk. At that time, by common consent, we assembled in the deck-house, which had windows looking in all directions, and sat there for five hours. Very few words were spoken, and very little fear was felt. We understood by intuition that if our crazy engines failed at any moment to keep the ship's head to the sea, her destruction would not occupy half-an-hour. It was all palpable. There was nothing which the most experienced seaman could explain to the merest novice. We hoped for the best, and there was no use in speaking about the worst. Nor, indeed, was speech possible, unless a human voice could have outshrieked the hurricane. In this deck-house the strainings, sunderings, and groanings were hardly audible, or rather were overpowered by a sound which, in thirteen months' experience of the sea in all weathers, I have never heard, and hope never to hear again, unless in a staunch ship, one loud, awful, undying shriek, mingled with a prolonged relentless hiss. No gathering strength, no languid fainting into momentary lulls, but one protracted gigantic scream. And this was not the whistle of wind through cordage, but the actual sound of air travelling with tremendous velocity, carrying with it minute particles of water. Nor was the sea running mountains high, for the hurricane kept it down. Indeed during those fierce hours no sea was visible, for the whole surface was caught up and carried furiously into the air, like snow-drift on the prairies, sibilant, relentless. There was profound quiet on deck, the little life which existed being concentrated near the bow, where the captain was either lashed to the foremast, or in shelter in the pilot-house. Never a soul appeared on deck, the force of the hurricane being such that for four hours any man would have been carried off his feet. Through the swift strange evening our hopes rested on the engine, and amidst the uproar and din, and drifting spray, and shocks of pitiless seas, there was a sublime repose in the spectacle of the huge walking beams, alternately rising and falling, slowly, calmly, regularly, as if the Nevada were on a holiday trip within the Golden Gate. At eight in the evening we could hear each other speak, and a little later, through the great masses of hissing drift we discerned black water. At nine Captain Blethen appeared, smoking a cigar with nonchalance, and told us that the hurricane had nearly boxed the compass, and had been the most severe he had known for seventeen years. This grand old man, nearly the oldest captain in the Pacific, won our respect and confidence from the first, and his quiet and masterly handling of this dilapidated old ship is beyond all praise. When the strain of apprehension was mitigated, we became aware that we had not had anything to eat since breakfast, a clean sweep having been made, not only of the lunch, but of all the glass in the racks above it; but all requests to the stewards were insufficient to procure even biscuits, and at eleven we retired supperless to bed, amidst a confusion of awful sounds, and were deprived of lights as well as food. When we asked for food or light, and made weak appeals on the ground of faintness, the one steward who seemed to dawdle about for the sole purpose of making himself disagreeable, always replied, "You can't get anything, the stewards are on duty." We were not accustomed to recognize that stewards had any other duty than that of feeding the passengers, but under the circumstances we meekly acquiesced. We were allowed to know that a part of the foreguards had been carried way, and that iron stanchions four inches thick had been gnarled and twisted like candy sticks, and the constant falling of the saloon casing of the mainmast, showed something wrong there. A heavy clang, heard at intervals by day and night, aroused some suspicions as to more serious damage, and these were afterwards confirmed. As the wind fell the sea rose, and for some hours realized every description I have read of the majesty and magnitude of the rollers of the South Pacific. The day after the hurricane something went wrong with the engines, and we were stationary for an hour. We all felt thankful that this derangement which would have jeopardised or sacrificed sixty lives, was then only a slight detention on a summer sea. Five days out from Auckland we entered the tropics with a temperature of 80 degrees in the water, and 85 degrees in the air, but as the light head airs blew the intense heat of our two smoke stacks aft, we often endured a temperature of 110 degrees. There were quiet, heavy tropical showers, and a general misty dampness, and the Navigator Islands, with their rainbow-tinted coral forests, their fringe of coco palms, and groves of banyan and breadfruit trees, these sunniest isles of the bright South Seas, resolved themselves into dark lumps looming through a drizzling mist. But the showers and the dampness were confined to that region, and for the last fortnight an unclouded tropical sun has blazed upon our crawling ship. The boiler tubes are giving way at the rate of from ten to twenty daily, the fracture in the shaft is extending, and so, partially maimed, the old ship drags her 320 feet of length slowly along. The captain is continually in the engine-room, and we know when things are looking more unpropitious than usual by his coming up puffing his cigar with unusual strength of determination. It has been so far a very pleasant voyage. The moral, mental, and social qualities of my fellow-passengers are of a high order, and since the hurricane we have been rather like a family circle than a miscellaneous accidental group. For some time our days went by in reading aloud, working, chess, draughts and conversation, with two hours at quoits in the afternoon for exercise; but four days ago the only son of Mrs. Dexter, who is the only lady on board besides myself, ruptured a blood vessel on the lungs, and lies in a most critical state in the deck-house from which he has not been moved, requiring most careful nursing, incessant fanning, and the attention of two persons by day and night. Mrs. D. had previously won the regard of everyone, and I had learned to look on her as a friend from whom I should be grieved to part. The only hope for the young man's life is that he should be landed at Honolulu, and she has urged me so strongly to land with her there, where she will be a complete stranger, that I have consented to do so, and consequently shall see the Sandwich Islands. This severe illness has cast a great gloom over our circle of six, and Mr. D. continues in a state of so much exhaustion and peril that all our arrangements as to occupation, recreation, and sleep, are made with reference to a sick, and as we sometimes fear, a dying man, whose state is much aggravated by the maltreatment and stupidity of a dilapidated Scotch doctor, who must be at least eighty, and whose intellects are obfuscated by years of whiskey drinking. Two of the gentlemen not only show the utmost tenderness as nurses, but possess a skill and experience which are invaluable. They never leave him by night, and scarcely take needed rest even in the day, one or other of them being always at hand to support him when faint, or raise him on his pillows. It is not only that the Nevada is barely seaworthy, and has kept us broiling in the tropics when we ought to have been at San Francisco, but her fittings are so old. The mattresses bulge and burst, and cockroaches creep in and out, the deck is so leaky that the water squishes up under the saloon matting as we walk over it, the bread swarms with minute ants, and we have to pick every piece over because of weevils. Existence at night is an unequal fight with rats and cockroaches, and at meals with the stewards for time to eat. The stewards outnumber the passengers, and are the veriest riff-raff I have seen on board ship. At meals, when the captain is not below, their sole object is to hurry us from the table in order that they may sit down to a protracted meal; they are insulting and disobliging, and since illness has been on board, have shown a want of common humanity which places them below the rest of their species. The unconcealed hostility with which they regard us is a marvellous contrast to the natural or purchasable civility or servility which prevails on British steamers. It has its comic side too, and we are content to laugh at it, and at all the other oddities of this vaunted "Mail Line." Our most serious grievance was the length of time that we were kept in the damp inter-island region of the Tropic of Capricorn. Early breakfasts, cold plunge baths, and the perfect ventilation of our cabins, only just kept us alive. We read, wrote, and talked like automatons, and our voices sounded thin and far away. We decided that heat was less felt in exercise, made up an afternoon quoit party, and played unsheltered from the nearly vertical sun, on decks so hot that we required thick boots for the protection of our feet, but for three days were limp and faint, and hardly able to crawl about or eat. The nights were insupportable. We used to lounge on the bow, and retire late at night to our cabins, to fight the heat, and scare rats and kill cockroaches with slippers, until driven by the solar heat to rise again unrefreshed to wrestle through another relentless day. We read the "Idylls of the King" and talked of misty meres and reedy fens, of the cool north, with its purple hills, leaping streams, and life-giving breezes, of long northern winters, and ice and snow, but the realities of sultriness and damp scared away our coolest imaginations. In this dismal region, when about forty miles east of Tutuila, a beast popularly known as the "Flying fox" {14} alighted on our rigging, and was eventually captured as a prize for the zoological collection at San Francisco. He is a most interesting animal, something like an exaggerated bat. His wings are formed of a jet black membrane, and have a highly polished claw at the extremity of each, and his feet consist of five beautifully polished long black claws, with which he hangs on head downwards. His body is about twice the size of that of a very large rat, black and furry underneath, and with red foxy fur on his head and back. His face is pointed, with a very black nose and prominent black eyes, with a savage, remorseless expression. His wings, when extended, measure forty-eight inches across, and his flying powers are prodigious. He snapped like a dog at first, but is now quite tame, and devours quantities of dried figs, the only diet he will eat. We crossed the Equator in Long. 159 degrees 44', but in consequence of the misty weather it was not till we reached Lat. 10 degrees 6' N. that the Pole star, cold and pure, glistened far above the horizon, and two hours later we saw the coruscating Pleiades, and the starry belt of Orion, the blessed familiar constellations of "auld lang syne," and a "breath of the cool north," the first I have felt for five months, fanned the tropic night and the calm silvery Pacific. From that time we have been indifferent to our crawling pace, except for the sick man's sake. The days dawn in rose colour and die in gold, and through their long hours a sea of delicious blue shimmers beneath the sun, so soft, so blue, so dreamlike, an ocean worthy of its name, the enchanted region of perpetual calm, and an endless summer. Far off, for many an azure league, rims of rock, fringed with the graceful coco palm, girdle still lagoons, and are themselves encircled by coral reefs on which the ocean breaks all the year in broad drifts of foam. Myriads of flying fish and a few dolphins and Portuguese men-of-war flash or float through the scarcely undulating water. But we look in vain for the "sails of silk and ropes of sendal," which are alone appropriate to this dream-world. The Pacific in this region is an indolent blue expanse, pure and lonely, an almost untraversed sea. We revel in these tropic days of transcendent glory, in the balmy breath which just stirs the dreamy blue, in the brief, fierce crimson sunsets, in the soft splendour of the nights, when the moon and stars hang like lamps out of a lofty and distant vault, and in the pearly crystalline dawns, when the sun rising through a veil of rose and gold "rejoices as a giant to run his course," and brightens by no "pale gradations" into the "perfect day." P.S.--To-morrow morning we expect to sight land. In spite of minor evils, our voyage has been a singularly pleasant one. The condition of the ship and her machinery warrants the strongest condemnation, but her discipline is admirable, and so are many of her regulations, and we might have had a much more disagreeable voyage in a better ship. Captain Blethen is beyond all praise, and so is the chief engineer, whose duties are incessant and most harassing, owing to the critical state of the engines. The Nevada now presents a grotesque appearance, for within the last few hours she has received such an added list to port that her starboard wheel looks nearly out of the water. I.L.B. LETTER II. HAWAIIAN HOTEL, HONOLULU, Jan. 26th. Yesterday morning at 6.30 I was aroused by the news that "The Islands" were in sight. Oahu in the distance, a group of grey, barren peaks rising verdureless out of the lonely sea, was not an exception to the rule that the first sight of land is a disappointment. Owing to the clear atmosphere, we seemed only five miles off, but in reality we were twenty, and the land improved as we neared it. It was the fiercest day we had had, the deck was almost too hot to stand upon, the sea and sky were both magnificently blue, and the unveiled sun turned every minute ripple into a diamond flash. As we approached, the island changed its character. There were lofty peaks, truly--grey and red, sun- scorched and wind-bleached, glowing here and there with traces of their fiery origin; but they were cleft by deep chasms and ravines of cool shadow and entrancing green, and falling water streaked their sides--a most welcome vision after eleven months of the desert sea and the dusty browns of Australia and New Zealand. Nearer yet, and the coast line came into sight, fringed by the feathery cocoanut tree of the tropics, and marked by a long line of surf. The grand promontory of Diamond Head, its fiery sides now softened by a haze of green, terminated the wavy line of palms; then the Punchbowl, a very perfect extinct crater, brilliant with every shade of red volcanic ash, blazed against the green skirts of the mountains. We were close to the coral reef before the cry, "There's Honolulu!" made us aware of the proximity of the capital of the island kingdom, and then, indeed, its existence had almost to be taken upon trust, for besides the lovely wooden and grass huts, with deep verandahs, which nestled under palms and bananas on soft green sward, margined by the bright sea sand, only two church spires and a few grey roofs appeared above the trees. We were just outside the reef, and near enough to hear that deep sound of the surf which, through the ever serene summer years girdles the Hawaiian Islands with perpetual thunder, before the pilot glided alongside, bringing the news which Mark Twain had prepared us to receive with interest, that "Prince Bill" had been unanimously elected to the throne. The surf ran white and pure over the environing coral reef, and as we passed through the narrow channel, we almost saw the coral forests deep down under the Nevada's keel; the coral fishers plied their graceful trade; canoes with outriggers rode the combers, and glided with inconceivable rapidity round our ship; amphibious brown beings sported in the transparent waves; and within the reef lay a calm surface of water of a wonderful blue, entered by a narrow, intricate passage of the deepest indigo. And beyond the reef and beyond the blue, nestling among cocoanut trees and bananas, umbrella trees and breadfruits, oranges, mangoes, hibiscus, algaroba, and passion-flowers, almost hidden in the deep, dense greenery, was Honolulu. Bright blossom of a summer sea! Fair Paradise of the Pacific! Inside the reef the magnificent iron-clad California (the flag-ship) and another huge American war vessel, the Benicia, are moored in line with the British corvette Scout, within 200 yards of the shore; and their boats were constantly passing and re-passing, among countless canoes filled with natives. Two coasting schooners were just leaving the harbour, and the inter-island steamer Kilauea, with her deck crowded with natives, was just coming in. By noon the great decrepit Nevada, which has no wharf at which she can lie in sleepy New Zealand, was moored alongside a very respectable one in this enterprising little Hawaiian capital. We looked down from the towering deck on a crowd of two or three thousand people--whites, Kanakas, Chinamen--and hundreds of them at once made their way on board, and streamed over the ship, talking, laughing, and remarking upon us in a language which seemed without backbone. Such rich brown men and women they were, with wavy, shining black hair, large, brown, lustrous eyes, and rows of perfect teeth like ivory. Everyone was smiling. The forms of the women seem to be inclined towards obesity, but their drapery, which consists of a sleeved garment which falls in ample and unconfined folds from their shoulders to their feet, partly conceals this defect, which is here regarded as a beauty. Some of these dresses were black, but many of those worn by the younger women were of pure white, crimson, yellow, scarlet, blue, or light green. The men displayed their lithe, graceful figures to the best advantage in white trousers and gay Garibaldi shirts. A few of the women wore coloured handkerchiefs twined round their hair, but generally both men and women wore straw hats, which the men set jauntily on one side of their heads, and aggravated their appearance yet more by bandana handkerchiefs of rich bright colours round their necks, knotted loosely on the left side, with a grace to which, I think, no Anglo-Saxon dandy could attain. Without an exception the men and women wore wreaths and garlands of flowers, carmine, orange, or pure white, twined round their hats, and thrown carelessly round their necks, flowers unknown to me, but redolent of the tropics in fragrance and colour. Many of the young beauties wore the gorgeous blossom of the red hibiscus among their abundant, unconfined, black hair, and many, besides the garlands, wore festoons of a sweet- scented vine, or of an exquisitely beautiful fern, knotted behind and hanging half-way down their dresses. These adornments of natural flowers are most attractive. Chinamen, all alike, very yellow, with almond-shaped eyes, youthful, hairless faces, long pigtails, spotlessly clean clothes, and an expression of mingled cunning and simplicity, "foreigners," half-whites, a few negroes, and a very few dark-skinned Polynesians from the far-off South Seas, made up the rest of the rainbow-tinted crowd. The "foreign" ladies, who were there in great numbers, generally wore simple light prints or muslins, and white straw hats, and many of them so far conformed to native custom as to wear natural flowers round their hats and throats. But where were the hard, angular, careworn, sallow, passionate faces of men and women, such as form the majority of every crowd at home, as well as in America, and Australia? The conditions of life must surely be easier here, and people must have found rest from some of its burdensome conventionalities. The foreign ladies, in their simple, tasteful, fresh attire, innocent of the humpings and bunchings, the monstrosities and deformities of ultra-fashionable bad taste, beamed with cheerfulness, friendliness, and kindliness. Men and women looked as easy, contented, and happy as if care never came near them. I never saw such healthy, bright complexions as among the women, or such "sparkling smiles," or such a diffusion of feminine grace and graciousness anywhere. Outside this motley, genial, picturesque crowd about 200 saddled horses were standing, each with the Mexican saddle, with its lassoing horn in front, high peak behind, immense wooden stirrups, with great leathern guards, silver or brass bosses, and coloured saddle-cloths. The saddles were the only element of the picturesque that these Hawaiian steeds possessed. They were sorry, lean, undersized beasts, looking in general as if the emergencies of life left them little time for eating or sleeping. They stood calmly in the broiling sun, heavy-headed and heavy-hearted, with flabby ears and pendulous lower lips, limp and rawboned, a doleful type of the "creation which groaneth and travaileth in misery." All these belonged to the natives, who are passionately fond of riding. Every now and then a flower-wreathed Hawaiian woman, in her full radiant garment, sprang on one of these animals astride, and dashed along the road at full gallop, sitting on her horse as square and easy as a hussar. In the crowd and outside of it, and everywhere, there were piles of fruit for sale--oranges and guavas, strawberries, papayas, bananas (green and golden), cocoanuts, and other rich, fantastic productions of a prolific climate, where nature gives of her wealth the whole year round. Strange fishes, strange in shape and colour, crimson, blue, orange, rose, gold, such fishes as flash like living light through the coral groves of these enchanted seas, were there for sale, and coral divers were there with their treasures--branch coral, as white as snow, each perfect specimen weighing from eight to twenty pounds. But no one pushed his wares for sale--we were at liberty to look and admire, and pass on unmolested. No vexatious restrictions obstructed our landing. A sum of two dollars for the support of the Queen's Hospital is levied on each passenger, and the examination of ordinary luggage, if it exists, is a mere form. From the demeanour of the crowd it was at once apparent that the conditions of conquerors and conquered do not exist. On the contrary, many of the foreigners there were subjects of a Hawaiian king, a reversal of the ordinary relations between a white and a coloured race which it is not easy yet to appreciate. Two of my fellow-passengers, who were going on to San Francisco, were anxious that I should accompany them to the Pali, the great excursion from Honolulu; and leaving Mr. M--- to make all arrangements for the Dexters and myself, we hired a buggy, destitute of any peculiarity but a native driver, who spoke nothing but Hawaiian, and left the ship. This place is quite unique. It is said that 15,000 people are buried away in these low-browed, shadowy houses, under the glossy, dark-leaved trees, but except in one or two streets of miscellaneous, old-fashioned looking stores, arranged with a distinct leaning towards native tastes, it looks like a large village, or rather like an aggregate of villages. As we drove through the town we could only see our immediate surroundings, but each had a new fascination. We drove along roads with over-arching trees, through whose dense leafage the noon sunshine only trickled in dancing, broken lights; umbrella trees, caoutchouc, bamboo, mango, orange, breadfruit, candlenut, monkey pod, date and coco palms, alligator pears, "prides" of Barbary, India, and Peru, and huge-leaved, wide-spreading trees, exotics from the South Seas, many of them rich in parasitic ferns, and others blazing with bright, fantastic blossoms. The air was heavy with odours of gardenia, tuberose, oleanders, roses, lilies, and the great white trumpet- flower, and myriads of others whose names I do not know, and verandahs were festooned with a gorgeous trailer with magenta blossoms, passion-flowers, and a vine with masses of trumpet-shaped, yellow, waxy flowers. The delicate tamarind and the feathery algaroba intermingled their fragile grace with the dark, shiny foliage of the South Sea exotics, and the deep red, solitary flowers of the hibiscus rioted among dear familiar fuschias and geraniums, which here attain the height and size of large rhododendrons. Few of the new trees surprised me more than the papaya. It is a perfect gem of tropical vegetation. It has a soft, indented stem, which runs up quite straight to a height of from 15 to 30 feet, and is crowned by a profusion of large, deeply indented leaves, with long foot-stalks, and among, as well as considerably below these, are the flowers or the fruit, in all stages of development. This, when ripe, is bright yellow, and the size of a musk melon. Clumps of bananas, the first sight of which, like that of the palm, constitutes a new experience, shaded the native houses with their wonderful leaves, broad and deep green, from five to ten feet long. The breadfruit is a superb tree, about 60 feet high, with deep green, shining leaves, a foot broad, sharply and symmetrically cut, worthy, from their exceeding beauty of form, to take the place of the acanthus in architectural ornament, and throwing their pale green fruit into delicate contrast. All these, with the exquisite rose apple, with a deep red tinge in its young leaves, the fan palm, the chirimoya, and numberless others, and the slender shafts of the coco palms rising high above them, with their waving plumes and perpetual fruitage, were a perfect festival of beauty. In the deep shade of this perennial greenery the people dwell. The foreign houses show a very various individuality. The peculiarity in which all seem to share is, that everything is decorated and festooned with flowering trailers. It is often difficult to tell what the architecture is, or what is house and what is vegetation; for all angles, and lattices, and balustrades, and verandahs are hidden by jessamine or passion-flowers, or the gorgeous flame-like Bougainvillea. Many of the dwellings straggle over the ground without an upper story, and have very deep verandahs, through which I caught glimpses of cool, shady rooms, with matted floors. Some look as if they had been transported from the old-fashioned villages of the Connecticut Valley, with their clap-board fronts painted white and jalousies painted green; but then the deep verandah in which families lead an open-air life has been added, and the chimneys have been omitted, and the New England severity and angularity are toned down and draped out of sight by these festoons of large-leaved, bright-blossomed, tropical climbing plants. Besides the frame houses there are houses built of blocks of a cream-coloured coral conglomerate laid in cement, of adobe, or large sun-baked bricks, plastered; houses of grass and bamboo; houses on the ground and houses raised on posts; but nothing looks prosaic, commonplace, or mean, for the glow and luxuriance of the tropics rest on all. Each house has a large garden or "yard," with lawns of bright perennial greens and banks of blazing, many-tinted flowers, and lines of Dracaena, and other foliage plants, with their great purple or crimson leaves, and clumps of marvellous lilies, gladiolas, ginger, and many plants unknown to me. Fences and walls are altogether buried by passion-flowers, the night-blowing Cereus, and the tropaeolum, mixed with geraniums, fuchsia, and jessamine, which cluster and entangle over them in indescribable profusion. A soft air moves through the upper branches, and the drip of water from miniature fountains falls musically on the perfumed air. This is midwinter! The summer, they say, is thermometrically hotter, but practically cooler, because of the regular trades which set in in April, but now, with the shaded thermometer at 80 degrees and the sky without clouds, the heat is not oppressive. The mixture of the neat grass houses of the natives with the more elaborate homes of the foreign residents has a very pleasant look. The "aborigines" have not been crowded out of sight, or into a special "quarter." We saw many groups of them sitting under the trees outside their houses, each group with a mat in the centre, with calabashes upon it containing poi, the national Hawaiian dish, a fermented paste made from the root of the kalo, or arum esculentum. As we emerged on the broad road which leads up the Nuuanu Valley to the mountains, we saw many patches of this kalo, a very handsome tropical plant, with large leaves of a bright tender green. Each plant was growing on a small hillock, with water round it. There were beautiful vegetable gardens also, in which Chinamen raise for sale not only melons, pineapples, sweet potatoes, and other edibles of hot climates, but the familiar fruits and vegetables of the temperate zones. In patches of surpassing neatness, there were strawberries, which are ripe here all the year, peas, carrots, turnips, asparagus, lettuce, and celery. I saw no other plants or trees which grow at home, but recognized as hardly less familiar growths the Victorian Eucalyptus, which has not had time to become gaunt and straggling, the Norfolk Island pine, which grows superbly here, and the handsome Moreton Bay fig. But the chief feature of this road is the number of residences; I had almost written of pretentious residences, but the term would be a base slander, as I have jumped to the conclusion that the twin vulgarities of ostentation and pretence have no place here. But certainly for a mile and a half or more there are many very comfortable-looking dwellings, very attractive to the eye, with an ease and imperturbable serenity of demeanour as if they had nothing to fear from heat, cold, wind, or criticism. Their architecture is absolutely unostentatious, and their one beauty is that they are embowered among trailers, shadowed by superb exotics, and surrounded by banks of flowers, while the stately cocoanut, the banana, and the candlenut, the aborigines of Oahu, are nowhere displaced. One house with extensive grounds, a perfect wilderness of vegetation, was pointed out as the summer palace of Queen Emma, or Kaleleonalani, widow of Kamehameha IV., who visited England a few years ago, and the finest garden of all was that of a much respected Chinese merchant, named Afong. Oahu, at least on this leeward side, is not tropical looking, and all this tropical variety and luxuriance which delight the eye result from foreign enthusiasm and love of beauty and shade. When we ascended above the scattered dwellings and had passed the tasteful mausoleum, with two tall Kahilis, {28} or feather plumes, at the door of the tomb in which the last of the Kamehamehas received Christian burial, the glossy, redundant, arborescent vegetation ceased. At that height a shower of rain falls on nearly every day in the year, and the result is a green sward which England can hardly rival, a perfect sea of verdure, darkened in the valley and more than half way up the hill sides by the foliage of the yellow-blossomed and almost impenetrable hibiscus, brightened here and there by the pea-green candlenut. Streamlets leap from crags and ripple along the roadside, every rock and stone is hidden by moist-looking ferns, as aerial and delicate as marabout feathers, and when the windings of the valley and the projecting spurs of mountains shut out all indications of Honolulu, in the cool green loneliness one could image oneself in the temperate zones. The peculiarity of the scenery is, that the hills, which rise to a height of about 4,000 feet, are wall-like ridges of grey or coloured rock, rising precipitously out of the trees and grass, and that these walls are broken up into pinnacles and needles. At the Pali (wall-like precipice), the summit of the ascent of 1,000 feet, we left our buggy, and passing through a gash in the rock the celebrated view burst on us with overwhelming effect. Immense masses of black and ferruginous volcanic rock, hundreds of feet in nearly perpendicular height, formed the pali on either side, and the ridge extended northwards for many miles, presenting a lofty, abrupt mass of grey rock broken into fantastic pinnacles, which seemed to pierce the sky. A broad, umbrageous mass of green clothed the lower buttresses, and fringed itself away in clusters of coco palms on a garden-like stretch below, green with grass and sugar-cane, and dotted with white houses, each with its palm and banana grove, and varied by eminences which looked like long extinct tufa cones. Beyond this enchanted region stretched the coral reef, with its white wavy line of endless surf, and the broad blue Pacific, ruffled by a breeze whose icy freshness chilled us where we stood. Narrow streaks on the landscape, every now and then disappearing behind intervening hills, indicated bridle tracks connected with a frightfully steep and rough zigzag path cut out of the face of the cliff on our right. I could not go down this on foot without a sense of insecurity, but mounted natives driving loaded horses descended with perfect impunity into the dreamland below. This pali is the scene of one of the historic tragedies of this island. Kamehameha the Conqueror, who after fierce fighting and much ruthless destruction of human life united the island sovereignties in his own person, routed the forces of the King of Oahu in the Nuuanu Valley, and drove them in hundreds up the precipice, from which they leaped in despair and madness, and their bones lie bleaching 800 feet below. The drive back here was delightful, from the wintry height, where I must confess that we shivered, to the slumbrous calm of an endless summer, the glorious tropical trees, the distant view of cool chasm- like valleys, with Honolulu sleeping in perpetual shade, and the still blue ocean, without a single sail to disturb its profound solitude. Saturday afternoon is a gala-day here, and the broad road was so thronged with brilliant equestrians, that I thought we should be ridden over by the reckless laughing rout. There were hundreds of native horsemen and horsewomen, many of them doubtless on the dejected quadrupeds I saw at the wharf, but a judicious application of long rowelled Mexican spurs, and a degree of emulation, caused these animals to tear along at full gallop. The women seemed perfectly at home in their gay, brass-bossed, high peaked saddles, flying along astride, barefooted, with their orange and scarlet riding dresses streaming on each side beyond their horses' tails, a bright kaleidoscopic flash of bright eyes, white teeth, shining hair, garlands of flowers and many-coloured dresses; while the men were hardly less gay, with fresh flowers round their jaunty hats, and the vermilion-coloured blossoms of the Ohia round their brown throats. Sometimes a troop of twenty of these free-and-easy female riders went by at a time, a graceful and exciting spectacle, with a running accompaniment of vociferation and laughter. Among these we met several of the Nevada's officers, riding in the stiff, wooden style which Anglo-Saxons love, and a horde of jolly British sailors from H.M.S. Scout, rushing helter skelter, colliding with everybody, bestriding their horses as they would a topsail-yard, hanging on to manes and lassoing horns, and enjoying themselves thoroughly. In the shady tortuous streets we met hundreds more of native riders, clashing at full gallop without fear of the police. Many of the women were in flowing riding-dresses of pure white, over which their unbound hair, and wreaths of carmine-tinted flowers fell most picturesquely. All this time I had not seen our domicile, and when our drive ended under the quivering shadow of large tamarind and algaroba trees, in front of a long, stone, two-storied house with two deep verandahs festooned with clematis and passion flowers, and a shady lawn in front, I felt as if in this fairy land anything might be expected. This is the perfection of an hotel. Hospitality seems to take possession of and appropriate one as soon as one enters its never- closed door, which is on the lower verandah. There is a basement, in which there are a good many bedrooms, the bar, and billiard-room. This is entered from the garden, under two semicircular flights of stairs which lead to the front entrance, a wide corridor conducting to the back entrance. This is crossed by another running the whole length, which opens into a very large many-windowed dining-room which occupies the whole width of the hotel. On the same level there is a large parlour, with French windows opening on the verandah. Upstairs there are two similar corridors on which all the bedrooms open, and each room has one or more French windows opening on the verandah, with doors as well, made like German shutters, to close instead of the windows, ensuring at once privacy and coolness. The rooms are tastefully furnished with varnished pine with a strong aromatic scent, and there are plenty of lounging-chairs on the verandah, where people sit and receive their intimate friends. The result of the construction of the hotel is that a breeze whispers through it by day and night. Everywhere, only pleasant objects meet the eye. One can sit all day on the back verandah, watching the play of light and colour on the mountains and the deep blue green of the Nuuanu Valley, where showers, sunshine, and rainbows make perpetual variety. The great dining-room is delicious. It has no curtains, and its decorations are cool and pale. Its windows look upon tropical trees in one direction, and up to the cool mountains in the other. Piles of bananas, guavas, limes, and oranges, decorate the tables at each meal, and strange vegetables, fish, and fruits vary the otherwise stereotyped American hotel fare. There are no female domestics. The host is a German, the manager an American, the steward an Hawaiian, and the servants are all Chinamen in spotless white linen, with pigtails coiled round their heads, and an air of superabundant good-nature. They know very little English, and make most absurd mistakes, but they are cordial, smiling, and obliging, and look cool and clean. The hotel seems the great public resort of Honolulu, the centre of stir--club-house, exchange and drawing-room in one. Its wide corridors and verandahs are lively with English and American naval uniforms, several planters' families are here for the season; and with health seekers from California, resident boarders, whaling captains, tourists from the British Pacific Colonies, and a stream of townspeople always percolating through the corridors and verandahs, it seems as lively and free-and-easy as a place can be, pervaded by the kindliness and bonhomie which form an important item in my first impressions of the islands. The hotel was lately built by government at a cost of $120,000, a sum which forms a considerable part of that token of an advanced civilization, a National Debt. The minister whose scheme it was seems to be severely censured on account of it, but undoubtedly it brings strangers and their money into the kingdom, who would have avoided it had they been obliged as formerly to cast themselves on the hospitality of the residents. The present proprietor has it rent- free for a term of years, but I fear that it is not likely to prove a successful speculation either for him or the government. I dislike health resorts, and abhor this kind of life, but for those who like both, I cannot imagine a more fascinating residence. The charges are $15 a week, or $3 a day, but such a kindly, open-handed system prevails that I am not conscious that I am paying anything! This sum includes hot and cold plunge baths ad libitum, justly regarded as a necessity in this climate. Dr. McGrew has hope that our invalid will rally in this healing, equable atmosphere. Our kind fellow-passengers are here, and take turns in watching and fanning him. Through the half-closed jalousies we see breadfruit trees, delicate tamarinds and algarobas, fan-palms, date-palms and bananas, and the deep blue Pacific gleams here and there through the plumage of the cocoanut trees. A soft breeze, scented with a slight aromatic odour, wanders in at every opening, bringing with it, mellowed by distance, the hum and clatter of the busy cicada. The nights are glorious, and so absolutely still, that even the feathery foliage of the algaroba is at rest. The stars seem to hang among the trees like lamps, and the crescent moon gives more light than the full moon at home. The evening of the day we landed, parties of officers and ladies mounted at the door, and with much mirth disappeared on moonlight rides, and the white robes of flower-crowned girls gleamed among the trees, as groups of natives went by speaking a language which sounded more like the rippling of water than human speech. Soft music came from the ironclads in the harbour, and from the royal band at the king's palace, and a rich fragrance of dewy blossoms filled the delicious air. These are indeed the "isles of Eden," the "sun lands," musical with beauty. They seem to welcome us to their enchanted shores. Everything is new but nothing strange; for as I enjoyed the purple night, I remembered that I had seen such islands in dreams in the cold gray North. "How sweet," I thought it would be, thus to hear far off, the low sweet murmur of the "sparkling brine," to rest, and "Ever to seem Falling asleep in a half-dream." A half-dream only, for one would not wish to be quite asleep and lose the consciousness of this delicious outer world. So I thought one moment. The next I heard a droning, humming sound, which certainly was not the surf upon the reef. It came nearer--there could be no mistake. I felt a stab, and found myself the centre of a swarm of droning, stabbing, malignant mosquitoes. No, even this is not paradise! I am ashamed to say that on my first night in Honolulu I sought an early refuge from this intolerable infliction, in profound and prosaic sleep behind mosquito curtains. I.L.B. LETTER III. HAWAIIAN HOTEL, Jan. 28th. Sunday was a very pleasant day here. Church bells rang, and the shady streets were filled with people in holiday dress. There are two large native churches, the Kaumakapili, and the Kaiwaiaho, usually called the stone church. The latter is an immense substantial building, for the erection of which each Christian native brought a block of rock-coral. There is a large Roman Catholic church, the priests of which are said to have been somewhat successful in proselytizing operations. The Reformed Catholic, or English temporary cathedral, is a tasteful but very simple wooden building, standing in pretty grounds, on which a very useful institution for boarding and training native and half-white girls, and the reception of white girls as day scholars, also stands. This is in connection with Miss Sellon's Sisterhood at Devonport. Another building, alongside the cathedral, is used for English service in Hawaiian. There are two Congregational churches: the old "Bethel," of which the Rev. S. C. Damon, known to all strangers, and one of the oldest and most respected Honolulu residents, is the minister; and the "Fort St. Church," which has a large and influential congregation, and has been said to "run the government," because its members compose the majority of the Cabinet. Lunalilo, the present king, has cast in his lot with the Congregationalists, but Queen Emma is an earnest member of the Anglican Church, and attends the Liturgical Hawaiian Service in order to throw the weight of her influence with the natives into the scale of that communion. Her husband spent many of his later days in translating the Prayer- Book. As is natural, most of the natives belong to the denomination from which they or their fathers received the Christian faith, and the majority of the foreigners are of the same persuasion. The New England Puritan influence, with its rigid Sabbatarianism, though considerably worn away, is still influential enough to produce a general appearance of Sabbath observance. The stores are closed, the church-going is very demonstrative, and the pleasure-seeking is very unobtrusive. The wharves are profoundly quiet. I went twice to the English Cathedral, and was interested to see there a lady in a nun's habit, with a number of brown girls, who was pointed out to me as Sister Bertha, who has been working here usefully for many years. The ritual is high. I am told that it is above the desires and the comprehension of most of the island episcopalians, but the zeal and disinterestedness of Bishop Willis will, in time, I doubt not, win upon those who prize such qualities. He called in the afternoon, and took me to his pretty, unpretending residence up the Nuuanu Valley. He has a training and boarding school there for native boys, some of whom were at church in the morning as a surpliced choir. The bishop, his sister, the schoolmaster, and fourteen boys take their meals together in a refectory, the boys acting as servitors by turns. There is service every morning at 6.30 in the private chapel attached to the house, and also in the cathedral a little later. Early risers, so near the equator, must get up by candlelight all the year round. This morning we joined our kind friends from the Nevada for the last time at breakfast. I have noticed that there is often a centrifugal force which acts upon passengers who have been long at sea together, dispersing them on reaching port. Indeed, the temporary enforced cohesion is often succeeded by violent repulsion. But in this instance we deeply regret the dissolution of our pleasant fraternity; the less so, however, that this wonderful climate has produced a favourable change in Mr. D., who no longer requires the hourly attention they have hitherto shown him. The mornings here, dew-bathed and rose-flushed, are, if possible, more lovely than the nights, and people are astir early to enjoy them. The American consul and Mr. Damon called while we were sitting at our eight- o'clock breakfast, from which I gather that formalities are dispensed with. After spending the morning in hunting among the stores for things which were essential for the invalid, I lunched in the Nevada with Captain Blethen and our friends. Next to the advent of "national ships" (a euphemism for men-of-war), the arrivals and departures of the New Zealand mail-steamers constitute the great excitement of Honolulu, and the failures, mishaps, and wonderful unpunctuality of this Webb line are highly stimulating in a region where "nothing happens." The loungers were saying that the Nevada's pumps were going for five days before we arrived, and pointed out the clearness of the water which was running from them at the wharf as an evidence that she was leaking badly. {40} The crowd of natives was enormous, and the foreigners were there in hundreds. She was loading with oranges and green bananas up to the last moment,--those tasteless bananas which, out of the tropics, misrepresent this most delicious and ambrosial fruit. There was a far greater excitement for the natives, for King Lunalilo was about to pay a state visit to the American flag-ship California, and every available place along the wharves and roads was crowded with kanakas anxious to see him. I should tell you that the late king, being without heirs, ought to have nominated his successor; but it is said that a sorceress, under whose influence he was, persuaded him that his death would follow upon this act. When he died, two months ago, leaving the succession unprovided for, the duty of electing a sovereign, according to the constitution, devolved upon the people through their representatives, and they exercised it with a combination of order and enthusiasm which reflects great credit on their civilization. They chose the highest chief on the islands, Lunalilo (Above All), known among foreigners as "Prince Bill," and at this time letters of congratulation are pouring in upon him from his brethren, the sovereigns of Europe. The spectacular effect of a pageant here is greatly heightened by the cloudless blue sky, and the wealth of light and colour. It was very hot, almost too hot for sight-seeing, on the Nevada's bow. Expectation among the lieges became tremendous and vociferous when Admiral Pennock's sixteen-oared barge, with a handsome awning, followed by two well-manned boats, swept across the strip of water which lies between the ships and the shore. Outrigger canoes, with garlanded men and women, were poised upon the motionless water or darted gracefully round the ironclads, as gracefully to come to rest. Then a stir and swaying of the crowd, and the American Admiral was seen standing at the steps of an English barouche and four, and an Hawaiian imitation of an English cheer rang out upon the air. More cheering, more excitement, and I saw nothing else till the Admiral's barge, containing the Admiral, and the king dressed in a plain morning suit with a single decoration, swept past the Nevada. The suite followed in the other boats,--brown men and white, governors, ministers, and court dignitaries, in Windsor uniforms, but with an added resplendency of plumes, epaulettes, and gold lace. As soon as Lunalilo reached the California, the yards of the three ships were manned, and amidst cheering which rent the air, and the deafening thunder of a royal salute from sixty-three guns of heavy calibre, the popular descendant of seventy generations of sceptred savages stepped on board the flag-ship's deck. No higher honours could have been paid to the Emperor "of all the Russias." I have seen few sights more curious than that of the representative of the American Republic standing bare-headed before a coloured man, and the two mightiest empires on earth paying royal honours to a Polynesian sovereign, whose little kingdom in the North Pacific is known to many of us at home only as "the group of islands where Captain Cook was killed." Ah! how lovely this Queen of Oceans is! Blue, bright, balm-breathing, gentle in its supreme strength, different both in motion and colour from the coarse "vexed Atlantic!" STEAMER KILAUEA, Jan. 29th. I was turning homewards, enjoying the prospect of a quiet week in Honolulu, when Mr. and Mrs. Damon seized upon me, and told me that a lady friend of theirs, anxious for a companion, was going to the volcano on Hawaii, that she was a most expert and intelligent traveller, that the Kilauea would sail in two hours, that unless I went now I should have no future opportunity during my limited stay on the islands, that Mrs. Dexter was anxious for me to go, that they would more than fill my place in my absence, that this was a golden opportunity, that in short I MUST go, and they would drive me back to the hotel to pack! The volcano is still a myth to me, and I wanted to "read up" before going, and above all was grieved to leave my friend, but she had already made some needful preparations, her son with his feeble voice urged my going, the doctor said that there was now no danger to be apprehended, and the Damons' kind urgency left me so little choice, that by five I was with them on the wharf, being introduced to my travelling companion, and to many of my fellow-passengers. Such an unexpected move is very bewildering, and it is too experimental, and too much of a leap in the dark to be enjoyable at present. The wharf was one dense, well-compacted mass of natives taking leave of their friends with much effusiveness, and the steamer's encumbered deck was crowded with them, till there was hardly room to move; men, women, children, dogs, cats, mats, calabashes of poi, cocoanuts, bananas, dried fish, and every dusky individual of the throng was wreathed and garlanded with odorous and brilliant flowers. All were talking and laughing, and an immense amount of gesticulation seems to emphasize and supplement speech. We steamed through the reef in the brief red twilight, over the golden tropic sea, keeping on the leeward side of the islands. Before it was quite dark the sleeping arrangements were made, and the deck and skylights were covered with mats and mattresses on which 170 natives sat, slept, or smoked,--a motley, parti-coloured mass of humanity, in the midst of which I recognized Bishop Willis in the usual episcopal dress, lying on a mattress among the others, a prey to discomfort and weariness! What would his episcopal brethren at home think of such a hardship? There is a yellow-skinned, soft-voiced, fascinating Goa or Malay steward on board, who with infinite goodwill attends to the comfort of everybody. I was surprised when he asked me if I would like a mattress on the skylight, or a berth below, and in unhesitating ignorance replied severely, "Oh, below, of course, please," thinking of a ladies' cabin, but when I went down to supper, my eyes were enlightened. The Kilauea is a screw boat of 400 tons, most unprepossessing in appearance, slow, but sure, and capable of bearing an infinite amount of battering. It is jokingly said that her keel has rasped off the branch coral round all the islands. Though there are many inter-island schooners, she is the only sure mode of reaching the windward islands in less than a week; and though at present I am disposed to think rather slightingly of her, and to class her with the New Zealand coasting craft, yet the residents are very proud of her, and speak lovingly of her, and regard her as a blessed deliverance from the horrors of beating to windward. She has a shabby, obsolete look about her, like a second-rate coasting collier, or an old American tow-boat. She looks ill-found, too; I saw two essential pieces of tackle give way as they were hoisting the main sail. {44} She has a small saloon with a double tier of berths, besides transoms, which give accommodation on the level of the lower berth. There is a stern cabin, which is a prolongation of the saloon, and not in any way separated from it. There is no ladies' cabin; but sex, race, and colour are included in a promiscuous arrangement. Miss Karpe, my travelling companion, and two agreeable ladies, were already in their berths very sick, but I did not get into mine because a cockroach, looking as large as a mouse, occupied the pillow, and a companion not much smaller was roaming over the quilt without any definite purpose. I can't vouch for the accuracy of my observation, but it seemed to me that these tremendous creatures were dark red, with eyes like lobsters', and antennae two inches long. They looked capable of carrying out the most dangerous and inscrutable designs. I called the Malay steward; he smiled mournfully, but spoke reassuringly, and pledged his word for their innocuousness, but I never can believe that they are not the enemies of man; and I lay down on the transom, not to sleep, however, for it seemed essential to keep watch on the proceedings of these formidable vermin. The grotesqueness of the arrangements of the berths and their occupants grew on me during the night, and the climax was put upon it when a gentleman coming down in the early morning asked me if I knew that I was using the Governor of Maui's head for a footstool, this portly native "Excellency" being in profound slumber on the forward part of the transom. This diagram represents one side of the saloon and the "happy family" of English, Chinamen, Hawaiians, and Americans: Governor Lyman. Miss Karpe. Miss ---. Afong. Vacant. Miss ---. Governor Nahaolelua. Myself. An Hawaiian. I noticed, too, that there were very few trunks and portmanteaus, but that the after end of the saloon was heaped with Mexican saddles and saddlebags, which I learned too late were the essential gear of every traveller on Hawaii. At five this morning we were at anchor in the roads of Lahaina, the chief village on the mountainous island of Maui. This place is very beautiful from the sea, for beyond the blue water and the foamy reef the eye rests gratefully on a picturesque collection of low, one- storied, thatched houses, many of frame, painted white; others of grass, but all with deep, cool verandahs, half hidden among palms, bananas, kukuis, breadfruit, and mangoes, dark groves against gentle slopes behind, covered with sugar-cane of a bright pea-green. It is but a narrow strip of land between the ocean and the red, flaring, almost inaccessible, Maui hills, which here rise abruptly to a height of 6,000 feet, pinnacled, chasmed, buttressed, and almost verdureless, except in a few deep clefts, green and cool with ferns and candlenut trees, and moist with falling water. Lahaina looked intensely tropical in the roseflush of the early morning, a dream of some bright southern isle, too surely to pass away. The sun blazed down on shore, ship, and sea, glorifying all things through the winter day. It was again ecstasy "to dream, and dream" under the awning, fanned by the light sea-breeze, with the murmur of an unknown musical tongue in one's ears, and the rich colouring and graceful grouping of a tropical race around one. We called at Maaleia, a neck of sandy, scorched, verdureless soil, and at Ulupalakua, or rather at the furnace seven times heated, which is the landing of the plantation of that name, on whose breezy slopes cane refreshes the eye at a height of 2,000 feet above the sea. We anchored at both places, and with what seemed to me a needless amount of delay, discharged goods and natives, and natives, mats, and calabashes were embarked. In addition to the essential mat and calabash of poi, every native carried some pet, either dog or cat, which was caressed, sung to, and talked to with extreme tenderness; but there were hardly any children, and I noticed that where there were any, the men took charge of them. There were very few fine, manly dogs; the pets in greatest favour are obviously those odious weak-eyed, pink-nosed Maltese terriers. The aspect of the sea was so completely lazy, that it was a fresh surprise as each indolent undulation touched the shore that it had latent vigour left to throw itself upwards into clouds of spray. We looked through limpid water into cool depths where strange bright fish darted through the submarine chapparal, but the coolness was imaginary, for the water was at 80. degrees {47} The air above the great black lava flood, which in prehistoric times had flowed into the sea, and had ever since declined the kindly draping offices of nature, vibrated in waves of heat. Even the imperishable cocoanut trees, whose tall, bare, curved trunks rose from the lava or the burnt red earth, were gaunt, tattered, and thirsty-looking, weary of crying for moisture to the pitiless skies. At last the ceaseless ripple of talk ceased, crew and passengers slept on the hot deck, and no sounds were heard but the drowsy flap of the awning, and the drowsier creak of the rudder, as the Kilauea swayed sleepily on the lazy undulations. The flag drooped and fainted with heat. The white sun blazed like a magnesium light on blue water, black lava, and fiery soil, roasting, blinding, scintillating, and flushed the red rocks of Maui into glory. It was a constant marvel that troops of mounted natives, male and female, could gallop on the scorching shore without being melted or shrivelled. It is all glorious, this fierce bright glow of the Tropic of Cancer, yet it was a relief to look up the great rolling featureless slopes above Ulupalakua to a forest belt of perennial green, watered, they say, by perpetual showers, and a little later to see a mountain summit uplifted into a region of endless winter, above a steady cloud-bank as white as snow. This mountain, Haleakala, the House of the Sun, is the largest extinct volcano in the world, its terminal crater being nineteen miles in circumference at a height of more than 10,000 feet. It, and its spurs, slopes, and clusters of small craters form East Maui. West Maui is composed mainly of the lofty picturesque group of the Eeka mountains. A desert strip of land, not much above high water mark, unites the twain, which form an island forty-eight miles long and thirty broad, with an area of 620 square miles. We left Maui in the afternoon, and spent the next six hours in crossing the channel between it and Hawaii, but the short tropic day did not allow us to see anything of the latter island but two snow- capped domes uplifted above the clouds. I have been reading Jarves' excellent book on the islands as industriously as possible, as well as trying to get information from my fellow-passengers regarding the region into which I have been so suddenly and unintentionally projected. I really know nothing about Hawaii, or the size and phenomena of the volcano to which we are bound, or the state of society or of the native race, or of the relations existing between it and the foreign population, or of the details of the constitution. This ignorance is most oppressive, and I see that it will not be easily enlightened, for among several intelligent gentlemen who have been conversing with me, no two seem agreed on any matter of fact. From the hour of my landing I have observed the existence of two parties of pro and anti missionary leanings, with views on all island subjects in grotesque antagonism. So far, the former have left the undoubted results of missionary effort here to speak for themselves; and I am almost disposed, from the pertinacious aggressiveness of the latter party, to think that it must be weak. I have already been seized upon (a gentleman would write "button- holed") by several persons, who, in their anxiety to be first in imprinting their own views on the tabula rasa of a stranger's mind, have exercised an unseemly overhaste in giving the conversation an anti-missionary twist. They apparently desire to convey the impression that the New England teachers, finding a people rejoicing in the innocence and simplicity of Eden, taught them the knowledge of evil, turned them into a nation of hypocrites, and with a strange mingling of fanaticism and selfishness, afflicted them with many woes calculated to accelerate their extinction, CLOTHING among others. The animus appears strong and bitter. There are two intelligent and highly educated ladies on board, daughters of missionaries, and the candid and cautious tone in which they speak on the same subject impresses me favourably. Mr. Damon introduced me to a very handsome half white gentleman, a lawyer of ability, and lately interpreter to the Legislature, Mr. Ragsdale, or, as he is usually called, "Bill Ragsdale," a leading spirit among the natives. His conversation was eloquent and poetic, though rather stilted, and he has a good deal of French mannerism; but if he is a specimen of native patriotic feeling, I think that the extinction of Hawaiian nationality must be far off. I was amused with the attention that he paid to his dress under very adverse circumstances. He has appeared in three different suits, with light kid gloves to match, all equally elegant, in two days. A Chinese gentleman, who is at the same time a wealthy merchant at Honolulu, and a successful planter on Hawaii, interests me, from the quiet keen intelligence of his face, and the courtesy and dignity of his manner. I hear that he possesses the respect of the whole community for his honour and integrity. It is quite unlike an ordinary miscellaneous herd of passengers. The tone is so cheerful, courteous, and friendly, and people speak without introductions, and help to make the time pass pleasantly to each other. HILO, HAWAII. The Kilauea is not a fast propeller, and as she lurched very much in crossing the channel most of the passengers were sea-sick, a casualty which did not impair their cheerfulness and good humour. After dark we called at Kawaihae (pronounced To-wee-hye), on the northwest of Hawaii, and then steamed through the channel to the east or windward side. I was only too glad on the second night to accept the offer of "a mattrass on the skylight," but between the heavy rolling caused by the windward swell, and the natural excitement on nearing the land of volcanoes and earthquakes, I could not sleep, and no other person slept, for it was considered "a very rough passage," though there was hardly a yachtsman's breeze. It would do these Sybarites good to give them a short spell of the howling horrors of the North or South Atlantic, an easterly snowstorm off Sable Island, or a winter gale in the latitude of Inaccessible Island! The night was cloudy, and so the glare from Kilauea which is often seen far out at sea was not visible. When the sun rose amidst showers and rainbows (for this is the showery season), I could hardly believe my eyes. Scenery, vegetation, colour were all changed. The glowing red, the fiery glare, the obtrusive lack of vegetation were all gone. There was a magnificent coast-line of grey cliffs many hundred feet in height, usually draped with green, but often black, caverned, and fantastic at their bases. Into cracks and caverns the heavy waves surged with a sound like artillery, sending their broad white sheets of foam high up among the ferns and trailers, and drowning for a time the endless baritone of the surf, which is never silent through the summer years. Cascades in numbers took one impulsive leap from the cliffs into the sea, or came thundering down clefts or "gulches," which, widening at their extremities, opened on smooth green lawns, each one of which has its grass house or houses, kalo patch, bananas, and coco-palms, so close to the broad Pacific that its spray often frittered itself away over their fan-like leaves. Above the cliffs there were grassy uplands with park-like clumps of the screw-pine, and candle-nut, and glades and dells of dazzling green, bright with cataracts, opened up among the dark dense forests which for some thousands of feet girdle Mauna Kea and Mauna Loa, two vast volcanic mountains, whose snowcapped summits gleamed here and there above the clouds, at an altitude of nearly 14,000 feet. Creation surely cannot exhibit a more brilliant green than that which clothes windward Hawaii with perpetual spring. I have never seen such verdure. In the final twenty-nine miles there are more than sixty gulches, from 100 to 700 feet in depth, each with its cataracts, and wild vagaries of tropical luxuriance. Native churches, frame-built and painted white, are almost like mile-stones along the coast, far too large and too many for the notoriously dwindling population. Ten miles from Hilo we came in sight of the first sugar plantation, with its patches of yet brighter green, its white boiling house and tall chimney stack; then more churches, more plantations, more gulches, more houses, and before ten we steamed into Byron's, or as it is now called Hilo Bay. This is the paradise of Hawaii. What Honolulu attempts to be, Hilo is without effort. Its crescent-shaped bay, said to be the most beautiful in the Pacific, is a semi-circle of about two miles, with its farther extremity formed by Cocoanut Island, a black lava islet on which this palm attains great perfection, and beyond it again a fringe of cocoanuts marks the deep indentations of the shore. From this island to the north point of the bay, there is a band of golden sand on which the roar of the surf sounded thunderous and drowsy as it mingled with the music of living waters, the Waiakea and the Wailuku, which after lashing the sides of the mountains which give them birth, glide deep and fern-fringed into the ocean. Native houses, half hidden by greenery, line the bay, and stud the heights above the Wailuku, and near the landing some white frame houses and three church spires above the wood denote the foreign element. Hilo is unique. Its climate is humid, and the long repose which it has enjoyed from rude volcanic upheavals has mingled a great depth of vegetable mould with the decomposed lava. Rich soil, rain, heat, sunshine, stimulate nature to supreme efforts, and there is a luxuriant prodigality of vegetation which leaves nothing uncovered but the golden margin of the sea, and even that above high-water- mark is green with the Convolvulus maritimus. So dense is the wood that Hilo is rather suggested than seen. It is only on shore that one becomes aware of its bewildering variety of native and exotic trees and shrubs. From the sea it looks one dense mass of greenery, in which the bright foliage of the candle-nut relieves the glossy dark green of the breadfruit--a maze of preposterous bananas, out of which rise slender annulated trunks of palms giving their infinite grace to the grove. And palms along the bay, almost among the surf, toss their waving plumes in the sweet soft breeze, not "palms in exile," but children of a blessed isle where "never wind blows loudly." Above Hilo, broad lands sweeping up cloudwards, with their sugar cane, kalo, melons, pine-apples, and banana groves suggest the boundless liberality of Nature. Woods and waters, hill and valley are all there, and from the region of an endless summer the eye takes in the domain of an endless winter, where almost perpetual snow crowns the summits of Mauna Kea and Mauna Loa. Mauna Kea from Hilo has a shapely aspect, for its top is broken into peaks, said to be the craters of extinct volcanoes, but my eyes seek the dome-like curve of Mauna Loa with far deeper interest, for it is as yet an unfinished mountain. It has a huge crater on its summit 800 feet in depth, and a pit of unresting fire on its side; it throbs and rumbles, and palpitates; it has sent forth floods of fire over all this part of Hawaii, and at any moment it may be crowned with a lonely light, showing that its tremendous forces are again in activity. My imagination is already inflamed by hearing of marvels, and I am beginning to think tropically. Canoes came off from the shore, dusky swimmers glided through the water, youths, athletes, like the bronzes of the Naples Museum, rode the waves on their surf-boards, brilliantly dressed riders galloped along the sands and came trooping down the bridle-paths from all the vicinity till a many-coloured tropical crowd had assembled at the landing. Then a whaleboat came off, rowed by eight young men in white linen suits and white straw hats, with wreaths of carmine- coloured flowers round both hats and throats. They were singing a glee in honour of Mr. Ragsdale, whom they sprang on deck to welcome. Our crowd of native fellow-passengers, by some inscrutable process, had re-arrayed themselves and blossomed into brilliancy. Hordes of Hilo natives swarmed on deck, and it became a Babel of alohas, kisses, hand-shakings, and reiterated welcomes. The glee singers threw their beautiful garlands of roses and ohias over the foreign passengers, and music, flowers, good-will and kindliness made us welcome to these enchanted shores. We landed in a whaleboat, and were hoisted up a rude pier which was crowded, for what the arrival of the Australian mail-steamer is to Honolulu, the coming of the Kilauea is to Hilo. I had not time to feel myself a stranger, there were so many introductions, and so much friendliness. Mr. Coan and Mr. Lyman, two of the most venerable of the few surviving missionaries, were on the landing, and I was introduced to them and many others. There is no hotel in Hilo. The residents receive strangers, and Miss Karpe and I were soon installed in a large buff frame-house, with two deep verandahs, the residence of Mr. Severance, Sheriff of Hawaii. Unlike many other places, Hilo is more fascinating on closer acquaintance, so fascinating that it is hard to write about it in plain prose. Two narrow roads lead up from the sea to one as narrow, running parallel with it. Further up the hill another runs in the same direction. There are no conveyances, and outside the village these narrow roads dwindle into bridle-paths, with just room for one horse to pass another. The houses in which Mr. Coan, Mr. Lyman, Dr. Wetmore (formerly of the Mission), and one or two others live, have just enough suggestion of New England about them to remind one of the dominant influence on these islands, but the climate has idealized them, and clothed them with poetry and antiquity. Of the three churches, the most prominent is the Roman Catholic Church, a white frame building with two great towers; Mr. Coan's native church with a spire comes next; and then the neat little foreign church, also with a spire. The Romish Church is a rather noisy neighbour, for its bells ring at unnatural hours, and doleful strains of a band which cannot play either in time or tune proceed from it. The court-house, a large buff painted frame-building with two deep verandahs, standing on a well-kept lawn planted with exotic trees, is the most imposing building in Hilo. All the foreigners have carried out their individual tastes in their dwellings, and the result is very agreeable, though in picturesqueness they must yield the plain to the native houses, which whether of frame, or grass plain or plaited, whether one or two storied, all have the deep thatched roofs and verandahs plain or fantastically latticed, which are so in harmony with the surroundings. These lattices and single and double verandahs are gorgeous with trailers, and the general warm brown tint of the houses contrasts pleasantly with the deep green of the bananas which over-shadow them. There are living waters everywhere. Each house seems to possess its pure bright stream, which is arrested in bathing houses to be liberated among kalo patches of the brightest green. Every verandah appears a gathering place, and the bright holukus of the women, the gay shirts and bandanas of the men, the brilliant wreaths of natural flowers which adorn both, the hot-house temperature, the new trees and flowers which demand attention, the strange rich odours, and the low monotonous recitative which mourns through the groves make me feel that I am in a new world. Ah, this is all Polynesian! This must be the land to which the "timid-eyed" lotos-eaters came. There is a strange fascination in the languid air, and it is strangely sweet "to dream of fatherland" . . . I.L.B. LETTER IV. HILO, HAWAII. I find that I can send another short letter before leaving for the volcano. I cannot convey to you any idea of the greenness and lavish luxuriance of this place, where everything flourishes, and glorious trailers and parasitic ferns hide all unsightly objects out of sight. It presents a bewildering maze of lilies, roses, fuschias, clematis, begonias, convolvuli, the huge appalling looking granadilla, the purple and yellow water lemons, also varieties of passiflora, both with delicious edible fruit, custard apples, rose apples, mangoes, mangostein guavas, bamboos, alligator pears, oranges, tamarinds, papayas, bananas, breadfruit, magnolias, geraniums, candle-nut, gardenias, dracaenas, eucalyptus, pandanus, ohias, {59a} kamani trees, kalo, {59b} noni, {59c} and quantities of other trees and flowers, of which I shall eventually learn the names, patches of pine-apple, melons, and sugar-cane for children to suck, kalo and sweet potatoes. In the vicinity of this and all other houses, Chili peppers, and a ginger-plant with a drooping flower-stalk with a great number of blossoms, which when not fully developed have a singular resemblance to very pure porcelain tinted with pink at the extremities of the buds, are to be seen growing in "yards," to use a most unfitting Americanism. I don't know how to introduce you to some of the things which delight my eyes here; but I must ask you to believe that the specimens of tropical growths which we see in conservatories at home are in general either misrepresentations, or very feeble representations of these growths in their natural homes. I don't allude to flowers, and especially not to orchids, but in this instance very specially to bananas, coco-palms, and the pandanus. For example, there is a specimen of the Pandanus odoratissimus in the palm-house in the Edinburgh Botanic Gardens, which is certainly a malignant caricature, with its long straggling branches, and widely scattered tufts of poverty stricken foliage. The bananas and plantains in that same palm-house represent only the feeblest and poorest of their tribe. They require not only warmth and moisture, but the generous sunshine of the tropics for their development. In the same house the date and sugar-palms are tolerable specimens, but the cocoa-nut trees are most truly "palms in exile." I suppose that few people ever forget the first sight of a palm-tree of any species. I vividly remember seeing one for the first time at Malaga, but the coco-palm groves of the Pacific have a strangeness and witchery of their own. As I write now I hear the moaning rustle of the wind through their plume-like tops, and their long slender stems, and crisp crown of leaves above the trees with shining leafage which revel in damp, have a suggestion of Orientalism about them. How do they come too, on every atoll or rock that raises its head throughout this lonely ocean? They fringe the shores of these islands. Wherever it is dry and fiercely hot, and the lava is black and hard, and nothing else grows, or can grow, there they are, close to the sea, sending their root-fibres seawards as if in search of salt water. Their long, curved, wrinkled, perfectly cylindrical stems, bulging near the ground like an apothecary's pestle, rise to a height of from sixty to one hundred feet. These stems are never straight, and in a grove lean and curve every way, and are apparently capable of enduring any force of wind or earthquake. They look as if they had never been young, and they show no signs of growth, rearing their plumy tufts so far aloft, and casting their shadows so far away, always supremely lonely, as though they belonged to the heavens rather than the earth. Then, while all else that grows is green they are yellowish. Their clusters of nuts in all stages of growth are yellow, their fan-like leaves, which are from twelve to twenty feet long, are yellow, and an amber light pervades and surrounds them. They provide milk, oil, food, rope, and matting, and each tree produces about one hundred nuts annually. The pandanus, or lauhala, is one of the most striking features of the islands. Its funereal foliage droops in Hilo, and it was it that I noticed all along the windward coast as having a most striking peculiarity of aerial roots which the branches send down to the ground, and which I now see have large cup-shaped spongioles. These air-roots seem like props, and appear to vary in length from three to twelve feet, according to the situation of the tree. There is one variety I saw to-day, the "screw pine," which is really dangerous if one approached it unguardedly. It is a whorled pandanus, with long sword-shaped leaves, spirally arranged in three rows, and hard, saw-toothed edges, very sharp. When unbranched as I saw them, they resemble at a distance pine-apple plants thirty times magnified. But the mournful looking trees along the coast and all about Hilo are mostly the Pandanus odoratissimus, a spreading and branching tree which grows fully twenty-five feet high, supports itself among inaccessible rocks by its prop-like roots, and is one of the first plants to appear on the newly-formed Pacific islands. {62} Its foliage is singularly dense, although it is borne in tufts of a quantity of long yucca-like leaves on the branches. The shape of the tree is usually circular. The mournful look is caused by the leaves taking a downward and very decided droop in the middle. At present each tuft of leaves has in its centre an object like a green pine-apple. This contains the seeds which are eatable, as is also the fleshy part of the drupes. I find that it is from the seeds of this tree and their coverings that the brilliant orange leis, or garlands of the natives, are made. The soft white case of the leaves and the terminal buds can also be eaten. The leaves are used for thatching, and their tough longitudinal fibres for mats and ropes. There is another kind, the Pandanus vacoa, the same as is used for making sugar bags in Mauritius, but I have not seen it. One does not forget the first sight of a palm. I think the banana comes next, and I see them in perfection here for the first time, as those in Honolulu grow in "yards," and are tattered by the winds. It transports me into the tropics in feeling, as I am already in them in fact, and satisfies all my cravings for something which shall represent and epitomize their luxuriance, as well as for simplicity and grace in vegetable form. And here it is everywhere with its shining shade, its smooth fat green stem, its crown of huge curving leaves from four to ten feet long, and its heavy cluster of a whorl of green or golden fruit, with a pendant purple cone of undeveloped blossom below. It is of the tropics, tropical; a thing of beauty, and gladness, and sunshine. It is indigenous here, and wild, but never bears seeds, and is propagated solely by suckers, which spring up when the parent plant has fruited, or by cuttings. It bears seed, strange to say, only (so far as is known) in the Andaman Islands, where, stranger still, it springs up as a second growth wherever the forests are cleared. Go to the palm-house, find the Musa sapientum, magnify it ten times, glorify it immeasurably, and you will have a laggard idea of the banana groves of Hilo. The ground is carpeted with a grass of preternaturally vivid green and rankness of growth, mixed with a handsome fern, with a caudex a foot high, the Sadleria cyathoides, and another of exquisite beauty, the Micropia tenuifolia, which are said to be the commonest ferns on Hawaii. It looks Elysian. Hilo is a lively place for such a mere village; so many natives are stirring about, and dashing along the narrow roads on horseback. This is a large airy house, simple and tasteful, with pretty engravings and water-colour drawings on the walls. There is a large bath-house in the garden, into which a pure, cool stream has been led, and the gurgle and music of many such streams fill the sweet, soft air. There is a saying among sailors, "Follow a Pacific shower, and it leads you to Hilo." Indeed I think they have a rainfall of from thirteen to sixteen feet annually. These deep verandahs are very pleasant, for they render window-blinds unnecessary; so there is nothing of that dark stuffiness which makes indoor life a trial in the closed, shadeless Australian houses. Miss Karpe, my travelling companion, is a lady of great energy, and apparently an adept in the art of travelling. Undismayed by three days of sea-sickness, and the prospect of the tremendous journey to the volcano to-morrow, she extemporised a ride to the Anuenue Falls on the Wailuku this afternoon, and I weakly accompanied her, a burly policeman being our guide. The track is only a scramble among rocks and holes, concealed by grass and ferns, and we had to cross a stream, full of great holes, several times. The Fall itself is very pretty, 110 feet in one descent, with a cavernous shrine behind the water, filled with ferns. There were large ferns all round the Fall, and a jungle of luxuriant tropical shrubs of many kinds. Three miles above this Fall there are the Pei-pei Falls, very interesting geologically. The Wailuku River is the boundary between the two great volcanoes, and its waters, it is supposed by learned men, have often flowed over heated beds of basalt, with the result of columnar formation radiating from the bottom of the stream. This structure is sometimes beautifully exhibited in the form of Gothic archways, through which the torrent pours into a basin, surrounded by curved, broken, and half-sunk prisms, black and prominent amidst the white foam of the Falls. In several places the river has just pierced the beds of lava, and in one passes under a thick rock bridge, several hundred feet wide. Often, where the water flows over beds of dark grey basalt, masses of trachyte, closely resembling syenite, have formed "potholes," and by mutual action have been worn to pebbles. At Pei-pei there are three circular pools, each about fifty feet in diameter, and separated by walls six feet thick, in a bed of columnar basalt. {65} During freshets the river sometimes rises thirty feet, and hides these pools, but during the dry season the upper bed is bare, and after a succession of cascades of various heights the stream pours into the first basin, filling it with foam. From this there is no apparent outlet, but leaves thrown in soon appear in the second basin, whose tranquillity is only disturbed by a few bubbles. Between this and the third there are two subterranean passages, and the water there leaps over a fall about forty feet high, nearly covering a perfect Gothic arch which is the entrance to a shallow cave. The scene is enclosed by high and nearly perpendicular walls. {66} Near the Anuenue Fall we stopped at a native house, outside which a woman, in a rose-coloured chemise, was stringing roses for a necklace, while her husband pounded the kalo root on a board. His only clothing was the malo, a narrow strip of cloth wound round the loins, and passed between the legs. This was the only covering worn by men before the introduction of Christianity. Females wore the pau, a short petticoat made of tapa, which reached from the waist to the knees. To our eyes, the brown skin produces nearly the effect of clothing. Everything was new and interesting, but the ride was spoiled by my insecure seat in my saddle, and the increased pain in my spine which riding produced. Once in crossing a stream the horses have to make a sort of downward jump from a rock, and I slipped round my horse's neck. Indeed on the way back I felt that on the ground of health I must give up the volcano, as I would never consent to be carried to it, like Lady Franklin, in a litter. When we returned, Mr. Severance suggested that it would be much better for me to follow the Hawaiian fashion, and ride astride, and put his saddle on the horse. It was only my strong desire to see the volcano which made me consent to a mode of riding against which I have so strong a prejudice, but the result of the experiment is that I shall visit Kilauea thus or not at all. The native women all ride astride, on ordinary occasions in the full sacks, or holukus, and on gala days in the pau, the gay, winged dress which I described in writing from Honolulu. A great many of the foreign ladies on Hawaii have adopted the Mexican saddle also, for greater security to themselves and ease to their horses, on the steep and perilous bridle-tracks, but they wear full Turkish trowsers and jauntily-made dresses reaching to the ankles. It appears that Hilo is free from the universally admitted nuisance of morning calls. The hours are simple--eight o'clock breakfasts, one o'clock dinners, six o'clock suppers. If people want anything with you, they come at any hour of the day, but if they only wish to be sociable, the early evening is the recognized time for "calling." After supper, when the day's work is done, people take their lanterns and visit each other, either in the verandahs or in the cheerful parlours which open upon them. There are no door-bells, or solemn announcements by servants of visitors' names, or "not-at- homes." If people are in their parlours, it is presumed that they receive their friends. Several pleasant people came in this evening. They seem to take great interest in two ladies going to the volcano without an escort, but no news has been received from it lately, and I fear that it is not very active as no glare is visible to-night. Mr. Thompson, the pastor of the small foreign congregation here, called on me. He is a very agreeable, accomplished man, and is acquainted with Dr. Holland and several of my New England friends. He kindly brought his wife's riding-costume for my trip to Kilauea. The Rev. Titus Coan, one of the first and most successful missionaries to Hawaii, also called. He is a tall, majestic-looking man, physically well fitted for the extraordinary exertions he has undergone in mission work, and intellectually also, I should think, for his face expresses great mental strength, and nothing of the weakness of a sanguine enthusiast. He has admitted about 12,000 persons into the Christian Church. He is the greatest authority on volcanoes on the islands, and his enthusiastic manner and illuminated countenance as he spoke of Kilauea, have raised my expectations to the highest pitch. We are prepared for to-morrow, having engaged a native named Upa, who boasts a little English, as our guide. He provides three horses and himself for three days for the sum of thirty dollars. I.L.B. LETTER V. VOLCANO OF KILAUEA, Jan. 31. Bruised aching bones, strained muscles, and overwhelming fatigue, render it hardly possible for me to undergo the physical labour of writing, but in spirit I am so elated with the triumph of success, and so thrilled by new sensations, that though I cannot communicate the incommunicable, I want to write to you while the impression of Kilauea is fresh, and by "the light that never was on sea or shore." By eight yesterday morning our preparations were finished, and Miss Karpe, whose conversance with the details of travelling I envy, mounted her horse on her own side-saddle, dressed in a short grey waterproof, and a broad-brimmed Leghorn hat tied so tightly over her ears with a green veil as to give it the look of a double spout. The only pack her horse carried was a bundle of cloaks and shawls, slung together with an umbrella on the horn of her saddle. Upa, who was most picturesquely got up in the native style with garlands of flowers round his hat and throat, carried our saddle-bags on the peak of his saddle, a bag with bananas, bread, and a bottle of tea on the horn, and a canteen of water round his waist. I had on my coarse Australian hat which serves the double purpose of sunshade and umbrella, Mrs. Thompson's riding costume, my great rusty New Zealand boots, and my blanket strapped behind a very gaily ornamented brass-bossed demi-pique Mexican saddle, which one of the missionary's daughters had lent me. It has a horn in front, a low peak behind, large wooden stirrups with leathern flaps the length of the stirrup-leathers, to prevent the dress from coming in contact with the horse, and strong guards of hide which hang over and below the stirrup, and cover it and the foot up to the ancles, to prevent the feet or boots from being torn in riding through the bush. Each horse had four fathoms of tethering rope wound several times round his neck. In such fashion must all travelling be done on Hawaii, whether by ladies or gentlemen. Upa supplied the picturesque element, we the grotesque. The morning was moist and unpropitious looking. As the greater part of the thirty miles has to be travelled at a foot's-pace the guide took advantage of the soft grassy track which leads out of Hilo, to go off at full gallop, a proceeding which made me at once conscious of the demerits of my novel way of riding. To guide the horse and to clutch the horn of the saddle with both hands were clearly incompatible, so I abandoned the first as being the least important. Then my feet either slipped too far into the stirrups and were cut, or they were jerked out; every corner was a new terror, for at each I was nearly pitched off on one side, and when at last Upa stopped, and my beast stopped without consulting my wishes, only a desperate grasp of mane and tethering rope saved me from going over his head. At this ridiculous moment we came upon a bevy of brown maidens swimming in a lakelet by the roadside, who increased my confusion by a chorus of laughter. How fervently I hoped that the track would never admit of galloping again! Hilo fringes off with pretty native houses, kalo patches and mullet ponds, and in about four miles the track, then formed of rough hard lava, and not more than 24 inches wide, enters a forest of the densest description, a burst of true tropical jungle. I could not have imagined anything so perfectly beautiful, nature seemed to riot in the production of wonderful forms, as if the moist hot-house air encouraged her in lavish excesses. Such endless variety, such depths of green, such an impassable and altogether inextricable maze of forest trees, ferns, and lianas! There were palms, breadfruit trees, ohias, eugenias, candle-nuts of immense size, Koa (acacia), bananas, noni, bamboos, papayas (Carica papaya), guavas, ti trees (Cordyline terminalis), treeferns, climbing ferns, parasitic ferns, and ferns themselves the prey of parasites of their own species. The lianas were there in profusion climbing over the highest trees, and entangling them, with stems varying in size from those as thick as a man's arm to those as slender as whipcord, binding all in an impassable network, and hanging over our heads in rich festoons or tendrils swaying in the breeze. There were trailers, i.e., (Freycinetia scandens) with heavy knotted stems, as thick as a frigate's stoutest hawser, coiling up to the tops of tall ohias with tufted leaves like yuccas, and crimson spikes of gaudy blossom. The shining festoons of the yam and the graceful trailers of the maile (Alyxia Olivaeformis), a sweet scented vine, from which the natives make garlands, and glossy leaved climbers hung from tree to tree, and to brighten all, huge morning glories of a heavenly blue opened a thousand blossoms to the sun as if to give a tenderer loveliness to the forest. Here trees grow and fall, and nature covers them where they lie with a new vegetation which altogether obliterates their hasty decay. It is four miles of beautiful and inextricable confusion, untrodden by human feet except on the narrow track. "Of every tree in this garden thou mayest freely eat," and no serpent or noxious thing trails its hideous form through this Eden. It was quite intoxicating, so new, wonderful, and solemn withal, that I was sorry when we emerged from its shady depths upon a grove of cocoanut trees and the glare of day. Two very poor-looking grass huts, with a ragged patch of sugar-cane beside them, gave us an excuse for half an hour's rest. An old woman in a red sack, much tattooed, with thick short grey hair bristling on her head, sat on a palm root, holding a nude brown child; a lean hideous old man, dressed only in a malo, leaned against its stem, our horses with their highly miscellaneous gear were tethered to a fern stump, and Upa, the most picturesque of the party, served out tea. He and the natives talked incessantly, and from the frequency with which the words "wahine haole" (foreign woman) occurred, the subject of their conversation was obvious. Upa has taken up the notion from something Mr. S--- said, that I am a "high chief," and related to Queen Victoria, and he was doubtlessly imposing this fable on the people. In spite of their poverty and squalor, if squalor is a term which can be applied to aught beneath these sunny skies, there was a kindliness about them which they made us feel, and the aloha with which they parted from us had a sweet friendly sound. From this grove we travelled as before in single file over an immense expanse of lava of the kind called pahoehoe, or satin rock, to distinguish it from the a-a, or jagged, rugged, impassable rock. Savants all use these terms in the absence of any equally expressive in English. The pahoehoe extends in the Hilo direction from hence about twenty-three miles. It is the cooled and arrested torrent of lava which in past ages has flowed towards Hilo from Kilauea. It lies in hummocks, in coils, in rippled waves, in rivers, in huge convolutions, in pools smooth and still, and in caverns which are really bubbles. Hundreds of square miles of the island are made up of this and nothing more. A very frequent aspect of pahoehoe is the likeness on a magnificent scale of a thick coat of cream drawn in wrinkling folds to the side of a milk-pan. This lava is all grey, and the greater part of its surface is slightly roughened. Wherever this is not the case the horses slip upon it as upon ice. Here I began to realize the universally igneous origin of Hawaii, as I had not done among the finely disintegrated lava of Hilo. From the hard black rocks which border the sea, to the loftiest mountain dome or peak, every stone, atom of dust, and foot of fruitful or barren soil bears the Plutonic mark. In fact, the island has been raised heap on heap, ridge on ridge, mountain on mountain, to nearly the height of Mont Blanc, by the same volcanic forces which are still in operation here, and may still add at intervals to the height of the blue dome of Mauna Loa, of which we caught occasional glimpses above the clouds. Hawaii is actually at the present time being built up from the ocean, and this great sea of pahoehoe is not to be regarded as a vindictive eruption, bringing desolation on a fertile region, but as an architectural and formative process. There is no water, except a few deposits of rain-water in holes, but the moist air and incessant showers have aided nature to mantle this frightful expanse with an abundant vegetation, principally ferns of an exquisite green, the most conspicuous being the Sadleria, the Gleichenia Hawaiiensis, a running wire-like fern, and the exquisite Microlepia tenuifolia, dwarf guava, with its white flowers resembling orange flowers in odour, and ohelos (Vaccinium reticulatum), with their red and white berries, and a profusion of small-leaved ohias (Metrosideros polymorpha), with their deep crimson tasselled flowers, and their young shoots of bright crimson, relieved the monotony of green. These crimson tassels deftly strung on thread or fibres, are much used by the natives for their leis, or garlands. The ti tree (Cordyline terminalis) which abounds also on the lava, is most valuable. They cook their food wrapped up in its leaves, the porous root when baked, has the taste and texture of molasses candy, and when distilled yields a spirit, and the leaves form wrappings for fish, hard poi, and other edibles. Occasionally a clump of tufted coco-palms, or of the beautiful candle-nut rose among the smaller growths. To our left a fringe of palms marked the place where the lava and the ocean met, while, on our right, we were seldom out of sight of the dense timber belt, with its fringe of tree-ferns and bananas, which girdles Mauna Loa. The track, on the whole, is a perpetual upward scramble; for, though the ascent is so gradual, that it is only by the increasing coolness of the atmosphere that the increasing elevation is denoted, it is really nearly 4,000 feet in thirty miles. Only strong, sure-footed, well-shod horses can undertake this journey, for it is a constant scramble over rocks, going up or down natural steps, or cautiously treading along ledges. Most of the track is quite legible owing to the vegetation having been worn off the lava, but the rock itself hardly shows the slightest abrasion. Upa had indicated that we were to stop for rest at the "Half Way House;" and, as I was hardly able to sit on my horse owing to fatigue, I consoled myself by visions of a comfortable sofa and a cup of tea. It was with real dismay that I found the reality to consist of a grass hut, much out of repair, and which, bad as it was, was locked. Upa said we had ridden so slowly that it would be dark before we reached the volcano, and only allowed us to rest on the grass for half-an-hour. He had frequently reiterated "Half Way House, you wear spur;" and, on our remounting, he buckled on my foot a heavy rusty Mexican spur, with jingling ornaments and rowels an inch and a half long. These horses are so accustomed to be jogged with these instruments that they won't move without them. The prospect of five hours more riding looked rather black, for I was much exhausted, and my shoulders and knee-joints were in severe pain. Miss K.'s horse showed no other appreciation of a stick with which she belaboured him than flourishes of his tail, so, for a time, he was put in the middle, that Upa might add his more forcible persuasions, and I rode first and succeeded in getting my lazy animal into the priestly amble known at home as "a butter and eggs trot," the favourite travelling pace, but this not suiting the guide's notion of progress, he frequently rushed up behind with a torrent of Hawaiian, emphasized by heavy thumps on my horse's back, which so sorely jeopardised my seat on the animal, owing to his resenting the interference by kicking, that I "dropped astern" for the rest of the way, leaving Upa to belabour Miss K.'s steed for his diversion. The country altered but little, only the variety of trees gave place to the ohia alone, with its sombre foliage. There were neither birds nor insects, and the only travellers we encountered in the solitude compelled us to give them a wide berth, for they were a drove of half wild random cattle, led by a lean bull of hideous aspect, with crumpled horns. Two picturesque native vaccheros on mules accompanied them, and my flagging spirits were raised by their news that the volcano was quite active. The owner of these cattle knows that he has 10,000 head, and may have a great many more. They are shot for their hides by men who make shooting and skinning them a profession, and, near settlements, the owners are thankful to get two cents a pound for sirloin and rump-steaks. These, and great herds which are actually wild and ownerless upon the mountains, are a degenerate breed, with some of the worst peculiarities of the Texas cattle, and are the descendants of those which Vancouver placed on the islands and which were under Tabu for ten years. They destroy the old trees by gnawing the bark, and render the growth of young ones impossible. As it was getting dark we passed through a forest strip, where tree- ferns from twelve to eighteen feet in height, and with fronds from five to seven feet long, were the most attractive novelties. As we emerged, "with one stride came the dark," a great darkness, a cloudy night, with neither moon nor stars, and the track was further obscured by a belt of ohias. There were five miles of this, and I was so dead from fatigue and want of food, that I would willingly have lain down in the bush in the rain. I most heartlessly wished that Miss K. were tired too, for her voice, which seemed tireless as she rode ahead in the dark, rasped upon my ears. I could only keep on my saddle by leaning on the horn, and my clothes were soaked with the heavy rain. "A dreadful ride," one and another had said, and I then believed them. It seemed an awful solitude full of mystery. Often, I only knew that my companions were ahead by the sparks struck from their horse's shoes. It became a darkness which could be felt. "Is that possibly a pool of blood?" I thought in horror, as a rain puddle glowed crimson on the track. Not that indeed! A glare brighter and redder than that from any furnace suddenly lightened the whole sky, and from that moment brightened our path. There sat Miss K. under her dripping umbrella as provokingly erect as when she left Hilo. There Upa jogged along, huddled up in his poncho, and his canteen shone red. There the ohia trees were relieved blackly against the sky. The scene started out from the darkness with the suddenness of a revelation. We felt the pungency of sulphurous fumes in the still night air. A sound as of the sea broke on our ears, rising and falling as if breaking on the shore, but the ocean was thirty miles away. The heavens became redder and brighter, and when we reached the crater-house at eight, clouds of red vapour mixed with flame were curling ceaselessly out of a huge invisible pit of blackness, and Kilauea was in all its fiery glory. We had reached the largest active volcano in the world, the "place of everlasting burnings." Rarely was light more welcome than that which twinkled from under the verandah of the lonely crater-house into the rainy night. The hospitable landlord of this unique dwelling lifted me from my horse, and carried me into a pleasant room thoroughly warmed by a large wood fire, and I hastily retired to bed to spend much of the bitterly cold night in watching the fiery vapours rolling up out of the infinite darkness, and in dreading the descent into the crater. The heavy clouds were crimson with the reflection, and soon after midnight jets of flame of a most peculiar colour leapt fitfully into the air, accompanied by a dull throbbing sound. This morning was wet and murky as many mornings are here, and the view from the door was a blank up to ten o'clock, when the mist rolled away and revealed the mystery of last night, the mighty crater whose vast terminal wall is only a few yards from this house. We think of a volcano as a cone. This is a different thing. The abyss, which really is at a height of nearly 4,000 feet on the flank of Mauna Loa, has the appearance of a great pit on a rolling plain. But such a pit! It is nine miles in circumference, and its lowest area, which not long ago fell about 300 feet, just as ice on a pond falls when the water below it is withdrawn, covers six square miles. The depth of the crater varies from 800 to 1,100 feet in different years, according as the molten sea below is at flood or ebb. Signs of volcanic activity are present more or less throughout its whole depth, and for some distance round its margin, in the form of steam cracks, jets of sulphurous vapour, blowing cones, accumulating deposits of acicular crystals of sulphur, etc., and the pit itself is constantly rent and shaken by earthquakes. Grand eruptions occur at intervals with circumstances of indescribable terror and dignity, but Kilauea does not limit its activity to these outbursts, but has exhibited its marvellous phenomena through all known time in a lake or lakes in the southern part of the crater three miles from this side. This lake, the Hale-mau-mau, or House of Everlasting Fire of the Hawaiian mythology, the abode of the dreaded goddess Pele, is approachable with safety except during an eruption. The spectacle, however, varies almost daily, and at times the level of the lava in the pit within a pit is so low, and the suffocating gases are evolved in such enormous quantities, that travellers are unable to see anything. There had been no news from it for a week, and as nothing was to be seen but a very faint bluish vapour hanging round its margin, the prospect was not encouraging. When I have learned more about the Hawaiian volcanoes, I shall tell you more of their phenomena, but tonight I shall only write to you my first impressions of what we actually saw on this January 31st. My highest expectations have been infinitely exceeded, and I can hardly write soberly after such a spectacle, especially while through the open door I see the fiery clouds of vapour from the pit rolling up into a sky, glowing as if itself on fire. We were accompanied into the crater by a comical native guide, who mimicked us constantly, our Hilo guide, who "makes up" a little English, a native woman from Kona, who speaks imperfect English poetically, and her brother who speaks none. I was conscious that we foreign women with our stout staffs and grotesque dress looked like caricatures, and the natives, who have a keen sense of the ludicrous, did not conceal that they thought us so. The first descent down the terminal wall of the crater is very precipitous, but it and the slope which extends to the second descent are thickly covered with ohias, ohelos (a species of whortleberry), sadlerias, polypodiums, silver grass, and a great variety of bulbous plants many of which bore clusters of berries of a brilliant turquoise blue. The "beyond" looked terrible. I could not help clinging to these vestiges of the kindlier mood of nature in which she sought to cover the horrors she had wrought. The next descent is over rough blocks and ridges of broken lava, and appears to form part of a break which extends irregularly round the whole crater, and which probably marks a tremendous subsidence of its floor. Here the last apparent vegetation was left behind, and the familiar earth. We were in a new Plutonic region of blackness and awful desolation, the accustomed sights and sounds of nature all gone. Terraces, cliffs, lakes, ridges, rivers, mountain sides, whirlpools, chasms of lava surrounded us, solid, black, and shining, as if vitrified, or an ashen grey, stained yellow with sulphur here and there, or white with alum. The lava was fissured and upheaved everywhere by earthquakes, hot underneath, and emitting a hot breath. After more than an hour of very difficult climbing we reached the lowest level of the crater, pretty nearly a mile across, presenting from above the appearance of a sea at rest, but on crossing it we found it to be an expanse of waves and convolutions of ashy-coloured lava, with huge cracks filled up with black iridescent rolls of lava, only a few weeks old. Parts of it are very rough and ridgy, jammed together like field ice, or compacted by rolls of lava which may have swelled up from beneath, but the largest part of the area presents the appearance of huge coiled hawsers, the ropy formation of the lava rendering the illusion almost perfect. These are riven by deep cracks which emit hot sulphurous vapours. Strange to say, in one of these, deep down in that black and awful region, three slender metamorphosed ferns were growing, three exquisite forms, the fragile heralds of the great forest of vegetation, which probably in coming years will clothe this pit with beauty. Truly they seemed to speak of the love of God. On our right there was a precipitous ledge, and a recent flow of lava had poured over it, cooling as it fell into columnar shapes as symmetrical as those of Staffa. It took us a full hour to cross this deep depression, and as long to master a steep hot ascent of about 400 feet, formed by a recent lava-flow from Hale-mau-mau into the basin. This lava hill is an extraordinary sight--a flood of molten stone, solidifying as it ran down the declivity, forming arrested waves, streams, eddies, gigantic convolutions, forms of snakes, stems of trees, gnarled roots, crooked water-pipes, all involved and contorted on a gigantic scale, a wilderness of force and dread. Over one steeper place the lava had run in a fiery cascade about 100 feet wide. Some had reached the ground, some had been arrested midway, but all had taken the aspect of stems of trees. In some of the crevices I picked up a quantity of very curious filamentose lava, known as "Pele's hair." It resembles coarse spun glass, and is of a greenish or yellowish- brown colour. In many places the whole surface of the lava is covered with this substance seen through a glazed medium. During eruptions, when fire-fountains play to a great height, and drops of lava are thrown in all directions, the wind spins them out in clear green or yellow threads two or three feet long, which catch and adhere to projecting points. As we ascended, the flow became hotter under our feet, as well as more porous and glistening. It was so hot that a shower of rain hissed as it fell upon it. The crust became increasingly insecure, and necessitated our walking in single file with the guide in front, to test the security of the footing. I fell through several times, and always into holes full of sulphurous steam, so malignantly acid that my strong dog-skin gloves were burned through as I raised myself on my hands. We had followed a lava-flow for thirty miles up to the crater's brink, and now we had toiled over recent lava for three hours, and by all calculation were close to the pit, yet there was no smoke or sign of fire, and I felt sure that the volcano had died out for once for our especial disappointment. Indeed, I had been making up my mind for disappointment since we left the crater-house, in consequence of reading seven different accounts, in which language was exhausted in describing Kilauea. Suddenly, just above, and in front of us, gory drops were tossed in air, and springing forwards we stood on the brink of Hale-mau-mau, which was about 35 feet below us. I think we all screamed, I know we all wept, but we were speechless, for a new glory and terror had been added to the earth. It is the most unutterable of wonderful things. The words of common speech are quite useless. It is unimaginable, indescribable, a sight to remember for ever, a sight which at once took possession of every faculty of sense and soul, removing one altogether out of the range of ordinary life. Here was the real "bottomless pit"--the "fire which is not quenched"--"the place of hell"--"the lake which burneth with fire and brimstone"-- the "everlasting burnings"--the fiery sea whose waves are never weary. There were groanings, rumblings, and detonations, rushings, hissings, and splashings, and the crashing sound of breakers on the coast, but it was the surging of fiery waves upon a fiery shore. But what can I write! Such words as jets, fountains, waves, spray, convey some idea of order and regularity, but here there was none. The inner lake, while we stood there, formed a sort of crater within itself, the whole lava sea rose about three feet, a blowing cone about eight feet high was formed, it was never the same two minutes together. And what we saw had no existence a month ago, and probably will be changed in every essential feature a month hence. What we did see was one irregularly-shaped lake, possibly 500 feet wide at its narrowest part and nearly half a mile at its broadest, almost divided into two by a low bank of lava, which extended nearly across it where it was narrowest, and which was raised visibly before our eyes. The sides of the nearest part of the lake were absolutely perpendicular, but nowhere more than 40 feet high; but opposite to us on the far side of the larger lake they were bold and craggy, and probably not less than 150 feet high. On one side there was an expanse entirely occupied with blowing cones, and jets of steam or vapour. The lake has been known to sink 400 feet, and a month ago it overflowed its banks. The prominent object was fire in motion, but the surface of the double lake was continually skinning over for a second or two with a cooled crust of a lustrous grey- white, like frosted silver, broken by jagged cracks of a bright rose-colour. The movement was nearly always from the sides to the centre, but the movement of the centre itself appeared independent and always took a southerly direction. Before each outburst of agitation there was much hissing and a throbbing internal roaring, as of imprisoned gases. Now it seemed furious, demoniacal, as if no power on earth could bind it, then playful and sportive, then for a second languid, but only because it was accumulating fresh force. On our arrival eleven fire fountains were playing joyously round the lakes, and sometimes the six of the nearer lake ran together in the centre to go wallowing down in one vortex, from which they reappeared bulging upwards, till they formed a huge cone 30 feet high, which plunged downwards in a whirlpool only to reappear in exactly the previous number of fountains in different parts of the lake, high leaping, raging, flinging themselves upwards. Sometimes the whole lake, abandoning its usual centripetal motion, as if impelled southwards, took the form of mighty waves, and surging heavily against the partial barrier with a sound like the Pacific surf, lashed, tore, covered it, and threw itself over it in clots of living fire. It was all confusion, commotion, force, terror, glory, majesty, mystery, and even beauty. And the colour! "Eye hath not seen" it! Molten metal has not that crimson gleam, nor blood that living light! Had I not seen this I should never have known that such a colour was possible. The crust perpetually wrinkled, folded over, and cracked, and great pieces were drawn downwards to be again thrown up on the crests of waves. The eleven fountains of gory fire played the greater part of the time, dancing round the lake with a strength of joyousness which was absolute beauty. Indeed after the first half hour of terror had gone by, the beauty of these jets made a profound impression upon me, and the sight of them must always remain one of the most fascinating recollections of my life. During three hours, the bank of lava which almost divided the lakes rose considerably, owing to the cooling of the spray as it dashed over it, and a cavern of considerable size was formed within it, the roof of which was hung with fiery stalactites, more than a foot long. Nearly the whole time the surges of the further lake taking a southerly direction, broke with a tremendous noise on the bold craggy cliffs which are its southern boundary, throwing their gory spray to a height of fully forty feet. At times an overhanging crag fell in, creating a vast splash of fire and increased commotion. Almost close below us there was an intermittent jet of lava, which kept cooling round what was possibly a blowhole forming a cone with an open top, which when we first saw it was about six feet high on its highest side, and about as many in diameter. Up this cone or chimney heavy jets of lava were thrown every second or two, and cooling as they fell over its edge, raised it rapidly before our eyes. Its fiery interior, and the singular sound with which the lava was vomited up, were very awful. There was no smoke rising from the lake, only a faint blue vapour which the wind carried in the opposite direction. The heat was excessive. We were obliged to stand the whole time, and the soles of our boots were burned, and my ear and one side of my face were blistered. Although there was no smoke from the lake itself, there was an awful region to the westward, of smoke and sound, and rolling clouds of steam and vapour whose phenomena it was not safe to investigate, where the blowing cones are, whose fires last night appeared stationary. We were able to stand quite near the margin, and look down into the lake, as you look into the sea from the deck of a ship, the only risk being that the fractured ledge might give way. Before we came away, a new impulse seized the lava. The fire was thrown to a great height; the fountains and jets all wallowed together; new ones appeared, and danced joyously round the margin, then converging towards the centre they merged into one glowing mass, which upheaved itself pyramidally and disappeared with a vast plunge. Then innumerable billows of fire dashed themselves into the air, crashing and lashing, and the lake dividing itself recoiled on either side, then hurling its fires together and rising as if by upheaval from below, it surged over the temporary rim which it had formed, passing downwards in a slow majestic flow, leaving the central surface swaying and dashing in fruitless agony as if sent on some errand it failed to accomplish. Farewell, I fear for ever, to the glorious Hale-mau-mau, the grandest type of force that the earth holds! "Break, break, break," on through the coming years, "No more by thee my steps shall be, No more again for ever!" It seemed a dull trudge over the black and awful crater, and strange, like half-forgotten sights of a world with which I had ceased to have aught to do, were the dwarf tree-ferns, the lilies with their turquoise clusters, the crimson myrtle blossoms, and all the fair things which decked the precipice up which we slowly dragged our stiff and painful limbs. Yet it was but the exchange of a world of sublimity for a world of beauty, the "place of hell," for the bright upper earth, with its endless summer, and its perennial foliage, blossom, and fruitage. Since writing the above I have been looking over the "Volcano Book," which contains the observations and impressions of people from all parts of the world. Some of these are painstaking and valuable as showing the extent and rapidity of the changes which take place in the crater, but there is an immense quantity of flippant rubbish, and would-be wit, in which "Madam Pele," invariably occurs, this goddess, who was undoubtedly one of the grandest of heathen mythical creations, being caricatured in pencil and pen and ink, under every ludicrous aspect that can be conceived. Some of the entries are brief and absurd, "Not much of a fizz," "a grand splutter," "Madam Pele in the dumps," and so forth. These generally have English signatures. The American wit is far racier, but depends mainly on the profane use of certain passages of scripture, a species of wit which is at once easy and disgusting. People are all particular in giving the precise time of the departure from Hilo and arrival here, "making good time" being a thing much admired on Hawaii, but few can boast of more than three miles an hour. It is wonderful that people can parade their snobbishness within sight of Hale-mau-mau. This inn is a unique and interesting place. Its existence is strikingly precarious, for the whole region is in a state of perpetual throb from earthquakes, and the sights and sounds are gruesome and awful both by day and night. The surrounding country steams and smokes from cracks and pits, and a smell of sulphur fills the air. They cook their kalo in a steam apparatus of nature's own work just behind the house, and every drop of water is from a distillery similarly provided. The inn is a grass and bamboo house, very beautifully constructed without nails. It is a longish building with a steep roof divided inside by partitions which run up to the height of the walls. There is no ceiling. The joists which run across are concealed by wreaths of evergreens, from among which peep out here and there stars on a blue ground. The door opens from the verandah into a centre room with a large open brick fire place, in which a wood fire is constantly burning, for at this altitude the temperature is cool. Some chairs, two lounges, small tables, and some books and pictures on the walls give a look of comfort, and there is the reality of comfort in perfection. Our sleeping-place, a neat room with a matted floor opens from this, and on the other side there is a similar room, and a small eating-room with a grass cookhouse beyond, from which an obliging old Chinaman who persistently calls us "sir," brings our food. We have had for each meal, tea, preserved milk, coffee, kalo, biscuits, butter, potatoes, goats' flesh, and ohelos. The charge is five dollars a day, but everything except the potatoes and ohelos has to be brought twenty or thirty miles on mules' backs. It is a very pretty picturesque house both within and without, and stands on a natural lawn of brilliant but unpalatable grass, surrounded by a light fence covered with a small trailing double rose. It is altogether a most magical building in the heart of a formidable volcanic wilderness. Mr. Gilman, our host, is a fine picturesque looking man, half Indian, and speaks remarkably good English, but his wife, a very pretty native woman, speaks none, and he attends to us entirely himself. A party of native travellers rainbound are here, and the native women are sitting on the floor stringing flowers and berries for leis. One very attractive-looking young woman, refined by consumption, is lying on some blankets, and three native men are smoking by the fire. Upa attempts conversation with us in broken English, and the others laugh and talk incessantly. My inkstand, pen, and small handwriting amuse them very much. Miss K., the typical American travelling lady, who is encountered everywhere from the Andes to the Pyramids, tireless, with an indomitable energy, Spartan endurance, and a genius for attaining everything, and myself, a limp, ragged, shoeless wretch, complete the group, and our heaps of saddles, blankets, spurs, and gear tell of real travelling, past and future. It is a most picturesque sight by the light of the flickering fire, and the fire which is unquenchable burns without. About 300 yards off there is a sulphur steam vapour-bath, highly recommended by the host as a panacea for the woeful aches, pains, and stiffness produced by the six-mile scramble through the crater, and I groaned and limped down to it: but it is a truly spasmodic arrangement, singularly independent of human control, and I have not the slightest doubt that the reason why Mr. Gilman obligingly remained in the vicinity was, lest I should be scalded or blown to atoms by a sudden freak of Kilauea, though I don't see that he was capable of preventing either catastrophe! A slight grass shed has been built over a sulphur steam crack, and within this there is a deep box with a sliding lid and a hole for the throat, and the victim is supposed to sit in this and be steamed. But on this occasion the temperature was so high, that my hand, which I unwisely experimented upon, was immediately peeled. In order not to wound Mr. Gilman's feelings, which are evidently sensitive on the subject of this irresponsible contrivance, I remained the prescribed time within the shed, and then managed to limp a little less, and go with him to what are called the Sulphur Banks, on which sulphurous vapour is perpetually depositing the most exquisite acicular sulphur crystals; these, as they aggregate, take entrancing forms, like the featherwork produced by the "frost-fall" in Colorado, but, like it, they perish with a touch, and can only be seen in the wonderful laboratory where they are formed. In addition to the natives before mentioned, there is an old man here who has been a bullock-hunter on Hawaii for forty years, and knows the island thoroughly. In common with all the residents I have seen, he takes an intense interest in volcanic phenomena, and has just been giving us a thrilling account of the great eruption in 1868, when beautiful Hilo was threatened with destruction. Three weeks ago, he says, a profound hush fell on Kilauea, and the summit crater of Mauna Loa became active, and amidst throbbings, rumblings, and earthquakes, broke into such magnificence that the light was visible 100 miles at sea, a burning mountain 13,750 feet high! The fires after two days died out as suddenly, and from here we can see the great dome-like top, snow-capped under the stars, serene in an eternal winter. I.L.B. LETTER VI. HILO, HAWAII, Feb. 3. My plans are quite overturned. I was to have ridden with the native mail-carrier to the north of the island to take the steamer for Honolulu, but there are freshets in the gulches on the road, making the ride unsafe. There is no steamer from Hilo for three weeks, and in the meantime Mr. and Mrs. S. have kindly consented to receive me as a boarder; and I find the people, scenery, and life so charming, that I only regret my detention on Mrs. Dexter's account. I am already rested from the great volcano trip. We left Kilauea at seven in the morning of the 1st Feb. in a pouring rain. The natives decorated us with leis of turquoise and coral berries, and of crimson and yellow ohia blossoms. The saddles were wet, the crater was blotted out by mist, water dripped from the trees, we splashed through pools in the rocks, the horses plunged into mud up to their knees, and the drip, drip, of vertical, earnest, tepid, tropical rain accompanied us nearly to Hilo. Upa and Miss K. held umbrellas the whole way, but I required both hands for holding on to the horse whenever he chose to gallop. As soon as we left the crater-house Upa started over the grass at full speed, my horse of course followed, and my feet being jerked out of the stirrups, I found myself ignominiously sitting on the animal's back behind the saddle, and nearly slid over his tail, before, by skilful efforts, I managed to scramble over the peak back again, when I held on by horn and mane until the others stopped. Happily I was last, and I don't think they saw me. Upa amused me very much on the way; he insists that I am "a high chief." He said a good deal about Queen Victoria, whose virtues seem well known here: "Good Queen make good people," he said, "English very good!" He asked me how many chiefs we had, and supposing him to mean hereditary peers, I replied, over 500. "Too many, too many!" he answered emphatically-- "too much chief eat up people!" He asked me if all people were good in England, and I was sorry to tell him that this was very far from being the case. He was incredulous, or seemed so out of flattery, and said, "You good Queen, you Bible long time, you good!" I was surprised to find how much he knew of European politics, of the liberation of Italy, and the Franco-German war. He expressed a most orthodox horror of the Pope, who, he said, he knew from his Bible was the "Beast!" He said, "I bring band and serenade for good Queen sake," but this has not come off yet. We straggled into Hilo just at dusk, thoroughly wet, jaded, and satisfied, but half-starved, for the rain had converted that which should have been our lunch into a brownish pulp of bread and newspaper, and we had subsisted only on some half-ripe guavas. After the black desolation of Kilauea, I realized more fully the beauty of Hilo, as it appeared in the gloaming. The rain had ceased, cool breezes rustled through the palm-groves and sighed through the funereal foliage of the pandanus. Under thick canopies of the glossy breadfruit and banana, groups of natives were twining garlands of roses and ohia blossoms. The lights of happy foreign homes flashed from under verandahs festooned with passion-flowers, and the low chant, to me nearly intolerable, but which the natives love, mingled with the ceaseless moaning of the surf and the sighing of the breeze through the trees, and a heavy fragrance, unlike the faint sweet odours of the north, filled the evening air. It was delicious. I suffered intensely from pain and stiffness, and was induced to try a true Hawaiian remedy, which is not only regarded as a cure for all physical ills, but as the greatest of physical luxuries; i.e. lomi- lomi. This is a compound of pinching, pounding, and squeezing, and Moi Moi, the fine old Hawaiian nurse in this family, is an adept in the art. She found out by instinct which were the most painful muscles, and subjected them to a doubly severe pounding, laughing heartily at my groans. However, I must admit that my arms and shoulders were almost altogether relieved before the lomi-lomi was finished. The first act of courtesy to a stranger in a native house is this, and it is varied in many ways. Now and then the patient lies face downwards, and children execute a sort of dance upon his spine. {95} Formerly, the chiefs, when not engaged in active pursuits, exacted lomi-lomi as a constant service from their followers. A number of Hilo folk came in during the evening to inquire how we had sped, and for news of the volcano. I think the proximity of Kilauea gives sublimity to Hilo, and helps to lift conversation out of common-place ruts. It is no far-off spectacle, but an immediate source of wonder and apprehension, for it rocks the village with earthquakes, and renders the construction of stone houses and plastered ceilings impossible. It rolls vast tidal waves with infinite destruction on the coast, and of late years its fiery overflowings have twice threatened this paradise with annihilation. Then there is the dead volcano of Mauna Loa, from whose resurrection anything may be feared. Even last night a false rumour that a light was to be seen on its summit brought everyone out, but it was only an increased glare from the pit of Hale-mau-mau. It is most interesting to be in a region of such splendid possibilities. I.L.B. LETTER VII. HILO, HAWAII. The white population here, which constitutes "society," is very small. There are two venerable missionaries "Father Coan" and "Father Lyman," the former pastor of a large native congregation, which, though much shrunken, is not only self-sustaining, but contributes $1200 a year to foreign missions, and the latter, though very old and frail, the indefatigable head of an industrial school for native young men. Their houses combine the trimness of New England, with the luxuriance of the tropics; they are cool retreats, embowered among breadfruit, tamarind, and bamboo, through whose graceful leafage the blue waters of the bay are visible. Innumerable exotics are domesticated round these fair homesteads. Two of "Father Lyman's" sons are influential residents, one being the Lieutenant-Governor of the island. Other sons of former missionaries are settled here in business, and there are a few strangers who have been attracted hither. Dr. Wetmore, formerly of the mission, is a typical New Englander of the old orthodox school. It is pleasant to see him brighten into almost youthful enthusiasm on the subject of Hawaiian ferns. My host, a genial, social, intelligent American, is sheriff of Hawaii, postmaster, etc., and with his charming wife (a missionary's daughter), and some friends who live with them, make their large house a centre of kindliness, friendliness, and hospitality. Mr. Thompson, pastor of the foreign church, is a man of very liberal culture, as well as wide sympathies. The lady principal of the Government school is a handsome, talented Vermont girl, and besides being an immense favourite, well deserves her unusual and lucrative position. There are hardly any young ladies, and very few young men, but plenty of rosy, blooming children, who run about barefoot all the year. Besides the Hilo residents, there are some planters' families within seven miles, who come in to sewing circles, church, etc. There is a small class of reprobate white men who have ostracized themselves by means of drink and bad morals, and are a curse to the natives. The half whites, among whom "Bill Ragsdale" is the leading spirit, are not numerous. Hilo has no carriage roads and no carriages: every one must ride or travel in a litter. People are very kind to each other. Horses, dresses, patterns, books, and articles of domestic use, are lent and borrowed continually. The smallness of the society and the close proximity are too much like a ship. People know everything about the details of each other's daily life, income, and expenditure, and the day's doings of each member of the little circle are matters for conversation. Indeed, were it not for the volcano and its doings, conversation might degenerate into gossip. There is an immense deal of personal talk; the wonder is that there is so little ill-nature. Not only is what everybody does here common property, but the sayings, doings, goings, comings, and purchases of every one in all the other islands are common property also, made so by letters and oral communication. It is all very amusing, and on the whole very kindly, and human interests are always interesting; but it has its perilous side. They are very kind to each other. There is no distress which is not alleviated. There is no nurse, and in cases of sickness the ladies take it by turns to wait on the sufferer by day and night for weeks, and even months. Such inevitable mutual dependence of course promotes friendliness. The foreigners live very simply. The eating-rooms are used solely for eating, the "parlours" are always cheerful and tasteful, and the bedrooms very pretty, adorned with all manner of knick-knacks made by the ladies, who are indescribably deft with their fingers. Light Manilla matting is used instead of carpets. A Chinese man-cook, who leaves at seven in the evening, is the only servant, except in one or two cases, where, as here, a native woman condescends to come in during the day as a nurse. In the morning the ladies, in their fresh pretty wrappers and ruffled white aprons, sweep and dust the rooms, and I never saw women look more truly graceful and refined than they do, when engaged in the plain prose of these domestic duties. They make all their own dresses, and when any lady is busy and wants a dress in a hurry, two or three of them meet and make it for her. I never saw people live such easy pleasant lives. They have such good health, for one thing, partly no doubt because their domestic duties give them wholesome exercise without pressing upon them. They have abounding leisure for reading, music, choir practising, drawing, fern-printing, fancy work, picnics, riding parties, and enjoy sociability thoroughly. They usually ride in dainty bloomer costumes, even when they don't ride astride. All the houses are pretty, and it takes little to make them so in this climate. One novel fashion is to decorate the walls with festoons of the beautiful fern Microlepia tenuifolia, which are renewed as soon as they fade, and every room is adorned with a profusion of bouquets, which are easily obtained where flowers bloom all the year. Many of the residents possess valuable libraries, and these, with cabinets of minerals, volcanic specimens, shells, and coral, with weapons, calabashes, ornaments, and cloth of native manufacture, almost furnish a room in themselves. Some of the volcanic specimens and the coral are of almost inestimable value, as well as of exquisite beauty. The gentlemen don't seem to have near so much occupation as the ladies. There are two stores on the beach, and at these and at the Court-house they aggregate, for lack of club-house and exchange. Business is not here a synonym for hurry, and official duties are light; so light, that in these morning hours I see the governor, the sheriff, and the judge, with three other gentlemen, playing an interminable croquet game on the Court-house lawn. They purvey gossip for the ladies, and how much they invent, and how much they only circulate can never be known! There is a large native population in the village, along the beach, and on the heights above the Wailuku River. Frame houses with lattices, and grass houses with deep verandahs, peep out everywhere from among the mangoes and bananas. The governess of Hawaii, the Princess Keelikalani, has a house on the beach shaded by a large umbrella-tree and a magnificent clump of bamboos, 70 feet in height. The native life with which one comes constantly in contact, is very interesting. The men do whatever hard work is done in cultivating the kalo patches and pounding the kalo. Thus kalo, the Arum esculentum, forms the national diet. A Hawaiian could not exist without his calabash of poi. The root is an object of the tenderest solicitude, from the day it is planted until the hour when it is lovingly eaten. The eating of poi seems a ceremony of profound meaning; it is like the eating salt with an Arab, or a Masonic sign. The kalo root is an ovate oblong, as bulky as a Californian beet, and it has large leaves, shaped like a broad arrow, of a singularly bright green. The best kinds grow entirely in water. The patch is embanked and frequently inundated, and each plant grows on a small hillock of puddled earth. The cutting from which it grows is simply the top of the plant, with a little of the tuber. The men stand up to their knees in water while cultivating the root. It is excellent when boiled and sliced; but the preparation of poi is an elaborate process. The roots are baked in an underground oven, and are then laid on a slightly hollowed board, and beaten with a stone pestle. It is hard work, and the men don't wear any clothes while engaged in it. It is not a pleasant-looking operation. They often dip their hands in a calabash of water to aid them in removing the sticky mass, and they always look hot and tired. When it is removed from the board into large calabashes, it is reduced to paste by the addition of water, and set aside for two or three days to ferment. When ready for use it is either lilac or pink, and tastes like sour bookbinders' paste. Before water is added, when it is in its dry state, it is called paiai, or hard food, and is then packed in ti leaves in 20 lb. bundles for inland carriage, and is exported to the Guano Islands. It is a prolific and nutritious plant. It is estimated that forty square feet will support an Hawaiian for a year. The melon and kalo patches represent a certain amount of spasmodic industry, but in most other things the natives take no thought for the morrow. Why should they indeed? For while they lie basking in the sun, without care of theirs, the cocoanut, the breadfruit, the yam, the guava, the banana, and the delicious papaya, which is a compound of a ripe apricot with a Cantaloupe melon, grow and ripen perpetually. Men and women are always amusing themselves, the men with surf-bathing, the women with making leis--both sexes with riding, gossiping, and singing. Every man and woman, almost every child, has a horse. There is a perfect plague of badly bred, badly developed, weedy looking animals. The beach and the pleasant lawn above it are always covered with men and women riding at a gallop, with bare feet, and stirrups tucked between the toes. To walk even 200 yards seems considered a degradation. The people meet outside each others' houses all day long, and sit in picturesque groups on their mats, singing, laughing, talking, and quizzing the haoles, as if the primal curse had never fallen. Pleasant sights of out-door cooking gregariously carried on greet one everywhere. This style of cooking prevails all over Polynesia. A hole in the ground is lined with stones, wood is burned within it, and when the rude oven has been sufficiently heated, the pig, chicken, breadfruit, or kalo, wrapped in ti leaves is put in, a little water is thrown on, and the whole is covered up. It is a slow but sure process. Bright dresses, bright eyes, bright sunshine, music, dancing, a life without care, and a climate without asperities, make up the sunny side of native life as pictured at Hilo. But there are dark moral shadows, the population is shrinking away, and rumours of leprosy are afloat, so that some of these fair homes may be desolate ere long. However many causes for regret exist, one must not forget that only forty years ago the people inhabiting this strip of land between the volcanic wilderness and the sea were a vicious, sensual, shameless herd, that no man among them, except their chiefs, had any rights, that they were harried and oppressed almost to death, and had no consciousness of any moral obligations. Now, order and external decorum at least, prevail. There is not a locked door in Hilo, and nobody makes anybody else afraid. The people of Hawaii-nei are clothed and civilized in their habits; they have equal rights; 6,500 of them have kuleanas or freeholds, equable and enlightened laws are impartially administered; wrong and oppression are unknown; they enjoy one of the best administered governments in the world; education is universal, and the throne is occupied by a liberal sovereign of their own race and election. Few of them speak English. Their language is so easy that most of the foreigners acquire it readily. You know how stupid I am about languages, yet I have already picked up the names of most common things. There are only twelve letters, but some of these are made to do double duty, as K is also T, and L is also R. The most northern island of the group, Kauai, is as often pronounced as if it began with a T, and Kalo is usually Taro. It is a very musical language. Each syllable and word ends with a vowel, and there are none of our rasping and sibilant consonants. In their soft phraseology our hard rough surnames undergo a metamorphosis, as Fisk into Filikina, Wilson into Wilikina. Each vowel is distinctly pronounced, and usually with the Italian sound. The volcano is pronounced as if spelt Keel-ah-wee-ah, and Kauai as if Kah-wye-ee. The name Owhyhee for Hawaii had its origin in a mistake, for the island was never anything but Hawaii, pronounced Hah-wye-ee, but Captain Cook mistook the prefix O, which is the sign of the nominative case, for a part of the word. Many of the names of places, specially of those compounded with wai, water, are very musical; Wailuku, "water of destruction;" Waialeale, "rippling water;" Waioli, "singing water;" Waipio, "vanquished water;" Kaiwaihae, "torn water." Mauna, "mountain," is a mere prefix, and though always used in naming the two giants of the Pacific, Mauna Kea, and Mauna Loa, is hardly ever applied to Hualalai, "the offspring of the shining sun;" or to Haleakala on Maui, "the house of the sun." I notice that the foreigners never use the English or botanical names of trees or plants, but speak of ohias, ohelos, kukui (candle- nut), lauhala (pandanus), pulu (tree fern), mamane, koa, etc. There is one native word in such universal use that I already find I cannot get on without it, pilikia. It means anything, from a downright trouble to a slight difficulty or entanglement. "I'm in a pilikia," or "very pilikia," or "pilikia!" A revolution would be "a pilikia." The fact of the late king dying without naming a successor was pre-eminently a pilikia, and it would be a serious pilikia if a horse were to lose a shoe on the way to Kilauea. Hou- hou, meaning "in a huff," I hear on all sides; and two words, makai, signifying "on the sea-side," and mauka, "on the mountain side." These terms are perfectly intelligible out of doors, but it is puzzling when one is asked to sit on "the mauka side of the table." The word aloha, in foreign use, has taken the place of every English equivalent. It is a greeting, a farewell, thanks, love, goodwill. Aloha looks at you from tidies and illuminations, it meets you on the roads and at house-doors, it is conveyed to you in letters, the air is full of it. "My aloha to you," "he sends you his aloha," "they desire their aloha." It already represents to me all of kindness and goodwill that language can express, and the convenience of it as compared with other phrases is, that it means exactly what the receiver understands it to mean, and consequently, in all cases can be conveyed by a third person. There is no word for "thank you." Maikai "good," is often useful in its place, and smiles supply the rest. There are no words which express "gratitude" or "chastity," or some others of the virtues; and they have no word for "weather," that which we understand by "weather" being absolutely unknown. Natives have no surnames. Our volcano guide is Upa, or Scissors, but his wife and children are anything else. The late king was Kamehameha, or the "lonely one." The father of the present king is called Kanaina, but the king's name is Lunalilo, or "above all." Nor does it appear that a man is always known by the same name, nor that a name necessarily indicates the sex of its possessor. Thus, in signing a paper the signature would be Hoapili kanaka, or Hoapili wahine, according as the signer was man or woman. I remember that in my first letter I fell into the vulgarism, initiated by the whaling crews, of calling the natives Kanakas. This is universally but very absurdly done, as Kanaka simply means man. If an Hawaiian word is absolutely necessary, we might translate native and have maole, pronounced maori, like that of the New Zealand aborigines. Kanaka is to me decidedly objectionable, as conveying the idea of canaille. I had written thus far when Mr. Severance came in to say that a grand display of the national sport of surf-bathing was going on, and a large party of us went down to the beach for two hours to enjoy it. It is really a most exciting pastime, and in a rough sea requires immense nerve. The surf-board is a tough plank shaped like a coffin lid, about two feet broad, and from six to nine feet long, well oiled and cared for. It is usually made of the erythrina, or the breadfruit tree. The surf was very heavy and favourable, and legions of natives were swimming and splashing in the sea, though not more than forty had their Papa-he-nalu, or "wave sliding boards," with them. The men, dressed only in malos, carrying their boards under their arms, waded out from some rocks on which the sea was breaking, and, pushing their boards before them, swam out to the first line of breakers, and then diving down were seen no more till they re-appeared as a number of black heads bobbing about like corks in smooth water half a mile from shore. What they seek is a very high roller, on the top of which they leap from behind, lying face downwards on their boards. As the wave speeds on, and the bottom strikes the ground, the top breaks into a huge comber. The swimmers but appeared posing themselves on its highest edge by dexterous movements of their hands and feet, keeping just at the top of the curl, but always apparently coming down hill with a slanting motion. So they rode in majestically, always just ahead of the breaker, carried shorewards by its mighty impulse at the rate of forty miles an hour, yet seeming to have a volition of their own, as the more daring riders knelt and even stood on their surf-boards, waving their arms and uttering exultant cries. They were always apparently on the verge of engulfment by the fierce breaker whose towering white crest was ever above and just behind them, but just as one expected to see them dashed to pieces, they either waded quietly ashore, or sliding off their boards, dived under the surf, taking advantage of the undertow, and were next seen far out at sea, preparing for fresh exploits. The great art seems to be to mount the roller precisely at the right time, and to keep exactly on its curl just before it breaks. Two or three athletes, who stood erect on their boards as they swept exultingly shorewards, were received with ringing cheers by the crowd. Many of the less expert failed to throw themselves on the crest, and slid back into smooth water, or were caught in the combers which were fully ten feet high, and after being rolled over and over, ignominiously disappeared amidst roars of laughter, and shouts from the shore. At first I held my breath in terror, thinking the creatures were smothered or dashed to pieces, and then in a few seconds I saw the dark heads of the objects of my anxiety bobbing about behind the rollers waiting for another chance. The shore was thronged with spectators, and the presence of the elite of Hilo stimulated the swimmers to wonderful exploits. These people are truly amphibious. Both sexes seem to swim by nature, and the children riot in the waves from their infancy. They dive apparently by a mere effort of the will. In the deep basin of the Wailuku River, a little below the Falls, the maidens swim, float, and dive with garlands of flowers round their heads and throats. The more furious and agitated the water is, the greater the excitement, and the love of these watery exploits is not confined to the young. I saw great fat men with their hair streaked with grey, balancing themselves on their narrow surf-boards, and riding the surges shorewards with as much enjoyment as if they were in their first youth. I enjoyed the afternoon thoroughly. Is it "always afternoon" here, I wonder? The sea was so blue, the sunlight so soft, the air so sweet. There was no toil, clang, or hurry. People were all holidaymaking (if that can be where there is no work), and enjoying themselves, the surf-bathers in the sea, and hundreds of gaily-dressed men and women galloping on the beach. It was so serene and tropical. I sympathize with those who eat the lotus, and remain for ever on such enchanted shores. I am gaining health daily, and almost live in the open air. I have hired the native policeman's horse and saddle, and with a Macgregor flannel riding costume, which my kind friends have made for me, and a pair of jingling Mexican spurs am quite Hawaiianised. I ride alone once or twice a day exploring the neighbourhood, finding some new fern or flower daily, and abandon myself wholly to the fascination of this new existence. I.L.B. LETTER VIII. ONOMEA, HAWAII. JUDGE AUSTIN'S. Mrs. A. has been ill for some time, and Mrs. S. her sister and another friend "plotted" in a very "clandestine" manner that I should come here for a few days in order to give her "a little change of society," but I am quite sure that under this they only veil a kind wish that I should see something of plantation life. There is a plan, too, that I should take a five days' trip to a remarkable valley called Waipio, but this is only a "castle in the air." Mr. A. sent in for me a capital little lean rat of a horse which by dint of spirit and activity managed to keep within sight of two large horses, ridden by Mr. Thompson, and a very handsome young lady riding "cavalier fashion," who convoyed me out. Borrowed saddle- bags, and a couple of shingles for carrying ferns formed my outfit, and were carried behind my saddle. It is a magnificent ride here. The track crosses the deep, still, Wailuku River on a wooden bridge, and then after winding up a steep hill, among native houses fantastically situated, hangs on the verge of the lofty precipices which descend perpendicularly to the sea, dips into tremendous gulches, loses itself in the bright fern-fringed torrents which have cleft their way down from the mountains, and at last emerges on the delicious height on which this house is built. This coast looked beautiful from the deck of the Kilauea, but I am now convinced that I have never seen anything so perfectly lovely as it is when one is actually among its details. Onomea is 600 feet high, and every yard of the ascent from Hilo brings one into a fresher and purer air. One looks up the wooded, broken slopes to a wild volcanic wilderness and the snowy peaks of Mauna Kea on one side, and on the other down upon the calm blue Pacific, wrinkled by the sweet trade-wind, till it blends in far-off loveliness with the still, blue, sky; and heavy surges break on the reefs, and fritter themselves away on the rocks, tossing their pure foam over ti and lauhala trees, and the exquisite ferns and trailers which mantle the cliffs down to the water's edge. Here a native house stands, with passion-flowers clustering round its verandah, and the great solitary red blossoms of the hibiscus flaming out from dark surrounding leafage, and women in rose and green holukus, weaving garlands, greet us with "Aloha" as we pass. Then we come upon a whole cluster of grass houses under lauhalas and bananas. Then there is the sugar plantation of Kaiwiki, with its patches of bright green cane, its flumes crossing the track above our heads, bringing the cane down from the upland cane-fields to the crushing-mill, and the shifting, busy scenes of the sugar-boiling season. Then the track goes down with a great dip, along which we slip and slide in the mud to a deep broad stream. This is a most picturesque spot, the junction of two clear bright rivers, and a few native houses and a Chinaman's store are grouped close by under some palms, with the customary loungers on horseback, asking and receiving nuhou, or news, at the doors. Our accustomed horses leaped into a ferry-scow provided by Government, worked by a bearded female of hideous aspect, and leaped out on the other side to climb a track cut on the side of a precipice, which would be steep to mount on one's own feet. There we met parties of natives, all flower- wreathed, talking and singing, coming gaily down on their sure- footed horses, saluting us with the invariable "Aloha." Every now and then we passed native churches, with spires painted white, or a native schoolhouse, or a group of scholars all ferns and flowers. The greenness of the vegetation merits the term "dazzling." We think England green, but its colour is poor and pale as compared with that of tropical Hawaii. Palms, candlenuts, ohias, hibiscus, were it not for their exceeding beauty, would almost pall upon one from their abundance, and each gulch has its glorious entanglement of breadfruit, the large-leaved ohia, or native apple, a species of Eugenia (Eugenia Malaccensis), and the pandanus, with its aerial roots, all looped together by large sky-blue convolvuli and the running fern, and is marvellous with parasitic growths. The distracting beauty of this coast is what are called gulches-- narrow deep ravines or gorges, from 100 to 2,000 feet in depth, each with a series of cascades from 10 to 1,800 feet in height. I dislike reducing their glories to the baldness of figures, but the depth of these clefts (originally, probably, the seams caused by fire torrents), cut and worn by the fierce streams fed by the snows of Mauna Kea, and the rains of the forest belt, cannot otherwise be expressed. The cascades are most truly beautiful, gleaming white among the dark depths of foliage far away, and falling into deep limpid basins, festooned and overhung with the richest and greenest vegetation of this prolific climate, from the huge-leaved banana and shining breadfruit to the most feathery of ferns and lycopodiums. Each gulch opens on a velvet lawn close to the sea, and most of them have space for a few grass houses, with cocoanut trees, bananas, and kalo patches. There are sixty-nine of these extraordinary chasms within a distance of thirty miles! I think we came through eleven, fording the streams in all but two. The descent into some of them is quite alarming. You go down almost standing in your stirrups, at a right angle with the horse's head, and up, grasping his mane to prevent the saddle slipping. He goes down like a goat, with his bare feet, looking cautiously at each step, sometimes putting out a foot and withdrawing it again in favour of better footing, and sometimes gathering his four feet under him and sliding or jumping. The Mexican saddle has great advantages on these tracks, which are nothing better than ledges cut on the sides of precipices, for one goes up and down not only in perfect security but without fatigue. I am beginning to hope that I am not too old, as I feared I was, to learn a new mode of riding, for my companions rode at full speed over places where I should have picked my way carefully at a foot's pace; and my horse followed them, galloping and stopping short at their pleasure, and I successfully kept my seat, though not without occasional fears of an ignominious downfall. I even wish that you could see me in my Rob Roy riding dress, with leather belt and pouch, a lei of the orange seeds of the pandanus round my throat, jingling Mexican spurs, blue saddle blanket, and Rob Roy blanket strapped on behind the saddle! This place is grandly situated 600 feet above a deep cove, into which two beautiful gulches of great size run, with heavy cascades, finer than Foyers at its best, and a native village is picturesquely situated between the two. The great white rollers, whiter by contrast with the dark deep water, come into the gulch just where we forded the river, and from the ford a passable road made for hauling sugar ascends to the house. The air is something absolutely delicious; and the murmur of the rollers and the deep boom of the cascades are very soothing. There is little rise or fall in the cadence of the surf anywhere on the windward coast, but one even sound, loud or soft, like that made by a train in a tunnel. We were kindly welcomed, and were at once "made at home." Delicious phrase! the full meaning of which I am learning on Hawaii, where, though everything has the fascination of novelty, I have ceased to feel myself a stranger. This is a roomy, rambling frame-house, with a verandah, and the door, as is usual here, opens directly into the sitting-room. The stair by which I go to my room suggests possibilities, for it has been removed three inches from the wall by an earthquake, which also brought down the tall chimney of the boiling-house. Close by there are small pretty frame-houses for the overseer, bookkeeper, sugar boiler, and machinist; a store, the factory, a pretty native church near the edge of the cliff, and quite a large native village below. It looks green and bright, and the atmosphere is perfect, with the cool air coming down from the mountains, and a soft breeze coming up from the blue dreamy ocean. Behind the house the uplands slope away to the colossal Mauna Kea. The actual, dense, impenetrable forest does not begin for a mile and a half from the coast, and its broad dark belt, extending to a height of 4,000 feet, and beautifully broken, throws out into greater brightness the upward glades of grass and the fields of sugar-cane. This is a very busy season, and as this is a large plantation there is an appearance of great animation. There are five or six saddled horses usually tethered below the house; and with overseers, white and coloured, and natives riding at full gallop, and people coming on all sorts of errands, the hum of the crushing-mill, the rush of water in the flumes, and the grind of the waggons carrying cane, there is no end of stir. The plantations in the Hilo district enjoy special advantages, for by turning some of the innumerable mountain streams into flumes the owners can bring a great part of their cane and all their wood for fuel down to the mills without other expense than the original cost of the woodwork. Mr. A. has 100 mules, but the greater part of their work is ploughing and hauling the kegs of sugar down to the cove, where in favourable weather they are put on board of a schooner for Honolulu. This plantation employs 185 hands, native and Chinese, and turns out 600 tons of sugar a year. The natives are much liked as labourers, being docile and on the whole willing; but native labour is hard to get, as the natives do not like to work for a term unless obliged, and a pernicious system of "advances" is practised. The labourers hire themselves to the planters, in the case of natives usually for a year, by a contract which has to be signed before a notary public. The wages are about eight dollars a month with food, or eleven dollars without food, and the planters supply houses and medical attendance. The Chinese are imported as coolies, and usually contract to work for five years. As a matter of policy no less than of humanity the "hands" are well treated; for if a single instance of injustice were perpetrated on a plantation the factory might stand still the next year, for hardly a native would contract to serve again. The Chinese are quiet and industrious, but smoke opium, and are much addicted to gaming. Many of them save money, and, when their turn of service is over, set up stores, or grow vegetables for money. Each man employed has his horse, and on Saturday the hands form quite a cavalcade. Great tact, firmness, and knowledge of human nature are required in the manager of a plantation. The natives are at times disposed to shirk work without sufficient cause; the native lunas, or overseers, are not always reasonable, the Chinamen and natives do not always agree, and quarrels and entanglements arise, and everything is referred to the decision of the manager, who, besides all things else, must know the exact amount of work which ought to be performed, both in the fields and factory, and see that it is done. Mr. A. is a keen, shrewd man of business, kind without being weak, and with an eye on every detail of his plantations. The requirements are endless. It reminds me very much of plantation life in Georgia in the old days of slavery. I never elsewhere heard of so many headaches, sore hands, and other trifling ailments. It is very amusing to see the attempts which the would-be invalids make to lengthen their brief smiling faces into lugubriousness, and the sudden relaxation into naturalness when they are allowed a holiday. Mr. A. comes into the house constantly to consult his wife regarding the treatment of different ailments. I have made a second tour through the factory, and am rather disgusted with sugar making. "All's well that ends well," however, and the delicate crystalline result makes one forget the initial stages of the manufacture. The cane, stripped of its leaves, passes from the flumes under the rollers of the crushing-mill, where it is subjected to a pressure of five or six tons. One hundred pounds of cane under this process yield up from sixty-five to seventy-five pounds of juice. This juice passes, as a pale green cataract, into a trough, which conducts it into a vat, where it is dosed with quicklime to neutralize its acid, and is then run off into large heated metal vessels. At this stage the smell is abominable, and the turbid fluid, with a thick scum upon it, is simply disgusting. After a preliminary heating and skimming it is passed off into iron pans, several in a row, and boiled and skimmed, and ladled from one to the other till it reaches the last, which is nearest to the fire, and there it boils with the greatest violence, seething and foaming, bringing all the remaining scum to the surface. After the concentration has proceeded far enough, the action of the heat is suspended, and the reddish-brown, oily-looking liquid is drawn into the vacuum-pan till it is about a third full; the concentration is completed by boiling the juice in vacuo at a temperature of 150 degrees, and even lower. As the boiling proceeds, the sugar boiler tests the contents of the pan by withdrawing a few drops, and holding them up to the light on his finger; and, by certain minute changes in their condition, he judges when it is time to add an additional quantity. When the pan is full, the contents have thickened into the consistency of thick gruel by the formation of minute crystals, and are then allowed to descend into an heater, where they are kept warm till they can be run into "forms" or tanks, where they are allowed to granulate. The liquid, or molasses, which remains after the first crystallization is returned to the vacuum pan and reboiled, and this reboiling of the drainings is repeated two or three times, with a gradually decreasing result in the quality and quantity of the sugar. The last process, which is used for getting rid of the treacle, is a most beautiful one. The mass of sugar and treacle is put into what are called "centrifugal pans," which are drums about three feet in diameter and two feet high, which make about 1,000 revolutions a minute. These have false interiors of wire gauze, and the mass is forced violently against their sides by centrifugal action, and they let the treacle whirl through, and retain the sugar crystals, which lie in a dry heap in the centre. The cane is being flumed in with great rapidity, and the factory is working till late at night. The cane from which the juice has been expressed, called "trash," is dried and used as fuel for the furnace which supplies the steam power. The sugar is packed in kegs, and a cooper and carpenter, as well as other mechanics, are employed. Sugar is now the great interest of the islands. Christian missions and whaling have had their day, and now people talk sugar. Hawaii thrills to the news of a cent up or a cent down in the American market. All the interests of the kingdom are threatened by this one, which, because it is grievously depressed and staggers under a heavy import duty in the American market, is now clamorous in some quarters for "annexation," and in others for a "reciprocity treaty," which last means the cession of the Pearl River lagoon on Oahu, with its adjacent shores, to America, for a Pacific naval station. There are 200,000 acres of productive soil on the islands, of which only a fifteenth is under cultivation, and of this large area 150,000 is said to be specially adapted for sugar culture. Herein is a prospective Utopia, and people are always dreaming of the sugar- growing capacities of the belt of rich disintegrated lava which slopes upwards from the sea to the bases of the mountains. Hitherto, sugar growing has been a very disastrous speculation, and few of the planters at present do more than keep their heads above water. Were labour plentiful and the duties removed, fortunes might be made; for the soil yields on an average about three times as much as that of the State of Louisiana. Two and a half tons to the acre is a common yield, five tons, a frequent one, and instances are known of the slowly matured cane of a high altitude yielding as much as seven tons! The magnificent climate makes it a very easy crop to grow. There is no brief harvest time with its rush, hurry, and frantic demand for labour, nor frost to render necessary the hasty cutting of an immature crop. The same number of hands is kept on all the year round. The planters can plant pretty much when they please, or not plant at all, for two or three years, the only difference in the latter case being that the rattoons which spring up after the cutting of the former crop are smaller in bulk. They can cut when they please, whether the cane be tasselled or not, and they can plant, cut, and grind at one time! It is a beautiful crop in any stage of growth, especially in the tasselled stage. Every part of it is useful--the cane pre- eminently--the leaves as food for horses and mules, and the tassels for making hats. Here and elsewhere there is a plate of cut cane always within reach, and the children chew it incessantly. I fear you will be tired of sugar, but I find it more interesting than the wool and mutton of Victoria and New Zealand, and it is a most important item of the wealth of this toy kingdom, which last year exported 16,995,402 lbs. of sugar and 192,105 gallons of molasses. {121} With regard to molasses, the Government prohibits the manufacture of rum, so the planters are deprived of a fruitful source of profit. It is really difficult to tear myself from the subject of sugar, for I see the cane waving in the sun while I write, and hear the busy hum of the crushing-mill. I.L.B. LETTER IX. ONOMEA, HAWAII. This is such a pleasant house and household, Mrs. A. is as bright as though she were not an invalid, and her room, except at meals, is the gathering-place of the family. The four boys are bright, intelligent beings, out of doors, barefooted, all day, and with a passion for horses, of which their father possesses about thirty. The youngest, Ephy, is the brightest child for three years old that I ever saw, but absolutely crazy about horses and mules. He talks of little else, and is constantly asking me to draw horses on his slate. He is a merry, audacious little creature, but came in this evening quite subdued. The sun was setting gloriously behind the forest-covered slopes, flooding the violet distances with a haze of gold, and, in a low voice, he said, "I've seen God." There is the usual Chinese cook, who cooks and waits and looks good- natured, and of course has his own horse, and his wife, a most minute Chinese woman, comes in and attends to the rooms and to Mrs. A., and sews and mends. She wears her native dress--a large, stiff, flat cane hat, like a tray, fastened firmly on or to her head; a scanty loose frock of blue denim down to her knees, wide trousers of the same down to her ancles, and slippers. Her hair is knotted up; she always wears silver armlets, and would not be seen without the hat for anything. There is not a bell in this or any house on the islands, and the bother of servants is hardly known, for the Chinamen do their work like automatons, and disappear at sunset. In a land where there are no carpets, no fires, no dust, no hot water needed, no windows to open and shut--for they are always open--no further service is really required. It is a simple arcadian life, and people live more happily than any that I have seen elsewhere. It is very cheerful to live among people whose faces are not soured by the east wind, or wrinkled by the worrying effort to "keep up appearances," which deceive nobody; who have no formal visiting, but real sociability; who regard the light manual labour of domestic life as a pleasure, not a thing to be ashamed of; who are contented with their circumstances, and have leisure to be kind, cultured, and agreeable; and who live so tastefully, though simply, that they can at any time ask a passing stranger to occupy the simple guest chamber, or share the simple meal, without any of the soul-harassing preparations which often make the exercise of hospitality a thing of terror to people in the same circumstances at home. People will ask you, "What is the food?" We have everywhere bread and biscuit made of California flour, griddle cakes with molasses, and often cracked wheat, butter not very good, sweet potatoes, boiled kalo, Irish potatoes, and poi. I have not seen fish on any table except at the Honolulu Hotel, or any meat but beef, which is hard and dry as compared with ours. We have China or Japan tea, and island coffee. Honolulu is the only place in which intoxicants are allowed to be sold; and I have not seen beer, wine, or spirits in any house. Bananas are an important article of diet, and sliced guavas, eaten with milk and sugar, are very good. The cooking is always done in detached cook houses, in and on American cooking stoves. As to clothing. I wear my flannel riding dress for both riding and walking, and a black silk at other times. The resident ladies wear prints and silks, and the gentlemen black cloth or dark tweed suits. Flannel is not required, neither are puggarees or white hats or sunshades at any season. The changes of temperature are very slight, and there is no chill when the sun goes down. The air is always like balm; the rain is tepid and does not give cold; in summer it may be three or four degrees warmer. Windows and doors stand open the whole year. A blanket is agreeable at night, but not absolutely necessary. It is a truly delightful climate and mode of living, with such an abundance of air and sunshine. My health improves daily, and I do not consider myself an invalid. Between working, reading aloud, talking, riding, and "loafing," I have very little time for letter writing; but I must tell you of a delightful fern-hunting expedition on the margin of the forest that I took yesterday, accompanied by Mr. Thompson and the two elder boys. We rode in the mauka direction, outside cane ready for cutting, with silvery tassels gleaming in the sun, till we reached the verge of the forest, where an old trail was nearly obliterated by a trailing matted grass four feet high, and thousands of woody ferns, which conceal streams, holes, and pitfalls. When further riding was impossible, we tethered our horses and proceeded on foot. We were then 1,500 feet above the sea by the aneroid barometer, and the increased coolness was perceptible. The mercury is about four degrees lower for each 1,000 feet of ascent--rather more than this indeed on the windward side of the islands. The forest would be quite impenetrable were it not for the remains of wood-hauling trails, which, though grown up to the height of my shoulders, are still passable. Underneath the green maze, invisible streams, deep down, made sweet music, sweeter even than the gentle murmur of the cool breeze among the trees. The forest on the volcano track, which I thought so tropical and wonderful a short time ago, is nothing for beauty to compare with this "garden of God." I wish I could describe it, but cannot; and as you know only our pale, small-leaved trees, with their uniform green, I cannot say that it is like this or that. The first line of a hymn, "Oh, Paradise! oh, Paradise!" rings in my brain, and the rustic exclamation we used to hear when we were children, "Well, I never!" followed by innumerable notes of admiration, seems to exhaust the whole vocabulary of wonderment. The former cutting of some trees gives atmosphere, and the tumbled nature of the ground shows everything to the best advantage. There were openings over which huge candle-nuts, with their pea-green and silver foliage, spread their giant arms, and the light played through their branches on an infinite variety of ferns. There were groves of bananas and plantains with shiny leaves 8 feet long, like enormous hart's-tongue, the bright-leaved noni, the dark-leaved koa, the mahogany of the Pacific; the great glossy-leaved Eugenia--a forest tree as large as our largest elms; the small-leaved ohia, its rose-crimson flowers making a glory in the forests, and its young shoots of carmine red vying with the colouring of the New England fall; and the strange lauhala hung its stiff drooping plumes, which creak in the faintest breeze; and the superb breadfruit hung its untempting fruit, and from spreading guavas we shook the ripe yellow treasures, scooping out the inside, all juicy and crimson, to make drinking cups of the rind; and there were trees that had surrendered their own lives to a conquering army of vigorous parasites which had clothed their skeletons with an unapproachable and indistinguishable beauty, and over trees and parasites the tender tendrils of great mauve morning glories trailed and wreathed themselves, and the strong, strangling stems of the ie wound themselves round the tall ohias, which supported their quaint yucca-like spikes of leaves fifty feet from the ground. There were some superb plants of the glossy tropical-looking bird's- nest fern, or Asplenium Nidus, which makes its home on the stems and branches of trees, and brightens the forest with its great shining fronds. I got a specimen from a koa tree. The plant had nine fronds, each one measuring from 4 feet 1 inch to 4 feet 7 inches in length, and from 7 to 9 inches in breadth. There were some very fine tree-ferns (Cibotium Chamissoi?), two of which being accessible, we measured, and found them seventeen and twenty feet high, their fronds eight feet long, and their stems four feet ten inches in circumference three feet from the ground. They showed the most various shades of green, from the dark tint of the mature frond, to the pale pea green of those which were just uncurling themselves. I managed to get up into a tree for the first time in my life to secure specimens of two beautiful parasitic ferns (Polypodium tamariscinum and P. Hymenophylloides?). I saw for the first time, too, a lygodium and the large climbing potato-fern (Polypodium spectrum), very like a yam in the distance, and the Vittaria elongata, whose long grassy fronds adorn almost every tree. The beautiful Microlepia tenuifolia abounded, and there were a few plants of the loveliest fern I ever saw (Trichomanes meifolium), in specimens of which I indulged sparingly, and almost grudgingly, for it seemed unfitting that a form of such perfect beauty should be mummied in a herbarium. There was one fern in profusion, with from 90 to 130 pair of pinnae on each frond; and the fronds, though often exceeding five feet in length, were only two inches broad (Nephrolepis pectinata). There were many prostrate trees, which nature has entirely covered with choice ferns, specially the rough stem of the tree-fern. I counted seventeen varieties on one trunk, and on the whole obtained thirty-five specimens for my collection. The forest soon became completely impenetrable, the beautiful Gleichenia Hawaiiensis forming an impassable network over all the undergrowth. And, indeed, without this it would have been risky to make further explorations, for often masses of wonderful matted vegetation sustained us temporarily over streams six or eight feet below, whose musical tinkle alone warned us of our peril. I shall never again see anything so beautiful as this fringe of the impassable timber belt. I enjoyed it more than anything I have yet seen; it was intoxicating, my eyes were "satisfied with seeing." It was a dream, a rapture, this maze of form and colour, this entangled luxuriance, this bewildering beauty, through which we caught bright glimpses of a heavenly sky above, while far away, below glade and lawn, shimmered in surpassing loveliness the cool blue of the Pacific. To me, with my hatred of reptiles and insects, it is not the least among the charms of Hawaii, that these glorious entanglements and cool damp depths of a redundant vegetation give shelter to nothing of unseemly shape and venomous proboscis or fang. Here, in cool, dreamy, sunny Onomea, there are no horrid, drumming, stabbing, mosquitoes as at Honolulu, to remind me of what I forget sometimes, that I am not in Eden. {128} I.L.B. LETTER X. WAIPIO VALLEY, HAWAII. There is something fearful in the isolation of this valley, open at one end to the sea, and walled in on all others by palis or precipices, from 1,000 to 2,000 feet in height, over the easiest of which hangs the dizzy track, which after trailing over the country for sixty difficult miles, connects Waipio with the little world of Hilo. The evening is very sombre, and darkness comes on early between these high walls. I am in a native house in which not a word of English is spoken, and Deborah, among her own people, has returned with zest to the exclusive use of her own tongue. This is more solitary than solitude, and tired as I am with riding and roughing it, I must console myself with writing to you. The natives, after staring and giggling for some time, took this letter out of my hand, with many exclamations, which, Deborah tells me, are at the rapidity and minuteness of my writing. I told them the letter was to my sister, and they asked if I had your picture. They are delighted with it, and it is going round a large circle assembled without. They see very few foreign women here, and are surprised that I have not brought a foreign man with me. There was quite a bustle of small preparations before we left Onomea. Deborah was much excited, and I was not less so, for it is such a complete novelty to take a five days' ride alone with natives. D. is a very nice native girl of seventeen, who speaks English tolerably, having been brought up by Mr. and Mrs. Austin. She was lately married to a white man employed on the plantation. Mr. A. most kindly lent me a favourite mule, but declined to state that she would not kick, or buck, or turn obstinate, or lie down in the water, all which performances are characteristic of mules. She has, however, as he expected, behaved as the most righteous of her species. Our equipment was a matter for some consideration, as I had no waterproof; but eventually I wore my flannel riding dress, and carried my plaid in front of the saddle. My saddle-bags, which were behind, contained besides our changes of clothes, a jar of Liebig's essence of beef, some potted beef, a tin of butter, a tin of biscuits, a tin of sardines, a small loaf, and some roast yams. Deborah looked very piquante in a bloomer dress of dark blue, with masses of shining hair in natural ringlets falling over the collar, mixing with her lei of red rose-buds. She rode a powerful horse, of which she has much need, as this is the most severe road on horses on Hawaii, and it takes a really good animal to come to Waipio and go back to Hilo. We got away at seven in bright sunshine, and D.'s husband accompanied us the first mile to see that our girths and gear were all right. It was very slippery, but my mule deftly gathered her feet under her, and slid when she could not walk. From Onomea to the place where we expected to find the guide, we kept going up and down the steep sides of ravines, and scrambling through torrents till we reached a deep and most picturesque gulch, with a primitive school-house at the bottom, and some grass-houses clustering under palms and papayas, a valley scene of endless ease and perpetual afternoon. Here we found that D.'s uncle, who was to have been our guide, could not go, because his horse was not strong enough, but her cousin volunteered his escort, and went away to catch his horse, while we tethered ours and went into the school-house. This reminded me somewhat of the very poorest schools connected with the Edinburgh Ladies' Highland School Association, but the teacher had a remarkable paucity of clothing, and he seemed to have the charge of his baby, which, much clothed, and indeed much muffled, lay on the bench beside him. For there were benches, and a desk, and even a blackboard and primers down in the deep wild gulch, where the music of living waters, and the thunderous roll of the Pacific, accompanied the children's tuneless voices as they sang an Hawaiian hymn. I shall remember nothing of the scholars but rows of gleaming white teeth, and splendid brown eyes. I thought both teacher and children very apathetic. There were lamentably few, though the pretty rigidly enforced law, which compels all children between the ages of six and fifteen to attend school for forty weeks of the year, had probably gathered together all the children of the district. They all wore coloured chemises and leis of flowers. Outside, some natives presented us with some ripe papayas. Mounting again, we were joined by two native women, who were travelling the greater part of the way hither, and this made it more cheerful for D. The elder one had nothing on her head but her wild black hair, and she wore a black holuku, a lei of the orange seeds of the pandanus, orange trousers and big spurs strapped on her bare feet. A child of four, bundled up in a black poncho, rode on a blanket behind the saddle, and was tied to the woman's waist, by an orange shawl. The younger woman, who was very pretty, wore a sailor's hat, leis of crimson ohia blossoms round her hat and throat, a black holuku, a crimson poncho, and one spur, and held up a green umbrella whenever it rained. We were shortly joined by Kaluna, the cousin, on an old, big, wall- eyed, bare-tailed, raw-boned horse, whose wall-eyes contrived to express mingled suspicion and fear, while a flabby, pendant, lower lip, conveyed the impression of complete abjectness. He looked like some human beings who would be vicious if they dared, but the vice had been beaten out of him long ago, and only the fear remained. He has a raw suppurating sore under the saddle, glueing the blanket to his lean back, and crouches when he is mounted. Both legs on one side look shorter than on the other, giving a crooked look to himself and his rider, and his bare feet are worn thin as if he had been on lava. I rode him for a mile yesterday, and when he attempted a convulsive canter, with three short steps and a stumble in it, his abbreviated off legs made me feel as if I were rolling over on one side. Kaluna beats him the whole time with a heavy stick; but except when he strikes him most barbarously about his eyes and nose he only cringes, without quickening his pace. When I rode him mercifully the true hound nature came out. The sufferings of this wretched animal have been the great drawback on this journey. I have now bribed Kaluna with as much as the horse is worth to give him a month's rest, and long before that time I hope the owl-hawks will be picking his bones. The horse has come before the rider, but Kaluna is no nonentity. He is a very handsome youth of sixteen, with eyes which are remarkable, even in this land of splendid eyes, a straight nose, a very fine mouth, and beautiful teeth, a mass of wavy, almost curly hair, and a complexion not so brown as to conceal the mantling of the bright southern blood in his cheeks. His figure is lithe, athletic, and as pliable as if he were an invertebrate animal, capable of unlimited doublings up and contortions, to which his thin white shirt and blue cotton trousers are no impediment. He is almost a complete savage; his movements are impulsive and uncontrolled, and his handsome face looks as if it belonged to a half-tamed creature out of the woods. He talks loud, laughs incessantly, croons a monotonous chant, which sounds almost as heathenish as tom-toms, throws himself out of his saddle, hanging on by one foot, lingers behind to gather fruits, and then comes tearing up, beating his horse over the ears and nose, with a fearful yell and a prolonged sound like har-r-r-ouche, striking my mule and threatening to overturn me as he passes me on the narrow track. He is the most thoroughly careless and irresponsible being I ever saw, reckless about the horses, reckless about himself, without any manners or any obvious sense of right and propriety. In his mouth this musical tongue becomes as harsh as the speech of a cocatoo or parrot. His manner is familiar. He rides up to me, pokes his head under my hat, and says, interrogatively, "Cold!" by which I understand that the poor boy is shivering himself. In eating he plunges his hand into my bowl of fowl, or snatches half my biscuit. Yet I daresay he means well, and I am thoroughly amused with him, except when he maltreats his horse. It is a very strange life going about with natives, whose ideas, as shown by their habits, are, to say the least of it, very peculiar. Deborah speaks English fairly, having been brought up by white people, and is a very nice girl. But were she one of our own race I should not suppose her to be more than eleven years old, and she does not seem able to understand my ideas on any subject, though I can be very much interested and amused with hearing hers. We had a perfect day until the middle of the afternoon. The dimpling Pacific was never more than a mile from us as we kept the narrow track in the long green grass; and on our left the blunt snow-patched peaks of Mauna Kea rose from the girdle of forest, looking so delusively near that I fancied a two-hours' climb would take us to his lofty summit. The track for twenty-six miles is just in and out of gulches, from 100 to 800 feet in depth, all opening on the sea, which sweeps into them in three booming rollers. The candle-nut or kukui (aleurites triloba) tree, which on the whole predominates, has leaves of a rich deep green when mature, which contrast beautifully with the flaky silvery look of the younger foliage. Some of the shallower gulches are filled exclusively with this tree, which in growing up to the light to within 100 feet of the top, presents a mass and density of leafage quite unique, giving the gulch the appearance as if billows of green had rolled in and solidified there. Each gulch has some specialty of ferns and trees, and in such a distance as sixty miles they vary considerably with the variations of soil, climate, and temperature. But everywhere the rocks, trees, and soil are covered and crowded with the most exquisite ferns and mosses, from the great tree-fern, whose bright fronds light up the darker foliage, to the lovely maiden-hair and graceful selaginellas which are mirrored in pools of sparkling water. Everywhere, too, the great blue morning glory opened to a heaven not bluer than itself. The descent into the gulches is always solemn. You canter along a bright breezy upland, and are suddenly arrested by a precipice, and from the depths of a forest abyss a low plash or murmur rises, or a deep bass sound, significant of water which must be crossed, and one reluctantly leaves the upper air to plunge into heavy shadow, and each experience increases one's apprehensions concerning the next. Though in some gulches the kukui preponderates, in others the lauhala whose aerial roots support it in otherwise impossible positions, and in others the sombre ohia, yet there were some grand clefts in which nature has mingled her treasures impartially, and out of cool depths of ferns rose the feathery coco-palm, the glorious breadfruit, with its green melon-like fruit, the large ohia, ideal in its beauty,--the most gorgeous flowering tree I have ever seen, with spikes of rose-crimson blossoms borne on the old wood, blazing among its shining many-tinted leafage,--the tall papaya with its fantastic crown, the profuse gigantic plantain, and innumerable other trees, shrubs, and lianas, in the beauty and bounteousness of an endless spring. Imagine my surprise on seeing at the bottom of one gulch, a grove of good-sized, dark-leaved, very handsome trees, with an abundance of smooth round green fruit upon them, and on reaching them finding that they were orange trees, their great size, far exceeding that of the largest at Valencia, having prevented me from recognizing them earlier! In another, some large shrubs with oval, shining, dark leaves, much crimped at the edges, bright green berries along the stalks, and masses of pure white flowers lying flat, like snow on evergreens, turned out to be coffee! The guava with its obtuse smooth leaves, sweet white blossoms on solitary axillary stalks, and yellow fruit was universal. The novelty of the fruit, foliage, and vegetation is an intense delight to me. I should like to see how the rigid aspect of a coniferous tree, of which there is not one indigenous to the islands, would look by contrast. We passed through a long thicket of sumach, an exotic from North America, which still retains its old habit of shedding its leaves, and its grey, wintry, desolate-looking branches reminded me that there are less-favoured parts of the world, and that you are among mist, cold, murk, slush, gales, leaflessness, and all the dismal concomitants of an English winter. It is wonderful that people should have thought of crossing these gulches on anything with four legs. Formerly, that is, within the last thirty years, the precipices could only be ascended by climbing with the utmost care, and descended by being lowered with ropes from crag to crag, and from tree to tree, when hanging on by the hands became impracticable to even the most experienced mountaineer. In this last fashion Mr. Coan and Mr. Lyons were let down to preach the gospel to the people of the then populous valleys. But within recent years, narrow tracks, allowing one horse to pass another, have been cut along the sides of these precipices, without any windings to make them easier, and only deviating enough from the perpendicular to allow of their descent by the sure-footed native- born animals. Most of them are worn by water and animals' feet, broken, rugged, jagged, with steps of rock sometimes three feet high, produced by breakage here and there. Up and down these the animals slip, jump, and scramble, some of them standing still until severely spurred, or driven by some one from behind. Then there are softer descents, slippery with damp, and perilous in heavy rains, down which they slide dexterously, gathering all their legs under them. On a few of these tracks a false step means death, but the vegetation which clothes the pali below, blinds one to the risk. I don't think anything would induce me to go up a swinging zigzag--up a terrible pali opposite to me as I write, the sides of which are quite undraped. All the gulches for the first twenty-four miles contain running water. The great Hakalau gulch we crossed early yesterday, has a river with a smooth bed as wide as the Thames at Eton. Some have only small quiet streams, which pass gently through ferny grottoes. Others have fierce strong torrents dashing between abrupt walls of rock, among immense boulders into deep abysses, and cast themselves over precipice after precipice into the ocean. Probably, many of these are the courses of fire torrents, whose jagged masses of a-a have since been worn smooth, and channelled into holes by the action of water. A few are crossed on narrow bridges, but the majority are forded, if that quiet conventional term can be applied to the violent flounderings by which the horses bring one through. The transparency deceives them, and however deep the water is, they always try to lift their fore feet out of it, which gives them a disagreeable rolling motion. (Mr. Brigham in his valuable monograph on the Hawaiian volcanoes quoted below, {138} appears as much impressed with these gulches as I am.) We lunched in one glorious valley, and Kaluna made drinking cups which held fully a pint, out of the beautiful leaves of the Arum esculentum. Towards afternoon turbid-looking clouds lowered over the sea, and by the time we reached the worst pali of all, the south side of Laupahoehoe, they burst on us in torrents of rain accompanied by strong wind. This terrible precipice takes one entirely by surprise. Kaluna, who rode first, disappeared so suddenly that I thought he had gone over. It is merely a dangerous broken ledge, and besides that it looks as if there were only foothold for a goat, one is dizzied by the sight of the foaming ocean immediately below, and, when we actually reached the bottom, there was only a narrow strip of shingle between the stupendous cliff and the resounding surges, which came up as if bent on destruction. The path by which we descended looked a mere thread on the side of the precipice. I don't know what the word beetling means, but if it means anything bad, I will certainly apply it to that pali. A number of disastrous-looking native houses are clustered under some very tall palms in the open part of the gulch, but it is a most wretched situation; the roar of the surf is deafening, the scanty supply of water is brackish, there are rumours that leprosy is rife, and the people are said to be the poorest on Hawaii. We were warned that we could not spend a night comfortably there, so wet, tired, and stiff, we rode on another six miles to the house of a native called Bola-Bola, where we had been instructed to remain. The rain was heavy and ceaseless, and the trail had become so slippery that our progress was much retarded. It was a most unpropitious-looking evening, and I began to feel the painful stiffness arising from prolonged fatigue in saturated clothes. I indulged in various imaginations as we rode up the long ascent leading to Bola-Bola's, but this time they certainly were not of sofas and tea, and I never aspired to anything beyond drying my clothes by a good fire, for at Hilo some people had shrugged their shoulders, and others had laughed mysteriously at the idea of our sleeping there, and some had said it was one of the worst of native houses. A single glance was enough. It was a dilapidated frame-house, altogether forlorn, standing unsheltered on a slope of the mountain, with one or two yet more forlorn grass piggeries, which I supposed might be the cook house, and eating-house near it. A prolonged har-r-r-rouche from Kaluna brought out a man with a female horde behind him, all shuffling into clothes as we approached, and we stiffly dismounted from the wet saddles in which we had sat for ten hours, and stiffly hobbled up into the littered verandah, the water dripping from our clothes, and squeezing out of our boots at every step. Inside there was one room about 18 x 14 feet, which looked as if the people had just arrived and had thrown down their goods promiscuously. There were mats on the floor not over clean, and half the room was littered and piled with mats rolled up, boxes, bamboos, saddles, blankets, lassos, cocoanuts, kalo roots, bananas, quilts, pans, calabashes, bundles of hard poi in ti leaves, bones, cats, fowls, clothes. A frightful old woman, looking like a relic of the old heathen days, with bristling grey hair cut short, her body tattooed all over, and no clothing but a ragged blanket huddled round her shoulders; a girl about twelve, with torrents of shining hair, and a piece of bright green calico thrown round her, and two very good-looking young women in rose- coloured chemises, one of them holding a baby, were squatting and lying on the mats, one over another, like a heap of savages. When the man found that we were going to stay all night he bestirred himself, dragged some of the things to one side and put down a shake-down of pulu (the silky covering of the fronds of one species of tree-fern), with a sheet over it, and a gay quilt of orange and red cotton. There was a thin printed muslin curtain to divide off one half of the room, a usual arrangement in native houses. He then helped to unsaddle the horses, and the confusion of the room was increased by a heap of our wet saddles, blankets, and gear. All this time the women lay on the floor and stared at us. Rheumatism seemed impending, for the air up there was chilly, and I said to Deborah that I must make some change in my dress, and she signed to Kaluna, who sprang at my soaked boots and pulled them off, and my stockings too, with a savage alacrity which left it doubtful for a moment whether he had not also pulled off my feet! I had no means of making any further change except putting on a wrapper over my wet clothes. Meanwhile the man killed and boiled a fowl, and boiled some sweet potato, and when these untempting viands, and a calabash of poi were put before us, we sat round them and eat; I with my knife, the others with their fingers. There was some coffee in a dirty bowl. The females had arranged a row of pillows on their mat, and all lay face downwards, with their chins resting upon them, staring at us with their great brown eyes, and talking and laughing incessantly. They had low sensual faces, like some low order of animal. When our meal was over, the man threw them the relics, and they soon picked the bones clean. It surprised me that after such a badly served meal the man brought a bowl of water for our hands, and something intended for a towel. By this time it was dark, and a stone, deeply hollowed at the top, was produced, containing beef fat and a piece of rag for a wick, which burned with a strong flaring light. The women gathered themselves up and sat round a large calabash of poi, conveying the sour paste to their mouths with an inimitable twist of the fingers, laying their heads back and closing their eyes with a look of animal satisfaction. When they had eaten they lay down as before, with their chins on their pillows, and again the row of great brown eyes confronted me. Deborah, Kaluna, and the women talked incessantly in loud shrill voices till Kaluna uttered the word auwe with a long groaning intonation, apparently signifying weariness, divested himself of his clothes and laid down on a mat alongside our shake- down, upon which we let down the dividing curtain and wrapped ourselves up as warmly as possible. I was uneasy about Deborah who had had a cough for some time, and consequently took the outside place under the window which was broken, and presently a large cat jumped through the hole and down upon me, followed by another and another, till five wild cats had effected an entrance, making me a stepping-stone to ulterior proceedings. Had there been a sixth I think I could not have borne the infliction quietly. Strips of jerked beef were hanging from the rafters, and by the light which was still burning I watched the cats climb up stealthily, seize on some of these, descend, and disappear through the window, making me a stepping-stone as before, but with all their craft they let some of the strips fall, which awoke Deborah, and next I saw Kaluna's magnificent eyes peering at us under the curtain. Then the natives got up, and smoked and eat more poi at intervals, and talked, and Kaluna and Deborah quarrelled, jokingly, about the time of night she told me, and the moon through the rain-clouds occasionally gave us delusive hopes of dawn, and I kept moving my place to get out of the drip from the roof, and so the night passed. I was amused all the time, though I should have preferred sleep to such nocturnal diversions. It was so new, and so odd, to be the only white person among eleven natives in a lonely house, and yet to be as secure from danger and annoyance as in our own home. At last a pale dawn did appear, but the rain was still coming down heavily, and our poor animals were standing dismally with their heads down and their tails turned towards the wind. Yesterday evening I took a change of clothes out of the damp saddle-bags, and put them into what I hoped was a dry place, but they were soaked, wetter even than those in which I had been sleeping, and my boots and Deborah's were so stiff, that we gladly availed ourselves of Kaluna's most willing services. The mode of washing was peculiar: he held a calabash with about half-a-pint of water in it, while we bathed our faces and hands, and all the natives looked on and tittered. This was apparently his idea of politeness, for no persuasion would induce him to put the bowl down on the mat, and Deborah evidently thought it was proper respect. We had a repetition of the same viands as the night before for breakfast, and, as before, the women lay with their chins on their pillows and stared at us. The rain ceased almost as soon as we started, and though it has not been a bright day, it has been very pleasant. There are no large gulches on to-day's journey. The track is mostly through long grass, over undulating uplands, with park-like clumps of trees, and thickets of guava and the exotic sumach. Different ferns, flowers, and vegetation, with much less luxuriance and little water, denoted a drier climate and a different soil. There are native churches at distances of six or seven miles all the way from Hilo, but they seem too large and too many for the scanty population. We moved on in single file at a jog-trot wherever the road admitted of it, meeting mounted natives now and then, which led to a delay for the exchange of nuhou; and twice we had to turn into the thicket to avoid what here seems to be considered a danger. There are many large herds of semi-wild bullocks on the mountains, branded cattle, as distinguished from the wild or unbranded, and when they are wanted for food, a number of experienced vaccheros on strong shod horses go up, and drive forty or fifty of them down. We met such a drove bound for Hilo, with one or two men in front and others at the sides and behind, uttering loud shouts. The bullocks are nearly mad with being hunted and driven, and at times rush like a living tornado, tearing up the earth with their horns. As soon as the galloping riders are seen and the crooked-horned beasts, you retire behind a screen. There must be some tradition of some one having been knocked down and hurt, for reckless as the natives are said to be, they are careful about this, and we were warned several times by travellers whom we met, that there were "bullocks ahead." The law provides that the vaccheros shall station one of their number at the head of a gulch to give notice when cattle are to pass through. We jogged on again till we met a native who told us that we were quite close to our destination; but there were no signs of it, for we were still on the lofty uplands, and the only prominent objects were huge headlands confronting the sea. I got off to walk, as my mule seemed footsore, but had not gone many yards when we came suddenly to the verge of a pali, about 1,000 feet deep, with a narrow fertile valley below, with a yet higher pali on the other side, both abutting perpendicularly on the sea. I should think the valley is not more than three miles long, and it is walled in by high inaccessible mountains. It is in fact, a gulch on a vastly enlarged scale. The prospect below us was very charming, a fertile region perfectly level, protected from the sea by sandhills, watered by a winding stream, and bright with fishponds, meadow lands, kalo patches, orange and coffee groves, figs, breadfruit, and palms. There were a number of grass-houses, and a native church with a spire, and another up the valley testified to the energy and aggressiveness of Rome. We saw all this from the moment we reached the pali; and it enlarged, and the detail grew upon us with every yard of the laborious descent of broken craggy track, which is the only mode of access to the valley from the outer world. I got down on foot with difficulty; a difficulty much increased by the long rowels of my spurs, which caught on the rocks and entangled my dress, the simple expedient of taking them off not having occurred to me! A neat frame-house, with large stones between it and the river, was our destination. It belongs to a native named Halemanu, a great man in the district, for, besides being a member of the legislature, he is deputy sheriff. He is a man of property, also; and though he cannot speak a word of English, he is well educated in Hawaiian, and writes an excellent hand. I brought a letter of introduction to him from Mr. Severance, and we were at once received with every hospitality, our horses cared for, and ourselves luxuriously lodged. We walked up the valley before dark to get a view of a cascade, and found supper ready on our return. This is such luxury after last night. There is a very light bright sitting-room, with papered walls, and manilla matting on the floor, a round centre table with books and a photographic album upon it, two rocking-chairs, an office-desk, another table and chairs, and a Canadian lounge. I can't imagine in what way this furniture was brought here. Our bedroom opens from this, and it actually has a four-post bedstead with mosquito bars, a lounge and two chairs, and the floor is covered with native matting. The washing apparatus is rather an anomaly, for it consists of a basin and crash towel placed in the verandah, in full view of fifteen people. The natives all bathe in the river. Halemanu has a cook house and native cook, and an eating-room, where I was surprised to find everything in foreign style--chairs, a table with a snow white cover, and table napkins, knives, forks, and even salt-cellars. I asked him to eat with us, and he used a knife and fork quite correctly, never, for instance, putting the knife into his mouth. I was amused to see him afterwards, sitting on a mat among his family and dependants, helping himself to poi from a calabash with his fingers. He gave us for supper delicious river fish fried, boiled kalo, and Waipio coffee with boiled milk. It is very annoying only to be able to converse with this man through an interpreter; and Deborah, as is natural, is rather unwilling to be troubled to speak English, now that she is among her own people. After supper we sat by candlelight in the parlour, and he showed me his photograph album. At eight he took a large Bible, put on glasses, and read a chapter in Hawaiian; after which he knelt and prayed with profound reverence of manner and tone. Towards the end I recognized the Hawaiian words for "Our Father." {148} Here in Waipio there is something pathetic in the idea of this Fatherhood, which is wider than the ties of kin and race. Even here not one is a stranger, an alien, a foreigner! And this man, so civilized and Christianized, only now in middle life, was, he said, "a big boy when the first teachers came," and may very likely have witnessed horrors in the heiau, or temple, close by, of which little is left now. This bedroom is thoroughly comfortable. Kaluna wanted to sleep on the lounge here, probably because he is afraid of akuas, or spirits, but we have exiled him to a blanket on the parlour lounge. I.L.B. LETTER X.--(continued.) We were thoroughly rested this morning, and very glad of a fine day for a visit to the great cascade which is rarely seen by foreigners. My mule was slightly galled with the girth, and having a strong fellow feeling with Elisha's servant, "Alas, master, for it was borrowed!" I have bought for $20 a pretty, light, half-broken bay mare, which I rode to-day and liked much. After breakfast, which was a repetition of last night's supper, we three, with Halemanu's daughter as guide, left on horseback for the waterfall, though the natives tried to dissuade us by saying that stones came down, and it was dangerous; also that people could not go in their clothes, there was so much wading. In deference to this last opinion, D. rode without boots, and I without stockings. We rode through the beautiful valley till we reached a deep gorge turning off from it, which opens out into a nearly circular chasm with walls 2,000 feet in height, where we tethered our horses. A short time after leaving them, D. said, "She says we can't go further in our clothes," but when the natives saw me plunge boldly into the river in my riding dress, which is really not unlike a fashionable Newport bathing suit, they thought better of it. It was a thoroughly rough tramp, wading ten times through the river, which was sometimes up to our knees, and sometimes to our waists, and besides the fighting among slippery rocks in rushing water, we had to crawl and slide up and down wet, mossy masses of dislodged rock, to push with eyes shut through wet jungles of Indian shot, guava, and a thorny vine, and sometimes to climb from tree to tree at a considerable height. When, after an hour's fighting we arrived in sight of the cascade, but not of the basin into which it falls, our pretty guide declined to go further, saying that the wind was rising, and that stones would fall and kill us, but being incredulous on this point, I left them, and with great difficulty and many bruises, got up the river to its exit from the basin, and there, being unable to climb the rocks on either side, stood up to my throat in the still tepid water till the scene became real to me. I do not care for any waterfall but Niagara, nor do I care in itself for this one, for though its first leap is 200 feet and its second 1,600, it is so frittered away and dissipated in spray, owing to the very magnitude of its descent, that there is no volume of water within sight to create mass or sound. But no words can paint the majesty of the surroundings, the caverned, precipitous walls of rock coming down in one black plunge from the blue sky above to the dark abyss of water below, the sullen shuddering sound with which pieces of rock came hurtling down among the trees, the thin tinkle of the water as it falls, the full rush of the river, the feathery growth of ferns, gigantic below, but so diminished by the height above, as only to show their presence by the green tinge upon the rocks, while in addition to the gloom produced by the stupendous height of the cliffs, there is a cool, green darkness of dense forest, and mighty trees of strange tropical forms glass themselves in the black mirror of the basin. For one moment a ray of sunshine turned the upper part of the spray into a rainbow, and never to my eyes had the bow of promise looked so heavenly as when it spanned the black, solemn, tree-shadowed abyss, whose deep, still waters only catch a sunbeam on five days of the year. I found the natives regaling themselves on papaya, and on live fresh-water shrimps, which they find in great numbers in the river. I remembered that white people at home calling themselves civilized, eat live, or at least raw, oysters, but the sight of these active, squirming shrimps struggling between the white teeth of my associates was yet more repulsive. We finished our adventurous expedition with limbs much bruised, as well as torn and scratched, and before we emerged from the chasm saw a rock dislodged, which came crashing down not far from us, carrying away an ohia. It is a gruesome and dowie den, but well worth a visit. We mounted again, and rode as far as we could up the valley, fording the river in deep water several times, and coming down the other side. The coffee trees in full blossom were very beautiful, and they, as well as the oranges, have escaped the blight which has fallen upon both in other parts of the island. In addition to the usual tropical productions, there were some very fine fig trees and thickets of the castor-oil plant, a very handsome shrub, when, as here, it grows to a height of from ten to twenty-two feet. The natives, having been joined by some Waipio women, rode at full gallop over all sorts of ground, and I enjoyed the speed of my mare without any apprehension of being thrown off. We rode among most extensive kalo plantations, and large artificial fish-ponds, in which hundreds of gold-fish were gleaming, and came back by the sea shore, green with the maritime convolvulus, and the smooth-bottomed river, which the Waipio folk use as a road. Canoes glide along it, brown-skinned men wade down it floating bundles of kalo after them, and strings of laden horses and mules follow each other along its still waters. I hear that in another and nearly unapproachable valley, a river serves the same purpose. While we were riding up it, a great gust lifted off its surface in fine spray, and almost blew us from our horses. Hawaii has no hurricanes, but at some hours of the day Waipio is subject to terrific gusts, which really justify the people in their objection to visiting the cascade. Some time ago, in one of these, this house was lifted up, carried twenty feet, and deposited in its present position. Supper was ready for us--kalo, yams, spatchcock, poi, coffee, rolls, and Oregon kippered salmon; and when I told Halemanu that the spatchcock and salmon reminded me of home, he was quite pleased, and said he would provide the same for breakfast to-morrow. The owner of the mare, which I have named "Bessie Twinker," had willingly sold her to me, though I told him I could not pay him for her until I reached Onomea. I do not know what had caused my credit to suffer during my absence, but D., after talking long with him this evening, said to me, "He says he can't let you have the horse, because when you've taken it away, he thinks you will never send him the money." I told her indignantly to tell him that English women never cheated people, a broad and totally unsustainable assertion, which had the effect of satisfying the poor fellow. After Halemanu, Deborah, Kaluna, and a number of natives had eaten their poi, Halemanu brought in a very handsome silver candlestick, and expressed a wish that Deborah should interpret for us. He asked a great many sensible questions about England, specially about the state of the poor, the extent of the franchise, and the influence of religion. When he heard that I had spent some years in Scotland, he said, "Do you know Mr. Wallace?" I was quite puzzled, and tried to recall any man of that name who I had heard of as having visited Hawaii, when a happy flash of comprehension made me aware of his meaning, and I replied that I had seen his sword several times, but that he died long before I knew Scotland, and indeed before I was born; but that the Scotch held his memory in great veneration, and were putting up a monument to him. But for the mistake as to dates, he seemed to have the usual notions as to the exploits of Wallace. He deplores most deeply the dwindling of his people, and his manner became very sad about it. D. said, "He's very unhappy; he says, soon there will be no more Kanakas." He told me that this beautiful valley was once very populous, and even forty years ago, when Mr. Ellis visited it, there were 1,300 people here. Now probably there are not more than 200. Here was the Puhonua, or place of refuge for all this part of the island. This, and the very complete one of Honaunau, on the other side of Hawaii, were the Hawaiian "Cities of Refuge." Could any tradition of the Mosaic ordinance on this subject have travelled hither? These two sanctuaries were absolutely inviolable. The gates stood perpetually open, and though the fugitive was liable to be pursued to their very threshold, he had no sooner crossed it than he was safe from king, chief, or avenger. These gates were wide, and some faced the sea, and others the mountains. Hither the murderer, the manslayer, the tabu-breaker fled, repaired to the presence of the idol, and thanked it for aiding him to reach the place of security. After a certain time the fugitives were allowed to return to their families, and none dared to injure those to whom the high gods had granted their protection. In time of war, tall spears from which white flags were unfurled, were placed at each end of the enclosure, and until the proclamation of peace invited the vanquished to enter. These flags were fixed a short distance outside the walls, and no pursuing warrior, even in the hot flush of victory, could pursue his routed foe one foot beyond. Within was the sacred pale of pahu tabu, and anyone attempting to strike his victim there would have been put to death by the priests and their adherents. In war time the children, old people, and many of the women of the neighbouring districts, were received within the enclosure, where they awaited the issue of the conflict in security, and were safe from violence in the event of defeat. These puhonuas contain pieces of stone weighing from two to three tons, raised six feet from the ground, and the walls, narrowing gradually towards the top, are fifteen feet wide at the base and twelve feet high. They are truly grand monuments of humanity in the midst of the barbarous institutions of heathenism, and it shows a considerable degree of enlightenment that even rebels in arms and fugitives from invading armies were safe, if they reached the sacred refuge, for the priests of Keawe knew no distinctions of party. In dreadful contrast to this place of mercy, there were some very large heiaus (or temples) here, on whose hideous altars eighty human sacrifices are said to have been offered at one time. One of the legends told me concerning this lovely valley is, that King Umi, having vanquished the kings of the six divisions of Hawaii, was sacrificing captives in one of these heiaus, when the voice of his god, Kuahilo, was heard from the clouds, demanding more slaughter. Fresh human blood streamed from the altars, but the insatiable demon continued to call for more, till Umi had sacrificed all the captives and all his own men but one, whom he at first refused to give up, as he was a great favourite, but Kuahilo thundered from heaven, till the favourite warrior was slain, and only the king and the sacrificing priest remained. This valley of the "vanquished waters" abounds in legends. Some of these are about a cruel monster, King Hooku, who lived here, and whose memory, so far as he is remembered, is much execrated. It is told of him that if a man were said to have a handsome head he sent some of his warriors to behead him, and then hacked and otherwise disfigured the face for a diversion. On one occasion he ordered a man's arm to be cut off and brought to him, simply because it was said to be more beautifully tattooed than his own. It is fifty-four years since the last human sacrifice was exposed on the Waipio altars, but there are several old people here who must have been at least thirty when Hawaii threw off idolatry for ever. Halemanu has again closed the evening with the simple worship of the true God. I.L.B. LETTER XI. HILO, HAWAII. There is a rumour that the king is coming as the guest of Admiral Pennock in the Benicia. If it turns out to be true, it will turn our quiet life upside down. We met with fearful adventures in the swollen gulches between Laupahoehoe and Onomea. It is difficult to begin my letter with the plain prose of our departure from Waipio, which we accomplished on the morning after I last wrote. On rising after a sound sleep, I found that my potted beef, which I had carefully hung from a nail the night before, had been almost carried away by small ants. These ants swarm in every house on low altitudes. They assemble in legions as if by magic, and by their orderly activity carry away all that they do not devour, of all eatables which have not been placed on tables which have rags dipped in a solution of corrosive sublimate wound round their legs. We breakfasted by lamplight, and because I had said that some of the viands reminded me of home, our kind host had provided them at that early hour. He absolutely refused to be paid anything for the accommodation of our party, and said he should be ashamed of himself if he took anything from a lady travelling without a husband. It was such a perfect morning. The full moon hung over the enclosing palis, gleaming on coffee and breadfruit groves, and on the surface of the river, which was just quivering under a soft sea breeze. The dew was heavy, smoke curled idly from native houses, the east was flushing with the dawn, and the valley looked the picture of perfect peace. A number of natives assembled to see us start, and they all shook hands with us, exchanging alohas, and presenting us with leis of roses and ohias. D. looked very pretty with a red hibiscus blossom in her shining hair. You would have been amused to see me shaking hands with men dressed only in malos, or in the short blue shirt reaching to the waist, much worn by them when at work. I rode my mare with some pride of proprietorship, and our baggage for a time was packed on the mule, and we started up the tremendous pali at the tail of a string of twenty mules and horses laden with kalo. This was in the form of paiai, or hard food, which is composed, as I think I mentioned before, of the root baked and pounded, but without water. It is put up in bundles wrapped in ti leaves, of from twenty to thirty pounds each, secured with cocoanut fibre, in which state it will keep for months, and much of the large quantity raised in Waipio is exported to the plantations, the Waimea ranches, and the neighbouring districts. A square mile of kalo, it is estimated, would feed 15,000 Hawaiians for a year. It was a beautiful view from the top of the pali. The white moon was setting, the earliest sunlight was lighting up the dewy depths of the lonely valley, reddening with a rich rose red the huge headland which forms one of its sentinels; heavy snow had fallen during the night on Mauna Kea, and his great ragged dome, snow- covered down to the forests, was blushing like an Alpine peak at the touch of the early sun. It ripened into a splendid joyous day, which redeemed the sweeping uplands of Hamakua from the dreariness which I had thought belonged to them. There was a fresh sea-breeze, and the sun, though unclouded, was not too hot. We halted for an early lunch at the clean grass-house we had stopped at before, and later in the afternoon at that of the woman with whom we had ridden from Hakalau, who received us very cordially, and regaled us with poi and pork. In order to avoid the amenities of Bola Bola's we rode thirty-four miles, and towards evening descended the tremendous steep, which leads to the surf-deafened village of Laupahoehoe. Halemanu had given me a note of introduction to a widow named Honolulu, which Deborah said began thus, "As I know that you have the only clean house in L," and on presenting it we were made very welcome. Besides the widow, a very redundant beauty, there were her two brothers and two male cousins, and all bestirred themselves in our service, the men in killing and cooking the supper, and the woman in preparing the beds. It was quite a large room, with doors at the end and side, and fully a third was curtained off by a calico curtain, with a gorgeous Cretonne pattern upon it. I was delighted to see a four-post bed, with mosquito bars, and a clean pulu mattrass, with a linen sheet over it, covered with a beautiful quilt with a quaint arabesque pattern on a white ground running round it, and a wreath of green leaves in the centre. The native women exercise the utmost ingenuity in the patterns and colours of these quilts. Some of them are quite works of art. The materials, which are plain and printed cottons, cost about $8, and a complete quilt is worth from $18 to $50. The widow took six small pillows, daintily covered with silk, out of a chest, the uses of which were not obvious, as two large pillows were already on the bed. It was astonishing to see a native house so handsomely furnished in so poor a place. The mats on the floor were numerous and very fine. There were two tables, several chairs, a bureau with a swinging mirror upon it, a basin, crash towels, a carafe and a kerosene lamp. It is all very well to be able to rough it, and yet better to enjoy doing so, but such luxuries add much to one's contentment after eleven hours in the saddle. Honolulu wore a green chemise at first, but when supper was ready she put a Macgregor tartan holuku over it. The men were very active, and cooked the fowl in about the same time that it takes to pluck one at home. They spread the finest mat I have seen in the centre of the floor as a tablecloth, and put down on it bowls containing the fowl and sweet potatoes, and the unfailing calabash of poi. Tea, coffee and milk were not procurable, and as the water is slimy and brackish, I offered a boy a dime to get me a cocoanut, and presently eight great, misshapen things were rolled down at the door. The outside is a smooth buff rind, underneath which is a fibrous covering, enormously strong and about an inch thick, which when stripped off reveals the nut as we see it, but of a very pale colour. Those we opened were quite young, and each contained nearly three tumblers of almost effervescent, very sweet, slightly acidulated, perfectly limpid water, with a strong flavour of cocoanut. It is a delicious beverage. The meat was so thin and soft that it could have been spooned out like the white of an egg if we had had any spoons. We all sat cross-legged round our meal, and all Laupahoehoe crowded into the room and verandah with the most persistent, unwinking, gimleting stare I ever saw. It was really unpleasant, not only to hear a Babel of talking, of which, judging from the constant repetition of the words wahine haole, I was the subject, but to have to eat under the focussed stare of twenty pair of eyes. My folding camp-knife appears an object of great interest, and it was handed round, inside and outside the house. When I retired about seven, the assemblage was still in full session. The stars were then bright, but when I woke the next morning a strong breeze was blowing, the surf was roaring so loud as almost to drown human voices, and rolling up in gigantic surges, and to judge from appearances, the rain which was falling in torrents had been falling for some hours. There was much buzzing among the natives regarding our prospects for the day. I shall always think from their tone and manner, and the frequent repetition of the names of the three worst gulches, that the older men tried to dissuade us from going; but Deborah, who was very anxious to be at home by Sunday, said that the verdict was that if we started at once for our ride of twenty-three miles we might reach Onomea before the freshet came on. This might have been the case had it not been for Kaluna. Not only was his horse worn out, but nothing would induce him to lead the mule, and she went off on foraging expeditions continually, which further detained us. Kaluna had grown quite polite in his savage way. He always insisted on putting on and taking off my boots, carried me once through the Waipio river, helped me to pack the saddle-bags, and even offered to brush my hair! He frequently brought me guavas on the road, saying, "eat," and often rode up, saying interrogatively, "tired?" "cold?" D. told me that he was very tired, and I was very sorry for him, for he was so thinly and poorly dressed, and the natives are not strong enough to bear exposure to cold as we can, and a temperature at 68 degrees is cold to them. But he was quite incorrigible, and thrashed his horse to the last. We breakfasted on fowl, poi, and cocoanut milk, in presence of even a larger number of spectators than the night before, one of them a very old man looking savagely picturesque, with a red blanket tied round his waist, leaving his lean chest and arms, which were elaborately tattooed, completely exposed. The mule had been slightly chafed by the gear, and in my anxiety about a borrowed animal, of which Mr. Austin makes a great joke, I put my saddle-bags on my own mare, in an evil hour, and not only these, but some fine cocoanuts, tied up in a waterproof which had long ago proved its worthlessness. It was a grotesquely miserable picture. The house is not far from the beach, and the surf, beyond which a heavy mist hung, was coming in with such a tremendous sound that we had to shout at the top of our voices in order to be heard. The sides of the great gulch rose like prison walls, cascades which had no existence the previous night hurled themselves from the summit of the cliffs directly into the sea, the rain, which fell in sheets, not drops, covered the ground to the depth of two or three inches, and dripped from the wretched, shivering horses, which stood huddled together with their tails between their legs. My thin flannel suit was wet through even before we mounted. I dispensed with stockings, as I was told that wearing them in rain chills and stiffens the limbs. D., about whom I was anxious, as well as about the mule, had a really waterproof cloak, and I am glad to say has quite lost the cough from which she suffered before our expedition. She does not care about rain any more than I do. We soon reached the top of the worst and dizziest of all the palis, and then splashed on mile after mile, down sliding banks, and along rocky tracks, from which the soil had been completely carried, the rain falling all the time. In some places several feet of soil had been carried away, and we passed through water-rents, the sides of which were as high as our horses' heads, where the ground had been level a few days before. By noon the aspect of things became so bad that I wished we had a white man with us, as I was uneasy about some of the deepest gulches. When four hours' journey from Onomea, Kaluna's horse broke down, and he left us to get another, and we rode a mile out of our way to visit Deborah's grandparents. Her uncle carried us across some water to their cook-house, where, happily, a kalo baking had just been accomplished, in a hole in the ground, lined with stones, among which the embers were still warm. In this very small hut, in which a man could hardly stand upright, there were five men only dressed in malos, four women, two of them very old, much tattooed, and huddled up in blankets, two children, five pertinaciously sociable dogs, two cats, and heaps of things of different kinds. They are a most gregarious people, always visiting each other, and living in each other's houses, and so hospitable that no Hawaiian, however poor, will refuse to share his last mouthful of poi with a stranger of his own race. These people looked very poor, but probably were not really so, as they had a nice grass-house, with very fine mats, within a few yards. A man went out, cut off the head of a fowl, singed it in the flame, cut it into pieces, put it into a pot to boil, and before our feet were warm the bird was cooked, and we ate it out of the pot with some baked kalo. D. took me out to see some mango trees, and a pond filled with gold-fish, which she said had been hers when she was a child. She seemed very fond of her relatives, among whom she looked like a fairy princess; and I think they admired her very much, and treated her with some deference. The object of our visit was to procure a le of birds' feathers which they had been making for her, and for which I am sure 300 birds must have been sacrificed. It was a very beautiful as well as costly ornament, {165} and most ingeniously packed for travelling by being laid at full length within a slender cylinder of bamboo. We rode on again, somewhat unwillingly on my part, for though I thought my apprehensions might be cowardly and ignorant, yet D. was but a child, and had the attractive wilfulness of childhood, and she was, I saw, determined to get back to her husband, and the devotion and affection of the young wife were so pleasant to see, that I had not the heart to offer serious opposition to her wishes, especially as I knew that I might be exaggerating the possible peril. I gathered, however, from what she said, that her people wanted us to remain until Monday, especially as none of them could go with us, their horses being at some distance. I thought it a sign of difficulties ahead, that on one of the most frequented tracks in Hawaii, we had not met a single traveller, though it was Saturday, a special travelling day. We crossed one gulch in which the water was strong, and up to our horses' bodies, and came upon the incorrigible Kaluna, who, instead of catching his horse, was recounting his adventures to a circle of natives, but promised to follow us soon. D. then said that the next gulch was rather a bad one, and that we must not wait for Kaluna, but ride fast, and try to get through it. When we reached the pali above it, we heard the roaring of a torrent, and when we descended to its brink it looked truly bad, but D. rode in, and I waited on the margin. She got safely across, but when she was near the opposite side her large horse plunged, slipped, and scrambled in a most unpleasant way, and she screamed something to me which I could not hear. Then I went in, and "At the first plunge the horse sank low, And the water broke o'er the saddle bow:" but the brave animal struggled through, with the water up to the top of her back, till she reached the place where D.'s horse had looked so insecure. In another moment she and I rolled backwards into deep water, as if she had slipped from a submerged rock. I saw her fore feet pawing the air, and then only her head was above water. I struck her hard with my spurs, she snorted, clawed, made a desperate struggle, regained her footing, got into shallow water, and landed safely. It was a small but not an agreeable adventure. We went on again, the track now really dangerous from denudation and slipperiness. The rain came down, if possible, yet more heavily, and coursed fiercely down each pali track. Hundreds of cascades leapt from the cliffs, bringing down stones with a sharp rattling sound. We crossed a bridge over one gulch, where the water was thundering down in such volume that it seemed as if it must rend the hard basalt of the palis. Then we reached the lofty top of the great Hakalau gulch, the largest of all, with the double river, and the ocean close to the ford. Mingling with the deep reverberations of the surf, I heard the sharp crisp rush of a river, and of "a river that has no bridge." The dense foliage, and the exigencies of the steep track, which had become very difficult, owing to the washing away of the soil, prevented me from seeing anything till I got down. I found Deborah speaking to a native, who was gesticulating very emphatically, and pointing up the river. The roar was deafening, and the sight terrific. Where there were two shallow streams a week ago, with a house and good-sized piece of ground above their confluence, there was now one spinning, rushing, chafing, foaming river, twice as wide as the Clyde at Glasgow, the land was submerged, and, if I remember correctly, the house only stood above the flood. And, most fearful to look upon, the ocean, in three huge breakers, had come quite in, and its mountains of white surge looked fearfully near the only possible crossing. I entreated D. not to go on. She said we could not go back, that the last gulch was already impassable, that between the two there was no house in which we could sleep, that the river had a good bottom, that the man thought if our horses were strong we could cross now, but not later, etc. In short, she overbore all opposition, and plunged in, calling to me, "spur, spur, all the time." Just as I went in, I took my knife and cut open the cloak which contained the cocoanuts, one only remaining. Deborah's horse I knew was strong, and shod, but my unshod and untried mare, what of her? My soul and senses literally reeled among the dizzy horrors of the wide, wild tide, but with an effort I regained sense and self- possession, for we were in, and there was no turning. D., ahead, screeched to me what I could not hear; she said afterwards it was "spur, spur, and keep up the river;" the native was shrieking in Hawaiian from the hinder shore, and waving to the right, but the torrents of rain, the crash of the breakers, and the rush and hurry of the river confused both sight and hearing. I saw D.'s great horse carried off his legs, my mare, too, was swimming, and shortly afterwards, between swimming, struggling, and floundering, we reached what had been the junction of the two rivers, where there was foothold, and the water was only up to the seat of the saddles. Remember, we were both sitting nearly up to our waists in water, and it was only by screaming that our voices were heard above the din, and to return or go on seemed equally perilous. Under these critical circumstances the following colloquy took place, on my side, with teeth chattering, and on hers, with a sudden forgetfulness of English produced by her first sense of the imminent danger we were in. Self.--"My mare is so tired, and so heavily weighted, we shall be drowned, or I shall." Deborah (with more reason on her side).--"But can't go back, we no stay here, water higher all minutes, spur horse, think we come through." Self.--"But if we go on there is broader, deeper water between us and the shore; your husband would not like you to run such a risk." Deborah.--"Think we get through, if horses give out, we let go; I swim and save you." Even under these circumstances a gleam of the ludicrous shot through me at the idea of this small fragile being bearing up my weight among the breakers. I attempted to shift my saddle-bags upon her powerful horse, but being full of water and under water, the attempt failed, and as we spoke both our horses were carried off their vantage ground into deep water. With wilder fury the river rushed by, its waters whirled dizzily, and, in spite of spurring and lifting with the rein, the horses were swept seawards. It was a very fearful sight. I saw Deborah's horse spin round, and thought woefully of the possible fate of the bright young wife, almost a bride; only the horses' heads and our own heads and shoulders were above water; the surf was thundering on our left, and we were drifting towards it "broadside on." When I saw the young girl's face of horror I felt increased presence of mind, and raising my voice to a shriek, and telling her to do as I did, I lifted and turned my mare with the rein, so that her chest and not her side should receive the force of the river, and the brave animal, as if seeing what she should do, struck out desperately. It was a horrible suspense. Were we stemming the torrent, or was it sweeping us back that very short distance which lay between us and the mountainous breakers? I constantly spurred my mare, guiding her slightly to the left, the side grew nearer, and after exhausting struggles, Deborah's horse touched ground, and her voice came faintly towards me like a voice in a dream, still calling "Spur, spur." My mare touched ground twice, and was carried off again before she fairly got to land some yards nearer the sea than the bridle track. When our tired horses were taking breath I felt as if my heart stopped, and I trembled all over, for we had narrowly escaped death. I then put our saddle-bags on Deborah's horse. It was one of the worst and steepest of the palis that we had to ascend; but I can't remember anything about the road except that we had to leap some place which we could not cross otherwise. Deborah, then thoroughly alive to a sense of risk, said that there was only one more bad gulch to cross before we reached Onomea, but it was the most dangerous of all, and we could not get across, she feared, but we might go and look at it. I only remember the extreme solitude of the region, and scrambling and sliding down a most precipitous pali, hearing a roar like cataract upon cataract, and coming suddenly down upon a sublime and picturesque scene, with only standing room, and that knee-deep in water, between a savage torrent and the cliff. This gulch, called the Scotchman's gulch, I am told, because a Scotchman was drowned there, must be at its crossing three-quarters of a mile inland, and three hundred feet above the sea. In going to Waipio, on noticing the deep holes and enormous boulders, some of them higher than a man on horseback, I had thought what a fearful place it would be if it were ever full; but my imagination had not reached the reality. One huge compressed impetuous torrent, leaping in creamy foam, boiling in creamy eddies, rioting in deep black chasms, roared and thundered over the whole in rapids of the most tempestuous kind, leaping down to the ocean in three grand broad cataracts, the nearest of them not more than forty feet from the crossing. Imagine the Moriston at the Falls, four times as wide and fifty times as furious, walled in by precipices, and with a miniature Niagara above and below, and you have a feeble illustration of it. Portions of two or three rocks only could be seen, and on one of these, about twelve feet from the shore, a nude native, beautifully tattooed, with a lasso in his hands, was standing nearly up to his knees in foam; and about a third of the way from the other side, another native in deeper water, steadying himself by a pole. A young woman on horseback, whose near relative was dangerously ill at Hilo, was jammed under the cliff, and the men were going to get her across. Deborah, to my dismay, said that if she got safely over we would go too, as these natives were very skilful. I asked if she thought her husband would let her cross, and she said "No." I asked her if she were frightened, and she said "Yes;" but she wished so to get home, and her face was as pale as a brown face can be. I only hope the man will prove worthy of her affectionate devotion. Here, though people say it is a most perilous gulch, I was not afraid for her life or mine, with the amphibious natives to help us; but I was sorely afraid of being bruised, and scarred, and of breaking the horses' legs, and I said I would not cross, but would sleep among the trees; but the tumult drowned our voices, though the Hawaiians by screeching could make themselves understood. The nearest man then approached the shore, put the lasso round the nose of the woman's horse, and dragged it into the torrent; and it was exciting to see a horse creeping from rock to rock in a cataract with alarming possibilities in every direction. But beasts may well be bold, as they have not "the foreknowledge of death." When the nearest native had got the horse as far as he could, he threw the lasso to the man who was steadying himself with the pole, and urged the horse on. There was a deep chasm between the two into which the animal fell, as he tried to leap from one rock to another. I saw for a moment only a woman's head and shoulders, a horse's head, a commotion of foam, a native tugging at the lasso, and then a violent scramble on to a rock, and a plunging and floundering through deep water to shore. Then Deborah said she would go, that her horse was a better and stronger one; and the same process was repeated with the same slip into the chasm, only with the variation that for a second she went out of sight altogether. It was a terribly interesting and exciting spectacle with sublime accompaniments. Though I had no fear of absolute danger, yet my mare was tired, and I had made up my mind to remain on that side till the flood abated; but I could not make the natives understand that I wished to turn, and while I was screaming "No, no," and trying to withdraw my stiffened limbs from the stirrups, the noose was put round the mare's nose, and she went in. It was horrible to know that into the chasm as the others went I too must go, and in the mare went with a blind plunge. With violent plunging and struggling she got her fore feet on the rock, but just as she was jumping up to it altogether she slipped back snorting into the hole, and the water went over my eyes. I struck her with my spurs, the men screeched and shouted, the hinder man jumped in, they both tugged at the lasso, and slipping and struggling, the animal gained the rock, and plunged through deep water to shore, the water covering that rock with a rush of foam, being fully two feet deep. Kaluna came up just after we had crossed, undressed, made his clothes into a bundle, and got over amphibiously, leaping, swimming, and diving, looking like a water-god, with the horse and mule after him. His dexterity was a beautiful sight; but on looking back I wondered how human beings ever devised to cross such a flood. We got over just in time. Some travellers who reached Laupahoehoe shortly after we left, more experienced than we were, suffered a two days' detention rather than incur a similar risk. Several mules and horses, they say, have had their legs broken in crossing this gulch by getting them fast between the rocks. Shortly after this, Deborah uttered a delighted exclamation, and her pretty face lighted up, and I saw her husband spurring along the top of the next pali, and he presently joined us, and I exchanged my tired mare for his fresh, powerful horse. He knew that a freshet was imminent, and believing that we should never leave Laupahoehoe, he was setting off, provided with tackle for getting himself across, intending to join us, and remain with us till the rivers fell. The presence of a responsible white man seemed a rest at once. We had several more gulches to cross, but none of them were dangerous; and we rode the last seven miles at a great pace, though the mire and water were often up to the horses' knees, and came up to Onomea at full gallop, with spirit and strength enough for riding other twenty miles. Dry clothing, hot baths, and good tea followed delightfully upon our drowning ride. I remained over Sunday at Onomea, and yesterday rode here with a native in heavy rain, and received a warm welcome. Our adventures are a nine days' wonder, and every one says that if we had had a white man or an experienced native with us, we should never have been allowed to attempt the perilous ride. I feel very thankful that we are living to tell of it, and that Deborah is not only not worse but considerably better. E--- will expect some reflections; but none were suggested at the time, and I will not now invent what I ought to have thought and felt. Due honour must be given to the Mexican saddle. Had I been on a side-saddle, and encumbered with a riding-habit, I should have been drowned. I feel able now to ride anywhere and any distance upon it, while Miss Karpe, who began by being much stronger than I was, has never recovered from the volcano ride, and seems quite ill. Last night Kilauea must have been tremendously active. At ten P.M., from the upper verandah, we saw the whole western sky fitfully illuminated, and the glare reddened the snow which is lying on Mauna Loa, an effect of fire on ice which can rarely be seen. I.L.B. LETTER XII. HILO, February 22. My sojourn here is very pleasant, owing to the kindness and sociability of the people. I think that so much culture and such a variety of refined tastes can seldom be found in so small a community. There have been pleasant little gatherings for sewing, while some gentlemen read aloud, fern-printing in the verandah, microscopic and musical evenings, little social luncheons, and on Sunday evenings what is colloquially termed, "a sing," at this most social house. One of the things I have specially enjoyed has been spending an afternoon at the Rev. Titus Coan's. He is not only one of the most venerable of the remaining missionaries, but such an authority on the Hawaiian volcanoes as to entitle him to be designated "the high-priest of Pele!" In his modest, quiet way he told thrilling stories of the old missionary days. As you know, the islands cast off idolatry in 1819, but it was not till 1835 that Mr. and Mrs. Coan arrived in Hilo, where Mr. and Mrs. Lyman had been toiling for some time, and had produced a marked change on the social condition of the people. Mr. C. was a fervid speaker, and physically very robust, and when he had mastered the language, he undertook much of the travelling and touring, and Mr. Lyman took charge of the home mission station, and the boarding and industrial school which he still indefatigably superintends. There were 15,000 natives then in the district, and its extremes were 100 miles apart. Portions of it could only be reached with peril to limbs and even life. Horses were only regarded as wild animals in those days, and Mr. C. traversed on foot the district I have just returned from, not lazily riding down the gulch sides, but climbing, or being let down by ropes from tree to tree, and from crag to crag. In times of rain like last week, when it was impossible to ford the rivers, he sometimes swam across, with a rope to prevent him from being carried away, through others he rode on the broad shoulders of a willing native, while a company of strong men locked hands and stretched themselves across the torrent, between him and the cataract, to prevent him from being carried over in case his bearer should fall. This experience was often repeated three or four times a day. His smallest weekly number of sermons was six or seven, and the largest from twenty-five to thirty. He often travelled in drowning rain, crossed dangerous streams, climbed slippery precipices, and frequently preached in wind and rain with all his garments saturated. On every occasion he received aid from the natives, who were so kind and friendly, that when he used to sleep in the woods at night, he hung his watch on a tree, knowing that it was perfectly safe from pilfering or curious touch. Indeed the Christian teachers seem to have been regarded as tabu. Before the end of that year, Mr. Coan had made the circuit of Hawaii, a foot and canoe trip of 300 miles, in which he nearly suffered canoe-wreck twice. In all, he has admitted into the Christian church by baptism, 12,000 persons, besides 4000 infants. He gave a most interesting account of one great baptism. The greatest care was previously taken in selecting, teaching, watching, and examining the candidates. Those from the distant villages came and spent several months here for preliminary instruction. Many of these were converts of two years' standing, a larger class had been on the list for more than a year, and a smaller one for a lesser period. The accepted candidates were announced by name several weeks previously, and friends and enemies everywhere were called upon to testify all that they knew about them. On the first Sunday in July, 1838, 1705 persons, formerly heathens, were baptised. They were seated close together on the earth-floor in rows, with just space between for one to walk, and Mr. Lyman and Mr. Coan passing through them, sprinkled every bowed head, after which Mr. C. admitted the weeping hundreds into the fellowship of the Universal Church by pronouncing the words, "I baptise you all in the Name of the Father, and of the Son, and of the Holy Ghost." After this, 2400 converts received the Holy Communion. I give Mr. C.'s own words concerning those who partook of it, "who truly and earnestly repented of their sins, and steadfastly purposed to lead new lives." "The old and decrepit, the lame, the blind, the maimed, the withered, the paralytic, and those afflicted with divers diseases and torments; those with eyes, noses, lips, and limbs consumed; with features distorted, and figures depraved and loathsome: these came hobbling upon their staves, or led and borne by others to the table of the Lord. Among the throng you would have seen the hoary priest of idolatry, with hands but recently washed from the blood of human victims, together with thieves, adulterers, highway robbers, murderers, and mothers whose hands reeked with the blood of their own children. It seemed like one of the crowds the Saviour gathered, and over which He pronounced the words of healing." Though the people cast off idolatry in 1819, before the arrival of the missionaries, they were very indifferent to Christian teaching until 1837, the year before the great baptism, when a great religious stir began, and for four years affected all the islands. I wish you could have heard Mr. C. and Mrs. Lyman tell of that stirring time, when nearly all the large population of the Hilo and Puna districts turned out to hear the Gospel, and how the young people went up into the mountains and carried the news of the love of God and the good life to come to the sick and old, who were afterwards baptized, when often the only water which could be obtained for the rite was that which dripped sparingly from the roofs of caves. The Hawaiian notions of a future state, where any existed, were peculiarly vague and dismal, and Mr. Ellis says that the greater part of the people seemed to regard the tidings of ora loa ia Jesu (endless life by Jesus) as the most joyful news they had ever heard, "breaking upon them," to use their own phrase, "like light in the morning." "Will my spirit never die, and can this poor weak body live again?" an old chiefess exclaimed, and this delighted surprise seemed the general feeling of the natives. From less difficult distances the sick and lame were brought on litters and on the backs of men, and the infirm often crawled to the trail by which the missionary was to pass, that they might hear of this good news which had come to Hawaii-nei. There were but these two preachers for the 15,000 people scattered for 100 miles, who were all ravenous to hear, and could not wait for the tardy modes of evangelization. "If we die," said they, "let us die in the light." So this strange thing fell out, that whole villages from miles away gathered to the mission station. Two- thirds of the population of the district came in, and within the radius of a mile the grass and banana houses clustered as thick as they could stand. Beautiful Hilo in a short time swelled from a population of 1000 to 10,000; and at any hour of the day or night the sound of the conch shell brought together from 3000 to 6000 worshippers. It was a vast camp-meeting which continued for two years, but there was no disorder, and a decent quiet ruled throughout the strangely extemporized city. A new morality, a new social order, new notions on nearly all subjects, had to be inculcated as well as a new religion. Mrs. C. and Mrs. L. daily assembled the women and children, and taught them the habits and industries of civilization, to attend to their persons, to braid hats, and to wear and make clothes. During this time, on November 7, 1837, one of the striking phenomena which make the islands remarkable occurred. The crescent sand- beach, said to be the most beautiful in the Pacific, the fringe of palms, the far-reaching groves behind, and the great ocean, slept in summer calm, as they sleep to-day. Four sermons, as usual, had been preached to audiences of 6000 people. There had been a funeral, the natives say, though Mr. C. does not remember it, and his text had been "Be ye also ready," and larger throngs than usual had followed the preachers to their homes. The fatiguing day was over, the natives were singing hymns in the still evening air, and Mr. C. "had gathered his family for prayers" in the very room in which he told me this story, when they were startled by "a sound as if a heavy mountain had fallen on the beach." There was at once a fearful cry, wailing, and indescribable confusion. The quiet ocean had risen in a moment in a gigantic wave, which, rushing in with the speed of a racehorse, and uplifting itself over the shore, swept everything into promiscuous ruin; men, women, children, dogs, houses, food, canoes, clothing, floated wildly on the flood, and hundreds of people were struggling among the billows in the midst of their earthly all. Some were dashed on the shore, some were saved by friends who hurried to their aid, some were carried out to sea by the retiring water, and some stout swimmers sank exhausted; yet the loss of life was not nearly so great as it would have been among a less amphibious people. Mr. C. described the roaring of the ocean, the cries of distress, the shrieks of the perishing, the frantic rush of hundreds to the shore, and the desolation of the whole neighbourhood of the beach, as forming a scene of the most thrilling and awful interest. You will remember that I wrote from Kilauea regarding the terror which the Goddess of the Crater inspired, and her high-priest was necessarily a very awful personage. The particular high-priest of whom Mr. Coan told me was six feet five inches in height, and his sister, who was co-ordinate with him in authority, had a scarcely inferior altitude. His chief business was to keep Pele appeased. He lived on the shore, but often went up to Kilauea with sacrifices. If a human victim were needed, he had only to point to a native, and the unfortunate wretch was at once strangled. He was not only the embodiment of heathen piety, but of heathen crime. Robbery was his pastime. His temper was so fierce and so uncurbed that no native dared even to tread on his shadow. More than once he had killed a man for the sake of food and clothes not worth fifty cents. He was a thoroughly wicked savage. Curiosity attracted him into one of the Hilo meetings, and the bad giant fell under the resistless, mysterious influence which was metamorphosing thousands of Hawaiians. "I have been deceived," he said, "I have deceived others, I have lived in darkness, and did not know the true God. I worshipped what was no God. I renounce it all. The true God has come. He speaks. I bow down to Him. I wish to be His son." The priestess, his sister, came soon afterwards, and they remained here several months for instruction. They were then about seventy years old, but they imbibed the New Testament spirit so thoroughly that they became as gentle, loving, and quiet as little children. After a long probationary period they were baptized, and after several years of pious and lowly living, they passed gently and trustfully away. The old church which was the scene of these earlier assemblages, came down with a crash after a night of heavy rain, the large timbers, which were planted in the moist earth after the fashion of the country to support the framework, having become too rotten to support the weight of the saturated thatch. Without a day's loss of time the people began a new church. All were volunteers, some to remove from the wreck of the old building such timbers as might still be of service; some to quarry stone for a foundation, an extravagance never before dreamed of by an islander; some to bring sand in gourd-shells upon their heads, or laboriously gathered in the folds of bark-cloth aprons; some to bring lime from the coral reefs twenty feet under water; whilst the majority hurried to the forest belt, miles away on the mountain side, to fell the straightest and tallest trees. Then 50 or 100 men, (for in that day horses and oxen were known only as wild beasts of the wilderness,) attached hawsers to the butt ends of logs, and dragged them away through bush and brake, through broken ground and river beds, till they deposited them on the site of the new church. The wild, monotonous chant, as the men hauled in the timber, lives in the memories of the missionaries' children, who say that it seemed to them as if the preparations for Solomon's temple could not have exceeded the accumulations of the islanders! I think that the greater number of the converts of those four years must have died ere this. In 1867 the old church at Hilo was divided into seven congregations, six of them with native pastors. To meet the wants of the widely-scattered people, fifteen churches have been built, holding from 500 up to 1000. The present Hilo church, a very pretty wooden one, cost about $14,000. All these have been erected mainly by native money and labour. Probably the native Christians on Hawaii are not much better or worse than Christian communities elsewhere, but they do seem a singularly generous people. Besides liberally sustaining their own clergy, the Hilo Christians have contributed altogether $100,000 for religious purposes. Mr. Coan's native congregation, sorely dwindled as it is, raises over $1200 annually for foreign missions; and twelve of its members have gone as missionaries to the islands of Southern Polynesia. Poor people! It would be unfair to judge of them as we may legitimately be judged of, who inherit the influences of ten centuries of Christianity. They have only just emerged from a bloody and sensual heathenism, and to the instincts and volatility of these dark Polynesian races, the restraining influences of the Gospel are far more severe than to our cold, unimpulsive northern natures. The greatest of their disadvantages has been that some of the vilest of the whites who roamed the Pacific had settled on the islands before the arrival of the Christian teachers, dragging the people down to even lower depths of depravity than those of heathenism, and that there are still resident foreigners who corrupt and destroy them. I must tell you a story which the venerable Mrs. Lyman told me yesterday. In 1825, five years after the first missionaries landed, Kapiolani, a female alii of high rank, while living at Kaiwaaloa (where Captain Cook was murdered), became a Christian. Grieving for her people, most of whom still feared to anger Pele, she announced that it was her intention to visit Kilauea, and dare the fearful goddess to do her worst. Her husband and many others tried to dissuade her, but she was resolute, and taking with her a large retinue, she took a journey of one hundred miles, mostly on foot, over the rugged lava, till she arrived near the crater. There a priestess of Pele met her, threatened her with the displeasure of the goddess if she persisted in her hostile errand, and prophesied that she and her followers would perish miserably. Then, as now, ohelo berries grew profusely round the terminal wall of Kilauea, and there, as elsewhere, were sacred to Pele, no one daring to eat of them till he had first offered some of them to the divinity. It was usual on arriving at the crater to break a branch covered with berries, and turning the face to the pit of fire, to throw half the branch over the precipice, saying, "Pele, here are your ohelos. I offer some to you, some I also eat," after which the natives partook of them freely. Kapiolani gathered and eat them without this formula, after which she and her company of eighty persons descended to the black edge of Hale-mau-mau. There, in full view of the fiery pit, she thus addressed her followers:--"Jehovah is my God. He kindled these fires. I fear not Pele. If I perish by the anger of Pele, then you may fear the power of Pele; but if I trust in Jehovah, and he should save me from the wrath of Pele, when I break through her tabus, then you must fear and serve the Lord Jehovah. All the Gods of Hawaii are vain! Great is Jehovah's goodness in sending teachers to turn us from these vanities to the living God and the way of righteousness!" Then they sang a hymn. I can fancy the strange procession winding its backward way over the cracked, hot, lava sea, the robust belief of the princess hardly sustaining the limping faith of her followers, whose fears would not be laid to rest until they reached the crater's rim without any signs of the pursuit of an avenging deity. It was more sublime than Elijah's appeal on the soft, green slopes of Carmel, but the popular belief in the Goddess of the Volcano survived this flagrant instance of her incapacity, and only died out many years afterwards. Besides these interesting reminiscences, I have been hearing most thrilling stories from Mrs. Lyman and Mr. Coan of volcanoes, earthquakes, and tidal waves. Told by eye-witnesses, and on the very spot where the incidents occurred, they make a profound, and, I fear, an incommunicable impression. I look on these venerable people as I should on people who had seen the Deluge, or the burial of Pompeii, and wonder that they eat and dress and live like other mortals! For they have felt the perpetual shudder of earthquakes, and their eyes, which look so calm and kind, have seen the inflowing of huge tidal waves, the dull red glow of lava streams, and the leaping of fire cataracts into deep-lying pools, burning them dry in a night time. There were years in which there was no day in which the smoke of underground furnaces was out of their sight, or night which was not lurid with flames. Once they traced a river of lava burrowing its way 1500 feet below the surface, and saw it emerge, break over a precipice, and fall hissing into the ocean. Once from their highest mountain a pillar of fire 200 feet in diameter lifted itself for three weeks 1000 feet into the air, making night day, for a hundred miles round, and leaving as its monument a cone a mile in circumference. We see a clothed and finished earth; they see the building of an island, layer on layer, hill on hill, the naked and deformed product of the melting, forging, and welding, which go on perpetually in the crater of Kilauea. I could fill many sheets with what I have heard, but must content myself with telling you very little. In 1855 the fourth recorded eruption of Mauna Loa occurred. The lava flowed directly Hilo- wards, and for several months, spreading through the dense forests which belt the mountain, crept slowly shorewards, threatening this beautiful portion of Hawaii with the fate of the Cities of the Plain. Mr. C. made several visits to the eruption, and on each return the simple people asked him how much longer it would last. For five months they watched the inundation, which came a little nearer every day. "Should they fly or not? Would their beautiful homes become a waste of jagged lava and black sand, like the neighbouring district of Puna, once as fair as Hilo?" Such questions suggested themselves as they nightly watched the nearing glare, till the fiery waves met with obstacles which piled them up in hillocks, eight miles from Hilo, and the suspense was over. Only gigantic causes can account for the gigantic phenomena of this lava- flow. The eruption travelled forty miles in a straight line, or sixty, including sinuosities. It was from one to three miles broad, and from five to two hundred feet deep, according to the contours of the mountain slopes over which it flowed. It lasted for thirteen months, pouring out a torrent of lava which covered nearly 300 square miles of land, and whose volume was estimated at thirty-eight thousand millions of cubic feet! In 1859 lava fountains 400 feet in height, and with a nearly equal diameter, played on the summit of Mauna Loa. This eruption ran fifty miles to the sea in eight days, but the flow lasted much longer, and added a new promontory to Hawaii. These magnificent overflows, however threatening, had done little damage to cultivated regions, and none to human life; and people began to think that the volcano was reformed. But in 1868 terrors occurred which are without precedent in island history. While Mrs. L. was giving me the narrative in her graphic but simple way, and the sweet wind rustled through the palms, and brought the rich scent of the ginger plant into the shaded room, she seemed to be telling me some weird tale of another world. On March 27, five years ago, a series of earthquakes began, and became more startling from day to day, until their succession became so rapid that "the island quivered like the lid of a boiling pot nearly all the time between the heavier shocks. The trembling was like that of a ship struck by a heavy wave." Then the terminal crater of Mauna Loa (Mokuaweoweo) sent up columns of smoke, steam, and red light, and it was shortly seen that the southern slope of its dome had been rent, and that four separate rivers of molten stone were pouring out of as many rents, and were flowing down the mountain sides in diverging lines. Suddenly the rivers were arrested, and the blue mountain dome appeared against the still blue sky without an indication of fire, steam, or smoke. Hilo was much agitated by the sudden lull. No one was deceived into security, for it was certain that the strangely pent-up fires must make themselves felt. The earthquakes became nearly continuous; scarcely an appreciable interval occurred between them; "the throbbing, jerking, and quivering motions grew more positive, intense, and sharp; they were vertical, rotary, lateral, and undulating," producing nausea, vertigo, and vomiting. Late in the afternoon of a lovely day, April 2, the climax came. "The crust of the earth rose and sank like the sea in a storm." Rocks were rent, mountains fell, buildings and their contents were shattered, trees swayed like reeds, animals were scared, and ran about demented; men thought the judgment had come. The earth opened in thousands of places, the roads in Hilo cracked open, horses and their riders, and people afoot, were thrown violently to the ground; "it seemed as if the rocky ribs of the mountains, and the granite walls and pillars of the earth were breaking up." At Kilauea the shocks were as frequent as the ticking of a watch. In Kau, south of Hilo, they counted 300 shocks on this direful day; and Mrs. L.'s son, who was in that district at the time, says that the earth swayed to and fro, north and south, then east and west, then round and round, up and down, in every imaginable direction, everything crashing about them, "and the trees thrashing as if torn by a strong rushing wind." He and others sat on the ground bracing themselves with hands and feet to avoid being rolled over. They saw an avalanche of red earth, which they supposed to be lava, burst from the mountain side, throwing rocks high into the air, swallowing up houses, trees, men, and animals; and travelling three miles in as many minutes, burying a hamlet, with thirty-one inhabitants and 500 head of cattle. The people of the valleys fled to the mountains, which themselves were splitting in all directions, and collecting on an elevated spot, with the earth reeling under them, they spent the night of April 2 in prayer and singing. Looking towards the shore, they saw it sink, and at the same moment a wave, whose height was estimated at from forty to sixty feet, hurled itself upon the coast, and receded five times, destroying whole villages, and even strong stone houses, with a touch, and engulfing for ever forty-six people who had lingered too near the shore. Still the earthquakes continued, and still the volcano gave no sign. The nerves of many people gave way in these fearful days. Some tried to get away to Honolulu, others kept horses saddled on which to fly, they knew not whither. The hourly question was, "What of the volcano?" People put their ears to the quivering ground, and heard, or thought they heard, the surgings of the imprisoned lava sea rending its way among the ribs of the earth. Five days after the destructive earthquake of April 2, the ground south of Hilo burst open with a crash and roar which at once answered all questions concerning the volcano. The molten river, after travelling underground for twenty miles, emerged through a fissure two miles in length with a tremendous force and volume. It was in a pleasant pastoral region, supposed to be at rest for ever, at the top of a grass-covered plateau sprinkled with native and foreign houses, and rich in herds of cattle. Four huge fountains boiled up with terrific fury, throwing crimson lava, and rocks weighing many tons, to a height of from 500 to 1000 feet. Mr. Whitney, of Honolulu, who was near the spot, says:--"From these great fountains to the sea flowed a rapid stream of red lava, rolling, rushing, and tumbling, like a swollen river, bearing along in its current large rocks that made the lava foam as it dashed down the precipice and through the valley into the sea, surging and roaring throughout its length like a cataract, with a power and fury perfectly indescribable. It was nothing else than a RIVER OF FIRE from 200 to 800 feet wide and twenty deep, with a SPEED VARYING FROM TEN TO TWENTY-FIVE MILES AN HOUR!" This same intelligent observer noticed as a peculiarity of the spouting that the lava was ejected by a ROTARY MOTION, and in the air both lava and stones always rotated TOWARDS THE SOUTH. At Kilauea I noticed that the lava was ejected in a southerly direction. From the scene of these fire fountains, whose united length was about a mile, the river in its rush to the sea divided itself into four streams, between which it shut up men and beasts. One stream hurried to the sea in four hours, but the others took two days to travel ten miles. The aggregate width was a mile and a half. Where it entered the sea it extended the coast-line half a mile, but this worthless accession to Hawaiian acreage was dearly purchased by the loss, for ages at least, of 4000 acres of valuable pasture land, and a much larger quantity of magnificent forest. The whole south-east shore of Hawaii sank from four to six feet, which involved the destruction of several hamlets and the beautiful fringe of cocoa-nut trees. Though the region was very thinly peopled, 200 houses and 100 lives were sacrificed in this week of horrors, and from the reeling mountains, the uplifted ocean, and the fiery inundation, the terrified survivors fled into Hilo, each with a tale of woe and loss. The number of shocks of earthquake counted was 2000 in two weeks, an average of 140 a day; but on the other side of the island the number was incalculable. I.L.B. LETTER XIII. HILO. HAWAII. February. The quiet, dreamy, afternoon existence of Hilo is disturbed. Two days ago an official intimation was received that the American Government had placed the U.S. ironclad "Benicia" at the disposal of King Lunalilo for a cruise round Hawaii, and that he would arrive here the following morning with Admiral Pennock and the U.S. generals Scholfield and Alexander. Now this monarchy is no longer an old-time chieftaincy, made up of calabashes and poi, feather-cloaks, kahilis, and a little fuss, but has a civilized constitutional king, the equal of Queen Victoria, a civil list, etc., and though Lunalilo comes here trying to be a private individual and to rest from Hookupus, state entertainments, and privy councils, he brings with him a royal chamberlain and an adjutant-general in attendance. So the good people of Hilo have been decorating their houses anew with ferns and flowers, furbishing up their clothes, and holding mysterious consultations regarding etiquette and entertainments, just as if royalty were about to drop down in similar fashion on Bude or Tobermory. There were amusing attempts to bring about a practical reconciliation between the free- and-easiness of Republican notions and the respect due to a sovereign who reigns by "the will of the people" as well as by "the grace of God," but eventually the tact of the king made everything go smoothly. At eight yesterday morning the "Benicia" anchored inside the reef, and Hilo blossomed into a most striking display of bunting; the Hawaiian colours, eight blue, red and white stripes, with the English union in the corner, and the flaunting flag of America being predominant. My heart warmed towards our own flag as the soft breeze lifted its rich folds among the glories of the tropical trees. Indeed, bunting to my mind never looked so well as when floating and fainting among cocoa-nut palms and all the shining greenery of Hilo, in the sunshine of a radiant morning. It was bright and warm, but the cool bulk of Mauna Kea, literally covered with snow, looked down as winter upon summer. Natives galloped in from all quarters, brightly dressed, wreathed, and garlanded, delighted in their hearts at the attention paid to their sovereign by a great foreign power, though they had been very averse to this journey, from a strange but prevalent idea that once on board a U.S. ship the king would be kidnapped and conveyed to America. Lieut.-Governor Lyman and Mr. Severance, the sheriff, went out to the "Benicia," and the king landed at ten o'clock, being "graciously pleased" to accept the Governor's house as his residence during his visit. The American officers, naval and military, were received by the same loud, hospitable old whaling captain who entertained the Duke of Edinburgh some years ago here, and to judge from the hilarious sounds which came down the road from his house, they had what they would call "a good time." I had seen Lunalilo in state at Honolulu, but it was much more interesting to see him here, and this royalty is interesting in itself, as a thing on sufferance, standing between this helpless nationality and its absorption by America. The king is a very fine-looking man of thirty-eight, tall, well formed, broad-chested, with his head well set on his shoulders, and his feet and hands small. His appearance is decidedly commanding and aristocratic: he is certainly handsome even according to our notions. He has a fine open brow, significant at once of brains and straightforwardness, a straight proportionate nose, and a good mouth. The slight tendency to Polynesian overfulness about his lips is concealed by a well-shaped moustache. He wears whiskers cut in the English fashion. His eyes are large, dark-brown of course, and equally of course, he has a superb set of teeth. Owing to a slight fulness of the lower eyelid, which Queen Emma also has, his eyes have a singularly melancholy expression, very alien, I believe, to his character. He is remarkably gentlemanly looking, and has the grace of movement which seems usual with Hawaiians. When he landed he wore a dark morning suit and a black felt hat. As soon as he stepped on shore, the natives, who were in crowds on the beach, cheered, yelled, and waved their hats and handkerchiefs, and then a procession was formed, or rather formed itself, to escort him to the governor's house. A rabble of children ran in front, then came the king, over whom the natives had thrown some beautiful garlands of ohia and maile (Alyxia olivaeformis), with the governor on one side and the sheriff on the other, the chamberlain and adjutant-general walking behind. Then a native staggering under the weight of an enormous Hawaiian flag, the Hilo band, with my friend Upa beating the big drum, and an irregular rabble (i.e. unorganised crowd) of men, women, and children, going at a trot to keep up with the king's rapid strides. The crowd was unwilling to disperse even when he entered the house, and he came out and made a short speech, the gist of which was that he was delighted to see his native subjects, and would hold a reception for them on the ensuing Monday, when we shall see a most interesting sight, a native crowd gathered from all Southern Hawaii for a hookupu, an old custom, signifying the bringing of gift-offerings to a king or chief. In the afternoon Dr. Wetmore and I rode to the beautiful Puna woods on a botanising excursion. We were galloping down to the beach round a sharp corner, when we had to pull our horses almost on their haunches to avoid knocking over the king, the American admiral, the captain of the "Benicia," nine of their officers, and the two generals. When I saw the politely veiled stare of the white men it occurred to me that probably it was the first time that they had seen a white woman riding cavalier fashion! We had a delicious gallop over the sands to the Waiakea river, which we crossed, and came upon one of the vast lava-flows of ages since, over which we had to ride carefully, as the pahoehoe lies in rivers, coils, tortuosities, and holes partially concealed by a luxuriant growth of ferns and convolvuli. The country is thickly sprinkled with cocoa- nuts and bread-fruit trees, which merge into the dense, dark, glorious forest, which tenderly hides out of sight hideous broken lava, on which one cannot venture six feet from the track without the risk of breaking one's limbs. All these tropical forests are absolutely impenetrable, except to axe and billhook, and after a trail has been laboriously opened, it needs to be cut once or twice a year, so rapid is the growth of vegetation. This one, through the Puna woods, only admits of one person at a time. It was really rapturously lovely. Through the trees we saw the soft steel-blue of the summer sky: not a leaf stirred, not a bird sang, a hush had fallen on insect life, the quiet was perfect, even the ring of our horses' hoofs on the lava was a discord. There was a slight coolness in the air and a fresh mossy smell. It only required some suggestion of decay, and the rustle of a fallen leaf now and then, to make it an exact reproduction of a fine day in our English October. The forest was enlivened by many natives bound for Hilo, driving horses loaded with cocoa-nuts, bread-fruit, live fowls, poi and kalo, while others with difficulty urged garlanded pigs in the same direction, all as presents for the king. We brought back some very scarce parasitic ferns. HILO, February 24. I rode over by myself to Onomea on Saturday to get a little rest from the excitements of Hilo. A gentleman lent me a strong showy mare to go out on, telling me that she was frisky and must be held while I mounted; but before my feet were fairly in the stirrups, she shook herself from the Chinaman who held her, and danced away. I rode her five miles before she quieted down. She pranced, jumped, danced, and fretted on the edge of precipices, was furious at the scow and fords, and seemed demented with good spirits. Onomea looked glorious, and its serenity was most refreshing. I rode into Hilo the next day in time for morning service, and the mare, after a good gallop, subsided into a staidness of demeanour befitting the day. Just as I was leaving, they asked me to take the news to the sheriff that a man had been killed a few hours before. He was riding into Hilo with a child behind him, and they went over by no means one of the worst of the palis. The man and horse were killed, but the child was unhurt, and his wailing among the deep ferns attracted the attention of passers-by to the disaster. The natives ride over these dangerous palis so carelessly, and on such tired, starved horses, that accidents are not infrequent. Hilo had never looked so lovely to me as in the pure bright calm of this Sunday morning. The verandahs of all the native houses were crowded with strangers, who had come in to share in the jubilations attending the king's visit. At the risk of emulating "Jenkins," or the "Court Newsman," I must tell you that Lunalilo, who is by no means an habitual churchgoer, attended Mr. Coan's native church in the morning, and the foreign church at night, when the choir sang a very fine anthem. I don't wish to write about his faults, which have doubtless been rumoured in the English papers. It is hoped that his new responsibilities will assist him to conquer them, else I fear he may go the way of several of the Hawaiian kings. He has begun his reign with marked good sense in selecting as his advisers confessedly the best men in his kingdom, and all his public actions since his election have shown both tact and good feeling. If sons, as is often asserted, take their intellects from their mothers, he should be decidedly superior, for his mother, Kekauluohi, a chieftainess of the highest rank, and one of the queens of Kamehameha II., who died in London, was in 1839 chosen for her abilities by Kamehameha III. as his kuhina nui, or premier, an officer recognised under the old system of Hawaiian government as second only in authority to the king, and without whose signature even his act was not legal. As Kaahumanu II. she continued to hold this important position until her death in 1845. But the present king does not come of the direct line of the Hawaiian kings, but of a far older family. His father is a commoner, but Hawaiian rank is inherited through the mother. He received a good English education at the school which the missionaries established for the sons of chiefs, and was noted as a very bright scholar, with an early developed taste for literature and poetry. His disposition is said to be most amiable and genial, and his affability endeared him especially to his own countrymen, by whom he was called alii lokomaikai, "the kind chief." In spite of his high rank, which gave him precedence of all others on the islands, he was ignored by two previous governments, and often complained that he was never allowed any opportunity of becoming acquainted with public affairs, or of learning whether he possessed any capacity for business. Thus, without experience, but with noble and liberal instincts, and the highest and most patriotic aspirations for the welfare and improvement of his "weak little kingdom," he was unexpectedly called to the throne about three months ago, amidst such an enthusiasm as had never before been witnessed on Hawaii-nei, as the unanimous choice of the people. He called on Mr. Coan the day of his arrival; and when the flute band of Mr. Lyman's school serenaded him, he made the youths a kind address, in which he said he had been taught as they were, and hoped hereafter to profit by the instruction he had received. This has been a great day in Hilo. The old native custom of hookupu was revived, and it has been a most interesting spectacle. I don't think I ever enjoyed sight-seeing so much. The weather has been splendid, which was most fortunate, for many of the natives came in from distances of from sixty to eighty miles. From early daylight they trooped in on their half broken steeds, and by ten o'clock there were fully a thousand horses tethered on the grass by the sea. Almost every house displayed flags, and the court-house, where the reception was to take place, was most tastefully decorated. It is a very pretty two-storied frame building, with deep double verandahs, and stands on a large lawn of fine manienie grass, {199} with roads on three sides. Long before ten, crowds had gathered outside the low walls of the lawn, natives and foreigners galloped in all directions, boats and canoes enlivened the bay, bands played, and the foreigners, on this occasion rather a disregarded minority, assembled in holiday dress in the upper verandah of the court-house. Hawaiian flags on tall bamboos decorated the little gateways which gave admission to the lawn, an enormous standard on the government flagstaff could be seen for miles, and the stars and stripes waved from the neighbouring plantations and from several houses in Hilo. At ten punctually, Lunalilo, Governor Lyman, the sheriff of Hawaii, the royal chamberlain, and the adjutant-general, walked up to the court-house, and the king took his place, standing in the lower verandah with his suite about him. All the foreigners were either on the upper balcony, or on the stairs leading to it, on which, to get the best possible view of the spectacle, I stood for three mortal hours. The attendant gentlemen were well dressed, but wore "shocking bad hats;" and the king wore a sort of shooting suit, a short brown cut-away coat, an ash-coloured waistcoat and ash- coloured trousers with a blue stripe. He stood bareheaded. He dressed in this style in order that the natives might attend the reception in every-day dress, and not run the risk of spoiling their best clothes by Hilo torrents. The dress of the king and his attendants was almost concealed by wreaths of ohia blossoms and festoons of maile, some of them two yards long, which had been thrown over them, and which bestowed a fantastic glamour on the otherwise prosaic inelegance of their European dress. But indeed the spectacle, as a whole, was altogether poetical, as it was an ebullition of natural, national, human feeling, in which the heart had the first place. I very soon ceased to notice the incongruous elements, which were supplied chiefly by the Americans present. There were Republicans by birth and nature, destitute of traditions of loyalty or reverence for aught on earth; who bore on their faces not only republicanism, but that quintessence of puritan republicanism which hails from New England; and these were subjects of a foreign king, nay, several of them office-holders who had taken the oath of allegiance, and from whose lips "His Majesty, Your Majesty," flowed far more copiously than from ours which are "to the manner born." On the king's appearance, the cheering was tremendous,--regular British cheering, well led, succeeded by that which is not British, "three cheers and a tiger," but it was "Hi, hi, hi, hullah!" Every hat was off, every handkerchief in air, tears in many eyes, enthusiasm universal, for the people were come to welcome the king of their choice; the prospective restorer of the Constitution "trampled upon" by Kamehameha V., "the kind chief," who was making them welcome to his presence after the fashion of their old feudal lords. When the cheering had subsided, the eighty boys of Missionary Lyman's School, who, dressed in white linen with crimson leis, were grouped in a hollow square round the flagstaff, sang the Hawaiian national anthem, the music of which is the same as ours. More cheering and enthusiasm, and then the natives came through the gate across the lawn, and up to the verandah where the king stood, in one continuous procession, till 2400 Hawaiians had enjoyed one moment of infinite and ever to be remembered satisfaction in the royal presence. Every now and then the white, pale-eyed, unpicturesque face of a foreigner passed by, but these were few, and the foreign school children were received by themselves after Mr. Lyman's boys. The Americans have introduced the villanous custom of shaking hands at these receptions, borrowing it, I suppose, from a presidential reception at Washington; and after the king had gone through this ceremony with each native, the present was deposited in front of the verandah, and the gratified giver took his place on the grass. Not a man, woman, or child came empty handed. Every face beamed with pride, wonder, and complacency, for here was a sovereign for whom cannon roared, and yards were manned, of their own colour, who called them his brethren. The variety of costume was infinite. All the women wore the native dress, the sack or holuku, many of which were black, blue, green, or bright rose colour, some were bright yellow, a few were pure white, and others were a mixture of orange and scarlet. Some wore very pretty hats made from cane-tops, and trimmed with hibiscus blossoms or passion-flowers; others wore bright-coloured handkerchiefs, knotted lightly round their flowing hair, or wreaths of the Microlepia tenuifolia. Many had tied bandanas in a graceful knot over the left shoulder. All wore two, three, four, or even six beautiful leis, besides long festoons of the fragrant maile. Leis of the crimson ohia blossoms were universal; but besides these there were leis of small red and white double roses, pohas, {203} yellow amaranth, sugar cane tassels like frosted silver, the orange pandanus, the delicious gardenia, and a very few of orange blossoms, and the great granadilla or passion-flower. Few if any of the women wore shoes, and none of the children had anything on their heads. A string of 200 Chinamen passed by, "plantation hands," with boyish faces, and cunning, almond-shaped eyes. They were dressed in loose blue denim trousers with shirts of the same, fastening at the side over them, their front hair closely shaven, and the rest gathered into pigtails, which were wound several times round their heads. These all deposited money in the adjutant-general's hand. The dress of the Hawaiian men was more varied and singular than that of the women, every kind of dress and undress, with leis of ohia and garlands of maile covering all deficiencies. The poor things came up with pathetic innocence, many of them with nothing on but an old shirt, and cotton trousers rolled up to the knees. Some had red shirts and blue trousers, others considered that a shirt was an effective outer garment. Some wore highly ornamental, dandified shirts, and trousers tucked into high, rusty, mud-covered boots. A few young men were in white straw hats, white shirts, and white trousers, with crimson leis round their hats and throats. Some had diggers' scarves round their waists; but the most effective costume was sported by a few old men, who had tied crash towels over their shoulders. It was often amusing and pathetic at once to see them come up. Obviously, when the critical moment arrived, they were as anxious to do the right thing as a debutante is to back her train successfully out of the royal presence at St. James's. Some were so agitated at last as to require much coaching from the governor as to how to present their gifts and shake hands. Some half dropped down on their knees, others passionately and with tears kissed the king's hand, or grasped it convulsively in both their own; while a few were so embarrassed by the presents they were carrying that they had no hands at all to shake, and the sovereign good-naturedly clapped them on the shoulders. Some of them, in shaking hands, adroitly slipped coins into the king's palm, so as to make sure that he received their loving tribute. There had been a hui, or native meeting, which had passed resolutions, afterwards presented to Lunalilo, setting forth that whereas he received a great deal of money in revenue from the haoles, they, his native people, would feel that he did not love them if he would not receive from their own hands contributions in silver for his support. So, in order not to wound their feelings, he accepted these rather troublesome cash donations. One woman, sorely afflicted with quaking palsy, dragged herself slowly along. One hand hung by her side helpless, and the other grasped a live fowl so tightly that she could not loosen it to shake hands, whereupon the king raised the helpless arm, which called forth much cheering. There was one poor cripple who had only the use of his arms. His knees were doubled under him, and he trailed his body along the ground. He had dragged himself two miles "to lie for a moment at the king's feet," and even his poor arms carried a gift. He looked hardly like a human shape, as his desire was realised; and, I doubt not, would have been content then and there to die. There were ancient men, tattooed all over, who had passed their first youth when the idols were cast away, and who remembered the old days of tyranny when it was an offence, punishable with death, for a man to let his shadow fall on the king; and when none of "the swinish multitude" had any rights which they could sustain against their chiefs. These came up bewildered, trembling, almost falling on their knees, hardly daring to raise their eyes to the king's kind, encouraging face, and bathed his hand with tears while they kissed it. Numbers of little children were led up by their parents; there were babies in arms, and younglings carried on parents' backs, and the king stooped and shook hands with all, and even pulled out the babies' hands from under their mufflings, and the old people wept, and cheers rent the air. Next in interest to this procession of beaming faces, and the blaze of colour, was the sight of the presents, and the ungrudging generosity with which they were brought. Many of the women presented live fowls tied by the legs, which were deposited, one upon another, till they formed a fainting, palpitating heap under the hot sun. Some of the men brought decorated hogs tied by one leg, which squealed so persistently in the presence of royalty, that they were removed to the rear. Hundreds carried nets of sweet potatoes, eggs, and kalo, artistically arranged. Men staggered along in couples with bamboos between them, supporting clusters of bananas weighing nearly a hundredweight. Others brought yams, cocoa-nuts, oranges, onions, pumpkins, early pineapples, and even the great delicious granadilla, the fruit of the large passion- flower. A few maidens presented the king with bouquets of choice flowers, and costly leis of the yellow feathers of the Melithreptes Pacifica. There were fully two tons of kalo and sweet potatoes in front of the court house, hundreds of fowls, and piles of bananas, eggs, and cocoa-nuts. The hookupu was a beautiful sight, all the more so that not one of that radiant, loving, gift-offering throng came in quest of office, or for any other thing that he could obtain. It was just the old-time spirit of reverence for the man who typifies rule, blended with the extreme of personal devotion to the prince whom a united people had placed upon the throne. The feeling was genuine and pathetic in its intensity. It is said that the natives like their king better, because he was truly, "above all," the last of a proud and imperious house, which, in virtue of a pedigree of centuries, looked down upon the nobility of the Kamehamehas. When the last gift was deposited, the lawn in front of the court- house was one densely-packed, variegated mass of excited, buzzing Hawaiians. While the king was taking a short rest, two ancient and hideous females, who looked like heathen priestesses, chanted a monotonous and heathenish-sounding chant or mele, in eulogy of some ancient idolater. It just served to remind me that this attractive crowd was but one generation removed from slaughter-loving gods and human sacrifices. The king and his suite re-appeared in the upper balcony, where all the foreigners were assembled, including the two venerable missionaries and a French priest of benign aspect, and his appearance was the signal for a fresh outburst of enthusiasm. Advancing to the front, he made an extemporaneous speech, of which the following is a literal translation:-- "To all present I tender my warmest aloha. This day, on which you are gathered to pay your respects to me, I will remember to the day of my death. (Cheers.) I am filled with love for you all, fellow- citizens (makaainana), who have come here on this occasion, and for all the people, because by your unanimous choice I have been made your King, a young sovereign, to reign over you, and to fill the very distinguished office which I now occupy. (Cheers.) You are parents to me, and I will be your Father. (Tremendous cheering.) Formerly, in the days of our departed ancestors, you were not permitted to approach them; they and you were kept apart; but now we meet and associate together. (Cheers.) I urge you all to persevere in the right, to forsake the ignorant ways of the olden time. There is but one God, whom it is our duty to obey. Let us forsake every kind of idolatry. "In the year 1820 Rev. Messrs. Bingham, Thurston, and others came to these Islands and proclaimed the Word of God. It is their teachings which have enabled you to be what you are to-day. Now they have all gone to that spirit land, and only Mrs. Thurston remains. We are greatly indebted to them. (Cheers.) There are also among us here (alluding to Revs. Coan and Lyman) old and grey-haired fathers, whose examples we should endeavour to imitate, and obey their teachings. "I am very glad to see the young men of the present time so well instructed in knowledge--perhaps some of them are your children. You must persevere in your search of wisdom and in habits of morality. Do not be indolent. (Cheers.) Those who have striven hard after knowledge and good character, are the ones who deserve and shall receive places of trust hereafter under the government. "At the present time I have four foreigners as my ministerial advisers. But if, among these young men now standing before me, and under this flag, there are any who shall qualify themselves to fill these positions, then I will select them to fill their places. (Loud cheers.) Aloha to you all." His manner as a speaker was extremely good, with sufficient gesticulation for the emphasis of particular points. The address was frequently interrupted by applause, and when at its conclusion he bowed gracefully to the crowd and said, "My aloha to you all," the cheering and enthusiasm were absolutely unbounded. And so the great hookupu ended, and the assemblage broke up into knots to discuss the royal speech and the day's doings. I.L.B. LETTER XIV. HILO. HAWAII. The king "signified his intention to honour Mr. and Mrs. Severance with his company" on the evening of the day after the reception, and this involved a regular party and supper. You can hardly imagine the difficulties connected with "refreshments," where few, if any, of the materials which we consider necessary for dishes suitable for such occasions can be procured at the stores, and even milk and butter are scarce commodities. I had won a reputation as a cook by making a much appreciated Bengal curry, and an English "roly-poly" pudding, and when I offered my services, Mrs. S. kindly accepted them, and she and I, with the Chinese cook and a Chinese prisoner to assist us, have been cooking for a day and a half. I wanted to make a gigantic trifle, a dish not known here, and we hunted every store, hoping to find almonds and raspberry jam among the "assorted notions," but in vain; however, grated cocoa-nut supplied the place of the first, and a kind friend sent a pot of the last. The Chinamen were very diverting. The cook looked on, and laughed constantly, and perhaps was a little jealous: at all events when he thought we had spoilt some cakes in the oven, he capered into Mrs. S.'s room, gesticulating, and exclaiming satirically, "Lu, Lu! cakes so good, cakes so fine!" No intoxicants were to be used on the occasion, Hilo notions being rigid on this subject; but I hope it was not a crime that I clandestinely used two glasses of sherry, without which my trifle would have been a failure. We worked hard, and made trifle, sponge cake, pound cake, spiced cake, dozens of cocoa-nut cakes and drops; custards, and sandwiches of potted meat, and enjoyed our preparations so much that we found it hard to exchange kitchen for social duties, and go to "Father Lyman," who entertained the king and a number of Hilo folk in the evening. Their rooms, not very large, were quite full. When the king entered, the company received him standing, and the flute band in the verandah played the national anthem, and afterwards at intervals during the evening sang some Hawaiian songs of the king's composition. I was presented to him, and as he is very courteous to strangers, he talked to me a good deal. He is a very gentlemanly, courteous, unassuming man, hardly assuming enough in fact, and apparently very intelligent and well read. I was exceedingly pleased with him. He spoke a good deal of Queen Emma's reception in England, and of her raptures with Venice, and some other cities of the continent. He said he had the greatest desire to visit some parts of Europe, Great Britain specially, because he thought that by coming in contact with some of our leading statesmen, he might gain a more accurate knowledge than he possessed of the principles of constitutional government. He said he hoped that in two years Hawaii-nei would be so settled as to allow of his travelling, and that in the meantime he was studying French with a view to enjoying the continent. He asked a great many questions regarding things at home, especially concerning the limitation of the power of the Crown. He cannot reconcile the theoretical right of the sovereign to choose his advisers with his practically submitting to receive them from a Parliamentary majority. He seemed to find a difficulty in understanding that the sovereign's right to refuse his assent to a Bill which had passed both Houses was by no means the same thing in practice as the possession of a veto. He said that in his reading of our constitutional history, the power of the sovereign seemed almost absolute, while if he understood facts rightly, the throne was more of an "ornament," or "figure-head," than a power at all. He asked me if it was true that Republican feeling was spreading very much in England, and if I thought that the monarchy would survive the present sovereign, on whose prudence and exalted virtues he seemed to think it rested. He said he thought his little kingdom had aped the style of the great monarchies too much, and that he should like to abolish a good many high sounding titles, sinecure offices, the household troops, and some of the "imitation pomp" of his court. He said he had never enjoyed anything so much since his accession as the hookupu of the morning, and asked me what I thought of it. I was glad to be able to answer truthfully that I had never seen a state pageant or ceremonial that I had enjoyed half so much, or that had impressed me so favourably. He has a very musical voice, and a natural nobility and refinement of manner, with an obvious tact and good feeling, rather, I should think, the result of amiable and gentlemanly instincts than of training or consideration, all which combine to make him interesting, altogether apart from his position as a Polynesian sovereign. Where there are no servants, a party involves the hosts and their friends in the bustle of personal preparation, but all worked with a will, and by sunset the decorations were completed. All the Chinese lamps in Hilo were hung in the front verandah, and seats were placed in the front and side verandahs, on which the drawing-room opens by four doors, so there was plenty of room, though there were thirty people. The side verandah was enclosed by a drapery of flags, and the whole was tastefully decorated with festoons and wreaths of ferns. The king arrived early with his attendants, and was received by the host and hostess, and like a perfectly civilized guest, he handed Mrs. S. into the room. The great wish of the genial entertainers was to prevent stiffness and give the king a really social evening, so the "chair game," magical music, and a refined kind of blind man's buff, better suited to the occasion, but less "jolly" than the old riotous game, were shortly introduced. Lunalilo only looked on at first, and then entered into the games with a heartiness and zest which showed that he at least enjoyed the evening. Supper was served at nine. Several nests of Japanese tables had been borrowed, and these, dispersed about the room and verandah, broke up the guests into little social knots. Three Hilo ladies and I were the waitresses, and I was pleased to see that the good things were thoroughly appreciated, and that the trifle was universally popular. After supper there was a little dancing, and as few of the Hilo people knew any dance correctly, it was very amusing for the onlookers. There was a great deal of promenading in the verandah, and a great deal of talking and merriment, which were enjoyed by a crowd of natives who stood the whole evening outside the garden fence. I don't think that any of the Hilo people are so unhappy as to possess an evening dress, and the pretty morning dresses of the ladies, and the thick boots, easy morning coats, and black ties of the gentlemen, gave a jolly "break-down" look to the affair, which would have been deemed inadmissible in less civilized society. Some of my photographs of some of our eminent literary and scientific men were lying on the table, and the king in looking at them showed a surprising amount of knowledge of what they had written or done, quite entitling him to unite in Stanley's "Communion of Educated Men." I had previously asked him for his signature for my autograph collection, and he said he had composed a stanza for me which he thought I might like to have in addition. He called with it on the following afternoon, apologising for his dress, a short jacket and blue trowsers, stuffed into boots plastered with mud up to the knees. I was surprised when he asked me if the lines were correctly spelt, for he speaks English remarkably well. They are simply a kind wish, unaffectedly expressed. HILO. HAWAII, Feb. 26. "Wheresoe'er thou may'st roam, Wheresoe'er thou mak'st thy home, May God thy footsteps guide, Watch o'er thee and provide. This is my earnest prayer for thee, Welcome, stranger, from over the sea." LUNALILO R. It startles one sometimes to hear American vulgarisms uttered in his harmonious tones. The American admiral and generals had just arrived from the volcano, stiff, sore, bruised, jaded, "done," and the king said, "I guess the Admiral's about used up." He is really remarkably attractive, but I am sorry to observe a look of irresolution about his mouth, indicative of a facility of disposition capable of being turned to the worst account. I think from what I have heard that the Hawaiian kings have fallen victims rather to unscrupulous foreigners, than to their own bad instincts. My last day has been taken up with farewell visits, and I finish this on board the "Kilauea." Miss Karpe and I had to ride two miles, to a point at which it was possible to embark without risk, a heavy surf having for three weeks rendered it impossible for loaded boats to communicate with the shore at Hilo. My clothes were soaked when we reached the rocks, and Upa, very wet, carried us into a wet whale-boat, with water up to our ancles, which brought us over a heavy sickening swell into this steamer, which is dirty as well as wet. I told Upa to lead my mare, and ride his own horse, but the last I saw of him was on the mare's back, racing a troop of natives along the beach. {215} I.L.B. LETTER XV. WAIMEA. HAWAII. There is no limit to the oddities of the steam-ship "Kilauea." She lay rolling on the Hilo swell for two hours, and two hours after we sailed her machinery broke down, and we lay-to for five hours, in what they here call a heavy gale and sea. It was a miserable night. No privacy: the saloon both hot and wet, almost every one sick. I lay in my berth in my soaked clothes watching the proceedings of a gigantic cockroach, and listening, not without amusement, to the awful groans of a Chinaman, and a "rough customer" from California, who occupied the next berths. In the middle of the night the water came in great dashes through the skylight upon the table, and soon the saloon was afloat to the depth of from four to six inches. When the "Kilauea" rolled, and the water splashed in simultaneously, we were treated to vigorous "douches" in our berths, which soon saturated the pillows, mattresses, and our clothing. One sea put out the lamp, and a ship's lantern, making "darkness visible," was swung in its stead. In an English ship there would have been a great fuss and a great flying about of stewards, or pretence of mending matters, but when the passengers shouted for our good steward, the serene creature came in with a melancholy smile on his face, said nothing, but quietly sat down on the transom, with his bare feet in the water, contemplating it with a comic air of helplessness. Breakfast, of course, could not be served, but a plate was put at one end of the table for the silent old Scotch captain, who tucked up his feet and sat with his oilskins and sou'-wester on, while the charming steward, with trousers rolled up to his knees, waded about, pacifying us by bringing us excellent curry as we sat on the edges of our berths, and putting on a sweetly apologetic manner, as if penitent for the gross misbehaviour of the ship. Such a man would reconcile me to far greater discomfort than that of the "Kilauea." I wonder if he is ever unamiable, or tired, or perturbed? The next day was fine, and we were all much on deck to dry our clothes in the sun. The southern and leeward coasts of Hawaii as far as Kawaaloa are not much more attractive than coal-fields. Contrasted with the shining shores of Hilo, they are as dust and ashes; long reaches of black lava and miles of clinkers marking the courses of lava-flows, whose black desolation and deformity nature, as yet, has done almost nothing to clothe. Cocoa-nut trees usually, however, fringe the shore, but were it not for the wonderful colour of the ocean, like liquid transparent turquoise, revealing the coral forests shelving down into purple depths, and the exciting proximity of sharks, it would have been wearisome. After leaving the bay where Captain Cook met his death, we passed through a fleet of twenty-seven canoes, each one hollowed out of the trunk of a single tree, from fifteen to twenty-five feet long, about twenty inches deep, hardly wide enough for a fat man, and high and pointed at both ends. On one side there is an outrigger formed of two long bent sticks, to the outer ends of which is bound a curved beam of light wood, which skims along the surface of the water, rendering the canoe secure from an upset on that side, while the weight of the outrigger makes an upset on the other very unlikely. In calms they are paddled, and shoot over the water with great rapidity, but whenever there is any breeze a small sprit-sail is used. They are said to be able to stand very rough water, but they are singularly precarious and irresponsible looking contrivances, and for these, as well as for all other seas, I should much prefer a staunch whale- boat. We sailed for some hours along a lava coast, streamless, rainless, verdureless, blazing under the fierce light of a tropical sun, and some time after noon anchored in the scorching bay of Kawaihae. A foreign store, a number of native houses, a great heiau, or heathen temple on a height, a fringe of cocoa-nut palms, and a background of blazing hills, flaring with varieties of red, hardly toned down by any attempt at vegetation, a crystalline atmosphere palpitating with heat, deep, rippleless, clear water, with coral groves below, and a view of the three great Hawaiian mountains, are the salient features of this outlet of Hawaiian commerce. But ah! how soft and mild and blue the sky was, looking inland, where, for the first time, I saw far aloft, above solid masses of white cloud, sky hung, strangely uplifted, the great volcanic domes of Mauna Kea, Mauna Loa, and Hualalai, looking as if they had all passed into an endless repose. This bay, which affords excellent holding ground, and is screened by highlands from the sudden and violent gusts of wind, called "mumuku," which sweep down between the mountains with almost irresistible fury, used to be a great place of call for whalers, who purchased large quantities of "recruits" here; yams in the earlier days, and more lately Irish potatoes, which flourish in the thirsty soil. But whaling in the North Pacific seems to be nearly "played out," and the arrival of a whaler is not a common occurrence. Shortly before we arrived I found that the sailing of the San Francisco steamer is put off for a week, so I took advantage of a kind invitation I received some time ago to visit Waimea, and go from thence to Waimanu, a wonderful valley beyond Waipio, very little visited by foreigners. A gentleman and lady rode up here with me, and I got a horse on the beach with a native bullock saddle on him, an uncouth contrivance of wood not covered with hide, and a strong lassoing horn. The great wooden stirrups could not be shortened, but I soon found myself able, in true savage fashion, to gallop up and down hill without any. The chief object of interest on this ride is the great heiau, which stands on a bare steep hill above the sea, not easy of access. It was the last heathen temple built on Hawaii. On entering the huge pile, which stood gaunt and desolate in the thin red air, the story of the old bloody heathenism of the islands flashed upon my memory. The entrance is by a narrow passage between two high walls, and it was by this that the sacrificing priests dragged the human victims into the presence of Tairi, a hideous wooden idol, crowned with a helmet, and covered with red feathers, the favourite war-god of Kamehameha the Great, by whom this temple was built, before he proceeded to the conquest of Oahu. The shape is an irregular parallelogram, 224 feet long, and 100 wide. At each end, and on the mauka side, the walls, which are very solid and compact, though built of lava stones without mortar, are twenty feet high, and twelve feet wide at the bottom, but narrow gradually towards the top, where they are finished with a course of smooth stones six feet broad. On the sea side, the wall, which has been partly thrown down, was not more than six or seven feet high, and there were paved platforms for the accommodation of the alii, or chiefs, and the people in their orders. The upper terrace is spacious, and paved with flat smooth stones which were brought from a considerable distance, the greater part of the population of the island having been employed on the building. At the south end there was an inner court, where the principal idol stood, surrounded by a number of inferior deities, for the Hawaiians had "gods many, and lords many." Here also was the anu, a lofty frame of wickerwork, shaped like an obelisk, hollow, and five feet square at its base. Within this, the priest, who was the oracle of the god, stood, and of him the king used to inquire concerning war or peace, or any affair of national importance. It appears that the tones of the oracular voice were more distinct than the meaning of the utterances. However, the supposed answers were generally acted upon. On the outside of this inner court was the lele, or altar, on which human and other sacrifices were offered. On the day of the dedication of the temple to Tairi, vast offerings of fruit, dogs, and hogs were presented, and eleven human beings were immolated on the altar. These victims were taken from among captives, or those who had broken Tabu, or had rendered themselves obnoxious to the chiefs, and were often blind, maimed, or crippled persons. Sometimes they were dispatched at a distance with a stone or club, and their bodies were dragged along the narrow passage up which I walked shuddering; but oftener they were bound and taken alive into the heiau to be slain in the outer court. The priests, in slaying these sacrifices, were careful to mangle the bodies as little as possible. From two to twenty were offered at once. They were laid in a row with their faces downwards on the altar before the idol, to whom they were presented in a kind of prayer by the priest, and, if offerings of hogs were presented at the same time, these were piled upon them, and the whole mass was left to putrify. The only dwellings within the heiau were those of the priests, and the "sacred house" of the king, in which he resided during the seasons of strict Tabu. A doleful place this heiau is, haunted not only by the memories of almost unimaginable terrors, but by the sore thought that generations of Hawaiians lived and died in the unutterable darkness of this ignorant worship, passing in long procession from these grim rites into the presence of the Father whose infinite compassions they had never known. Every hundred feet of ascent from the rainless, fervid beach of Kawaihae increased the freshness of the temperature, and rendered exercise more delightful. From the fringe of palms along the coast to the damp hills north of Waimea, a distance of ten miles, there is not a tree or stream, though the scorched earth is deeply scored by the rush of fierce temporary torrents. Hitherto, I have only travelled over the green coast which faces the trade winds, where clouds gather and shed their rains, and this desert, which occupies a great part of leeward Hawaii, displeases me. It lies burning in the fierce splendours of a zone, which, until now, I had forgotten was the torrid zone, unwatered and unfruitful, red and desolate under the sun. The island is here only twenty-two miles wide, and strong winds sweep across it, whirling up its surface in great brown clouds, so that the uplands in part appear a smoking plain, backed by naked volcanic cones. No water, no grass, no ferns. Some thornless thistles, a little brush of sapless-looking indigo, and some species of compositae struggle for a doleful existence. There is nothing tropical about it but the intense heat. The red soil becomes suffused with a green tinge ten miles from the beach, and at the summit of the ascent the desert blends with this beautiful Waimea plain, one of the most marked features of Hawaii. The air became damp and cool; miles of fine smooth green grass stretched out before us; high hills, broken, pinnacled, wooded, and cleft with deep ravines, rose on our left; we heard the clash and music of falling water: to the north it was like the Munster Thal, to the south altogether volcanic. The tropics had vanished. There were frame houses sheltered from the winds by artificial screens of mulberry trees, and from the incursions of cattle by rough walls of lava stones five feet high; a mission and court house, a native church, much too large for the shrunken population, and other indications of an inhabited region. Except for the woods which clothe the hills, the characteristic of the scenery is baldness. On clambering over the wall which surrounds my host's kraal of dwellings, I heard in the dusk strange sweet voices crying rudely and emphatically, "Who are you? What do you want?" and was relieved to find that the somewhat inhospitable interrogation only proceeded from two Australian magpies. Mr. S--- is a Tasmanian, married to a young half-white lady: and her native mother and seven or eight dark girls are here, besides a number of natives and Chinese, and half Chinese, who are employed about the place. Sheep are the source of my host's wealth. He has 25,000 at three stations on Mauna Kea, and, at an altitude of 6000 feet they flourish, and are free from some of the maladies to which they are liable elsewhere. Though there are only three or four sheep owners on the islands, they exported 288,526 lbs. of wool last year. {223} Mr. S--- has also 1000 head of cattle and 50 horses. The industry of Waimea is cattle raising, and some feeble attempts are being made to improve the degenerate island breed by the importation of a few short-horn cows from New Zealand. These plains afford magnificent pasturage as well as galloping ground. They are a very great thoroughfare. The island, which is an equilateral triangle, about 300 miles in "circuit," can only be crossed here. Elsewhere, an impenetrable forest belt, and an impassable volcanic wilderness, compel travellers to take the burning track of adamant which snakes round the southern coast, when they are minded to go from one side of Hawaii to the other. Waimea also has the singular distinction of a road from the beach, which is traversed on great occasions by two or three oxen and mule teams, and very rarely by a more ambitious conveyance. There are few hours of day or night in which the tremulous thud of shoeless horses galloping on grass is not heard in Waimea. The altitude of this great table-land is 2500 feet, and the air is never too hot, the temperature averaging 64 degrees Fahrenheit. There is mist or rain on most days of the year for a short time, and the mornings and evenings are clear and cool. The long sweeping curves of the three great Hawaiian mountains spring from this level. The huge bulk of Mauna Kea without shoulders or spurs, rises directly from the Waimea level on the south to the altitude of 14,000 feet, and his base is thickly clustered with tufa-cones of a bright red colour, from 300 to 1000 feet in height. Considerably further back, indeed forty miles away, the smooth dome of Mauna Loa appears very serene now, but only thirteen years ago the light was so brilliant, from one of its tremendous eruptions, that here it was possible to read a newspaper by it, and during its height candles were unnecessary in the evenings! Nearer the coast, and about thirty miles from here, is the less conspicuous dome of the dead volcano of Hualalai. If all Hawaii, south of Waimea, were submerged to a depth of 8000 feet, three nearly equi-distant, dome-shaped volcanic islands would remain, the highest of which would have an altitude of 6000 feet. To the south of these plains violent volcanic action is everywhere apparent, not only in tufa cones, but in tracts of ashes, scoriae, and volcanic sand. Near the centre there are some very curious caves, possibly "lava bubbles," which were used by the natives as places of sepulture. The Kohala hills, picturesque, wooded, and abrupt, bound Waimea on the north, with their exquisite grassy slopes, and bring down an abundance of water to the plain, but owing to the lightness of the soil and the evaporation produced by the tremendous winds, the moisture disappears within two miles of the hills, and an area of rich soil, ten miles by twelve, which, if irrigated, would be invaluable, is nothing but a worthless dusty desert, perpetually encroaching on the grass. As soon as the plains slope towards the east, the vegetation of the tropics reappears, and the face of the country is densely covered with a swampy and impenetrable bush hardly at all explored, which shades the sources of the streams which fall into the Waipio and Waimanu Valleys, and is supposed to contain water enough to irrigate the Saharas of leeward Hawaii. The climate of the plain is most invigorating. If there were waggon roads and obtainable comforts, Waimea, with its cool equable temperature, might become the great health resort of invalids from the Pacific coast. But Hawaii is not a place for the sick or old; for, if people cannot ride on horseback, they can have neither society nor change. Mr. Lyons, one of the most famous of the early missionaries, still clings to this place, where he has worked for forty years. He is an Hawaiian poet; and, besides translating some of our best hymns, has composed enough to make up the greater part of a bulky volume, which is said to be of great merit. He says that the language lends itself very readily to rhythmical expression. He was indefatigable in his youth, and was four times let down the pali by ropes to preach in the Waimanu Valley. Neither he nor his wife can mount a horse now, and it is very dreary for them, as the population has receded and dwindled from about them. Their house is made lively, however, by some bright little native girls, who board with them, and receive an English and industrial education. The moral atmosphere of Waimea has never been a wholesome one. The region was very early settled by a class of what may be truly termed "mean whites," the "beach-combers" and riff-raff of the Pacific. They lived infamous lives, and added their own to the indigenous vices of the islands, turning the district into a perfect sink of iniquity, in which they were known by such befitting aliases as "Jake the Devil," etc. The coming of the missionaries, and the settlement of moral, orderly whites on Hawaii, have slowly created a public opinion averse to flagrant immorality, and the outrageous license of former years would now meet with legal penalties. Many of the old settlers are dead, and others have drifted to regions beyond restraining influences, but still "the Waimea crowd" is not considered up to the mark. Most of the present set of foreigners are Englishmen who have married native women. It was in such quarters as this that the great antagonistic influence to the complete Christianization of the natives was created, and it is from such suspicious sources that the aspersions on missionary work are usually derived. Waimea has its own beauty--the grand breezy plain, the gigantic sweep of the mountain curves, the incessant changes of colour, and the morning view of Mauna Kea, with the pure snow on its ragged dome, rose-flushed in the early sunlight. I don't agree with Disraeli that "happiness is atmosphere;" yet constant sunshine, and a climate which never threatens one with discomfort or ills, certainly conduce to equable cheerfulness. I am quite interested with a native lady here, the first I have met with who has been able to express her ideas in English. She is extremely shrewd and intelligent, very satirical, and a great mimic. She very cleverly burlesques the way in which white people express their admiration of scenery, and, in fact, ridicules admiration of scenery for itself. She evidently thinks us a sour, morose, worrying, forlorn race. "We," she said, "are always happy; we never grieve long about anything; when any one dies we break our hearts for some days, and then we are happy again. We are happy all day long, not like white people, happy one moment, gloomy another: we've no cares, the days are too short. What are haoles always unhappy about?" Perhaps she expresses the general feeling of her careless, pleasure-loving, mirth-loving people, who, whatever commands they disobey, fulfil the one, "Take no thought for the morrow." The fabrication of the beautiful quilts I before wrote of is a favourite occupation of native women, and they make all their own and their husbands' clothes; but making leis, going into the woods to collect materials for them, talking, riding, bathing, visiting, and otherwise amusing themselves, take up the greater part of their time. Perhaps if we white women always wore holukus of one shape, we should have fewer gloomy moments! I.L.B. LETTER XVI. WAIMANU VALLEY. HAWAII. I am sitting at the door of a grass lodge, at the end of all things, for no one can pass further by land than this huge lonely cleft. About thirty natives are sitting about me, all staring, laughing, and chattering, and I am the only white person in the region. We have all had a meal, sitting round a large calabash of poi and a fowl, which was killed in my honour, and roasted in one of their stone ovens. I have forgotten my knife, and have had to help myself after the primitive fashion of aborigines, not without some fear, for some of them I am sure are in an advanced stage of leprosy. The brown tattooed limbs of one man are stretched across the mat, the others are sitting cross-legged, making lauhala leis. One man is making fishing-lines of a beautifully white and marvellously tenacious fibre, obtained from an Hawaiian "flax" plant (possibly Urtica argentea), very different from the New Zealand Phormium tenax. Nearly all the people of the valley are outside, having come to see the wahine haole: only one white woman, and she a resident of Hawaii, having been seen in Waimanu before. I am really alone, miles of mountain and gulch lie between me and the nearest whites. This is a wonderful place: a ravine about three miles long and three-quarters of a mile wide, without an obvious means of ingress, being walled in by precipices from 2000 to 4000 feet high. Five cascades dive from the palis at its head, and unite to form a placid river about up to a horse's body here, and deep enough for a horse to swim in a little below. Dense forests of various shades of green fill up the greater part of the valley, concealing the basins into which the cascades leap, and the grey basalt of the palis is mostly hidden by greenery. At the open end, two bald bluffs, one of them 2000 feet in height, confront the Pacific, and its loud booming surf comes up to within one hundred yards of the house where I am writing, but is banked off by a heaped-up barrier of colossal shingle. Hot and silent, a sunset world of an endless afternoon, it seems a palpable and living dream. And a few of these people, I understand, have dreamed away their lives here, never having been beyond their valley, at least by land. But it is a dream of ceaseless speech and rippling laughter. They are the merriest people I have yet seen, and doubtless their isolated life is dear to them. I wish I could sketch this most picturesque scene. In the verandah, which is formed of mats, two handsome youths, and five women in green, red, and orange chemises, all with leis of ferns round their hair, are reclining on the ground. Outside of this there is a pavement of large lava stones, and groups in all colours, wreathed and garlanded, including some much disfigured old people, crouching in red and yellow blankets, are sitting and lying there. Some are fondling small dogs; and a number of large ones, with a whole tribe of amicable cats, are picking bones. Surf-boards, paddles, saddles, lassos, spurs, gear, and bundles of ti leaves are lying about. Thirteen horses are tethered outside, some of which brought the riders who escorted me triumphantly from the head of the valley. The foreheads of the precipices opposite are reddening in the sunset, and between them and me horses and children are constantly swimming across the broad, still stream which divides the village into two parts; and now and then a man in a malo, and children who have come up the river swimming, with their clothes in one hand, increase the assemblage. All are intently watching me, but are as kind and good-natured as possible; and my guide from Waipio is discoursing to them about me. He knows a little abrupt, disjointed, almost unintelligible English, and comes up every now and then with an interrogation in his manner, "Father? mother? married? watch? How came?" "You" appears beyond his efforts. "Kilauea? Lunalilo?" Then he goes back and orates rapidly, gesticulating emphatically. A very handsome, pleasant- looking man, with a red sash round his waist, who, I understand from signs, is the schoolmaster, emerged from the throng, and sat down beside me; but his English appears limited to these words, "How old?" When I told him by counting on my fingers he laughed heartily, and said "Too old," and he told the others, and they all laughed. I have photographs of Queen Victoria and Mr. Coan in my writing-book, and when I exhibited them they crowded round me clapping their hands, and screaming with delight when they recognized Mr. Coan. The king's handwriting was then handed round amidst reverent "ahs" and "ohs," or what sounded like them. This letter was also passed round and examined lengthwise, sidewise, and upside down. They shrieked with satirical laughter when I pressed some fragile ferns in my blotting-book. The natives think it quite idiotic in us to attach any value to withered leaves. My inkstand with its double-spring lids has been a great amusement. Each one opened both, and shut them again, and a chorus of "maikai, maikai," (good) ran round the circle. They seem so simple and good that at last I have trusted them with my watch, which excites unbounded admiration, probably because of its small size. It is now on its travels; but I am not the least anxious about it. A man pointed to a hut some distance on the other side of the river, and appeared interrogative, and on my replying affirmatively, he mounted a horse and carried off the watch in the direction indicated. Mr. Ellis came to this valley in a canoe, and he mentions that when he preached, the natives, who seemed to be very indifferent to the general truths of Christianity, became very deeply interested when they heard of Ora loa ia Jesu (endless life by Jesus). While I was up the valley the poor people made a wonderful bed of seven fine mats, one over the other, on one side of the house, and screened it off with a flaring muslin curtain; but on the other side there are ten pillows in a row, so that I wonder how many are to occupy the den during the night. I am now writing inside the house, with a hollowed stone, with some beef fat and a wick in it, for a light, and two youths seem delegated to attend upon me. One holds my ink, and if I look up, the other rushes for something that I am supposed to want. They insist on thinking that I am cold because my clothes are wet, and have thrown over me several folds of tapa, made from the inner bark of the wauti or cloth plant (Broussonetia papyrifera). They brought me a kalo leaf containing a number of living freshwater shrimps, and were quite surprised when I did not eat them. WAIPIO, March 5th. It seems fully a week since I left Waimea yesterday morning, so many new experiences have been crowded into the time. I will try to sketch my expedition while my old friend Halemanu is preparing dinner. The morning opened gloriously. The broad Waimea plains were flooded with red and gold, and the snowy crest of Mauna Kea was cloudless. We breakfasted by lamp light (the days of course are short in this latitude), and were away before six. My host kindly provided me with a very fine horse and some provisions in a leather wallet, and with another white man and a native accompanied me as far as this valley, where they had some business. The morning deepened into gorgeousness. A blue mist hung in heavy folds round the violet bases of the mountains, which rose white and sharp into the rose-flushed sky; the dew lay blue and sparkling on the short crisp grass; the air was absolutely pure, and with a suspicion of frost in it. It was all very fair, and the horses enjoyed the morning freshness, and danced and champed their bits as though they disliked being reined in. We rode over level grass-covered ground, till we reached the Hamakua bush, fringed with dead trees, and full of ohias and immense fern trees, some of them with a double tier of fronds, far larger and finer than any that I saw in New Zealand. There are herds of wild goats, cattle, and pigs on the island, and they roam throughout this region, trampling, grubbing, and rending, grinding the bark of the old trees and eating up the young ones. This ravaging is threatening at no distant date to destroy the beauty and alter the climate of the mountainous region of Hawaii. The cattle are a hideous breed--all bones, hide, and horns. We were at the top of the Waipio pali at eight, and our barefooted horses, used to the soft pastures of Waimea, refused to carry us down its rocky steep, so we had to walk. I admired this lonely valley far more than before. It was full of infinite depths of blue--blue smoke in lazy spirals curled upwards; it was eloquent in a morning silence that I felt reluctant to break. Against its dewy greenness the beach shone like coarse gold, and its slow silver river lingered lovingly, as though loth to leave it, and be merged in the reckless loud-tongued Pacific. Across the valley, the track I was to take climbed up in thready zigzags, and disappeared round a bold headland. It was worth a second visit just to get a glimpse of such a vision of peace. Halemanu, with hospitable alacrity, soon made breakfast ready, after which Mr. S., having arranged for my further journey, left me here, and for the first time I found myself alone among natives ignorant of English. For the Waimanu trip it is essential to have a horse bred in the Waimanu Valley and used to its dizzy palis, and such a horse was procured, and a handsome native, called Hananui, as guide. We were away by ten, and galloped across the valley till we came to the nearly perpendicular pali on the other side. The sight of this air-hung trail from Halemanu's house has turned back several travellers who were bent on the trip, but I had been told that it was quite safe on a Waimanu horse; and keeping under my fears as best I could, I let Hananui precede me, and began the ascent, which is visible from here for an hour. The pali is as nearly perpendicular as can be. Not a bush or fern, hardly a tuft of any green thing, clothes its bare, scathed sides. It terminates precipitously on the sea at a height of 2000 feet. Up this shelving wall, something like a sheep track, from thirty to forty-six inches broad, goes in great swinging zigzags, sometimes as broken steps of rock breast high, at others as a smooth ledge with hardly foothold, in three places carried away by heavy rains--altogether the most frightful track that imagination can conceive. {235} It was most unpleasant to see the guide's horse straining and scrambling, looking every now and then as if about to fall over backwards. My horse went up wisely and nobly, but slipping, jumping, scrambling, and sending stones over the ledge, now and then hanging for a second by his fore feet. The higher we went the narrower and worse it grew. The girth was loose, so as not to impede the horse's respiration, the broad cinch which usually passes under the body having been fastened round his chest, and yet it was once or twice necessary to run the risk of losing my balance by taking my left foot out of the stirrup to press it against the horse's neck to prevent it from being crushed, while my right hung over the precipice. We came to a place where the path had been carried away, leaving a declivity of loose sand and gravel. You can hardly realize how difficult it was to dismount, when there was no margin outside the horse. I somehow slid under him, being careful not to turn the saddle, and getting hold of his hind leg, screwed myself round carefully behind him. It was alarming to see these sure- footed creatures struggle and slide in the deep gravel as though they must go over, and not less so to find myself sliding, though I was grasping my horse's tail. Between the summit and Waimanu, a distance of ten miles, there are nine gulches, two of them about 900 feet deep, all very beautiful, owing to the broken ground, the luxuriant vegetation, and the bright streams, but the kona, or south wind, was blowing, bringing up the hot breath of the equatorial belt, and the sun was perfectly unclouded, so that the heat of the gorges was intense. They succeed each other occasionally with very great rapidity. Between two of the deepest and steepest there is a ridge not more than fifty yards wide. Soon after noon we simultaneously stopped our horses. The Waimanu Valley lay 2500 feet (it is said) below us, and the trail struck off into space. It was a scene of loneliness to which Waipio seems the world. In a second the eye took in the twenty grass lodges of its inhabitants, the five cascades which dive into the dense forests of its upper end, its river like a silver ribbon, and its meadows of living green. In ten seconds a bird could have spanned the ravine and feasted on its loveliness, but we could only tip over the dizzy ridge that overhangs the valley, and laboriously descend into its heat and silence. The track is as steep and broken as that which goes up from hence, but not nearly so narrow, and without its elements of terror, for kukuis, lauhalas, ohias, and ti trees, with a lavish growth of ferns and trailers, grow luxuriantly in every damp rift of rock, and screen from view the precipices of the pali. The valley looks as if it could only be reached in a long day's travel, so very far it is below, but the steepness of the track makes it accessible in an hour from the summit. As we descended, houses and a church which had looked like toys at first, dilated on our sight, the silver ribbon became a stream, the specks on the meadows turned into horses, the white wavy line on the Pacific beach turned into a curling wave, and lower still, I saw people, who had seen us coming down, hastily shuffling into clothes. There were four houses huddled between the pali and the river, and six or eight, with a church and schoolhouse on the other side; and between these and the ocean a steep narrow beach, composed of large stones worn as round and smooth as cannon balls, on which the surf roars the whole year round. The pali which walls in the valley on the other side is inaccessible. The school children and a great part of the population had assembled in front of the house which I described before. There was a sort of dyke of rough lava stones round it, difficult to climb, but the natives, though they are very kind, did not, on this or any similar occasion, offer me any help, which neglect, I suppose, arises from the fact that the native women never need help, as they are as strong, fearless, and active as the men, and rival them in swimming and other athletic sports. An old man, clothed only with his dark skin, was pounding baked kalo for poi, in front of the house; a woman with flowers in her hair, but apparently not otherwise clothed, was wading up to her waist in the river, pushing before her a light trumpet-shaped basket used for catching shrimps, and the other women wore the usual bright-coloured chemises. I wanted to make the most of the six hours of daylight left, and we remounted our horses and rode for some distance up the river, which is the highway of the valley, all the children swimming on our right and left, each holding up a bundle of clothes with one hand, and two canoes paddled behind us. The river is still and clear, with a smooth bottom, but comes halfway up a horse's body, and riders take their feet out of the stirrups, bring them to a level with the saddle, lean slightly back, and hold them against the horse's neck. Equestrians following this fashion, canoes gliding, children and dogs swimming, were a most amusing picture. Several of the children swim to and from school every day. I was anxious to get rid of this voluntary escort, and we took a gallop over the soft springy grass till we reached some very pretty grass houses, under the shade of the most magnificent bread-fruit trees on Hawaii, loaded with fruit. There were orange trees in blossom, and coffee trees with masses of sweet white flowers lying among their flaky branches like snow, and the unfailing cocoa-nut rising out of banana groves, and clusters of gardenia smothering the red hibiscus. Here Hananui adopted a showman's air; he made me feel as if I were one of Barnum's placarded monsters. I had nothing to do but sit on my horse and be stared at. I felt that my bleached face was unpleasing, that my eyes and hair were faded, and that I had a great deal to answer for in the way of colour and attire. From the way in which he asked me unintelligible questions, I gathered that the people were catechizing him about me, and that he was romancing largely at my expense. They brought me some bananas and cocoa-nut milk, which were most refreshing. Beyond the houses the valley became a jungle of Indian shot (Canna indica), eight or nine feet high, guavas and ohias, with an entangled undergrowth of ferns rather difficult to penetrate, and soon Hananui, whose soul was hankering after the delights of society, stopped, saying, "Lios (horses) no go." "We'll try," I replied, and rode on first. He sat on his horse laughing immoderately, and then followed me. I see that in travelling with natives it is essential to have a definite plan of action in one's own mind, and to verge on self-assertion in carrying it out. We fought our way a little further, and then he went out of sight altogether in the jungle, his horse having floundered up to his girths in soft ground, on which we dismounted and tethered the horses. H. had never been any further, and as I failed to make him understand that I desired to visit the home of the five cascades, I had to reverse our positions and act as guide. We crept along the side of a torrent among exquisite trees, moss, and ferns, till we came to a place where it divided. There were three horses tethered there, some wearing apparel lying on the rocks, and some human footprints along one of the streams, which decided me in favour of the other. H. remonstrated by signs, as doubtless he espied an opportunity for much gossip in the other direction, but on my appearing persistent, he again laughed and followed me. From this point it was one perfect, rapturous, intoxicating, supreme vision of beauty, and I felt, as I now believe, that at last I had reached a scene on which foreign eyes had never looked. The glories of the tropical forest closed us in with their depth, colour, and redundancy. Here the operations of nature are rapid and decisive. A rainfall of eleven feet in a year and a hothouse temperature force every plant into ceaseless activity, and make short work of decay. Leafage, blossom, fruitage, are simultaneous and perennial. The river, about as broad as the Cam at Cambridge, leaped along, clear like amber, pausing to rest awhile in deep bright pools, where fish were sporting above the golden sand, a laughing, sparkling, rushing, terrorless stream, "without mysteries or agonies," broken by rocks, green with mosses and fragile ferns, and in whose unchilled waters, not more than three feet deep, wading was both safe and pleasant. It was not possible to creep along its margin, the forest was so dense and tangled, so we waded the whole way, and wherever the water ran fiercely my unshod guide helped me. One varied, glorious maze of vegetation came down to it, and every green thing leant lovingly towards it, or stooped to touch it, and over its whole magic length was arched and interlaced the magnificent large-leaved ohia, whose millions of spikes of rose-crimson blossoms lit up the whole arcade, and the light of the afternoon sun slanted and trickled through them, dancing in the mirthful water, turning its far-down sands to gold, and brightening the many-shaded greens of candlenut and breadfruit. It shone on majestic fern-trees, on the fragile Polypodium tamariscinum, which clung tremblingly to the branches of the ohia, on the beautiful lygodium, which adorned the uncouth trunk of the breadfruit; on shining banana leaves and glossy trailing yams; on gigantic lianas, which, climbing to the tops of the largest trees, descended in vast festoons, passing from tree to tree, and interlacing the forest with a living network; and on lycopodiums of every kind, from those which wrapped the rocks in feathery green to others hardly distinguishable from ferns. But there were twilight depths too, where no sunlight penetrated the leafy gloom, damp and cool: dreamy shades, in which the music of the water was all too sweet, and the loveliness too entrancing, creating that sadness, hardly "akin to pain," which is latent in all intense enjoyment. Here and there a tree had fallen across the river, from which grew upwards and trailed downwards, fairy-like, semi-transparent mosses and ferns, all glittering with moisture and sunshine, and now and then a scarlet tropic bird heightened the effect by the flash of his plumage. After an hour of wading we emerged into broad sunny daylight at the home of the five cascades, which fall from a semicircular precipice into three basins. It is not, however, possible to pass from one to the other. This great gulf is a grand sight, with its dark deep basin from which it seemed so far to look up to the heavenly blue, and the water falling calmly and unhurriedly, amidst innumerable rainbows, from a height of 3000 feet. The sides were draped with ferns flourishing under the spray, and at the base the rock was very deeply caverned. I enjoyed a delicious bath, relying on sun and wind to dry my clothes, and then reluctantly waded down the river. At its confluence with another stream, still arched by ohias, a man and two women appeared rising out of the water, like a vision of the elder world in the days of Fauns, and Naiads, and Hamadryads. The water was up to their waists, and leis of ohia blossoms and ferns, and masses of unbound hair fantastically wreathed with moss, fell over their faultless forms, and their rich brown skin gleamed in the slant sunshine. They were catching shrimps with trumpet-shaped baskets, perhaps rather a prosaic occupation. They joined us, and we waded down together to the place where they had left their horses. The women slipped into their holukus, and the man insisted on my riding his barebacked horse to the place where we had left our own, and then we all galloped over the soft grass. Waimanu had turned out to meet us about thirty people on horseback, all of whom shook hands with me, and some of them threw over me garlands of ohia, pandanus, and hibiscus. Where our cavalcade entered the river, a number of children and dogs and three canoes awaited us, and thus escorted I returned triumphantly to the house. The procession on the river of paddling canoes, swimming children, and dogs, and more than thirty riders, with their feet tucked up round their horses' necks, all escorting a "pale face," was grotesque and enchanting, and I revelled in this lapse into savagery, and enjoyed heartily the kindliness and goodwill of this unsophisticated people. When darkness spread over the valley, clear voices ascended in a weird recitative, the room filled up with people, pipes circulated freely, poi was again produced, and calabashes of cocoa-nut milk. The meles were long, and I crept within my curtain and lay down, but the drowsiness which legitimately came over me after riding thirty miles and wading two, was broken in upon by two monstrous cockroaches really as large as mice, with fierce-looking antennae and prominent eyes, both of which mounted guard on my pillow. On rising to drive them away, I found to my dismay that they were but the leaders of a host, which only made a temporary retreat, rustling over the mat and dried grass with the crisp tread of mice, and scaring away sleep for some hours. Worse than these were the mosquitoes, also an imported nuisance, which stabbed and stung without any preliminary droning; and the heat was worse still, for thirteen human beings were lying on the floor and the door was shut. Had I known that two of these were lepers, I should have felt far from comfortable. As it was, I got up soon after midnight, and cautiously stepping among the sleeping forms, went out of doors. Everything favoured reflection, but I think the topics to which my mind most frequently reverted were my own absolute security--a lone white woman among "savages," and the civilizing influence which Christianity has exercised, so that even in this isolated valley, gouged out of a mountainous coast, there was nothing disagreeable or improper to be seen. The night was very still, but the sea was moaning; the river rippled very gently as it brushed past the reeds; there was a hardly perceptible vibration in the atmosphere, which suggested falling water and quivering leaves; and the air was full of a heavy, drowsy fragrance, the breath of orange flowers, perhaps, and of the night-blowing Cereus, which had opened its ivory urn to the moon. I should have liked to stay out all night in the vague, delicious moonlight, but the dew was heavy, and moreover I had not any boots on, so I reluctantly returned to the grass house, which was stifling with heat and smells of cocoa-nut oil, tobacco, and the rancid smoke from beef fat. Before sunrise this morning my horse was saddled, and a number of natives had assembled. Hananui had disappeared, but the man who lent me his bare-backed horse yesterday was ready to act as guide. My boots could not then be found, so I adopted the native fashion of riding with bare feet. We again rode up the river in that slow and solemn fashion in which horses walk in water, galloped over a stretch of grass, crossed a bright stream several times, and then entered a dense jungle of Indian shot, plantains, and sadlerias, with breadfruit, kukui, and ohia rising out of it. There were thousands of plantains, a fruit resembling the banana, but that it requires cooking. The Indian shot, the yellow-blossomed variety, was of a gigantic size. Its hard, black seeds put into a bladder furnish the chic-chac, which in many places is used as an accompaniment to the utterly abominable and heathenish tom-tom. Here guavas as large as oranges and as yellow as lemons ripened and fell unheeded. Sometimes deep down we heard the rush of water, and Paalau got down and groped for it on his hands and knees; sometimes we heard a noise as of hippopotami, but nothing could be seen but the tips of ears, as a herd of happy, unbroken horses, scared by our approach, crashed away through the jungle. Clear rapid streams, fern-fringed, sometimes offered us a few yards of highway, but the jungle ever grew more dense, the forest trees larger, the lianas more tangled, the streams more sunk and rocky, and though the horses shut their eyes and boldly pushed through the tangle, we were fairly foiled when within half a mile from the head of the valley. I thoroughly appreciated the unsightly leather guards which are here used to cover the stirrups and feet, as without them I could not have ridden ten yards. We were so hemmed in that it was difficult to dismount, but I bound some wild kalo leaves round my feet, and managed to get over some broken rock to a knoll, from which I obtained a superb view of the wonderful cleft. Palis 3000 feet in height walled in its head with a complete inaccessibility. It lay in cool dewy shadow till the sudden sun flushed its precipices with pink, and a broad bar of light revealed the great chasm in which it terminates, while far off its portals opened upon the red eastern sky. This little lonely world had become so very dear to me, that I found it hard to leave it. There was some stir near the sea, for a man was about to build a grass house, and they were preparing a stone pavement for it. Thirty people sat on the ground in a line from the beach, and passed stones from hand to hand, as men pass buckets at a fire. It seemed a very attractive occupation, and I could hardly get Hananui to leave it. The natives are most gregarious and social in their habits. They assemble together for everything that has to be made or done, and their occupations and amusements are shared by both sexes. In old days it is said that a king of Hawaii assembled most of the adults of the then populous island, and formed a human chain three miles long to pass up stones for the building of the great Heiau in Kona. It is said that this valley had 2000 inhabitants forty years ago, but they have dwindled to 117. The former estimate is probably not an excessive one, for nearly the whole valley is suitable for the culture of kalo, and a square mile of kalo will feed 15,000 natives for a year. Two women were shrimping in the river, the children were swimming to school, blue smoke curled up into the still air, kalo was baking among the stones, and a group of women sat sewing and making leis on the ground. The Waimanu day had begun; and it was odd to think that through the long summer years days dawned like this, and that the people of the valley grew grey and old in shrimping and sewing and kalo baking. All Waimanu shook hands with me, the kindly "Aloha" filled the air, and the women threw garlands over us both. I could hardly induce my host to accept a dollar and a half for my entertainment. From the dizzy summit of the pali, where the sun was high and hot, I looked my last on the dark, cool valley, slumbering in an endless calm, the deepest, greenest, quaintest cleft on all the island. The sun was fierce and bright, the ocean had a metallic glint, the hot breath of the kona was scorching. My hands, swollen from mosquito bites, could not be stuffed into my gloves, and inflamed under the sun, and my wet boots baked and stiffened on my feet. Hananui plaited a crown of leaves for my hot head, which I found a great relief. I was still minded to linger, for one side of each glorious gulch was cool with shadow and dripping with dew. The blue morning glories were yet unwilted, rivulets dropped down into ferny grottoes and lingered there, rose ohia blossoms lighted shady places, orange flowers gleamed like stars amidst the dense leafage, and the crimped-leaved coffee shrubs were white with their mimic snow. It was my last tropical dream, and I was rudely roused by finding myself on the unsightly verge of the great bluff on the north side of this valley, which plunges to the sea with an uncompromising perpendicular dip of 2000 feet, and carries on its dizzy brow a shelving trail not more than two feet wide! I felt that I must go back and live and die in Waimanu rather than descend that scathed steep, and being stupid with terror flung myself from my horse, forgetting that it was much safer to trust to his four feet than to my two, and to an animal without "nerves," dizziness, or "the fore-knowledge of death," than to my palsied, cowardly self. I had intended to go into details of the horrible descent, but the "pilikia" is over now, and Halemanu claps me on the shoulder with an approving smile, ejaculating, "Maikai, maikai" (good). Besides, my returning senses inform me that I have not tasted food since yesterday, and some delicious river fishes are smoking on the table. . . . . I.L.B. LETTER XVII. STR. KILAUEA. . . . I have been spending the day at Lahaina on Maui, on my way from Kawaihae to Honolulu. Lahaina is thoroughly beautiful and tropical looking, with its white latticed houses peeping out from under coco palms, breadfruit, candlenut, tamarinds, mangoes, bananas, and oranges, with the brilliant green of a narrow strip of sugar-cane for a background, and above, the flushed mountains of Eeka, riven here and there by cool green chasms, rise to a height of 6000 feet. Beautiful Lahaina! It is an oasis in a dazzling desert, straggling for nearly two miles along the shore, but compressed into a width of half a mile. It was a great missionary centre, as well as a great whaling station, but the whalers have deserted it, and missions are represented now only by the seminary of Lahainaluna on the hillside. An old palace, the remains of a fort, a custom-house, and a native church are the most conspicuous buildings. The stores and dwellings of the foreign residents are scattered along the shore, and the light frame house, with its green verandah, buried amid gorgeous exotics and shaded by candlenut and breadfruit, looks as seemly and in keeping as in far-off Massachusetts, under hickory and elm. The grass houses of the natives cluster along the waters' edge, or in lanes dark with mangoes and bananas, and fragrant with gardenia fringing the cane-fields. These, with adobe houses and walls, the flush of the soil, the gaudy dresses of the natives, the masses of brilliant exotics, the intense blue of the sea, and the dry blaze of the tropical heat, give a decided individuality to the capital of Maui. The heat of Lahaina is a dry, robust, bracing, joyous heat. The mercury stood at 80 degrees, the usual temperature of the "flare" or sea level on the leeward side of the islands; but I strolled through the cane-fields and along the glaring beach without suffering the least inconvenience from the sun, and found the unusual precaution of a white umbrella perfectly needless. The beach is formed of pure white broken coral; the sea is blue with the calm, pure blue of turquoise, but crystalline in its purity, and breaks for ever over the environing coral reef with a low deep music. Blue water stretched to the far horizon, the sky was blazing blue, the leafage was almost dazzling to the eye, the mountainous island of Molokai floated like a great blue morning glory on the yet bluer sea; a sweet, soft breeze rustled through the palms, lazy ripples plashed lightly on the sand; humanity basked, flower-clad, in sunny indolence; everything was redundant, fervid, beautiful. How can I make you realize the glorious, bountiful, sun-steeped tropics under our cold grey skies, and amidst our pale, monotonous, lustreless greens? Yet Molokai is only enchanting in the distance, for its blue petals enfold 400 lepers doomed to endless isolation, and 300 more are shortly to be weeded out and sent thither. In to-day's paper appeared the painful notice, "All lepers are required to report themselves to the Government health officer within fourteen days from this date for inspection, and final banishment to Molokai." It is hoped that leprosy may be "stamped out" by these stringent measures, but the leprous taint must be strong in many families, and the social, gregarious natives smoke each other's pipes and wear each other's clothes, and either from fatalism or ignorance have disregarded all precautions regarding this woful disease; and now that measures are being taken for the isolation of lepers, they are concealing them under mats and in caves and woods. This forlorn malady, called here Chinese leprosy, in the cases that I have seen, confers nothing of the white, scaly look attributed to Syrian leprosy; but the face is red, puffed, bloated, and shining, and the eyes glazed, and I am told that in its advanced stage the swollen limbs decay and drop off. It is a fresh item of the infinite curse which has come upon this race, and with Molokai in sight the Hesperides vanished, and I ceased to believe that the Fortunate Islands exist here or elsewhere on this weary earth. My destination was the industrial training and boarding school for girls, taught and superintended by two English ladies of Miss Sellon's sisterhood, Sisters Mary Clara and Phoebe; and I found it buried under the shade of the finest candlenut trees I have yet seen. A rude wooden cross in front is a touching and fitting emblem of the Saviour, for whom these pious women have sacrificed friends, sympathy, and the social intercourse and amenities which are within daily reach of our workers at home. The large house, which is either plastered stone or adobe, contains the dormitories, visitors' room, and oratory, and three houses at the back, all densely shaded, are used as schoolroom, cook-house, laundry, and refectory. There is a playground under some fine tamarind trees, and an adobe wall encloses, without secluding, the whole. The visitors' room is about twelve feet by eight feet, very bare, with a deal table and three chairs in it, but it was vacant, and I crossed to the large, shady, airy schoolroom, where I found the senior sister engaged in teaching, while the junior was busy in the cook-house. These ladies in eight years have never left Lahaina. Other people may think it necessary to leave its broiling heat and seek health and recreation on the mountains, but their work has left them no leisure, and their zeal no desire, for a holiday. A very solid, careful English education is given here, as well as a thorough training in all housewifely arts, and in the more important matters of modest dress and deportment, and propriety in language. There are thirty-seven boarders, native and half-native, and mixed native and Chinese, between the ages of four and eighteen. They provide their own clothes, beds, and bedding, and I think pay forty dollars a year. The capitation grant from Government for two years was 2325 dollars. Sister Phoebe was my cicerone, and I owe her one of the pleasantest days I have spent on the islands. The elder Sister is in middle life, but though fragile-looking, has a pure complexion and a lovely countenance; the younger is scarcely middle-aged, one of the brightest, bonniest, sweetest-looking women I ever saw, with fun dancing in her eyes and round the corners of her mouth; yet the regnant expression on both faces was serenity, as though they had attained to "the love which looketh kindly, and the wisdom which looketh soberly on all things." I never saw such a mirthful-looking set of girls. Some were cooking the dinner, some ironing, others reading English aloud; but each occupation seemed a pastime, and whenever they spoke to the Sisters they clung about them as if they were their mothers. I heard them read the Bible and an historical lesson, as well as play on a piano and sing, and they wrote some very difficult passages from dictation without any errors, and in a flowing, legible handwriting that I am disposed to envy. Their accent and intonation were pleasing, and there was a briskness and emulation about their style of answering questions, rarely found in country schools with us, significant of intelligence and good teaching. All but the younger girls spoke English as fluently as Hawaiian. I cannot convey a notion of the blitheness and independence of manner of these children. To say that they were free and easy would be wrong; it was rather the manner of very frolicsome daughters to very indulgent mothers or aunts. It was a family manner rather than a school manner, and the rule is obviously one of love. The Sisters are very wise in adapting their discipline to the native character and circumstances. The rigidity which is customary in similar institutions at home would be out of place, as well as fatal here, and would ultimately lead to a rebound of a most injurious description. Strict obedience is of course required, but the rules are few and lenient, and there is no more pressure of discipline than in a well-ordered family. The native amusements generally are objectionable, but Hawaiians are a dancing people, and will dance, or else indulge in less innocent pastimes; so the Sisters have taught them various English dances, and I never saw anything prettier or more graceful than their style of dancing. There is no uniform dress. The girls wear pretty print frocks, made in the English style, and several of them wore the hibiscus in their shining hair. Some of the older girls were beautiful in face as well as graceful in figure, but there was a snaky undulation about their movements which I never saw among Europeans. All looked bubbling over with fun and frolic, and there was a refinement and intelligence about their expression which contrasted favourably with that of the ordinary female face on the islands. There are two dormitories, excellently ventilated, with a four-post bed, with mosquito-bars, for each girl, and the beds were covered with those brilliant-coloured quilts in which the natives delight, and in which they exercise considerable ingenuity as well as individuality of taste. One Sister sleeps in each dormitory, and these highly-educated and refined women have no place of retirement except a very plain oratory; and having taken the vow of poverty, they have of course no possessions, none of the books, pictures, and knick-knacks wherewith others adorn their surroundings. Their whole lives, with the exception of the time passed in the oratory, are spent with the girls, and in visiting the afflicted at their homes, and this through eight blazing years, with the mercury always at 80 degrees! The Hawaiian women have no notions of virtue as we understand it, and if there is to be any future for this race it must come through a higher morality. Consequently the removal of these girls from evil and impure surroundings, the placing them under the happiest influences in favour of purity and goodness, the forming and fostering of industrious and housewifely habits, and the raising them in their occupations and amusements above those which are natural to their race, are in themselves a noble, and in some degree, a hopeful work, but it admits of neither pause nor relaxation. Those who carry it on are truly "the lowest in the meanest task," for they have undertaken not only the superintendence of menial work (so called), but the work itself, in teaching by example and instruction the womanly industries of home. They have no society, until lately no regular Liturgical worship, and of necessity a very infrequent celebration of the Holy Communion; and they have undergone the trial which arose very naturally out of the ecclesiastical relations of the American missionaries, of being regarded as enemies, or at least dangerous interlopers, by the excellent men who had long resided on the islands as Christian teachers, and with whose views on such matters as dress and recreation their own are somewhat at variance. In the first instance, the habit they wore, their designations, the presence of Miss Sellon, the fame of whose Ritualistic tendencies had reached the islands, and their manifest connection with a section of the English Church which is regarded here with peculiar disfavour, roused a strongly antagonistic feeling regarding their work and the drift of their religious teaching. They are not connected with what is known at home as the "Honolulu Mission." {256} I.L.B. LETTER XVIII. HAWAIIAN HOTEL, HONOLULU. March 20th. Oahu, with its grey pinnacles, its deep valleys, its cool chasms, its ruddy headlands, and volcanic cones, all clothed in green by the recent rains, looked unspeakably lovely as we landed by sunrise in a rose-flushed atmosphere, and Honolulu, shady, dew-bathed, and brilliant with flowers, deserved its name, "The Paradise of the Pacific." The hotel is pleasant, and Mrs. D.'s presence makes it sweet and homelike; but in a very few days I have lost much of the health I gained on Hawaii, and the "Rolling Moses" and the Rocky Mountains can hardly come too soon. For Honolulu is truly a metropolis, gay, hospitable, and restless, and this hotel centralizes the restlessness. Visiting begins at breakfast time, when it ends I know not, and receiving and making visits, court festivities, entertainments given by the commissioners of the great powers, riding parties, picnics, verandah parties, "sociables," and luncheon and evening parties on board the ships of war, succeed each other with frightful rapidity. This is all on the surface, but beneath and better than this is a kindness which leaves no stranger to a sense of loneliness, no want uncared for, and no sorrow unalleviated. This, more than its beauty and its glorious climate, makes Honolulu "Paradise" for the many who arrive here sick and friendless. I notice that the people are very intimate with each other, and generally address each other by their Christian names. Very many are the descendants of the clerical and secular members of the mission, and these, besides being naturally intimate, are further drawn and held together by a society called "The Cousins' Society," the objects of which are admirable. The people take an intense interest in each other, and love each other unusually. Possibly they may hate each other as cordially when occasion offers. It is a charming town, and the society is delightful. I wish I were well enough to enjoy it. For people in the early stages of consumption this climate is perfect, owing to its equability, as also for bronchial affections. Unlike the health resorts of the Mediterranean, Algeria, Madeira, and Florida, where great summer heats or an unhealthy season compel half-cured invalids to depart in the spring, to return the next winter with fresh colds to begin the half-cure process again, people can live here until they are completely cured, as the climate is never unhealthy, and never too hot. Though the regular trades, which blow for nine months of the year, have not yet set in, and the mercury stands at 80 degrees, there is no sultriness: a tremulous sea-breeze and a mountain breeze fan the town, and the purple nights, when the stars hang out like lamps, and the moon gives a light which is almost golden, are cool and delicious. Roughly computed, the annual mean temperature is 75 degrees 55', with a divergence in either direction of only 7 degrees 55'. As a general rule the temperature is cooler by four degrees for every thousand feet of altitude, so that people can choose their climate to suit themselves without leaving the islands. I am gradually learning a little of the topography of this island and of Honolulu, but the last is very intricate. The appearance of Oahu from the sea is deceptive. It looks hardly larger than Arran, but it is really forty-six miles long by twenty-five broad, and is 530 square miles in extent. Diamond Hill, or Leahi, is the most prominent object south of the town, beyond the palm groves of Waikiki. It is red and arid, except when, as now, it is verdure- tinged by recent rains. Its height is 760 feet, and its crater nearly as deep, but its cone is rapidly diminishing. Some years ago, when the enormous quantity of thirty-six inches of rain fell in one week, the degradation of both exterior and interior was something incredible, and the same process is being carried on slowly or rapidly at all times. The Punchbowl, immediately behind Honolulu, is a crater of the same kind, but of yet more brilliant colouring: so red is it indeed, that one might suppose that its fires had but just died out. In 1786 an observer noted it as being composed of high peaks; but atmospheric influences have reduced it to the appearance of a single wasting tufa cone, similar to those which stud the northern slopes of Mauna Kea. There are a number of shore craters on the island, and six groups of tufa cones, but from the disintegration of the lava, and the great depth of the soil in many places, it is supposed that volcanic action ceased earlier than on Maui or Hawaii. The shores are mostly fringed with coral reefs, often half a mile in width, composed of cemented coral fragments, shells, sand, and a growing species of zoophyte. The ancient reefs are elevated thirty, forty, and even 100 feet in some places, forming barriers which have changed lagoons into solid ground. Honolulu was a bay or lagoon, protected from the sea by a coral reef a mile wide; but the elevation of this reef twenty-five feet has furnished a site for the capital, by converting the bay into a low but beautifully situated plain. The mountainous range behind is a rocky wall with outlying ridges, valleys of great size cutting the mountain to its core on either side, until the culminating peaks of Waiolani and Konahuanui, 4000 feet above the sea, seem as if rent in twain to form the Nuuanu Valley. The windward side of this range is fertile, and is dotted over with rice and sugar plantations, but the leeward side has not a trace of the redundancy of the tropics, and this very barrenness gives a unique charm to the exotic beauty of Honolulu. To me it is daily a fresh pleasure to stroll along the shady streets and revel among palms and bananas, to see clusters of the granadilla and night-blowing cereus mixed with the double blue pea, tumbling over walls and fences, while the vermilion flowers of the Erythrina umbrosa, like spikes of red coral, and the flaring magenta Bougainvillea (which is not a flower at all, but an audacious freak of terminal leaves) light up the shade, and the purple-leaved Dracaena which we grow in pots for dinner-table ornament, is as common as a weed. Besides this hotel, and the handsome but exaggerated and inappropriate Government buildings not yet finished, there are few "imposing edifices" here. The tasteful but temporary English Cathedral, the Kaiwaiaho Church, diminished once to suit a dwindled population, but already too large again; the prison, a clean, roomy building, empty in the daytime, because the convicts are sent out to labour on roads and public works; the Queen's Hospital for Curables, for which Queen Emma and her husband became mendicants in Honolulu; the Court House, a staring, unshaded building; and the Iolani Palace, almost exhaust the category. Of this last, little can be said, except that it is appropriate and proportioned to a kingdom of 56,000 souls, which is more than can be said of the income of the king, the salaries of the ministers, and some other things. It stands in pleasure-grounds of about an acre in extent, with a fine avenue running through them, and is approached by a flight of steps which leads to a tolerably spacious hall, decorated in the European style. Portraits of Louis Philippe and his queen, presented by themselves, and of the late Admiral Thomas, adorn the walls. The Hawaiians have a profound respect for this officer's memory, as it was through him that the sovereignty of the islands was promptly restored to the native rulers, after the infamous affair of its cession to England, as represented by Lord George Paulet. There are also some ornamental vases and miniature copies of some of Thorwaldsen's works. The throne-room takes up the left wing of the palace. This unfortunately resembles a rather dreary drawing-room in London or New York, and has no distinctive features except a decorated chair, which is the Hawaiian throne. There is an Hawaiian crown also, neither grand nor costly, but this I have not seen. At present the palace is only used for state receptions and entertainments, for the king is living at his private residence of Haemoeipio, not far off. Miss W. kindly introduced me to Queen Emma, or Kaleleonalani, the widowed queen of Kamehameha IV., whom you will remember as having visited England a few years ago, when she received great attention. She has one-fourth of English blood in her veins, but her complexion is fully as dark as if she were of unmixed Hawaiian descent, and her features, though refined by education and circumstances, are also Hawaiian; but she is a very pretty, as well as a very graceful woman. She was brought up by Dr. Rooke, an English physician here, and though educated at the American school for the children of chiefs, is very English in her leanings and sympathies, an attached member of the English Church, and an ardent supporter of the "Honolulu Mission." Socially she is very popular, and her exceeding kindness and benevolence, with her strongly national feeling as an Hawaiian, make her much beloved by the natives. The winter palace, as her town house is called, is a large shady abode, like an old-fashioned New England house externally, but with two deep verandahs, and the entrance is on the upper one. The lower floor seemed given up to attendants and offices, and a native woman was ironing clothes under a tree. Upstairs, the house is like a tasteful English country house, with a pleasant English look, as if its furniture and ornaments had been gradually accumulating during a series of years, and possessed individual histories and reminiscences, rather than as if they had been ordered together as "plenishings" from stores. Indeed, it is the most English-looking house I have seen since I left home, except Bishopscourt at Melbourne. If there were a bell I did not see it; and we did not ring, for the queen received us at the door of the drawing-room, which was open. I had seen her before in European dress, driving a pair of showy black horses in a stylish English phaeton; but on this occasion she was not receiving visitors formally, and was indulging in wearing the native holuku, and her black wavy hair was left to its own devices. She is rather below the middle height, very young- looking for her age, which is thirty-seven, and very graceful in her movements. Her manner is indeed very fascinating from a combination of unconscious dignity with ladylike simplicity. Her expression is sweet and gentle, with the same look of sadness about her eyes that the king has, but she has a brightness and archness of expression which give a great charm to her appearance. She has sorrowed much: first, for the death, at the age of four, of her only child, the Prince of Hawaii, who when dying was baptized into the English Church by the name of Albert Edward, Queen Victoria and the Prince of Wales being his sponsors; and secondly, for the premature death of her husband, to whom she was much attached. She speaks English beautifully, only hesitating now and then for the most correct form of expression. She spoke a good deal and with great pleasure of England; and described Venice and the emotions it excited in her so admirably, that I should like to have heard her describe all Europe. A few days afterwards I went to a garden party at her house. It was a very pretty sight, and the "everybody" of Honolulu was there to the number of 250. I must describe it for the benefit of ----, who persists in thinking that coloured royalty must necessarily be grotesque. People arrived shortly before sunset, and were received by Queen Emma, who sat on the lawn, with her attendants about her, very simply dressed in black silk. The king, at whose entrance the band played the national anthem, stood on another lawn, where presentations were made by the chamberlain; and those who were already acquainted with him had an opportunity for a few minutes' conversation. He was dressed in a very well-made black morning suit, and wore the ribbon and star of the Austrian order of Francis Joseph. His simplicity was atoned for by the superlative splendour of his suite; the governor of Oahu, and the high chief Kalakaua, who was a rival candidate for the throne, being conspicuously resplendent. The basis of the costume appeared to be the Windsor uniform, but it was smothered with epaulettes, cordons, and lace; and each dignitary has a uniform peculiar to his office, so that the display of gold lace was prodigious. The chiefs are so raised above the common people in height, size, and general nobility of aspect, that many have supposed them to be of a different race; and the alii who represented the dwindled order that night were certainly superb enough in appearance to justify the supposition. Beside their splendour and stateliness, the forty officers of the English and American war-ships, though all in full-dress uniform, looked decidedly insignificant; and I doubt not that the natives who were assembled outside the garden railings in crowds were not behind me in making invidious comparisons. Chairs and benches were placed under the beautiful trees, and people grouped themselves on these, and promenaded, flirted, talked politics and gossip, or listened to the royal band, which played at intervals, and played well. The dress of the ladies, whether white or coloured, was both pretty and appropriate. Most of the younger women were in white, and wore natural flowers in their hair; and many of the elder ladies wore black or coloured silks, with lace and trains. There were several beautiful leis of the gardenia, which filled all the garden with their delicious odour. Tea and ices were handed round on Sevres china by footmen and pages in appropriate liveries. What a wonderful leap from calabashes and poi, malos and paus, to this correct and tasteful civilization! As soon as the brief amber twilight of the tropics was over, the garden was suddenly illuminated by myriads of Chinese lanterns, and the effect was bewitching. The upper suite of rooms was thrown open for those who preferred dancing under cover; but I think that the greater part of the assemblage chose the shady walks and purple night. Supper was served at eleven, and the party broke up soon afterwards; but I must confess that, charming as it was, I left before eight, for society makes heavier demands on any strength than the rough open- air life of Hawaii. The dwindling of the race is a most pathetic subject. Here is a sovereign chosen amidst an outburst of popular enthusiasm, with a cabinet, a legislature, and a costly and elaborate governing machinery, sufficient in Yankee phrase to "run" an empire of several millions, and here are only 49,000 native Hawaiians; and if the decrease be not arrested, in a quarter of a century there will not be an Hawaiian to govern. The chiefs, or alii, are a nearly extinct order; and, with a few exceptions, those who remain are childless. In riding through Hawaii I came everywhere upon traces of a once numerous population, where the hill slopes are now only a wilderness of guava scrub, and upon churches and school-houses all too large, while in some hamlets the voices of young children were altogether wanting. This nation, with its elaborate governmental machinery, its churches and institutions, has to me the mournful aspect of a shrivelled and wizened old man dressed in clothing much too big, the garments of his once athletic and vigorous youth. Nor can I divest myself of the idea that the laughing, flower-clad hordes of riders who make the town gay with their presence, are but like butterflies fluttering out their short lives in the sunshine, ". . . a wreck and residue, Whose only business is to perish." The statistics on this subject are perfectly appalling. If we reduce Captain Cook's estimate of the native population by one- fourth, it was 300,000 in 1779. In 1872 it was only 49,000. The first official census was in 1832, when the native population was 130,000. This makes the decrease 80,000 in forty years, or at the rate of 2000 a year, and fixes the period for the final extinction of the race in 1897, if that rate were to continue. It is a pity, for many reasons, that it is dying out. It has shown a singular aptitude for politics and civilization, and it would have been interesting to watch the development of a strictly Polynesian monarchy starting under passably fair conditions. Whites have conveyed to these shores slow but infallible destruction on the one hand, and on the other the knowledge of the life that is to come; and the rival influences of blessing and cursing have now been fifty years at work, producing results with which most reading people are familiar. I have not heard the subject spoken of, but I should think that the decrease in the population must cause the burden of taxation to press heavily on that which remains. Kings, cabinet ministers, an army, a police, a national debt, a supreme court, and common schools, are costly luxuries or necessaries. The civil list is ludicrously out of proportion to the resources of the islands, and the heads of the four departments--Foreign Relations, Interior, Finance, and Law(Attorney-General)--receive $5,000 a year each! Expenses and salaries have been increasing for the last thirty years. For schools alone every man between twenty-one and sixty pays a tax of two dollars annually, and there is an additional general tax for the same purpose. I suppose that there is not a better educated country in the world. Education is compulsory; and besides the primary schools, there are a number of academies, all under Government supervision, and there are 324 teachers, or one for every twenty-seven children. There is a Board of Education, and Kamakau, its president, reported to the last biennial session of the legislature that out of 8931 children between the ages of six and fifteen, 8287 were actually attending school! Among other direct taxes, every quadruped that can be called a horse, above two years old, pays a dollar a year, and every dog a dollar and a half. Does not all this sound painfully civilized? If the influence of the tropics has betrayed me into rhapsody and ecstacy in earlier letters, these dry details will turn the scale in favour of prosaic sobriety! I have said little about Honolulu, except of its tropical beauty. It does not look as if it had "seen better days." Its wharves are well cared for, and its streets and roads are very clean. The retail stores are generally to be found in two long streets which run inland, and in a splay street which crosses both. The upper storekeepers, with a few exceptions, are Americans, but one street is nearly given up to Chinamen's stores, and one of the wealthiest and most honourable merchants in the town is a Chinaman. There is an ice factory, and icecream is included in the daily bill of fare here, and iced water is supplied without limit, but lately the machinery has only worked in spasms, and the absence of ice is regarded as a local calamity, though the water supplied from the waterworks is both cool and pure. There are two good photographers and two booksellers. I don't think that plateglass fronts are yet to be seen. Many of the storekeepers employ native "assistants;" but the natives show little aptitude for mercantile affairs, or indeed for the "splendid science" of money-making generally, and in this respect contrast with the Chinamen, who, having come here as Coolies, have contrived to secure a large share of the small traffic of the islands. Most things are expensive, but they are good. I have seen little of such decided rubbish as is to be found in the cheap stores of London and Edinburgh, except in tawdry artificial flowers. Good black silks are to be bought, and are as essential to the equipment of a lady as at home. Saddles are to be had at most of the stores, from the elaborate Mexican and Californian saddle, worth from 30 to 50 dollars, to a worthless imitation of the English saddle, dear at five. Boots and shoes, perhaps because in this climate they are a mere luxury, are frightfully dear, and so are books, writing paper, and stationery generally; a sheet of Bristol board, which we buy at home for 6d., being half a dollar here. But it is quite a pleasure to make purchases in the stores. There is so much cordiality and courtesy that, as at this hotel, the bill recedes into the background, and the purchaser feels the indebted party. The money is extremely puzzling. These islands, like California, have repudiated greenbacks, and the only paper currency is a small number of treasury notes for large amounts. The coin in circulation is gold and silver, but gold is scarce, which is an incovenience to people who have to carry a large amount of money about with them. The coinage is nominally that of the United States, but the dollars are Mexican, or French 5 franc pieces, and people speak of "rials," which have no existence here, and of "bits," a Californian slang term for 12.5 cents, a coin which to my knowledge does not exist anywhere. A dime, or 10 cents, is the lowest coin I have seen, and copper is not in circulation. An envelope, a penny bottle of ink, a pencil, a spool of thread, cost 10 cents each; postage-stamps cost 2 cents each for inter-island postage, but one must buy five of them, and dimes slip away quickly and imperceptibly. There is a loss on English money, as half-a-crown only passes for a half-dollar, sixpence for a dime, and so forth; indeed, the average loss seems to be about twopence in the shilling. There are four newspapers: the Honolulu Gazette, the Pacific Commercial Advertiser, Ka Nupepa Kuokoa (the "Independent Press"), and a lately started spasmodic sheet, partly in English and partly in Hawaiian, the Nuhou (News). {270} The two first are moral and respectable, but indulge in the American sins of personalities and mutual vituperation. The Nuhou is scurrilous and diverting, and appears "run" with a special object, which I have not as yet succeeded in unravelling from its pungent but not always intelligible pages. I think perhaps the writing in each paper has something of the American tendency to hysteria and convulsions, though these maladies are mild as compared with the "real thing" in the Alta California, which is largely taken here. Besides these there are monthly sheets called The Friend, the oldest paper in the Pacific, edited by good "Father Damon," and the Church Messenger, edited by Bishop Willis, partly devotional and partly devoted to the Honolulu Mission. All our popular American and English literature is read here, and I have hardly seen a table without "Scribner's" or "Harper's Monthly" or "Good Words." I have lived far too much in America to feel myself a stranger where, as here, American influence and customs are dominant; but the English who are in Honolulu just now, in transitu from New Zealand, complain bitterly of its "Yankeeism," and are very far from being at home, and I doubt not that Mr. M---, whom you will see, will not confirm my favourable description. It is quite true that the islands are Americanized, and with the exception of the Finance Minister, who is a Scotchman, Americans "run" the Government and fill the Chief Justiceship and other high offices of State. It is, however, perfectly fair, for Americans have civilized and Christianized Hawaii-nei, and we have done little except make an unjust and afterwards disavowed seizure of the islands. On looking over this letter I find it an olla podrida of tropical glories, royal festivities, finance matters, and odds and ends in general. I dare say you will find it dull after my letters from Hawaii, but there are others who will prefer its prosaic details to Kilauea and Waimanu; and I confess that, amidst the general lusciousness of tropical life, I myself enjoy the dryness and tartness of statistics, and hard uncoloured facts. I.L.B. LETTER XIX. HAWAIIAN HOTEL, HONOLULU. My latest news of you is five months old, and though I have not the slightest expectation that I shall hear from you, I go up to the roof to look out for the "Rolling Moses" with more impatience and anxiety than those whose business journeys are being delayed by her non-arrival. If such an unlikely thing were to happen as that she were to bring a letter, I should be much tempted to stay five months longer on the islands rather than try the climate of Colorado, for I have come to feel at home, people are so very genial, and suggest so many plans for my future enjoyment, the islands in their physical and social aspects are so novel and interesting, and the climate is unrivalled and restorative. Honolulu has not yet lost the charm of novelty for me. I am never satiated with its exotic beauties, and the sight of a kaleidoscopic whirl of native riders is always fascinating. The passion for riding, in a people who only learned equitation in the last generation, is most curious. It is very curious, too, to see women incessantly enjoying and amusing themselves in riding, swimming, and making leis. They have few home ties in the shape of children, and I fear make them fewer still by neglecting them for the sake of riding and frolic, and man seems rather the help-meet than the "oppressor" of woman; though I believe that the women have abandoned that right of choosing their husbands, which, it is said, that they exercised in the old days. Used to the down-trodden look and harrassed care-worn faces of the over-worked women of the same class at home, and in the colonies, the laughing, careless faces of the Hawaiian women have the effect upon me of a perpetual marvel. But the expression generally has little of the courteousness, innocence, and childishness of the negro physiognomy. The Hawaiians are a handsome people, scornful and sarcastic-looking even with their mirthfulness; and those who know them say that they are always quizzing and mimicking the haoles, and that they give everyone a nickname, founded on some personal peculiarity. The women are free from our tasteless perversity as to colour and ornament, and have an instinct of the becoming. At first the holuku, which is only a full, yoke nightgown, is not attractive, but I admire it heartily now, and the sagacity of those who devised it. It conceals awkwardness, and befits grace of movement; it is fit for the climate, is equally adapted for walking and riding, and has that general appropriateness which is desirable in costume. The women have a most peculiar walk, with a swinging motion from the hip at each step, in which the shoulder sympathises. I never saw anything at all like it. It has neither the delicate shuffle of the Frenchwoman, the robust, decided jerk of the Englishwoman, the stately glide of the Spaniard, or the stealthiness of the squaw; and I should know a Hawaiian woman by it in any part of the world. A majestic wahine with small, bare feet, a grand, swinging, deliberate gait, hibiscus blossoms in her flowing hair, and a le of yellow flowers falling over her holuku, marching through these streets, has a tragic grandeur of appearance, which makes the diminutive, fair- skinned haole, tottering along hesitatingly in high-heeled shoes, look grotesque by comparison. On Saturday, our kind host took Mrs. D. and myself to the market, where we saw the natives in all their glory. The women, in squads of a dozen at a time, their Pa-us streaming behind them, were cantering up and down the streets, and men and women were thronging into the market-place; a brilliant, laughing, joking crowd, their jaunty hats trimmed with fresh flowers, and leis of the crimson ohia and orange lauhala falling over their costumes, which were white, green, black, scarlet, blue, and every other colour that can be dyed or imagined. The market is a straggling, open space, with a number of shabby stalls partially surrounding it, but really we could not see the place for the people. There must have been 2000 there. Some of the stalls were piled up with wonderful fish, crimson, green, rose, blue, opaline--fish that have spent their lives in coral groves under the warm, bright water. Some of them had wonderful shapes too, and there was one that riveted my attention and fascinated me. It was, I thought at first, a heap, composed of a dog fish, some limpets, and a multitude of water snakes, and other abominable forms; but my eyes slowly informed me of the fact, which I took in reluctantly and with extreme disgust, that the whole formed one living monster, a revolting compound of a large paunch with eyes, and a multitude of nervy, snaky, out-reaching, twining, grasping, tentacular arms, several feet in length, I should think, if extended, but then lying in a crowded undulating heap; the creature was dying, and the iridescence was passing over what seemed to be its body in waves of colour, such as glorify the last hour of the dolphin. But not the colours of the rainbow could glorify this hideous, abominable form, which ought to be left to riot in ocean depths, with its loathsome kindred. You have read "Les Travailleurs du Mer," and can imagine with what feelings I looked upon a living Devil-fish! The monster is much esteemed by the natives as an article of food, and indeed is generally relished. I have seen it on foreign tables, salted, under the name of squid. {276} We passed on to beautiful creatures, the kihi-kihi, or sea-cock, with alternate black and yellow transverse bands on his body; the hinalea, like a glorified mullet, with bright green, longitudinal bands on a dark shining head, a purple body of different shades, and a blue spotted tail with a yellow tip. The Ohua too, a pink scaled fish, shaped like a trout; the opukai, beautifully striped and mottled; the mullet and flying fish as common here as mackerel at home; the hala, a fine pink-fleshed fish, the albicore, the bonita, the manini striped black and white, and many others. There was an abundance of opilu or limpets, also the pipi, a small oyster found among the coral; the ula, as large as a clawless lobster, but more beautiful and variegated; and turtles which were cheap and plentiful. Then there were purple-spiked sea urchins, black-spiked sea eggs or wana, and ina or eggs without spikes, and many other curiosities of the bright Pacific. It was odd to see the pearly teeth of a native meeting in some bright-coloured fish, while the tail hung out of his mouth, for they eat fish raw, and some of them were obviously at the height of epicurean enjoyment. Seaweed and fresh-water weed are much relished by Hawaiians, and there were four or five kinds for sale, all included in the term limu. Some of this was baked, and put up in balls weighing one pound each. There were packages of baked fish, and dried fish, and of many other things which looked uncleanly and disgusting; but no matter what the package was, the leaf of the Ti tree was invariably the wrapping, tied round with sennet, the coarse fibre obtained from the husk of the cocoa-nut. Fish, here, averages about ten cents per pound, and is dearer than meat; but in many parts of the islands it is cheap and abundant. There is a ferment going on in this kingdom, mainly got up by the sugar planters and the interests dependent on them, and two political lectures have lately been given in the large hall of the hotel in advocacy of their views; one, on annexation, by Mr. Phillips, who has something of the oratorical gift of his cousin, Wendell Phillips; and the other, on a reciprocity treaty, by Mr. Carter. Both were crowded by ladies and gentlemen, and the first was most enthusiastically received. Mrs. D. and I usually spend our evenings in writing and working in the verandah, or in each other's rooms; but I have become so interested in the affairs of this little state, that in spite of the mosquitos, I attended both lectures, but was not warmed into sympathy with the views of either speaker. I daresay that some of my friends here would quarrel with my conclusions, but I will briefly give the data on which they are based. The census of 1872 gives the native population at 49,044 souls; of whom, 700 are lepers; and it is DECREASING at the rate of from 1,200 to 2,000 a year, while the excess of native males over females on the islands is 3,216. The foreign population is 5,366, and it is INCREASING at the rate of 200 a year; and the number of half-castes of all nations has INCREASED at the rate of 140 a year. The Chinese, who came here originally as plantation coolies, outnumber all the other nationalities together, excluding the Americans; but the Americans constitute the ruling and the monied class. Sugar is the reigning interest on the islands, and it is almost entirely in American hands. It is burdened here by the difficulty of procuring labour, and at San Francisco by a heavy import duty. There are thirty-five plantations on the islands, and there is room for fifty more. The profit, as it is, is hardly worth mentioning, and few of the planters do more than keep their heads above water. Plantations which cost $50,000 have been sold for $15,000; and others, which cost $150,000 have been sold for $40,000. If the islands were annexed, and the duty taken off, many of these struggling planters would clear $50,000 a year and upwards. So, no wonder that Mr. Phillips's lecture was received with enthusiastic plaudits. It focussed all the clamour I have heard on Hawaii and elsewhere, exalted the "almighty dollar," and was savoury with the odour of coming prosperity. But he went far, very far; he has aroused a cry among the natives "Hawaii for the Hawaiians," which, very likely, may breed mischief; for I am very sure that this brief civilization has not quenched the "red fire" of race; and his hint regarding the judicious disposal of the king in the event of annexation, was felt by many of the more sober whites to be highly impolitic. The reciprocity treaty, very lucidly advocated by Mr. Carter, and which means the cession of a lagoon with a portion of circumjacent territory on this island, to the United States, for a Pacific naval station, meets with more general favour as a safer measure; but the natives are indisposed to bribe the great Republic to remit the sugar duties by the surrender of a square inch of Hawaiian soil; and, from a British point of view, I heartily sympathise with them. Foreign, i.e. American, feeling is running high upon the subject. People say that things are so bad that something must be done, and it remains to be seen whether natives or foreigners can exercise the strongest pressure on the king. I was unfavourably impressed in both lectures by the way in which the natives and their interests were quietly ignored, or as quietly subordinated to the sugar interest. It is never safe to forecast destiny; yet it seems most probable that sooner or later in this century, the closing catastrophe must come. The more thoughtful among the natives acquiesce helplessly and patiently in their advancing fate; but the less intelligent, as I had some opportunity of hearing at Hilo, are becoming restive and irritable, and may drift into something worse if the knowledge of the annexationist views of the foreigners is diffused among them. Things are preparing for change, and I think that the Americans will be wise in their generation if they let them ripen for many years to come. Lunalilo has a broken constitution, and probably will not live long. Kalakaua will probably succeed him, and "after him the deluge," unless he leaves a suitable successor, for there are no more chiefs with pre-eminent claims to the throne. The feeling among the people is changing, the feudal instinct is disappearing, the old despotic line of the Kamehamehas is extinct; and king-making by paper ballots, introduced a few months ago, is an approximation to president-making, with the canvassing, stumping, and wrangling, incidental to such a contested election. Annexation, or peaceful absorption, is the "manifest destiny" of the islands, with the probable result lately most wittily prophesied by Mark Twain in the New York Tribune, but it is impious and impolitic to hasten it. Much as I like America, I shrink from the day when her universal political corruption and her unrivalled political immorality shall be naturalised on Hawaii-nei. . . . Sunday evening. The "Rolling Moses" is in, and Sabbatic quiet has given place to general excitement. People thought they heard her steaming in at 4 a.m., and got up in great agitation. Her guns fired during morning service, and I doubt whether I or any other person heard another word of the sermon. The first batch of letters for the hotel came, but none for me; the second, none for me; and I had gone to my room in cold despair, when some one tossed a large package in at my verandah door, and to my infinite joy I found that one of my benign fellow-passengers in the Nevada, had taken the responsibility of getting my letters at San Francisco and forwarding them here. I don't know how to be grateful enough to the good man. With such late and good news, everything seems bright; and I have at once decided to take the first schooner for the leeward group, and remain four months longer on the islands. I.L.B. LETTER XX. KOLOA, KAUAI, March 23rd. I am spending a few days on some quaint old mission premises, and the "guest house," where I am lodged, is a dobe house, with walls two feet thick, and a very thick grass roof comes down six feet all round to shade the windows. It is itself shaded by date palms and algarobas, and is surrounded by hibiscus, oleanders, and the datura arborea(?), which at night fill the air with sweetness. I am the only guest, and the solitude of the guest house in which I am writing is most refreshing to tired nerves. There is not a sound but the rustling of trees. The first event to record is that the trade winds have set in, and though they may yet yield once or twice to the kona, they will soon be firmly established for nine months. They are not soft airs as I supposed, but riotous, rollicking breezes, which keep up a constant clamour, blowing the trees about, slamming doors, taking liberties with papers, making themselves heard and felt everywhere, flecking the blue Pacific with foam, lowering the mercury three degrees, bringing new health and vigour with them,--wholesome, cheery, frolicsome north-easters. They brought me here from Oahu in eighteen hours, for which I thank them heartily. You will think me a Sybarite for howling about those eighteen hours of running to leeward, when the residents of Kauai, if they have to go to Honolulu in the intervals between the quarterly trips of the Kilauea, have to spend from three to nine days in beating to windward. These inter-island voyages of extreme detention, rolling on a lazy swell in tropical heat, or beating for days against the strong trades without shelter from the sun, and without anything that could be called accommodation, were among the inevitable hardships to which the missionaries' wives and children were exposed in every migration for nearly forty years. When I reached the wharf at Honolulu the sight of the Jenny, the small sixty-ton schooner by which I was to travel, nearly made me give up this pleasant plan, so small she looked, and so cumbered with natives and their accompaniments of mats, dogs, and calabashes of poi. But she is clean, and as sweet as a boat can be which carries through the tropics cattle, hides, sugar, and molasses. She is very low in the water, her deck is the real "fisherman's walk, two steps and overboard;" and on this occasion was occupied solely by natives. The Attorney General and Mrs. Judd were to have been my fellow voyagers, but my disappointment at their non-appearance was considerably mitigated by the fact that there was not stowage room for more than one white passenger! Mrs. Dexter pitied me heartily, for it made her quite ill to look down the cabin hatch; but I convinced her that no inconveniences are legitimate subjects for sympathy which are endured in the pursuit of pleasure. There was just room on deck for me to sit on a box, and the obliging, gentlemanly master, who, with his son and myself, were the only whites on board, sat on the taffrail. The Jenny spread her white duck sails, glided gracefully away from the wharf, and bounded through the coral reef; the red sunlight faded, the stars came out, the Honolulu light went down in the distance, and in two hours the little craft was out of sight of land on the broad, crisp Pacific. It was so chilly, that after admiring as long as I could, I dived into the cabin, a mere den, with a table, and a berth on each side, in one of which I lay down, and the other was alternately occupied by the captain and his son. But limited as I thought it, boards have been placed across on some occasions, and eleven whites have been packed into a space six feet by eight! The heat and suffocation were nearly intolerable, the black flies swarming, the mosquitos countless and vicious, the fleas agile beyond anything, and the cockroaches gigantic. Some of the finer cargo was in the cabin, and large rats, only too visible by the light of a swinging lamp, were assailing it, and one with a portentous tail ran over my berth more than once, producing a stampede among the cockroaches each time. I have seldom spent a more miserable night, though there was the extreme satisfaction of knowing that every inch of canvas was drawing. Towards morning the short jerking motion of a ship close hauled, made me know that we were standing in for the land, and at daylight we anchored in Koloa Roads. The view is a pleasant one. The rains have been abundant, and the land, which here rises rather gradually from the sea, is dotted with houses, abounds in signs of cultivation, and then spreads up into a rolling country between precipitous ranges of mountains. The hills look something like those of Oahu, but their wonderful greenness denotes a cooler climate and more copious rains, also their slopes and valleys are densely wooded, and Kauai obviously has its characteristic features, one of which must certainly be a superabundance of that most unsightly cactus, the prickly pear, to which the motto nemo me impune lacessit most literally applies. I had not time to tell you before that this trip to Kauai was hastily arranged for me by several of my Honolulu friends, some of whom gave me letters of introduction, while others wrote forewarning their friends of my arrival. I am often reminded of Hazael's question, "Is thy servant a dog that he should do this thing?" There is no inn or boarding house on the island, and I had hitherto believed that I could not be concussed into following the usual custom whereby a traveller throws himself on the hospitality of the residents. Yet, under the influence of Honolulu persuasions, I am doing this very thing, but with an amount of mauvaise honte and trepidation, which I will not voluntarily undergo again. My first introduction was to Mrs. Smith, wife of a secular member of the Mission, and it requested her to find means of forwarding me a distance of twenty-three miles. Her son was at the landing with a buggy, a most unpleasant index of the existence of carriage roads, and brought me here; and Mrs. Smith most courteously met me at the door. When I presented my letter I felt like a thief detected in a first offence, but I was at once made welcome, and my kind hosts insist on my remaining with them for some days. Their house is a pretty old-fashioned looking tropical dwelling, much shaded by exotics, and the parlour is homelike with new books. There are two sons and two daughters at home, all, as well as their parents, interesting themselves assiduously in the welfare of the natives. Six bright-looking native girls are receiving an industrial training in the house. Yesterday being Sunday, the young people taught a Sunday school twice, besides attending the native church, an act of respect to Divine service in Hawaiian which always has an influence on the native attendance. We have had some beautiful rides in the neighbourhood. It is a wild, lonely, picturesque coast, and the Pacific moans along it, casting itself on it in heavy surges, with a singularly dreary sound. There are some very fine specimens of the phenomena called "blow-holes" on the shore, not like the "spouting cave" at Iona, however. We spent a long time in watching the action of one, though not the finest. At half tide this "spouting horn" throws up a column of water over sixty feet in height from a very small orifice, and the effect of the compressed air rushing through a crevice near it, sometimes with groans and shrieks, and at others with a hollow roar like the warning fog-horn on a coast, is magnificent, when, as to-day, there is a heavy swell on the coast. Kauai is much out of the island world, owing to the infrequent visits of the Kilauea, but really it is only twelve hours by steam from the capital. Strangers visit it seldom, as it has no active volcano like Hawaii, or colossal crater like Maui, or anything sensational of any kind. It is called the "Garden Island," and has no great wastes of black lava and red ash like its neighbours. It is queerly shaped, almost circular, with a diameter of from twenty- eight to thirty miles, and its area is about 500 square miles. Waialeale, its highest mountain, is 4,800 feet high, but little is known of it, for it is swampy and dangerous, and a part of it is a forest-covered and little explored tableland, terminating on the sea in a range of perpendicular precipices 2,000 feet in depth, so steep it is said, that a wild cat could not get round them. Owing to these, and the virtual inaccessibility of a large region behind them, no one can travel round the island by land, and small as it is, very little seems to be known of portions of its area. Kauai has apparently two centres of formation, and its mountains are thickly dotted with craters. The age and density of the vegetation within and without those in this Koloa district, indicate a very long cessation from volcanic action. It is truly an oddly contrived island. An elevated rolling region, park-like, liberally ornamented with clumps of ohia, lauhala, hau, (hibiscus) and koa, and intersected with gullies full of large eugenias, lies outside the mountain spurs behind Koloa. It is only the tropical trees, specially the lauhala or "screw pine," the whimsical shapes of outlying ridges, which now and then lie like the leaves in a book, and the strange forms of extinct craters, which distinguish it from some of our most beautiful park scenery, such as Windsor Great Park or Belvoir. It is a soft tranquil beauty, and a tolerable road which owes little enough to art, increases the likeness to the sweet home scenery of England. In this part of the island the ground seems devoid of stones, and the grass is as fine and smooth as a race course. The latest traces of volcanic action are found here. From the Koloa Ridge to, and into the sea, a barren uneven surface of pahoehoe extends, often bulged up in immense bubbles, some of which have partially burst, leaving caverns, one of which, near the shore, is paved with the ancient coral reef! The valleys of Kauai are long, and widen to the sea, and their dark rich soil is often ten feet deep. On the windward side the rivers are very numerous and picturesque. Between the strong winds and the lightness of the soil, I should think that like some parts of the Highlands, "it would take a shower every day." The leeward side, quite close to the sea, is flushed and nearly barren, but there is very little of this desert region. Kauai is less legible in its formation than the other islands. Its mountains, from their impenetrable forests, dangerous breaks, and swampiness, are difficult of access, and its ridges are said to be more utterly irregular, its lavas more decomposed, and its natural sections more completely smothered under a profuse vegetation than those of any other island in the tropical Pacific. Geologists suppose, from the degradation of its ridges, and the absence of any recent volcanic products, that it is the oldest of the group, but so far as I have read, none of them venture to conjecture how many ages it has taken to convert its hard basalt into the rich soil which now sustains trees of enormous size. If this theory be correct, the volcanoes must have gone on dying out from west to east, from north to south, till only Kilauea remains, and its energies appear to be declining. The central mountain of this island is built of a heavy ferruginous basalt, but the shore ridges contain less iron, are more porous, and vary in their structure from a compact phonolite, to a ponderous basalt. The population of Kauai is a widely scattered one of 4,900, and as it is an out of the world region the people are probably better, and less sophisticated. They are accounted rustics, or "pagans," in the classical sense, elsewhere. Horses are good and very cheap, and the natives of both sexes are most expert riders. Among their feats, are picking up small coins from the ground while going at full gallop, or while riding at the same speed wringing off the heads of unfortunate fowls, whose bodies are buried in the earth. There are very few foreigners, and they appear on the whole a good set, and very friendly among each other. Many of them are actively interested in promoting the improvement of the natives, but it is uphill work, and ill-rewarded, at least on earth. The four sugar plantations employ a good deal of Chinese labour, and I fear that the Chinamen are stealthily tempting the Hawaiians to smoke opium. All the world over, however far behind aborigines are in the useful arts, they exercise a singular ingenuity in devising means for intoxicating and stupifying themselves. On these islands distillation is illegal, and a foreigner is liable to conviction and punishment for giving spirits to a native Hawaiian, yet the natives contrive to distil very intoxicating drinks, specially from the root of the ti tree, and as the spirit is unrectified it is both fiery and unwholesome. Licences to sell spirits are confined to the capital. In spite of the notoriously bad effect of alcohol in the tropics, people drink hard, and the number of deaths which can be distinctly traced to spirit drinking is quite startling. The prohibition on selling liquor to natives is the subject of incessant discussions and "interpellations" in the national legislature. Probably all the natives agree in regarding it as a badge of the "inferiority of colour;" but I have been told generally that the most intelligent and thoughtful among them are in favour of its continuance, on the ground that if additional facilities for drinking were afforded, the decrease in the population would be accelerated. In the printed "Parliamentary Proceedings," I see that petitions are constantly presented praying that the distillation of spirits may be declared free, while a few are in favour of "total prohibition." Another prayer is "that Hawaiians may have the same privileges as white people in buying and drinking spirituous liquors." A bill to repeal the invidious distinction was brought into the legislature not long since; but the influence of the descendants of the missionaries and of an influential part of the white community is so strongly against spirit drinking, as well as against the sale of drink to the natives, that the law remains on the Statute-book. The tone in which it was discussed is well indicated by the language of Kalakaua, the present king's rival: "The restrictions imposed by this law do the people no good, but rather harm; for instead of inculcating the principles of honour, they teach them to steal behind the bar, the stable, and the closet, where they may be sheltered from the eyes of the law. The heavy licence imposed on the liquor dealers, and the prohibition against selling to the natives are an infringement of our civil rights, binding not only the purchaser but the dealer against acquiring and possessing property. Then, Mr. President, I ask, where lies virtue, where lies justice? Not in those that bind the liberty of this people, by refusing them the privilege that they now crave, of drinking spirituous liquors without restriction. Will you by persisting that this law remain in force make us a nation of hypocrites? or will you repeal it, that honour and virtue may for once be yours, O Hawaii." A committee of the Assembly, in reporting on the question of the prohibition of the sale of intoxicants to anybody, through its chairman, Mr. Carter, stated, "Experience teaches that such prohibition could not be enforced without a strong public sentiment to indorse it, and such a sentiment does not prevail in this community, as is evidenced by the fact that the sale of intoxicating drinks to natives is largely practised in defiance of law and the executive, and that the manufacture of intoxicating drinks, though prohibited, is carried on in every district of the kingdom." So the question which is rising in every country ruled or colonised by Anglo-Saxons, is also agitated here with very strong feeling on both sides. I was led to this digression by seeing, for the first time, some very fine plants of the Piper methysticum. This is awa, truly a "plant of renown" throughout Polynesia. Strange tales are told of it. It is said to produce profound sleep, with visions more enchanting than those of opium or hasheesh, and that its repetition, instead of being deleterious, is harmless and even wholesome. Its sale is prohibited, except on the production of evidence that it has been prescribed as a drug. Nevertheless no law on the islands is so grossly violated. It is easy to GIVE it, and easy to grow it, or dig it up in the woods, so that, in spite of the legal restrictions, it is used to an enormous extent. It was proposed absolutely to prohibit the sale of it, though the sum paid for the licence is no inconsiderable item in the revenue of a kingdom, which, like many others, is experiencing the difficulty of "making both ends meet;" but the committee which sat upon the subject reported "that such prohibition is not practicable, unless its growth and cultivation are prevented. So long as public sentiment permits the open violation of the existing laws regulating its sale without rebuke, so long will it be of little use to attempt prohibition." One cannot be a day on the islands without hearing wonderful stories about awa; and its use is defended by some who are strongly opposed to the use as well as abuse of intoxicants. People who like "The Earl and the Doctor" delight themselves in the strongly sensuous element which pervades Polynesian life, delight themselves too, in contemplating the preparation and results of the awa beverage; but both are to me extremely disgusting, and I cannot believe that a drink, which stupifies the senses, and deprives a human being of the power to exercise reason and will, is anything but hurtful to the moral nature. While passing the Navigator group, one of my fellow-passengers, who had been for some time in Tutuila, described the preparation of awa poetically, the root "being masticated by the pearly teeth of dusky flower-clad maidens;" but I was an accidental witness of a nocturnal "awa drinking" on Hawaii, and saw nothing but very plain prose. I feel as if I must approach the subject mysteriously. I had no time to tell you of the circumstance when it occurred, when also I was completely ignorant that it was an illegal affair; and, now with a sort of "guilty knowledge" I tremble to relate what I saw, and to divulge that though I could not touch the beverage, I tasted the root, which has an acrid pungent taste, something like horse-radish, with an aromatic flavour in addition, and I can imagine that the acquired taste for it must, like other acquired tastes, be perfectly irresistible, even without the additional gratification of the results which follow its exercise. In the particular instance which I saw, two girls who were not beautiful, and an old man who would have been hideous but for a set of sound regular teeth, were sitting on the ground masticating the awa root, the process being contemplated with extreme interest by a number of adults. When, by careful chewing, they had reduced the root to a pulpy consistence, they tossed it into a large calabash, and relieved their mouths of superfluous saliva before preparing a fresh mouthful. This went on till a considerable quantity was provided, and then water was added, and the mass was kneaded and stirred with the hands till it looked like soap suds. It was then strained; and after more water had been added it was poured into cocoa-nut calabashes, and handed round. Its appearance eventually was like weak, frothy coffee and milk. The appearance of purely animal gratification on the faces of those who drank it, instead of being poetic, was of the low gross earth. Heads thrown back, lips parted with a feeble sensual smile, eyes hazy and unfocussed, arms folded on the breast, and the mental faculties numbed and sliding out of reach. Those who drink it pass through the stage of idiocy into a deep sleep, which it is said can be reproduced once without an extra dose, by bathing in cold water. Confirmed awa drinkers might be mistaken for lepers, for they are covered with whitish scales, and have inflamed eyes and a leathery skin, for the epidermis is thickened and whitened, and eventually peels off. The habit has been adopted by not a few whites, specially on Hawaii, though, of course, to a certain extent clandestinely. Awa is taken also as a medicine, and was supposed to be a certain cure for corpulence. The root and base of the stem are the parts used, and it is best when these are fresh. It seems to exercise a powerful fascination, and to be loved and glorified as whisky is in Scotland, and wine in southern Europe. In some of the other islands of Polynesia, on festive occasions, when the chewed root is placed in the calabash, and the water is poured on, the whole assemblage sings appropriate songs in its praise; and this is kept up until the decoction has been strained to its dregs. But here, as the using it as a beverage is an illicit process, a great mystery attends it. It is said that awa drinking is again on the increase, and with the illicit distillation of unwholesome spirits, and the illicit sale of imported spirits and the opium smoking, the consumption of stimulants and narcotics on the islands is very considerable. {295} To turn from drink to climate. It is strange that with such a heavy rainfall, dwellings built on the ground and never dried by fires should be so perfectly free from damp as they are. On seeing the houses here and in Honolulu, buried away in dense foliage, my first thought was, "how lovely in summer, but how unendurably damp in winter," forgetting that I arrived in the nominal winter, and that it is really summer all the year. Lest you should think that I am perversely exaggerating the charms of the climate, I copy a sentence from a speech made by Kamehameha IV., at the opening of an Hawaiian agricultural society:-- "Who ever heard of winter on our shores? Where among us shall we find the numberless drawbacks which, in less favoured countries, the labourer has to contend with? They have no place in our beautiful group, which rests like a water lily on the swelling bosom of the Pacific. The heaven is tranquil above our heads, and the sun keeps his jealous eye upon us every day, while his rays are so tempered that they never wither prematurely what they have warmed into life." {296} The kindness of my hosts is quite overwhelming. They will not hear of my buying a horse, but insist on my taking away with me the one which I have been riding since I came, the best I have ridden on the islands, surefooted, fast, easy, and ambitious. I have complete sympathy with the passion which the natives have for riding. Horses are abundant and cheap on Kauai: a fairly good one can be bought for $20. I think every child possesses one. Indeed the horses seem to outnumber the people. The eight native girls who are being trained and educated here as a "family school" have their horses, and go out to ride as English children go for a romp into a play-ground. Yesterday Mrs. S. said, "Now, girls, get the horses," and soon two little creatures of eight and ten came galloping up on two spirited animals. They had not only caught and bridled them, but had put on the complicated Mexican saddles as securely as if men had done it; and I got a lesson from them in making the Mexican knot with the thong which secures the cinch, which will make me independent henceforward. These children can all speak English, and their remarks are most original and amusing. They have not a particle of respect of manner, as we understand it, but seem very docile. They are naive and fascinating in their manners, and the most joyous children I ever saw. When they are not at their lessons, or household occupations, they are dancing on stilts, acting plays of their own invention, riding or bathing, and they laugh all day long. Mrs. S. has trained nearly seventy since she has been here. If there were nothing else they see family life in a pure and happy form, which must in itself be a moral training, and by dint of untiring watchfulness they are kept aloof from the corrupt native associations. Indeed they are not allowed to have any intercourse with natives, for, according to one of the missionaries who has spent many years on the islands: "None know or can conceive without personal observation the nameless taint that pervades the whole garrulous talk and gregarious life of all heathen peoples, and above which our poor Hawaiian friends have not yet risen." Of this universal impurity of speech every one speaks in the strongest terms, and careful white parents not only seclude their children in early years from unrestrained intercourse with the natives, but prevent them from acquiring the Hawaiian tongue. In this respect the training of native girls involves a degree of patient watchfulness which must at times press heavily on those who undertake it, as the carefulness of years might fail of its result, if it were intermitted for one afternoon. I.L.B. LETTER XXI. MAKAUELI, KAUAI. After my letters from Hawaii, and their narratives of volcanoes, freshets, and out of the world valleys, you will think my present letters dull, so I must begin this one pleasantly, by telling you that though I have no stirring adventures to relate, I am enjoying myself and improving again in health, and that the people are hospitable, genial, and cultivated, and that Kauai, though altogether different from Hawaii, has an extreme beauty altogether its own, which wins one's love, though it does not startle one into admiration like that of the Hawaiian gulches. Is it because that, though the magic of novelty is over it, there is a perpetual undercurrent of home resemblance? The dash of its musical waters might be in Cumberland; its swelling uplands, with their clumps of trees, might be in Kent; and then again, steep, broken, wooded ridges, with glades of grass, suggest the Val Moutiers; and broader sweeps of mountain outline, the finest scenery of the Alleghanies. But yet the very things which have a certain tenderness of familiarity, are in a foreign setting. The great expanse of restful sea, so faintly blue all day, and so faintly red in the late afternoon, is like no other ocean in its unutterable peace; and this joyous, riotous trade-wind, which rustles the trees all day, and falls asleep at night, and cools the air, seems to come from some widely different laboratory than that in which our vicious east winds, and damp west winds, and piercing north winds, and suffocating south winds are concocted. Here one cannot ride "into the teeth of a north-easter," for such the trade-wind really is, without feeling at once invigorated, and wrapped in an atmosphere of balm. It is not here so tropical looking as in Hawaii, and though there are not the frightful volcanic wildernesses which make a thirsty solitude in the centre of that island, neither are there those bursts of tropical luxuriance which make every gulch an epitome of Paradise: I really cannot define the difference, for here, as there, palms glass themselves in still waters, bananas flourish, and the forests are green with ferns. We took three days for our journey of twenty-three miles from Koloa, the we, consisting of Mrs. ---, the widow of an early missionary teacher, venerable in years and character, a native boy of ten years old, her squire, a second Kaluna, without Kaluna's good qualities, and myself. Mrs. --- is not a bold horsewoman, and preferred to keep to a foot's pace, which fretted my ambitious animal, whose innocent antics alarmed her in turn. We only rode seven miles the first day, through a park-like region, very like Western Wisconsin, and just like what I expected and failed to find in New Zealand. Grass-land much tumbled about, the turf very fine and green, dotted over with clumps and single trees, with picturesque, rocky hills, deeply cleft by water-courses were on our right, and on our left the green slopes blended with the flushed, stony soil near the sea, on which indigo and various compositae are the chief vegetation. It was hot, but among the hills on our right, cool clouds were coming down in frequent showers, and the white foam of cascades gleamed among the ohias, whose dark foliage at a distance has almost the look of pine woods. Our first halting place was one of the prettiest places I ever saw, a buff frame-house, with a deep verandah festooned with passion flowers, two or three guest houses also bright with trailers, scattered about under the trees near it, a pretty garden, a background of grey rocky hills cool with woods and ravines, and over all the vicinity, that air of exquisite trimness which is artificially produced in England, but is natural here. Kaluna the Second soon showed symptoms of being troublesome. The native servants were away, and he was dull, and for that I pitied him. He asked leave to go back to Koloa for a "sleeping tapa," which was refused, and either out of spite or carelessness, instead of fastening the horses into the pasture, he let them go, and the following morning when we were ready for our journey they were lost. Then he borrowed a horse, and late in the afternoon returned with the four animals, who were all white with foam and dust, and this escapade detained us another night. Subsequently, after disobeying orders, he lost his horse, which was a borrowed one, deserted his mistress, and absconded! The slopes over which we travelled were red, hot, and stony, cleft in one place however, by a green, fertile valley, full of rice and kalo patches, and native houses, with a broad river, the Hanapepe, flowing quietly down the middle, which we forded near the sea, where it was half-way up my horse's sides. After plodding all day over stony soil in the changeless sunshine, as the shadows lengthened, we turned directly up towards the mountains and began a two hours ascent. It was delicious. They were so cool, so green, so varied, their grey pinnacles so splintered, their precipices so abrupt, their ravines so dark and deep, and their lower slopes covered with the greenest and finest grass; then dark ohias rose singly, then in twos and threes, and finally mixed in dense forest masses, with the pea-green of the kukui. It became yet lovelier as the track wound through deep wooded ravines, or snaked along the narrow tops of spine-like ridges; the air became cooler, damper, and more like elixir, till at a height of 1500 feet we came upon Makaueli, ideally situated upon an unequalled natural plateau, a house of patriarchal size for the islands, with a verandah festooned with roses, fuchsias, the water lemon, and other passion flowers, and with a large guest-house attached. It stands on a natural lawn, with abrupt slopes, sprinkled with orange trees burdened with fruit, ohias, and hibiscus. From the back verandah the forest-covered mountains rise, and in front a deep ravine widens to the grassy slopes below and the lonely Pacific,--as I write, a golden sea, on which the island of Niihau, eighteen miles distant, floats like an amethyst. The solitude is perfect. Except the "quarters" at the back, I think there is not a house, native or foreign, within six miles, though there are several hundred natives on the property. Birds sing in the morning, and the trees rustle throughout the day; but in the cool evenings the air is perfectly still, and the trickle of a stream is the only sound. The house has the striking novelty of a chimney, and there is a fire all day long in the dining-room. I must now say a little about my hosts and try to give you some idea of them. I heard their history from Mr. Damon, and thought it too strange to be altogether true until it was confirmed by themselves. {303} The venerable lady at the head of the house emigrated from Scotland to New Zealand many years ago, where her husband was unfortunately drowned, and she being left to bring up a large family, and manage a large property, was equally successful with both. Her great ambition was to keep her family together, something on the old patriarchal system; and when her children grew up, and it seemed as if even their very extensive New Zealand property was not large enough for them, she sold it, and embarking her family and moveable possessions on board a clipper-ship, owned and commanded by one of her sons-in-law, they sailed through the Pacific in search of a home where they could remain together. They were strongly tempted by Tahiti, but some reasons having decided them against it, they sailed northwards and put into Honolulu. Mr. Damon, who was seaman's chaplain, on going down to the wharf one day, was surprised to find their trim barque, with this immense family party on board, with a beautiful and brilliant old lady at its head, books, pictures, work, and all that could add refinement to a floating home, about them, and cattle and sheep of valuable breeds in pens on deck. They then sailed for British Columbia, but were much disappointed with it, and in three months they re-appeared at Honolulu, much at a loss regarding their future prospects. The island of Niihau was then for sale, and in a very short time they purchased it of Kamehameha V. for a ridiculously low price, and taking their wooden houses with them, established themselves for seven years. It is truly isolated, both by a heavy surf and a disagreeable sea-passage, and they afterwards bought this beautiful and extensive property, made a road, and built the house. Only the second son and his wife live now on Niihau, where they are the only white residents among 350 natives. It has an area of 70,000 acres, and could sustain a far larger number of sheep than the 20,000 now upon it. It is said that the transfer of the island involved some hardships, owing to a number of the natives having neglected to legalise their claims to their kuleanas, but the present possessors have made themselves thoroughly acquainted with the language, and take the warmest interest in the island population. Niihau is famous for its very fine mats, and for necklaces of shells six yards long, as well as for the extreme beauty and variety of the shells which are found there. The household here consists first and foremost of its head, Mrs. --- , a lady of the old Scotch type, very talented, bright, humorous, charming, with a definite character which impresses its force upon everybody; beautiful in her old age, disdaining that servile conformity to prevailing fashion which makes many old people at once ugly and contemptible: speaking English with a slight, old- fashioned, refined Scotch accent, which gives naivete to everything she says, up to the latest novelty in theology and politics: devoted to her children and grandchildren, the life of the family, and though upwards of seventy, the first to rise, and the last to retire in the house. She was away when I came, but some days afterwards rode up on horseback, in a large drawn silk bonnet, which she rarely lays aside, as light in her figure and step as a young girl, looking as if she had walked out of an old picture, or one of Dean Ramsay's books. Then there are her eldest son, a bachelor, two widowed daughters with six children between them, three of whom are grown up young men, and a tutor, a young Prussian officer, who was on Maximilian's staff up to the time of the Queretaro disaster, and is still suffering from Mexican barbarities. The remaining daughter is married to a Norwegian gentleman, who owns and resides on the next property. So the family is together, and the property is large enough to give scope to the grandchildren as they require it. They are thoroughly Hawaiianised. The young people all speak Hawaiian as easily as English, and the three young men, who are superb young fellows, about six feet high, not only emulate the natives in feats of horsemanship, such as throwing the lasso, and picking up a coin while going at full gallop, but are surf-board riders, an art which it has been said to be impossible for foreigners to acquire. The natives on Niihau and in this part of Kauai, call Mrs. --- "Mama." Their rent seems to consist in giving one or more days' service in a month, so it is a revival of the old feudality. In order to patronise native labour, my hosts dispense with a Chinese, and employ a native cook, and native women come in and profess to do some of the housework, but it is a very troublesome arrangement, and ends in the ladies doing all the finer cooking, and superintending the coarser, setting the table, trimming the lamps, cutting out and "fixing" all the needlework, besides planning the indoor and outdoor work which the natives are supposed to do. Having related their proficiency in domestic duties, I must add that they are splendid horsewomen, one of them an excellent shot, and the other has enough practical knowledge of seamanship, as well as navigation, to enable her to take a ship round the world! It is a busy life, owing to the large number of natives daily employed, and the necessity of looking after the native lunas, or overseers. Dr. Smith at Koloa, twenty- two miles off, is the only doctor on the island, and the natives resort to this house in great numbers for advice and medicine in their many ailments. It is much such a life as people lead at Raasay, Applecross, or some other remote Highland place, only that people who come to visit here, unless they ride twenty-two miles, must come to the coast in the Jenny instead of being conveyed by one of David Hutcheson's luxurious steamers. If the Clansman were "put on," probably the great house would not contain the strangers who would arrive! We were sitting in the library one morning when Mr. M., of Timaru, N.Z., rode up with an introduction, and was of course cordially welcomed. He goes on to England, where you will doubtless cross- question him concerning my statements. During his visit a large party of us made a delightful expedition to the Hanapepe Falls, one of the "lions" of Kauai. It is often considered too "rough" for ladies, and when Mrs. --- and I said we were going, I saw Mr. M. look as if he thought we should be a dependent nuisance; I was amused afterwards with his surprise at Mrs. ---'s courageous horsemanship, and at his obvious confusion as to whether he should help us, which question he wisely decided in the negative. If "happiness is atmosphere," we were surely happy. The day was brilliant, and as cool as early June at home, but the sweet, joyous trade-wind could not be brewed elsewhere than on the Pacific. The scenery was glorious, and mountains, trees, frolicsome water, and scarlet birds, all rioted as if in conscious happiness. Existence was a luxury, and reckless riding a mere outcome of the animal spirits of horses and riders, and the thud of the shoeless feet as the horses galloped over the soft grass was sweeter than music. I could hardly hold my horse at all, and down hills as steep as the east side of Arthur's Seat, over knife-like ridges too narrow for two to ride abreast, and along side-tracks only a foot wide, we rode at full gallop, till we pulled up at the top of a descent of 2,000 feet with a broad, rapid river at its feet, emerging from between colossal walls of rock to girdle a natural lawn of the bright manienie grass. There had been a "drive" of horses, and numbers of these, with their picturesque saddles, were picketed there, while their yet more picturesque, scarlet-shirted riders lounged in the sun. It was a difficult two hours' ride from thence to the Falls, worthy of Hawaii, and since my adventures in the Hilo gulches I cannot cross running water without feeling an amount of nervousness which I can conceal, but cannot reason myself out of. In going and returning, we forded the broad, rugged river twenty-six times, always in water up to my horse's girths, and the bottom was so rocky and full of holes, and the torrent so impetuous, that the animals floundered badly and evidently disliked the whole affair. Once it had been possible to ride along the edge, but the river had torn away what there was of margin in a freshet, so that we had to cross perpetually, to attain the rough, boulder-strewn strips which lay between the cliffs and itself. Sometimes we rode over roundish boulders like those on the top of Ben Cruachan, or like those of the landing at Iona, and most of those under the rush of the bright foaming water were covered with a silky green weed, on which the horses slipped alarmingly. My companions always took the lead, and by the time that each of their horses had struggled, slipped, and floundered in and out of holes, and breasted and leapt up steep banks, I was ready to echo Mr. M.'s exclamation regarding Mrs. ---, "I never saw such riding; I never saw ladies with such nerve." I certainly never saw people encounter such difficulties for the sake of scenery. Generally, a fall would be regarded as practically inaccessible which could only be approached in such a way. I will not inflict another description of similar scenery upon you, but this, though perhaps exceeding all others in beauty, is not only a type, perhaps the finest type, of a species of canon very common on these islands, but is also so interesting geologically that you must tolerate a very few words upon it. The valley for two or three miles from the sea is nearly level, very fertile, and walled in by palis 250 feet high, much grooved vertically, and presenting fine layers of conglomerate and grey basalt; and the Hanapepe winds quietly through the region which it fertilises, a stream several hundred feet wide, with a soft, smooth bottom. But four miles inland the bed becomes rugged and declivitous, and the mountain walls close in, forming a most magnificent canon from 1,000 to 2,500 feet deep. Other canons of nearly equal beauty descend to swell the Hanapepe with their clear, cool, tributaries, and there are "meetings of the waters" worthier of verse than those of Avoca. The walls are broken and highly fantastic, narrowing here, receding there, their strangely-arched recesses festooned with the feathery trichomanes, their clustering columns and broken buttresses suggesting some old-world minster, and their stately tiers of columnar basalt rising one above another in barren grey into the far-off blue sky. The river in carving out the gorge so grandly has most energetically removed all rubbish, and even the tributaries of the lateral canons do not accumulate any "wash" in the main bed. The walls as a rule rise clear from the stream, which, besides its lateral tributaries, receives other contributions in the form of waterfalls, which hurl themselves into it from the cliffs in one leap. After ascending it for four miles all further progress was barred by a pali which curves round from the right, and closes the chasm with a perpendicular wall, over which the Hanapepe precipitates itself from a height of 326 feet, forming the Koula Falls. At the summit is a very fine entablature of curved columnar basalt, resembling the clam shell cave at Staffa, and two high, sharp, and impending peaks on the other side form a stately gateway for a stream which enters from another and broader valley; but it is but one among many small cascades, which round the arc of the falls flash out in foam among the dark foliage, and contribute their tiny warble to the diapason of the waterfall. It rewards one well for penetrating the deep gash which has been made into the earth. It seemed so very far away from all buzzing, frivolous, or vexing things, in the cool, dark abyss into which only the noon-day sun penetrates. All beautiful things which love damp; all exquisite, tender ferns and mosses; all shade- loving parasites flourish there in perennial beauty. And high above in the sunshine, the pea-green candle-nut struggles with the dark ohia for precarious roothold on rocky ledges, and dense masses of Eugenia, aflame with crimson flowers, and bananas, and all the leafy wealth born of heat and damp fill up the clefts which fissure the pali. Every now and then some scarlet tropic bird flashed across the shadow, but it was a very lifeless and a very silent scene. The arches, buttresses, and columns suggest a temple, and the deep tone of the fall is as organ music. It is all beauty, solemnity, and worship. It was sad to leave it and to think how very few eyes can ever feast themselves on its beauty. We came back again into gladness and sunshine, and to the vulgar necessity of eating, which the natives ministered to by presenting us with a substantial meal of stewed fowls and sweet potatoes at the nearest shanty. There must have been something intoxicating in the air, for we rode wildly and recklessly, galloping down steep hills (which on principle I object to), and putting our horses to their utmost speed. Mine ran off with me several times, and once nearly upset Mr. M.'s horse, as he probably will tell you. The natives annoy me everywhere by their inhumanity to their horses. To-day I became an object of derision to them for hunting for sow- thistles, and bringing back a large bundle of them to my excellent animal. They starve their horses from mere carelessness or laziness, spur them mercilessly, when the jaded, famished things almost drop from exhaustion, ride them with great sores under the saddles, and with their bodies deeply cut with the rough girths; and though horses are not regarded as more essential in any part of the world, they neglect and maltreat them in every way, and laugh scornfully if one shows any consideration for them. Except for short shopping distances in Honolulu, I have never seen a native man or woman walking. They think walking a degradation, and I have seen men take the trouble to mount horses to go 100 yards. I have no time to tell you of a three days' expedition which five of us made into the heart of the nearer mountainous district, attended by some mounted natives. Mr. K., from whose house we started, has the finest mango grove on the islands. It is a fine foliaged tree, but is everywhere covered with a black blight, which gives the groves the appearance of being in mourning, as the tough, glutinous film covers all the older leaves. The mango is an exotic fruit, and people think a great deal of it, and send boxes of mangoes as presents to their friends. It is yellow, with a reddish bloom, something like a magnum bonum plum, three times magnified. The only way of eating it in comfort is to have a tub of water beside you. It should be eaten in private by any one who wants to retain the admiration of his friends. It has an immense stone, and a disproportionately small pulp. I think it tastes strongly of turpentine at first, but this is a heresy. Beyond Waielva and its mango groves there is a very curious sand bank about 60 feet high, formed by wind and currents, and of a steep, uniform angle from top to bottom. It is very coarse sand, composed of shells, coral, and lava. When two handfuls are slapped together, a sound like the barking of a dog ensues, hence its name, the Barking Sands. It is a common amusement with strangers to slide their horses down the steep incline, which produces a sound like subterranean thunder, which terrifies unaccustomed animals. Besides this phenomenon, the mirage is often seen on the dry, hot soil, and so perfectly, too, that strangers have been known to attempt to ride round the large lake which they saw before them. Pleasant as our mountain trip was, both in itself, and as a specimen of the way in which foreigners recreate themselves on the islands, I was glad to get back to the broad Waimea, on which long shadows of palms reposed themselves in the slant sunshine, and in the short red twilight to arrive at this breezy height, and be welcomed by a blazing fire. Mrs. ---, in speaking of the mode of living here, was telling me that on a recent visit to England she felt depressed the whole time by what appeared to her "the scarcity" in the country. I never knew the meaning of the Old Testament blessing of "plenty" and "bread to the full" till I was in abundant Victoria, and it is much the same here. At home we know nothing of this, which was one of the chiefest of the blessings promised in the Old Testament. Its GENIALISING effect is very obvious. A man feels more practically independent, I think, when he can say to all his friends, "Drop in to dinner whenever you like," than if he possessed the franchise six times over; and people can indulge in hospitality and exercise the franchise, too, here, for meat is only twopence a pound, and bananas can be got for the gathering. The ever-increasing cost of food with us makes free-hearted hospitality an impossibility, and withers up all those kindly instincts which find expression in housing and feeding both friends and strangers. I.L.B. LETTER XXII. LIHUE. KAUAI. I rode from Makaueli to Dr. Smith's, at Koloa, with two native attendants, a luna to sustain my dignity, and an inferior native to carry my carpet-bag. Horses are ridden with curb-bits here, and I had only brought a light snaffle, and my horse ran away with me again on the road, and when he stopped at last, these men rode alongside of me, mimicking me, throwing themselves back with their feet forwards, tugging at their bridles, and shrieking with laughter, exclaiming Maikai! Maikai! (good). I remained several days at Koloa, and would gladly have accepted the hospitable invitation to stay as many weeks, but for a cowardly objection to "beating to windward" in the Jenny. The scenery in the Koloa woods is exquisitely beautiful. Such supreme beauty produces on me some of the effects which fine music has upon those who have an exquisite sense of it. It speaks in a language of its own, like music, and is equally untranslatable. One day, the girls asked me to go with them to the forests and return by moonlight, but they only spoke of them as the haunts of ferns, because they supposed that I should think nothing of them after the forests of Australia and New Zealand! They were not like the tropical woods of Hawaii, and owe more to the exceeding picturesqueness of the natural scenery. Hawaii is all domes and humps, Kauai all peaks and sierras. There were deep ravines, along which bright fern-shrouded streams brawled among wild bananas, overarched by Eugenias, with their gory blossoms: walls of peaks, and broken precipices, grey ridges rising out of the blue forest gloom, high mountains with mists wreathing their spiky summits, for a background: gleams of a distant silver sea: and the nearer many- tinted woods were not matted together in jungle fashion, but festooned and adorned with numberless lianas, and even the prostrate trunks of fallen trees took on new beauty from the exquisite ferns which covered them. Long cathedral aisles stretched away in far-off vistas, and so perfect at times was the Gothic illusion, that I found myself listening for anthems and the roll of organs. So cool and moist it was, and triumphantly redundant in vagaries of form and greenery, it was a forest of forests, and it became a necessity to return the next day, and the next; and I think if I had remained at Koloa I should have been returning still. This place is outside the beauty, among cane-fields, and is much swept by the trade winds. Mr. Rice, my host, is the son of an esteemed missionary, and he and his wife take a deep interest in the natives. When he brought her here as a bride a few months ago, the natives were so delighted that he had married an island lady who could speak Hawaiian, that they gave them an ahaaina, or native feast, on a grand scale. The food was cooked in Polynesian style, by being wrapped up in greens called luau, and baked underground. There were two bullocks, nineteen hogs, a hundred fowls, any quantity of poi and fruit, and innumerable native dishes. Five hundred natives, profusely decorated with leis of flowers and maile, were there, and each brought a gift for the bride. After the feast they chaunted meles in praise of Mr. Rice, and Mrs. Rice played to them on her piano, an instrument which they had not seen before, and sang songs to them in Hawaiian. Mr. and Mrs. R. teach in and superintend a native Sunday-school, and have enlisted twenty native teachers, and in order to keep up the interest and promote cordial feeling, they and the other teachers meet once a month for a regular teachers' meeting, taking the houses in rotation. Refreshments are served afterwards, and they say that nothing can be more agreeable than the good feeling at the meetings, and the tact and graceful hospitality which prevail at the subsequent entertainments. The Hawaiians are a most pleasant people to foreigners, but many of their ways are altogether aggravating. Unlike the Chinamen, they seldom do a thing right twice. In my experience, they have almost never saddled and bridled my horse quite correctly. Either a strap has been left unbuckled, or the blanket has been wrinkled under the saddle. They are too easy to care much about anything. If any serious loss arises to themselves or others through their carelessness, they shrug their shoulders, and say, "What does it matter?" Any trouble is just a pilikia. They can't help it. If they lose your horse from neglecting to tether it, they only laugh when they find you are wanting to proceed on your journey. Time, they think, is nothing to any one. "What's the use of being in a hurry?" Their neglect of their children, a cause from which a large proportion of the few born perish, is a part of this universal carelessness. The crime of infanticide, which formerly prevailed to a horrible extent, has long been extinct; but the love of pleasure and the dislike of trouble which partially actuated it, are apparently still stronger among the women than the maternal instinct, and they do not take the trouble necessary to rear their infants. They give their children away, too, to a great extent, and I have heard of instances in which children have been so passed from hand to hand, that they are quite ignorant of their real parents. It is an odd caprice in some cases, that women who have given away their own children are passionately attached to those whom they have received as presents, but I have nowhere seen such tenderness lavished upon infants as upon the pet dogs that the women carry about with them. Though they are so deficient in adhesiveness to family ties, that wives seek other husbands, and even children desert their parents for adoptive homes, the tie of race is intensely strong, and they are remarkably affectionate to each other, sharing with each other food, clothing, and all that they possess. There are no paupers among them but the lunatics and the lepers, and vagrancy is unknown. Happily on these sunny shores no man or woman can be tempted into sin by want. With all their faults, and their intolerable carelessness, all the foreigners like them, partly from the absolute security which they enjoy among them. They are so thoroughly good-natured, mirthful, and friendly, and so ready to enter heart and soul into all haole diversions, that the islands would be dreary indeed if the dwindling race became extinct. Among the many misfortunes of the islands, it has been a fortunate thing that the missionaries' families have turned out so well, and that there is no ground for the common reproach that good men's sons turn out reprobates. The Americans show their usual practical sagacity in missionary matters. In 1853, when these islands were nominally Christianised, and a native ministry consisting of fifty-six pastors had been established, the American Board of Missions, which had expended during thirty-five years nine hundred and three thousand dollars in Christianising the group, and had sent out 149 male and female missionaries, resolved that it should not receive any further aid either in men or money. In the early days, the King and chiefs had bestowed lands upon the Mission, on which substantial mission premises had been erected, and on withdrawing from the islands, the Board wisely made over these lands to the Mission families as freehold property. The result has been that, instead of a universal migration of the young people to America, numbers of them have been attached to Hawaiian soil. The establishment at an early date of Punahou College, at which for a small sum both boys and girls receive a first-class English education, also contributed to retain them on the islands, and numbers of the young men entered into sugar-growing, cattle-raising, storekeeping, and other businesses here. At Honolulu and Hilo a large proportion of the residents of the upper class are missionaries' children; most of the respectable foreigners on Kauai are either belonging to, or intimately connected with, the Mission families; and they are profusely scattered through Maui and Hawaii in various capacities, and are bound to each other by ties of extreme intimacy and friendliness, as well as by marriage and affinity. This "clan" has given society what it much wants--a sound moral core, and in spite of all disadvantageous influences, has successfully upheld a public opinion in favour of religion and virtue. The members of it possess the moral backbone of New England, and its solid good qualities, a thorough knowledge of the language and habits of the natives, a hereditary interest in them, a solid education, and in many cases much general culture. In former letters I have mentioned Mr. Coan and Mr. Lyons as missionaries. I must correct this, as there have been no actual missionaries on the islands for twenty years. When the Board withdrew its support, many of the missionaries returned to America; some, especially the secular members, went into other positions on the group, while the two first-mentioned and two or three besides, remained as pastors of native congregations. I venture to think that the Board has been premature in transferring the islands to a native pastorate at such a very early stage of their Christianity. Such a pastorate must be too feeble to uphold a robust Christian standard. As an adjunct it would be essential to the stability of native Christianity, but it is not possible that it can be trusted as the sole depository of doctrine and discipline, and even were it all it ought to be, it would lack the power to repress the lax morality which is ruining the nation. Probably each year will render the overhaste of this course more apparent, and it is likely that some other mode of upholding pure Christianity will have to be adopted, when the venerable men who now sustain and guide the native pastors by their influence shall have been gathered to their rest. I.L.B. LETTER XXIII. LIHUE. KAUAI, April 17. Before leaving Kauai I must tell you of a solitary expedition I have just made to the lovely valley of Hanalei. It was only a three days "frolic," but an essentially "good time." Mr. Rice provided me with a horse and a very pleasing native guide. I did not leave till two in the afternoon, as I only intended to ride fifteen miles, and, as the custom is, ask for a night's lodging at a settler's house. However, as I drew near Mr. B.'s ranch, I felt my false courage oozing out of the tips of my fingers, and as I rode up to the door, certain obnoxious colonial words, such as "sundowners," and "bummers," occurred to me, and I felt myself a "sundowner" when the host came out and asked me to dismount. He said he was sorry his wife was away, but he would do his best for me in her absence, and took me down to a room where a very rough-looking man was tenderly nursing a baby a year old, which was badly burned or scalded, and which began to cry violently at my entrance, and required the united efforts of the two bereaved men to pacify it. They had the charge of it between them. I took it while they went to make some tea, and it kicked, roared, and fought until they came back. By that time I had prepared a neat little speech, saying that I was not the least tired, and would only trouble them for a glass of water; and, having covered my cowardice successfully, I went on, having been urged by the hospitable ranchman to be sure to stay for the night at his father-in-law's house, a few miles further on. I saw that the wishes of the native went in the same direction, but after my one experience I assured myself that I had not the necessary nerve for this species of mendicancy, and went on as fast as the horse could gallop wherever the ground admitted of it, the scenery becoming more magnificent as the dark, frowning mountains of Hanalei loomed through the gathering twilight. But they were fifteen miles off, and on the way we came to a broad, beautiful ravine, through which a broad, deep river glided into the breakers. I had received some warnings about this, but it was supposed that we could cross in a ferry scow, of which, however, I only found the bones. The guide and the people at the ferryman's house talked long without result, but eventually, by many signs, I contrived to get them to take me over in a crazy punt, half full of water, and the horses swam across. Before we reached the top of the ravine, the last redness of twilight had died from off the melancholy ocean, the black forms of mountains looked huge in the darkness, and the wind sighed so eerily through the creaking lauhalas, as to add much to the effect. It became so very dark that I could only just see my horse's ears, and we found ourselves occasionally in odd predicaments, such as getting into crevices, or dipping off from steep banks; and it was in dense darkness that we arrived above what appeared to be a valley with twinkling lights, lying at the foot of a precipice, and walled in on all sides but one by lofty mountains. It was rather queer, diving over the wooded pali on a narrow track, with nothing in sight but the white jacket of the native, who had already indicated that he was at the end of his resources regarding the way, but just as a river gleamed alarmingly through the gloom, a horseman on a powerful horse brushed through the wood, and on being challenged in Hawaiian replied in educated English, and very politely turned with me, and escorted me over a disagreeable ferry in a scow without rails, and to my destination, two miles beyond. Yesterday, when I left, the morning was brilliant, and after ascending the pali, I stayed for some time on an eminence which commands the valley, presented by Mr. Wyllie to Lady Franklin, in compliment to her admiration of its loveliness. Hanalei has been likened by some to Paradise, and by others to the Vale of Caschmir. Everyone who sees it raves about it. "See Hanalei and die," is the feeling of the islanders, and certainly I was not disappointed, nor should I be with Paradise itself were it even a shade less fair! It has every element of beauty, and in the bright sunshine, with the dark shadows on the mountains, the waterfalls streaking their wooded sides, the river rushing under kukuis and ohias, and then lingering lovingly amidst living greenery, it looked as if the curse had never lighted there. Its mouth, where it opens on the Pacific, is from two to three miles wide, but the boundary mountains gradually approach each other, so that five miles from the sea a narrow gorge of wonderful beauty alone remains. The crystal Hanalei flows placidly to the sea for the last three or four miles, tired by its impetuous rush from the mountains, and mirrors on its breast hundreds of acres of cane, growing on a plantation formerly belonging to Mr. Wyllie, an enterprising Ayrshire man, and one of the ablest and most disinterested foreigners who ever administered Hawaiian affairs. Westward of the valley there is a region of mountains, slashed by deep ravines. The upper ridges are densely timbered, and many of the ohias have a circumference of twenty-five feet, three feet from the ground. It was sad to turn away for ever from the loveliness of Hanalei, even though by taking another route, which involved a ride of forty miles, I passed through and in view of, most entrancing picturesqueness. Indeed, for mere loveliness, I think that part of Kauai exceeds anything that I have seen. The atmosphere and scenery were so glorious that it was possible to think of nothing all day, but just allow oneself passively to drink in sensations of exquisite pleasure. I wish all the hard-worked people at home, who lead joyless lives in sunless alleys, could just have one such day, and enjoy it as I did, that they might know how fair God's earth is, and how far fairer His Paradise must be, if even from this we cannot conceive "of the things which He hath prepared for them that love Him." I never before felt so sad for those whose lives are passed amidst unpropitious surroundings, or so thankful for my own capacity of enjoying nature. Just as we were coming up out of a deep river, a native riding about six feet from me was caught in a quicksand. He jumped off, but the horse sank half way up its body. I wanted to stay and see it extricated, for its struggles only sank it deeper, but the natives shrugged their shoulders, and said in Hawaiian, "only a horse," and something they always say when anything happens, equivalent to "What's the odds?" It was a joyously-exciting day, and I was galloping down a grass hill at a pace which I should not have assumed had white people been with me, when a native rode up to me and said twice over, "maikai! paniola," and laughed heartily. When my native came up, he pointed to me and again said "paniola;" and afterwards we were joined by two women, to whom my guide spoke of me as paniola; and on coming to the top of a hill they put their horses into a gallop, and we all rode down at a tremendous, and, as I should once have thought, a break-neck speed, when one of the women patted me on the shoulder, exclaiming, "maikai! maikai! paniola." I thought they said "spaniola," taking me for a Spaniard, but on reaching Lihue, and asking the meaning of the word, Mrs. Rice said, "Oh, lassoing cattle, and all that kind of thing." I was disposed to accept the inference as a compliment; but when I told Mrs. R. that the word had been applied to myself, she laughed very much, and said she would have toned down its meaning had she known that! We rode through forests lighted up by crimson flowers, through mountain valleys greener than Alpine meadows, descended steep palis, and forded deep, strong rivers, pausing at the beautiful Wailua Falls, which leap in a broad sheet of foam and a heavy body of water into a dark basin, walled in by cliffs so hard that even the ferns and mosses which revel in damp, fail to find roothold in the naked rock. Both above and below, this river passes through a majestic canon, and its neighbourhood abounds in small cones, some with crateriform cavities at the top, some broken down, and others, apparently of great age, wooded to their summits. A singular ridge, called Mauna Kalalea, runs along this part of the island, picturesque beyond anything, and, from its abruptness and peculiar formation, it deceives the eye into judging it to be as high as the gigantic domes of Hawaii. Its peaks are needle-like, or else blunt projections of columnar basalt, rising ofttimes as terraces. At a beautiful village called Anahola the ridge terminates abruptly, and its highest portion is so thin that a large patch of sky can be seen through a hole which has been worn in it. I reached Lihue by daylight, having established my reputation as a paniola by riding forty miles in 7.5 hours, "very good time" for the islands. I hope to return here in August, as my hospitable friends will not allow me to leave on any other condition. The kindness I have received on Kauai is quite overwhelming, and I shall remember its refined and virtuous homes as long as its loveliness and delicious climate. HAWAIIAN HOTEL. HONOLULU. April 23rd. I have nothing new to add. Mr. Dexter is so far recovered that I fear I shall not find my friends here on my return. People are in the usual fever about the mail, and I must close this. I.L.B. LETTER XXIV. ULUPALAKUA. MAUI. May 12th. It is three weeks since I left the Hawaiian Hotel and its green mist of algarobas, but my pleasant visits in this island do not furnish much that will interest you. There was great excitement on the wharf at Honolulu the evening I left. It was crowded with natives, the king's band was playing, old hags were chanting meles, and several of the royal family, and of the "upper ten thousand" were there, taking leave of the Governess of Hawaii, the Princess Keelikolani, the late king's half-sister. The throng and excitement were so great, that we were outside the reef before I got a good view of this lady, the largest and the richest woman on the islands. Her size and appearance are most unfortunate, but she is said to be good and kind. She was dressed in a very common black holuku, with a red bandana round her throat, round which she wore a le of immense oleanders, as well as round her hair, which was cut short. She had a large retinue, and her female attendants all wore leis of oleander. They spread very fine mats on the deck, under pulu beds, covered with gorgeous quilts, on which the Princess and her suite slept, and in the morning the beds were removed, breakfast was spread on the mats, and she, some of her attendants, and two or three white men who received invitations, sat on the deck round it. It was a far less attractive meal than that which the serene steward served below. The calabashes, which contained the pale pink poi, were of highly polished kou wood, but there were no foreign refinements. The other dishes were several kinds of raw fish, dried devil-fish, boiled kalo, sweet potatoes, bananas, and cocoa-nut milk. I had a very uncomfortable night on a mattress on the deck, which was overcrowded with natives, and some of the native women and two foreigners had got a whiskey bottle, and behaved disgracefully. We went round by the Leper Island. I landed at Maaleia, on the leeward side of the sandy isthmus which unites East and West Maui, got a good horse, and, with Mr. G---, rode across to the residence of "Father Alexander," at Wailuku, a flourishing district of sugar plantations. Mr. and Mrs. Alexander were among the early missionaries, and still live on the mission premises. Several of their sons are settled on the island in the sugar business, and it was to the Heiku plantation, fifteen miles off, of which Mr. S. Alexander is manager, that I went on the following day, still escorted by Mr. G---. Here we heard that captains of schooners which had arrived from Hawaii, report that a light is visible on the terminal crater of Mauna Loa, 14,000 feet above the sea, that Kilauea, the flank crater, is unusually active, and that several severe shocks of earthquake have been felt. This is exciting news. Behind Wailuku is the Iao valley, up which I rode with two island friends, and spent a day of supreme, satisfied admiration. At Iao people may throw away pen and pencil in equal despair. The trail leads down a gorge dark with forest trees, and then opens out into an amphitheatre, walled in by precipices, from three to six thousand feet high, misty with a thousand waterfalls, plumed with kukuis, and feathery with ferns. A green-clad needle of stone, one thousand feet in height, the last refuge of an army routed when the Wailuku (waters of destruction) ran red with blood, keeps guard over the valley. Other needles there are; and mimic ruins of bastions and ramparts and towers came and passed mysteriously: and the shining fronts of turrets gleamed through trailing mists, changing into drifting visions of things that came and went, in sunshine and shadow, mountains raising battered peaks into a cloudless sky, green crags moist with ferns, and mists of water that could not fall, but frittered themselves away on slopes of maiden-hair, and depths of forest and ferns through which bright streams warble through the summer years. Clouds boiling up from below drifted at times across the mountain fronts, or lay like snow masses in the unsunned chasms: and over the grey crags and piled up pinnacles, and glorified green of the marvellous vision, lay a veil of thin blue haze, steeping the whole in a serenity which seemed hardly to belong to earth. The track from Wailuku to Heiku is over a Sahara in miniature, a dreary expanse of sand and shifting sandhills, with a dismal growth in some places of thornless thistles and indigo, and a tremendous surf thunders on the margin. Trackless, glaring, choking, a guide is absolutely necessary to a stranger, for the footprints or wheel- marks of one moment are obliterated the next. I crossed the isthmus three times, and the third time was quite as incapable of shaping my course across it as the first, and though I had recklessly declined a guide, was only too thankful for the one who was forced upon me. It is a hateful ride, yet anything so hideous and aggressively odious is a salutary experience in a land of so much beauty. Sand, sand, sand! Sand-hills, smooth and red; sand plains, rippled, whites and glaring; sand drifts shifting; sand clouds whirling; sand in your eyes, nose, and mouth; sand stinging your face like pin points; sand hiding even your horse's ears; sand rippling like waves, hissing like spin-drift, malignant, venomous! You can only open one eye at a time for a wink at where you are going. Looking down upon it from Heiku, you can see nothing all day but the dense brown clouds of a perpetual sand-storm. My charming hostess and her husband made Heiku so fascinating, that I only quitted it hoping to return. The object which usually attracts strangers to Maui is the great dead volcano of Haleakala, "The house of the sun," and I was fortunate in all the circumstances of my ascent. My host at Heiku provided me with a horse and native attendant, and I rode over the evening before to the house of his brother, Mr. J. Alexander, who accompanied me, and his intelligent and cultured society was one of the pleasures of the day. People usually go up in the afternoon, camp near the summit, light a fire, are devoured by fleas, roast and freeze alternately till morning, and get up to see the grand spectacle of the sunrise, but I think our plan preferable, of leaving at two in the morning. The moon had set. It was densely dark, and it was raining on one side of the road, though quite fine on the other. By the lamplight which streamed from our early breakfast table, I only saw wet mules and horses, laden with gear for a mountain ascent, a trim little Japanese, who darted about helping, my native, who was picturesquely dressed in a Mexican poncho, Mr. Alexander, who wore something which made him unrecognisable; and myself, a tatterdemalion figure, wearing a much-worn green topcoat of his over my riding suit, and a tartan shawl arranged so as to fall nearly to my feet. Then we went forth into the darkness. The road soon degenerated into a wood road, then into a bridle track, then into a mere trail ascending all the way; and at dawn, when the rain was over, we found ourselves more than half-way up the mountain, amidst rocks, scoriae, tussocks, ohelos, a few common compositae, and a few coarse ferns and woody plants, which became coarser and scantier the higher we went up, but never wholly ceased; for, at the very summit, 10,200 feet high, there are some tufts of grass, and stunted specimens of a common asplenium in clefts. Many people suffer from mountain sickness on this ascent, but I suffered from nothing but the excruciating cold, which benumbed my limbs and penetrated to my bones; and though I dismounted several times and tried to walk, uphill exercise was impossible in the rarefied air. The atmosphere was but one degree below the freezing-point, but at that height, a brisk breeze on soaked clothes was scarcely bearable. The sunrise turned the densely packed clouds below into great rosy masses, which broke now and then, showing a vivid blue sea, and patches of velvety green. At seven, after toiling over a last steep bit, among scoriae, and some very scanty and unlovely vegetation, we reached what was said to be the summit, where a ragged wall of rock shut out the forward view. Dismounting on some cinders, we stepped into a gap, and from thence looked down into the most gigantic crater on the earth. I confess that with the living fires of Kilauea in my memory, I was at first disappointed with the deadness of a volcano of whose activity there are no traditions extant. Though during the hours which followed, its majesty and wonderment grew upon me, yet a careful study of the admirable map of the crater, a comparison of the heights of the very considerable cones which are buried within it, and the attempt to realize the figures which represent its circumference, area, and depth, not only give a far better idea of it than any verbal description, but impress its singular sublimity and magnitude upon one far more forcibly than a single visit to the actual crater. I mentioned in one of my first letters that East Maui, that part of the island which lies east of the isthmus of perpetual dust-storms, consists of a mountain dome 10,000 feet in height, with a monstrous base. Its slopes are very regular, varying from eight to ten degrees. Its lava-beds differ from those of Kauai and Oahu in being lighter in colour, less cellular, and more impervious to water. The windward side of the mountain is gashed and slashed by streams, which in their violence have excavated large pot-holes, which serve as reservoirs, and it is covered to a height of over 2000 feet by a luxuriant growth of timber. On the leeward side, several black and very fresh-looking streams of lava run into the sea, and the whole coast for some height above the shore shows most vigorous volcanic action. Elsewhere the rock is red and broken, and lateral cones abound near the base. The ascent from Makawao, though it is over rather a desolate tract of land, has in its lower stages such a dismal growth of pining koa and spurious sandal-wood, and in its upper ones so much ohelo scrub, with grass and common aspleniums quite up to the top, that as one sits lazily on one's sure-footed horse, the fact that one is ascending a huge volcano is not forced upon one by any overmastering sterility and nakedness. Somehow, one expects to pass through some ulterior stage of blackness up to the summit. It is no such thing; and the great surprise of Haleakala to me was, that when according to calculation there should have been a summit, an abyss of vast dimensions opened below. The mountain top has been in fact blown off, and one is totally powerless to imagine what the forces must have been which rent it asunder. The crater was clear of fog and clouds, and lighted in every part by the risen sun. The whole, with its contents, can be seen at a single glance, though its girdling precipices are nineteen miles in extent. Its huge, irregular floor is 2000 feet below; New York might be hidden away within it, with abundant room to spare; and more than one of the numerous subsidiary cones which uplift themselves solitary or in clusters through the area, attain the height of Arthur's Seat at Edinburgh. On the north and east are the Koolau and Kaupo Gaps, as deep as the crater, through which oceans of lava found their way to the sea. It looks as if the volcanic forces, content with rending the mountain top in twain, had then passed into an endless repose. The crater appears to be composed of a hard grey clinkstone, much fissured; but lower down the mountain, the rock is softer, and has a bluish tinge. The internal cones are of very regular shape, and most of them look as if their fires had only just gone out, with their sides fiercely red, and their central cavities lined with layers of black ash. They are all composed of cinders of light specific gravity, and much of the ash is tinged with the hydrated oxide of iron. Very few of the usual volcanic products are present. {335} Small quantities of sulphur, in a very impure form, exist here and there, but there are no sulphur or steam-cracks, or hot springs on any part of the mountain. With its cold ashes and dead force, it is a most tremendous spectacle of the power of fire. Some previous travellers had generously left some faggots on the summit, and we made a large fire for warmth, and I rolled my blanket round me, and sat with my feet among the hot embers, but all to no purpose. The wind was strong and keen, and the fierce splendour of the tropic sun conveyed no heat. Mr. A. went away investigating, the native rolled himself in his poncho and fell asleep by the fire, and I divided the time between glimpses into the awful desolation of the crater, snatched between the icy gusts of wind, and the enjoyment of the wonderful cloud scenery which to everybody is a great charm of the view from Haleakala. The day was perfect; for first we had an inimitable view of the crater and all that could be seen from the mountain-top, and then an equally inimitable view of Cloudland. There was the gaunt, hideous, desolate abyss, with its fiery cones, its rivers and surges of black lava and grey ash, crossing and mingling all over the area, mixed with splotches of colour and coils of satin rock, its walls dark and frowning, everywhere riven and splintered, and clouds perpetually drifting in through the great gaps, and filling up the whole crater with white swirling masses, which in a few minutes melted away in the sunshine, leaving it all as sharply definite as before. Before noon clouds surrounded the whole mountain, not in the vague flocculent, meaningless masses one usually sees, but in Arctic oceans, where lofty icebergs, floes and pack, lay piled on each other, glistening with the frost of a Polar winter; then alps on alps, and peaks of well remembered ranges gleaming above glaciers, and the semblance of forests in deep ravines loaded with new fallen snow. Snow-drifts, avalanches, oceans held in bondage of eternal ice, and all this massed together, shifting, breaking, glistering, filling up the broad channel which divides Maui from Hawaii, and far away above the lonely masses, rose, in turquoise blue, like distant islands, the lofty Hawaiian domes of Mauna Kea and Mauna Loa, with snow on Mauna Kea yet more dazzling than the clouds. There never was a stranger contrast than between the hideous desolation of the crater below, and those blue and jewelled summits rising above the shifting clouds. After some time the scene shifted, and through glacial rifts appeared as in a dream the Eeka mountains which enfold the Iao valley, broad fields of cane 8000 feet below, the flushed palm- fringed coast, and the deep blue sea sleeping in perpetual calm. But according to the well-known fraud which isolated altitudes perpetrate upon the eye, it appeared as if we were looking up at our landscape, not down; and no effort of the eye or imagination would put things at their proper levels. But gradually the clouds massed themselves, the familiar earth disappeared, and we were "pinnacled in mid-heaven" in unutterable isolation, blank forgotten units, in a white, wonderful, illuminated world, without permanence or solidity. Our voices sounded thin in the upper air. The keen, incisive wind that swept the summit, had no kinship with the soft breezes which were rustling the tasselled cane in the green fields of earth which had lately gleamed through the drift. It was a new world and without sympathy, a solitude which could be felt. Was it nearer God, I wonder, because so far from man and his little works and ways? At least they seemed little there, in presence of the tokens of a catastrophe which had not only blown off a mountain top, and scattered it over the island, but had disembowelled the mountain itself to a depth of 2000 feet. Soon after noon we began to descend; and in a hollow of the mountain, not far from the ragged edge of the crater, then filled up with billows of cloud, we came upon what we were searching for; not, however, one or two, but thousands of silverswords, their cold, frosted silver gleam making the hill-side look like winter or moonlight. They can be preserved in their beauty by putting them under a glass shade, but it must be of monstrous dimensions, as the finer plants measure 2 ft. by 18 in. without the flower stalk. They exactly resemble the finest work in frosted silver, the curve of their globular mass of leaves is perfect; and one thinks of them rather as the base of an epergne for an imperial table, or as a prize at Ascot or Goodwood, than as anything organic. A particular altitude and temperature appear essential to them, and they are not found straggling above or below a given line. We reached Makawao very tired, soon after dark, to be heartily congratulated on our successful ascent, and bearing no worse traces of it than lobster-coloured faces, badly blistered. After accepting sundry hospitalities I rode over here, skirting the mountain at a height of 2000 feet, a most tedious ride, only enlivened by the blaze of nasturtiums in some of the shallow gulches. It is very pretty here, and I wish all invalids could revel in the sweet changeless air. The name signifies "ripe bread- fruit of the gods." The plantation is 2000 feet above the sea, and is one of the finest on the islands; and owing to the slow maturity of the cane at so great a height, the yield is from five to six tons an acre. Water is very scarce; all that is used in the boiling- house and elsewhere has been carefully led into concrete tanks for storage, and even the walks in the proprietor's beautiful garden are laid with cement for the same purpose. He has planted many thousand Australian eucalyptus trees on the hillside in the hope of procuring a larger rainfall, so that the neighbourhood has quite an exotic appearance. The coast is black and volcanic-looking below, jutting into the sea in naked lava promontories, which nature has done nothing to drape. Concerning a river of specially black lava, which runs into the sea to the south of this house, the following legend is told:-- "A withered old woman stopped to ask food and hospitality at the house of a dweller on this promontory, noted for his penuriousness. His kalo patches flourished, cocoa-nuts and bananas shaded his hut, nature was lavish of her wealth all round him. But the withered hag was sent away unfed, and as she turned her back on the man she said, 'I will return to-morrow.' "This was Pele, the goddess of the volcano, and she kept her word, and came back the next day in earthquakes and thunderings, rent the mountain, and blotted out every trace of the man and his dwelling with a flood of fire." Maui is very "foreign" and civilised, and although it has a native population of over 12,000, the natives are much crowded on plantations, and one encounters little of native life. There is a large society composed of planters' and merchants' families, and the residents are profuse in their hospitality. It is not infrequently taken undue advantage of, and I have heard of planters compelled to feign excuses for leaving their houses, in order to get rid of unintroduced and obnoxious visitors, who have quartered themselves on them for weeks at a time. It is wonderful that their patient hospitality is not worn out, even though, as they say, they sometimes "entertain angels unawares." I.L.B. LETTER XXV. KALAIEHA. HAWAII. My departure from Ulupalakua illustrates some of the uncertainties of island travelling. On Monday night my things were packed, and my trunk sent off to the landing; but at five on Tuesday, Mr. Whipple came to my door to say that the Kilauea was not in Lahaina roads, and was probably laid up for repairs. I was much disappointed, for the mild climate had disagreed with me, and I was longing for the roystering winds and unconventional life of windward Hawaii, and there was not another steamer for three weeks. However, some time afterwards, I was unpacking, and in the midst of a floor littered with ferns, photographs, books, and clothes, when Mrs. W. rushed in to say that the steamer was just reaching the landing below, and that there was scarcely the barest hope of catching her. Hopeless as the case seemed, we crushed most of my things promiscuously into a carpet bag, Mr. W. rode off with it, a horse was imperfectly saddled for me, and I mounted him, with my bag, straps, spurs, and a package of ferns in one hand, and my plaid over the saddle, while Mrs. W. stuffed the rest of my possessions into a clothes bag, and the Chinaman ran away frantically to catch a horse on which to ride down with them. I galloped off after Mr. W., though people called to me that I could not catch the boat, and that my horse would fall on the steep broken descent. My saddle slipped over his neck, but he still sped down the hill with the rapid "racking" movement of a Narraganset pacer. First a new veil blew away, next my plaid was missing, then I passed my trunk on the ox-cart which should have been at the landing; but still though the heat was fierce, and the glare from the black lava blinding, I dashed heedlessly down, and in twenty minutes had ridden three miles down a descent of 2,000 feet, to find the Kilauea puffing and smoking with her anchor up; but I was in time, for her friendly clerk, knowing that I was coming, detained the scow. You will not wonder at my desperation when I tell you that half-way down, a person called to me, "Mauna Loa is in action!" While I was slipping off the saddle and bridle, Mr. W. arrived with the carpet-bag, yet more over-heated and shaking with exertion than I was, then the Chinaman with a bag of oddments, next a native who had picked up my plaid and ferns on the road, and another with my trunk, which he had rescued from the ox-cart; so I only lost my veil and two brushes, which are irreplaceable here. The quiet of the nine hours' trip in the Kilauea restored my equanimity, and prepared me to enjoy the delicious evening which followed. The silver waters of Kawaihae Bay reflected the full moon, the three great mountains of Hawaii were cloudless as I had not before seen them, all the asperity of the leeward shore was softened into beauty, and the long shadows of bending palms were as still and perfect as the palms themselves. But there was a new sight above the silver water, for the huge dome of Mauna Loa, forty miles away, was burning red and fitfully. A horse and servant awaited me, and we were soon clattering over the hard sand by the shining sea, and up the ascent which leads to the windy table-lands of Waimea. The air was like new life. At a height of 500 feet we met the first whiff of the trades, the atmosphere grew cooler and cooler, the night-wind fresher, the moonlight whiter; wider the sweeping uplands, redder the light of the burning mountain, till I wrapped my plaid about me, but still was chilled to the bone, and when the four hours' ride was over, soon after midnight, my limbs were stiff with tropical cold. And this, within 20 degrees of the equator, and only 2,500 feet above the fiery sea-shore, with its temperature of 80 degrees, where Sydney Smith would certainly have desired to "take off his flesh, and sit in his bones!" I delight in Hawaii more than ever, with its unconventional life, great upland sweeps, unexplored forests, riotous breezes, and general atmosphere of freedom, airiness, and expansion. As I find that a lady can travel alone with perfect safety, I have many projects in view, but whatever I do or plan to do, I find my eyes always turning to the light on the top of Mauna Loa. I know that the ascent is not feasible for me, and that so far as I am concerned the mystery must remain unsolved; but that glory, nearly 14,000 feet aloft, rising, falling, "a pillar of cloud by day and a pillar of fire by night," uplifted in its awful loneliness above all human interests, has an intolerable fascination. As the twilight deepens, the light intensifies, and often as I watch it in the night, it seems to flare up and take the form of a fiery palm-tree. No one has ascended the mountain since the activity began a month ago; but the fire is believed to be in "the old traditional crater of Mokuaweoweo, in a region rarely visited by man." A few days ago I was so fortunate as to make the acquaintance of Mr. W. L. Green (now Minister of The Interior), an English resident in Honolulu, a gentleman of wide scientific and literary culture, one of whose objects in visiting Hawaii is the investigation of certain volcanic phenomena. He asked me to make the ascent of Mauna Kea with him, and we have satisfactorily accomplished it to-day. The interior of the island, in which we have spent the last two days, is totally different, not only from the luxuriant windward slopes, but from the fiery leeward margin. The altitude of the central plateau is from 5,000 to 6,000 feet, there is not a single native dwelling on it, or even a trail across it, it is totally destitute of water, and sustains only a miserable scrub of mamane, stunted ohias, pukeawe, ohelos, a few compositae, and some of the hardiest ferns. The transient residents of this sheep station, and those of another on Hualalai, thirty miles off, are the only human inhabitants of a region as large as Kent. Wild goats, wild geese (Bernicla sandvicensis), and the Melithreptes Pacifica, constitute its chief population. These geese are web-footed, though water does not exist. They build their nests in the grass, and lay two or three white eggs. Our track from Waimea lay for the first few miles over light soil, destitute of any vegetation, across dry glaring rocky beds of streams, and round the bases of numerous tufa cones, from 200 to 1500 feet in height, with steep smooth sides, composed of a very red ash. We crossed a flank of Mauna Kea at a height of 6000 feet, and a short descent brought us out upon this vast tableland, which lies between the bulbous domes of Mauna Kea, Mauna Loa, and Hualalai, the loneliest, saddest, dreariest expanse I ever saw. The air was clear and the sun bright, yet nothing softened into beauty this formless desert of volcanic sand, stones, and lava, on which tufts of grass and a harsh scrub war with wind and drought for a loveless existence. Yet, such is the effect of atmosphere, that Mauna Loa, utterly destitute of vegetation, and with his sides scored and stained by the black lava-flows of ages, looked like a sapphire streaked with lapis lazuli. Nearly blinded by scuds of sand, we rode for hours through the volcanic wilderness; always the same rigid mamane, (Sophora Chrysophylla?) the same withered grass, and the same thornless thistles, through which the strong wind swept with a desolate screech. The trail, which dips 1000 feet, again ascends, the country becomes very wild, there are ancient craters of great height densely wooded, wooded ravines, the great bulk of Mauna Kea with his ragged crest towers above tumbled rocky regions, which look as if nature, disgusted with her work, had broken it to pieces in a passion; there are living and dead trees, a steep elevation, and below, a broad river of most jagged and uneven a-a. The afternoon fog, which serves instead of rain, rolled up in dense masses, through which we heard the plaintive bleating of sheep, and among blasted trees and distorted rocks we came upon Kalaieha. I have described the "foreign residences" elsewhere. Here is one of another type, in which a wealthy sheep-owner's son, married to a very pretty native woman, leads for some months in the year from choice, a life so rough, that most people would think it a hardship to lead it from necessity. There are two apartments, a loft and a "lean-to." The hospitable owners gave me their sleeping-room, which was divided from the "living-room" by a canvass partition. This last has a rude stone chimney split by an earthquake, holding fire enough to roast an ox. Round it the floor is paved with great rough stones. A fire of logs, fully three feet high, was burning, but there was a faulty draught, and it emitted a stinging smoke. I looked for something to sit upon, but there was nothing but a high bench, or chopping-block, and a fixed seat in the corner of the wall. The rest of the furniture consisted of a small table, some pots, a frying-pan, a tin dish and plates, a dipper, and some tin pannikins. Four or five rifles and "shot-guns," and a piece of raw meat, were hanging against the wall. A tin bowl was brought to me for washing, which served the same purpose for every one. The oil was exhausted, so recourse was had to the native expedient of a jar of beef fat with a wick in it. We were most hospitably received, but the native wife, as is usually the case, was too shy to eat with us or even to appear at all. Our host is a superb young man, very frank and prepossessing looking, a thorough mountaineer, most expert with the lasso and in hunting wild cattle. The "station" consists of a wool shed, a low grass hut, a hut with one side gone, a bell-tent, and the more substantial cabin in which we are lodged. Several saddled horses were tethered outside, and some natives were shearing sheep, but the fog shut out whatever else there might be of an outer world. Every now and then a native came in and sat on the floor to warm himself, but there were no mats as in native houses. It was intolerably cold. I singed my clothes by sitting in the chimney, but could not warm myself. A fowl was stewed native fashion, and some rice was boiled, and we had sheep's milk and some ice cold water, the drip, I think, from a neighbouring cave, as running and standing water are unknown. There are 9000 sheep here, but they require hardly any attendance except at shearing time, and dogs are not used in herding them. Indeed, labour is much dispensed with, as the sheep are shorn unwashed, a great contrast to the elaborate washings of the flocks of the Australian Riverina. They come down at night of their own sagacity, in close converging columns, sleep on the gravel about the station, and in the early morning betake themselves to their feeding grounds on the mountain. Mauna Kea, and the forests which skirt his base, are the resort of thousands of wild cattle, and there are many men nearly as wild, who live half savage lives in the woods, gaining their living by lassoing and shooting these animals for their skins. Wild black swine also abound. The mist as usual disappeared at night, leaving a sky wonderful with stars, which burned blue and pale against the furnace glare on the top of Mauna Loa, to which we are comparatively near. I woke at three from the hopeless cold, and before five went out with Mr. Green to explore the adjacent lava. The atmosphere was perfectly pure, and suffused with rose-colour, not a cloud-fleece hung round the mountain tops, hoar-frost whitened the ground, the pure white smoke of the volcano rose into the reddening sky, and the air was elixir. It has been said and written that there are no steam-cracks or similar traces of volcanic action on Mauna Kea, but in several fissures I noticed ferns growing belonging to an altitude 4000 feet lower, and on putting my arm down, found a heat which compelled me to withdraw it, and as the sun rose these cracks steamed in all directions. There are caves full of ferns, lava bubbles in reality, crust over crust, each from twelve to eighteen inches thick, rolls of lava cooled in coils, and hideous a-a streams on which it is impossible to walk two yards without the risk of breaking one's limbs or cutting one's boots to pieces. While we breakfasted a young man in rags, without shoes or stockings, but with the accent and address of a gentleman, came in, a man of good family and education in England, but who had "gone to the bad out here," and had joined a gang of bullock-catchers. Why do people persist in sending "ne'er-do-weels" to such regions without a definite occupation? It is certain ruin. I will not weary you with the details of our mountain ascent. Our host provided ourselves and the native servant with three strong bullock-horses, and accompanied us himself. The first climb is through deep volcanic sand slashed by deep clefts, showing bands of red and black ash. We saw no birds, but twice started a rout of wild black hogs, and once came upon a wild bull of large size with some cows and a calf, all so tired with tramping over the lava that they only managed to keep just out of our way. They usually keep near the mountain top in the daytime for fear of the hunters, and come down at night to feed. About 11,000 were shot and lassoed last year. Mr. S--- says that they don't need any water but that of the dew-drenched grass, and that horses reared on the mountains refuse to drink, and are scared by the sight of pools or running streams. Unlike horses I saw at Waikiki, which shut their eyes and plunged their heads into water up to their ears, in search of a saltish weed which grows in the lagoons. The actual forest, which is principally koa, ceases at a height of about 6000 feet, but a deplorable vegetation beginning with mamane scrub, and ending with withered wormwood and tufts of coarse grass, straggles up 3000 feet higher, and a scaly orange lichen is found in rare pitches at a height of 11,000 feet. The side of Mauna Kea towards Waimea is precipitous and inaccessible, but to our powerful mountain horses the ascent from Kalaieha presented no difficulty. We rode on hour after hour in intense cold, till we reached a height where the last stain of lichen disappeared, and the desolation was complete and oppressive. This area of tufa cones, dark and grey basalt, clinkers, scoriae, fine ash, and ferruginous basalt, is something gigantic. We were three hours in ascending through it, and the eye could at no time take in its limit, for the mountain which from any point of view below appears as a well defined dome with a ragged top, has at the summit the aspect of a ridge, or rather a number of ridges, with between 20 and 30 definite peaks, varying in height from 900 to 1400 feet. Among these cones are large plains of clinkers and fine gravel, but no lava-streams, and at a height of 12,000 feet the sides of some of the valleys are filled up with snow, of a purity so immaculate and a brilliancy so intense as the fierce light of the tropical sun beat upon it, that I feared snow-blindness. We ascended one of the smaller cones which was about 900 feet high, and found it contained a crater of nearly the same depth, with a very even slope, and lined entirely with red ash, which at the bottom became so bright and fiery-looking that it looked as if the fires, which have not burned for ages, had only died out that morning. After riding steadily for six hours, our horses, snorting and panting, and plunging up to their knees in fine volcanic ash, and halting, trembling and exhausted, every few feet, carried us up the great tufa cone which crowns the summit of this vast fire-flushed, fire-created mountain, and we dismounted in deep snow on the crest of the highest peak in the Pacific, 13,953 feet above the sea. This summit is a group of six red tufa cones, with very little apparent difference in their altitude, and with deep valleys filled with red ash between them. The terminal cone on which we were has no cavity, but most of those forming the group, as well as the thirty which I counted around and below us, are truncated cones with craters within, and with outer slopes, whose estimated angle is about 30 degrees. On these slopes the snow lay heavily. In coming up we had had a superb view of Mauna Loa, but before we reached the top, the clouds had congregated, and lay in glistening masses all round the mountain about half-way up, shutting out the smiling earth, and leaving us alone with the view of the sublime desolation of the volcano. We only remained an hour on the top, and came down by a very circuitous route, which took us round numerous cones, and over miles of clinkers varying in size from a ton to a few ounces, and past a lake the edges of which were frozen, and which in itself is a curiosity, as no other part of the mountain "holds water." Not far off is a cave, a lava-bubble, in which the natives used to live when they came up here to quarry a very hard adjacent phonolite for their axes and other tools. While the others poked about, I was glad to make it a refuge from the piercing wind. Hundreds of unfinished axes lie round the cave entrance, and there is quite a large mound of unfinished chips. This is a very interesting spot to Hawaiian antiquaries. They argue, from the amount of the chippings, that this mass of phonolite was quarried for ages by countless generations of men, and that the mountain top must have been upheaved, and the island inhabited, in a very remote past. The stones have not been worked since Captain Cook's day; yet there is not a weather-stain upon them, and the air is so dry and rarified that meat will keep fresh for three months. I found a mass of crystals of the greenish volcanic glass, called olivine, imbedded in a piece of phonolite which looked as blue and fresh as if only quarried yesterday. We travelled for miles through ashes and scoriae, and then descended into a dense afternoon fog; but Mr. S. is a practised mountaineer, and never faltered for a moment, and our horses made such good speed that late in the afternoon we were able to warm ourselves by a gallop, which brought us in here ravenous for supper before dark, having ridden for thirteen hours. I hope I have made it clear that the top of this dead volcano, whether cones or ravines, is deep soft ashes and sand. To-morrow morning I intend to ride the thirty miles to Waimea with two native women, and the next day to go off on my adventurous expedition to Hilo, for which I have bought for $45 a big, strong, heavy horse, which I have named Kahele. He has the poking head and unmistakable gait of a bullock horse, but is said to be "a good traveller." I.L.B. LETTER XXVI. "MY CAMP," HAWAIIAN SLOPES. May 21. This is the height of enjoyment in travelling. I have just encamped under a lauhala tree, with my saddle inverted for a pillow, my horse tied by a long lariat to a guava bush, my gear, saddle-bags, and rations for two days lying about, and my saddle blanket drying in the sun. Overhead the sun blazes, and casts no shadow; a few fleecy clouds hover near him, and far below, the great expanse of the Pacific gleams in a deeper blue than the sky. Far above, towers the rugged and snow-patched, but no longer mysterious dome of Mauna Loa; while everywhere, ravines, woods, waterfalls, and stretches of lawn- like grass delight the eye. All green that I have ever seen, of English lawns in June, or Alpine valleys, seems poor and colourless as compared with the dazzling green of this sixty-five miles. It is a joyous green, a glory. Whenever I look up from my writing, I ask, Was there ever such green? Was there ever such sunshine? Was there ever such an atmosphere? Was there ever such an adventure? And Nature--for I have no other companion, and wish for none--answers, "No." The novelty is that I am alone, my conveyance my own horse; no luggage to look after, for it is all in my saddle-bags; no guide to bother, hurry, or hinder me; and with knowledge enough of the country to stop when and where I please. A native guide, besides being a considerable expense, is a great nuisance; and as the trail is easy to find, and the rivers are low, I resolved for once to taste the delights of perfect independence! This is a blessed country, for a lady can travel everywhere in absolute security. My goal is the volcano of Kilauea, with various diverging expeditions, involving a ride of about 350 miles; but my health has so wonderfully improved, that it is easier to me now to ride forty miles in a day than ten some months ago. You have no idea of the preparations required for such a ride, and the importance which "littles" assume. Food for two days had to be taken, and all superfluous weight to be discarded, as every pound tells on a horse on a hard journey. My saddle-bags contain, besides "Sunday clothes," dress for any "gaieties" which Hilo may offer; but I circumscribed my stock of clothes as much as possible, having fallen into the rough-and-ready practice of washing them at night, and putting them on unironed in the morning. I carry besides, a canvas bag on the horn of my saddle, containing two days' provender, and a knife, horse-shoe nails, glycerine, thread, twine, leather thongs, with other little et ceteras, the lack of which might prove troublesome, a thermometer and aneroid in a leather case, and a plaid. I have discarded, owing to their weight, all the well-meant luxuries which were bestowed upon me, such as drinking cups, flasks, etnas, sandwich cases, knife cases, spoons, pocket mirrors, etc. The inside of a watchcase makes a sufficient mirror, and I make a cup from a kalo leaf. All cases are a mistake,--at least I think so, as I contemplate my light equipment with complacency. Yesterday's dawn was the reddest I have seen on the mountains, and the day was all the dawn promised. A three-mile gallop down the dewy grass, and slackened speed through the bush, brought me once again to the breezy slopes of Hamakua, and the trail I travelled in February, with Deborah and Kaluna. Though as green then as now, it was the rainy season, a carnival of rain and mud. Somehow the summer does make a difference, even in a land without a winter. The temperature was perfect. It was dreamily lovely. No song of birds, or busy hum of insects, accompanied the rustle of the lauhala leaves and the low murmur of the surf. But there is no hot sleep of noon here--the delicious trades keep the air always wakeful. When the gentleman who guided me through the bush left me on the side of a pali, I discovered that Kahele, though strong, gentle, and sure-footed, possesses the odious fault known as balking, and expressed his aversion to ascend the other side in a most unmistakable manner. He swung round, put his head down, and no amount of spurring could get him to do anything but turn round and round, till the gentleman, who had left me, returned, beat him with a stick, and threw stones at him, till he got him started again. I have tried coaxing him, but without result, and have had prolonged fights with him in nearly every gulch, and on the worst pali of all he refused for some time to breast a step, scrambled round and round in a most dangerous place, and slipped his hind legs quite over the edge before I could get him on. His sociability too is ridiculously annoying. Whenever he sees natives in the distance, he neighs, points his ears, holds up his heavy head, quickens his pace, and as soon as we meet them, swings round and joins them, and can only be extricated after a pitched battle. On a narrow bridge I met Kaluna on a good horse, improved in manners, appearance, and English, and at first he must have thought that I was singularly pleased to see him, by my turning round and joining him at once; but presently, seeing the true state of the case, he belaboured Kahele with a heavy stick. The animal is very gentle, and companionable, and I dislike to spur him; besides, he seems insensible to it; so the last time I tried Rarey's plan, and bringing his head quite round, twisted the bridle round the horn of the saddle, so that he had to turn round and round for my pleasure, rather than to indulge his own temper, a process which will, I hope, conquer him mercifully. But in consequence of these battles, and a halt which I made, as now, for no other purpose than to enjoy my felicitous circumstances, the sun was sinking in a mist of gold behind Mauna Loa long before I reached the end of my day's journey. It was extremely lovely. A heavy dew was falling, odours of Eden rose from the earth, colours glowed in the sky, and the dewiest and richest green was all round. It was eerie, but delightful. There were several gulches to cross after the sun had set, and a silence, which was almost audible, reigned in their leafy solitudes. It was quite dark when I reached the trail which dips over the great pali of Laupahoehoe, 700 feet in height; but I found myself riding carelessly down what I hardly dared to go up, carefully and in company, four months before. But whatever improvement time has made in my health and nerves, it has made none in this wretched zoophyte village. Leading Kahele, I groped about till I found the house of the widow Honolulu, with whom I had lodged before, and presently all the natives assembled to stare at me. After rubbing my horse and feeding him on a large bundle of ti leaves that I had secured on the road, I took my own meal as a spectacle. Two old crones seized on my ankles, murmuring lomi, lomi, and subjected them to the native process of shampooing. They had unrestrained curiosity as to the beginning and end of my journey. I said "Waimea, Hamakua," when they all chorused, "Maikai;" for a ride of forty miles was not bad for a wahine haole. I said, "Wai, lio," (water for the horse), when they signified that there was only some brackish stuff unfit for drinking. In spite of the garrulous assemblage, I was asleep before eight, and never woke till I found myself in a blaze of sunshine this morning, and in perfect solitude. I got myself some breakfast, and then looked about the village for some inhabitants, but found none, except an unhappy Portuguese with one leg, and an old man who looked like a leper, to whom I said, "Ko" (cane) "lio" (horse), exhibiting a rial at the same time, on which he cut me a large bundle, and I sat on a stone and watched Kahele as he munched it for an hour and a half. It was very hot and serene down there between those palis 700 and 800 feet high. The huts of the village were all shut, and not a creature stirred. The palms above my head looked is if they had always been old, and there was no movement among their golden plumes. The sea itself rolled shorewards more silently and lazily than usual. An old dog slept in the sunshine, and whenever I moved, by a great effort, opened one eye. The man who cut the cane fell asleep on the grass. Kahele ate as slowly as if he had resolved to try my patience, and be revenged on me for my conquest of him yesterday, and his heavy munching was the only vital sound. I got up and walked about to assure myself that I was awake, saddled and bridled the horse, and mounted the great southward pali, thankful to reach the breeze and the upper air in full possession of my faculties, after the torpor and paralysis of the valley below. Never were waters so bright or stretches of upland lawns so joyous as to-day, or the forest entanglements so entrancing. The beautiful Eugenia malaccensis is now in full blossom, and its stems and branches are blazing in all the gulches, with bunches of rose- crimson stamens borne on short spikelets. HILO. HAWAII, May 24th. Once more I am in dear beautiful Hilo. Death entered my Hawaiian "home" lately, and took "Baby Bell" away, and I miss her sweet angel-presence at every turn; but otherwise there are no changes, and I am very happy to be under the roof of these dear friends again, and indeed each tree, flower, and fern in Hilo is a friend. I would not even wish the straggling Pride of India, and over- abundant lantana, away from this fairest of the island Edens. I wish I could transport you here this moment from our sour easterly skies to this endless summer and endless sunshine, and shimmer of a peaceful sea, and an atmosphere whose influences are all cheering. Though from 13 to 16 feet of rain fall here in the year the air is not damp. Wet clothes hung up in the verandah even during rain, dry rapidly, and a substance so sensitive to damp as botanical paper does not mildew. I met Deborah on horseback near Onomea, and she told me that the Austins were expecting me, and so I spent three days very pleasantly with them on my way here. I.L.B. That old Kilauea has just come in, and has brought the English mail, and a United States mail, an event which sets Hilo agog. Then for a few hours its still, drowsy life becomes galvanized, and people really persuade themselves that they have something to do, and all the foreigners write letters hastily, or add postscripts to those already written, and lose the mail, and rush down frantically to the beach to send their late letters by favour of the obliging purser. The mail to-day was an event to me, as it has brought your long- looked-for letters. LETTER XXVII. HILO. June 1. Mr. and Mrs. Severance and I have just returned from a three-days' expedition to Puna in the south of Hawaii, and I preferred their agreeable company even to solitude! My sociable Kahele was also pleased, and consequently behaved very well. We were compelled to ride for twenty-three miles in single file, owing to the extreme narrowness of the lava track, which has been literally hammered down in some places to make it passable even for shod horses. We were a party of four, and a very fat policeman on a very fat horse brought up the rear. At some distance from Hilo there is a glorious burst of tropical forest, and then the track passes into green grass dotted over with clumps of the pandanus and the beautiful eugenia. In that hot dry district the fruit was already ripe, and we quenched our thirst with it. The "native apple," as it is called, is of such a brilliant crimson colour as to be hardly less beautiful than the flowers. The rind is very thin, and the inside is white, juicy, and very slightly acidulated. We were always near the sea, and the surf kept bursting up behind the trees in great snowy drifts, and every opening gave us a glimpse of deep blue water. The coast the whole way is composed of great blocks of very hard black lava, more or less elevated, upon which the surges break in perpetual thunder. Suddenly the verdure ceased, and we emerged upon a hideous scene, one of the many lava flows from Kilauea, an irregular branching stream, about a mile broad. It is suggestive of fearful work on the part of nature, for here the volcano has not created but destroyed. The black tumbled sea mocked the bright sunshine, all tossed, jagged, spiked, twirled, thrown heap on heap, broken, rifted, upheaved in great masses, burrowing in ravines of its own making, full of broken bubble caves, and torn by a-a streams. Close to the track crystals of olivine lie in great profusion, and in a few of the crevices there are young plants of a fern which everywhere has the audacity to act as the herald of vegetation. Beyond this desert the country is different in its features from the rest of the island, a green smiling land of Beulah, varied by lines of craters covered within and without with vegetation. For thirty miles the track passes under the deep shade of coco palms, of which Puna is the true home; and from under their feathery shadow, and from amidst the dark leafage of the breadfruit, gleamed the rose- crimson apples of the eugenia, and the golden balls of the guava. I have not before seen this exquisite palm to advantage, for those which fringe the coast have, as compared with these, a look of tattered, sombre, harassed antiquity. Here they stood in thousands, young as well as old, their fronds gigantic, their stems curving every way, and the golden light, which is peculiar to them, toned into a golden green. They were loaded with fruit in all stages, indeed it is produced in such abundance that thousands of nuts lie unheeded on the ground. Animals, including dogs and cats, revel in the meat, and in the scarcity of good water the milk is a useful substitute. Late in the afternoon we reached our destination, a comfortable frame house, on one of those fine natural lawns in which Hawaii abounds. A shower at seven each morning keeps Puna always green. Our kind host, a German, married to a native woman, served our meals in a house made of grass and bamboo; but the wife and children, as is usual in these cases, never appeared at table, and contented themselves with contemplating us at a great distance. The next afternoon we rode to one of the natural curiosities of Puna, which gave me intense pleasure. It lies at the base of a cone crowned with a heiau and a clump of coco palms. Passing among bread-fruit and guavas into a palm grove of exquisite beauty, we came suddenly upon a lofty wooded cliff of hard basaltic rock, with ferns growing out of every crevice in its ragged but perpendicular sides. At its feet is a cleft about 60 feet long, 16 wide, and 18 deep, full of water at a temperature of 90 degrees. This has an absolute transparency of a singular kind, and perpetrates wonderful optical illusions. Every thing put into it is transformed. The rocks, broken timber, and old cocoa nuts which lie below it, are a frosted blue; the dusky skins of natives are changed to alabaster; and as my companion, in a light print holuku, swam to and fro, her feet and hands became like polished marble tinged with blue, and her dress floated through the water as if woven of blue light. Everything about this spring is far more striking and beautiful than the colour in the blue grotto of Capri. It is heaven in the water, a jewelled floor of marvels, "a sea of glass," "like unto sapphire," a type, perhaps, of that on which the blessed stand before the throne of God. Above, the feathery palms rose into the crystalline blue, and made an amber light below, and all fair and lovely things were mirrored in the wonderful waters. The specific gravity must be much greater than that of ordinary water, for it did not seem possible to sink, or even be thoroughly immersed in it. The mercury in the air was 79 degrees, but on coming out of the water we felt quite chilly. I like Puna. It is like nothing else, but something about it made us feel as if we were dwelling in a castle of indolence. I developed a capacity for doing nothing, which horrified me, and except when we energised ourselves to go to the hot spring, my companions and I were content to dream in the verandah, and watch the lengthening shadows, and drink cocoa-nut milk, till the abrupt exit of the sun startled us, and we saw the young moon carrying the old one tenderly, and a fitful glare 60 miles away, where the solemn fires of Mauna Loa are burning at a height of nearly 14,000 feet. HILO. There are many "littles," but few "mickles" here. It is among the last that two foreign gentlemen have successfully accomplished the ascent of Mauna Loa, and the mystery of its fires is solved. I write "successfully," as they went up and down in safety, but they were involved in a series of pilikias: girths, stirrup-leathers, and cruppers slipping and breaking, and their sufferings on the summit from cold and mountain sickness appear to have been nearly incapacitating. Although much excited, they are collected enough to pronounce it "the most sublime sight ever seen." They, as well as several natives who have passed by Kilauea, report it as in full activity, which bears against the assertion that the flank crater becomes quiet when the summit crater is active. Another and sadder "mickle" has been the departure of ten lepers for Molokai. The Kilauea, with the Marshal, and Mr. Wilder who embodies the Board of Health, has just left the bay, taking away forty lepers on this cruise; and the relations of those who have been taken from Hilo are still howling on the beach. When one hears the wailing, and sees the temporary agony of the separated relatives, one longs for "the days of the Son of Man," and that his healing touch, as of old in Galilee, might cleanse these unfortunates. Nine of the lepers were sent on board from the temporary pest-house, but their case, though deeply commiserated, has been overshadowed by that of the talented half-white, "Bill Ragsdale," whom I mentioned in one of my earlier letters, and who is certainly the most "notorious" man in Hilo. He has a remarkable gift of eloquence, both in English and Hawaiian: a combination of pathos, invective, and sarcasm; and his manner, though theatrical, is considered perfect by his native admirers. His moral character, however, has been very low, which makes the outburst of feeling at his fate the more remarkable. Yesterday, he wrote a letter to Sheriff Severance, giving himself up as a leper to be dealt with by the law, expressing himself as ready to be expatriated to-day, but requesting that he might not be put into the leper-house, and that he might go on board the steamer alone. The fact of his giving himself up excited much sympathy, as, in his case, the signs of the malady are hardly apparent, and he might have escaped suspicion for some time. He was riding about all this morning, taking leave of people, and of the pleasant Hilo lanes, which he will never see again, and just as the steamer was weighing anchor, walked down to the shore as carefully dressed as usual, decorated with leis of ohia and gardenia, and escorted by nearly the whole native population. On my first landing here, the glee club, singing and flower-clad, went out to meet him; now tears and sobs accompanied him, and his countrymen and women clung to him, kissing him, to the last moment, whilst all the foreigners shook hands as they offered him their good wishes. He made a short speech in native, urging quiet submission to the stringent measures which government is taking in order to stamp out leprosy, and then said a few words in English. His last words, as he stepped into the boat, were to all: "Aloha, may God bless you, my brothers," and then the whale boat took him the first stage towards his living grave. He took a horse, a Bible, and some legal books with him; and, doubtless, in consideration of the prominent positions he has filled, specially that of interpreter to the Legislature, unusual indulgence will be granted to him. At the weekly prayer meeting held this evening in the foreign church, the medical officer gave a very pathetic account of his interview with him this morning, in which he had feelingly requested the prayers of the church. It was with unusual fervour afterwards that prayer was offered, not for him only, but for "all those who, living, have this day been consigned to the oblivion of the grave, and for the five hundred of our fellow-subjects now suffering on Molokai." A noble instance of devotion has just been given by Father Damiens, a Belgian priest, who has gone to spend his life amidst the hideous scenes, and the sickness and death of the ghastly valley of Kalawao. I.L.B. A CHAPTER ON THE LEPER SETTLEMENT ON MOLOKAI. In 1865, the Hawaiian Legislature, recognizing the disastrous fact that leprosy is at once contagious and incurable, passed an act to prevent its spread, and eventually the Board of Health established a leper settlement on the island of Molokai for the isolation of lepers. In carrying out the painful task of weeding out and exiling the sufferers, the officials employed met with unusual difficulties; and the general foreign community was not itself aware of the importance of making an attempt to "stamp out" the disease, until the beginning of Lunalilo's reign, when the apparently rapid spread of leprosy, and sundry rumours that others than natives were affected by it, excited general alarm, and not unreasonably, for medical science, after protracted investigation, knows less of leprosy than of cholera. Nor are medical men wholly agreed as to the manner in which infection is communicated; and, as the white residents on the islands associate very freely and intimately with the natives, eating poi out of their calabashes, and sleeping in their houses and on their mats, there was just cause for uneasiness. The natives themselves have been, and still are, perfectly reckless about the risk of contagion, and although the family instinct among them is singularly weak, the gregarious or social instinct is singularly strong, and it has been found impossible to induce them to give up smoking the pipes, wearing the clothes, and sleeping on the mats of lepers, which three things are universally regarded by medical men as undoubted sources of infection. At the beginning of 1873, it was estimated that nearly 400 lepers were scattered up and down the islands, living among their families and friends, and the healthy associated with them in complete apathy or fatalism. However bloated the face and glazed the eyes, or however swollen or decayed the limbs were, the persons so afflicted appeared neither to scare nor disgust their friends, and, therefore, Hawaii has absolutely needed the coercive segregation of these living foci of disease. When the search for lepers was made, the natives hid their friends away under mats, and in forests and caves, till the peril of separation was over, and if they sought medical advice, they rejected foreign educated aid in favour of the highly paid services of Chinese and native quacks, who professed to work a cure by means of loathsome ointments and decoctions, and abominable broths worthy of the witches' cauldron. However, as the year passed on, lepers were "informed against," and it became the painful duty of the sheriffs of the islands, on the statement of a doctor that any individual was truly a leper, to commit him for life to Molokai. Some, whose swollen faces and glassy goggle eyes left no room for hope of escape, gave themselves up; and few, who, like Mr. Ragsdale, might have remained among their fellows almost without suspicion, surrendered themselves in a way which reflects much credit upon them. Mr. Park, the Marshal, and Mr. Wilder, of the Board of Health, went round the islands repeatedly in the Kilauea, and performed the painful duty of collecting the victims, with true sympathy and kindness. The woe of those who were taken, the dismal wailings of those who were left, and the agonised partings, when friends and relatives clung to the swollen limbs and kissed the glistering bloated faces of those who were exiled from them for ever, I shall never forget. There were no individual distinctions made among the sufferers. Queen Emma's cousin, a man of property, and Mr. Ragsdale, the most influential lawyer among the half-whites, shared the same doom as poor Upa, the volcano guide, and stricken Chinamen and labourers from the plantations. Before the search slackened, between three and four hundred men, women, and children were gathered out from among their families, and placed on Molokai. Between 1866 and April 1874, eleven hundred and forty-five lepers, five hundred and sixty of whom were sent from Kahili in the spring of 1872, have arrived on Molokai, of which number four hundred and forty-two have died, the majority of the deaths having occurred since the beginning of Lunalilo's reign, when the work of segregation was undertaken in earnest. At the present time the number on the island is 703, including 22 children. These unfortunates are necessarily pauperised, and the small Hawaiian kingdom finds itself much burdened by their support. The strain on the national resources is very great, and it is not surprising that officials called upon to meet such a sad emergency should be assailed in all quarters of the globe by sentimental criticism and misstatements regarding the provision made for the lepers on Molokai. Most of these are unfounded, and the members of the Board of Health deserve great credit both for their humanity and for their prompt and careful attention to the complaints made by the sufferers. At present the two obvious blots on the system are, the insufficient house accommodation, involving a herding together which is repulsive to foreign, though not to native, ideas; and the absence of a resident physician to prescribe for the ailments from which leprosy is no exemption. Molokai, the island of exile, is Molokai aina pali, "the land of precipices," in the old native meles, and its walls of rock rise perpendicularly from the sea to a height varying from 1000 to 2500 feet, in extreme grandeur and picturesqueness, and are slashed, as on Hawaii, by gulches opening out on natural lawns on the sea level. The place chosen for the centralization and segregation of leprosy is a most singular plain of about 20,000 acres, hemmed in between the sea and a precipice 2000 feet high, passable only where a zigzag bridle track swings over its face, so narrow and difficult that it has been found impossible to get cattle down over it, so that the leper settlement below has depended for its supplies of fresh meat upon vessels. The settlement is accessible also by a very difficult landing at Kalaupapa on the windward side of Molokai. Three miles inland from Kalaupapa is the leper village of Kalawao, which may safely be pronounced one of the most horrible spots on all the earth; a home of hideous disease and slow coming death, with which science in despair has ceased to grapple; a community of doomed beings, socially dead, "whose only business is to perish;" wifeless husbands, husbandless wives, children without parents, and parents without children; men and women who have "no more a portion for ever in anything that is done under the sun," condemned to watch the repulsive steps by which each of their doomed fellows passes down to a loathsome death, knowing that by the same they too must pass. A small stone church near the landing, and another at Kalawao, tell of the extraordinary devotion of a Catholic priest, who, with every prospect of advancement in his Church, and with youth, culture, and refinement to hold him back from the sacrifice, is in this hideous valley, a self exiled man, for Christ's sake. It was singular to hear the burst of spontaneous admiration which his act elicited. No unworthy motives were suggested, all envious speech was hushed; it was almost forgotten by the most rigid Protestants that Father Damiens, who has literally followed the example of Christ by "laying down his life for the brethren," is a Romish priest, and an intuition, higher than all reasoning, hastened to number him with "the noble army of martyrs." In Kalawao are placed not only the greater number of the lepers, but the hospital buildings. Most of the victims are of the poorer classes and live in brown huts; but two of rank, Mrs. Napela and the Hon. P. Y. Kaeo, Queen Emma's cousin, have neat wooden cottages on the way from the landing, with every comfort which their means can provide for them. The hospital buildings are about twelve in number, well and airily situated on a height; they are built of wood thoroughly whitewashed, and are enclosed by a fence. Although it is hoped that a leper hospital is not to be a permanent institution of the kingdom, the soft green grass of the enclosure has been liberally planted with algaroba trees, which in a year or two will form a goodly shade, and water has been brought in from a distance at considerable expense, so that an abundant supply is always at hand. The lepers are dying fast, and the number of advanced cases in the hospital averages forty. In the centre of the hospital square there are the office buildings, including the dispensary, which is well supplied with medicines, so that in the absence of a doctor, common ailments may be treated by an intelligent English leper. The superintendent's office, where the accounts and statistics of the settlement are kept, and where the leper governor holds his leper court, and the post-office, are also within the enclosure; but the true governor and law-giver is Death. When Mr. Ragsdale left Hilo as a leper, the course he was likely to take on Molokai could not be accurately forecasted; and it was felt that the presence in the leper community of a man of his gift of eloquence and influence might either be an invaluable assistance to the government, or else a serious embarrassment. In every position he had hitherto occupied, he had acquired and retained a remarkable notoriety; and no stranger could visit the islands without hearing of poor "Bill Ragsdale's" gifts, and the grievous failings by which they were accompanied. Hitherto the hopes of his well wishers have been fulfilled, and the government has found in him a most energetic as well as prudent agent. "It is better to be first in Britain than second in Rome;" and probably this unfortunate man, superintendent of the leper settlement, and popularly known as "Governor Ragsdale," has found a nobler scope for his ambition among his doomed brethren than in any previous position. His remarkable power of influencing his countrymen is at present used for their well being; and though his authority is practically almost absolute, owing to the isolation of the community, and its position almost outside the operation of law, he has hitherto used it with good faith and moderation. He is nominally assisted in his duties by a committee of twenty chosen from among the lepers themselves; but from his superior education and native mental ascendancy, all immediate matters in the settlement are decided by his judgment alone. The rations of food are ample and of good quality, and notwithstanding the increase in the number of lepers, and the difficulty of communication, there has not been any authenticated case of want. Each leper receives weekly 21 lbs. of paiai, and from 5 to 6 of beef, and when these fail to be landed, 9 lbs. of rice, 1 lb. of sugar, and 4 lbs. of salmon. Soap and clothing are also supplied; but, for all beyond these necessaries, the lepers are dependent on their own industry, if they are able to exercise it, and the kindness of their friends. Coffee, tobacco, pipes, extra clothing, knives, toys, books, pictures, working implements and materials, have all been possessed by them in happier days; and though packages of such things have been sent by the charitable for distribution by Father Damiens, it is not possible for island benevolence fully to meet an emergency and needs so disproportionate to the population and resources of the kingdom. Besides the two Catholic churches, there are a Protestant chapel, with a pastor, himself a leper, who is a regularly ordained minister of the Hawaiian Board, and two school-houses, where the twenty-two children of the settlement receive instruction in Hawaiian from a leper teacher. There is a store, too, where those who are assisted by their friends can purchase small luxuries, which are sold at just such an advance on cost as is sufficient to clear the expense of freight. The taste for ornament has not died out in either sex, and women are to be seen in Kalawao, hideous and bloated beyond description, decorated with leis of flowers, and looking for admiration out of their glazed and goggle eyes. King Kalakaua and Queen Kapiolani have paid a visit to the settlement, and were received with hearty alohas, and the music of a leper band. The king made a short address to the lepers, the substance of which was "that his heart was grieved with the necessity which had separated these, his subjects, from their homes and families, a necessity which they themselves recognised and acquiesced in, and it should be the earnest desire of himself and his government to render their condition in exile as comfortable as possible." While he spoke, though it is supposed that a merciful apathy attends upon leprosy, his hideous audience showed signs of deep feeling, and many shed tears at his thoughtfulness in coming to visit those, who, to use their own touching expression, were "already in the grave." The account which follows is from the pen of a gentleman who accompanied the king, and visited the hospital on the same occasion, in company with two members of the Board of Health. "As our party stepped on shore, we found the lepers assembled to the number of two or three hundred--there are 697 all told in the settlement--for they had heard in advance of our coming, and our ears were greeted with the sound of lively music. This proceeded from the 'band,' consisting of a drum, a fife, and two flutes, rather skilfully played upon by four young lads, whose visages were horribly marked and disfigured with leprosy. The sprightly airs with which these poor creatures welcomed the arrival of the party, sounded strangely incongruous and out of place, and grated harshly upon our feelings. And then as we proceeded up the beach, and the crowd gathered about us, eager and anxious for a recognition or a kind word of greeting--oh, the repulsive and sickening libels and distorted caricatures of the human face divine upon which we looked! And as they evidently read the ill-concealed aversion in our countenances, they withdrew the half-proffered hand, and slunk back with hanging heads. They felt again that they were lepers, the outcasts of society, and must not contaminate us with their touch. A few cheerful words of inquiry from the physician, Dr. Trousseau, addressed to individuals as to their particular cases, broke the embarrassment of this first meeting, and soon the crowd were chatting and laughing just like any other crowd of thoughtless Hawaiians, and with but few exceptions, these unfortunate exiles showed no signs of the settled melancholy that would naturally be looked for from people so hopelessly situated. Very happy were they when spoken to, and quite ready to answer any questions. We saw numbers whom we had known in years past, and who, having disappeared, we had thought dead. One we had known as a Representative, and a very intelligent one, too, in the Legislature of 1868. On greeting him as an old-time acquaintance, he observed, 'Yes, we meet again--in this living grave!' He is a man of no little consideration among the people, being entrusted by the Board of Health with the care of the store which is kept here for the sale of such goods as the people require. All do not appear to be lepers who are leprous. We saw numbers who might pass along our streets any day without being suspected of the taint. They had it, however, in one way or another. Sometimes on the extremities only, eating away the flesh and rotting the bones of the hands or feet; and sometimes only appearing in black and indurated spots on the skin, noticed only on a somewhat close examination. This last sort is said to be the worst, as being most surely fatal and easiest transmitted. We saw women who had the disease in this stage, walking about, whom it was difficult to believe were lepers. "If our sensibilities were shocked at the sight of the crowd of lepers we had met at the beach, walking about in physical strength and activity, how shall we describe our sensations in looking upon these loathsome creatures in the hospital, in whom it was indeed hard to recognise anything human? The rooms were cleanly kept and well ventilated, but the atmosphere within was pervaded with the sickening odour of the grave. At each end, squatted or lying prone on their respective mats or mattresses, were the yet breathing corpses of lepers in the last stages of various forms of the disease, who glanced inquisitively at us for a moment out of their ghoul-like eyes--those who were not already beyond seeing--and then withdrew within their dreadful selves. Was there ever a more pitiful sight? "In one room we saw a sight that will ever remain fixed indelibly on the tablets of memory. A little blue-eyed, flaxen haired child, apparently three or four years old, a half-caste, that looked up at us with an expression of timorous longing to be caressed and loved; but alas, in its glassy eyes and transparent cheeks were the unmistakable signs of the curse--the sin of the parents visited upon the child! "In another room was one--a mass of rotting flesh, with but little semblance of humanity remaining--who was dying, and whose breath came hurried and obstructed. A few hours at most, and his troubles would be over, and his happy release arrive. There had been fourteen deaths in the settlement during the previous fortnight. On the day of our visit there were fifty-eight inmates of the hospital." Though the lifting of the veil of mystery which hangs over the death valley of Molokai discloses some of the most woeful features of the curse, it is a relief to know the worst, and that the poor leprous outcasts in their "living grave" are not outside the pale of humanity and a judicious philanthropy. All that can be done for them is to encourage their remaining capacities for industry, and to smooth, as far as is possible, the journey of death. The Hawaiian Government is doing its best to "stamp out" the disease, and to provide for the comfort of those who are isolated; and, with the limited means at its disposal, has acted with an efficiency and humanity worthy of the foremost of civilised countries. LETTER XXVIII. HILO. June 2nd. Often since I finished my last letter has Hazael's reply to Elisha occurred to me, "Is thy servant a dog, that he should do this thing?" For in answer to people who have said, "I hope nothing will induce you to attempt the ascent of Mauna Loa," I always said, "Oh, dear, no! I should never dream of it;" or, "Nothing would persuade me to think of it!" This morning early, Mr. Green came in, on his way to Kilauea, to which I was to accompany him, and on my casually remarking that I envied him his further journey, he at once asked me to join him, and I joyfully accepted the invitation! For, indeed, my heart has been secretly set on going, and I have had to repeat to myself fifty times a day, "no, I must not think of it, for it is impossible." Mr. Green is going up well equipped with a tent, horses, a baggage mule, and a servant, and is confident of being able to get a guide and additional mules fifty miles from Hilo. I had to go to the Union School examination where the Hilo world was gathered, but I could think of nothing but the future; and I can hardly write sense, the prospect of the next week is so exciting, and the time for making preparations is so short. It is an adventurous trip anyhow, and the sufferings which our predecessors have undergone, from Commodore Wilkes downwards, make me anxious not to omit any precaution. The distance which has to be travelled through an uninhabited region, the height and total isolation of the summit, the uncertainty as to the state of the crater, and the duration of its activity, with the possibility of total failure owing to fog or strong wind, combine to make our ascent an experimental trip. The news of the project soon spread through the village, and as the ascent has only once been performed by a woman, the kindly people are profuse in offers of assistance, and in interest in the journey, and every one is congratulating me on my good fortune in having Mr. Green for my travelling companion. I have hunted all the beach stores through for such essentials as will pack into small compass, and every one said "So you are going to 'the mountain;' I hope you'll have a good time;" or, "I hope you'll have the luck to get up." Among the friends of my hosts all sorts of useful articles were produced, a camp kettle, a camping blanket, a huge Mexican poncho, a cardigan, capacious saddlebags, etc. Nor was Kahele forgotten, for the last contribution was a bag of oats! The greatest difficulty was about warm clothing, for in this perfect climate, woollen underclothing is not necessary as in many tropical countries, but it is absolutely essential on yonder mountain, and till late in the afternoon the best intentions and the most energetic rummaging in old trunks failed to produce it. At last Mrs. ---, wife of an old Scotch settler, bestowed upon me the invaluable loan of a stout flannel shirt, and a pair of venerable worsted stockings, much darned, knitted in Fifeshire a quarter of a century ago. When she brought them, the excellent lady exclaimed, "Oh, what some people will do!" with an obvious personal reference. She tells us that her husband, who owns the ranch on the mountain at which we are to stay the last night, has been obliged to forbid any of his natives going up as guides, and that she fears we shall not get a guide, as the native who went up with Mr. Whyte suffered so dreadfully from mountain sickness, that they were obliged to help him down, and he declares that he will not go up again. Mr. Whyte tells us that he suffered himself from vomiting and vertigo for fourteen hours, and severely from thirst also, as the water froze in their canteens; but I am almost well now, and as my capacity for "roughing it" has been severely tested, I hope to "get on" much better. A party made the ascent nine months ago, and the members of it also suffered severely, but I see no reason why cautious people, who look well to their gear and clothing, and are prudent with regard to taking exercise at the top, should suffer anything worse than the inconveniences which are inseparable from nocturnal cold at a high elevation. My preparations are completed to-night, the last good wishes have been spoken, and we intend to leave early tomorrow morning. I.L.B. LETTER XXIX. {381} CRATER HOUSE, KILAUEA. June 4th. Once more I write with the splendours of the quenchless fires in sight, and the usual world seems twilight and commonplace by the fierce glare of Halemaumau, and the fitful glare of the other and loftier flame, which is burning ten thousand feet higher in lonely Mokua-weo-weo. Mr. Green and I left Hilo soon after daylight this morning, and made about "the worst time" ever made on the route. We jogged on slowly and silently for thirty miles in Indian file, through bursts of tropical beauty, over an ocean of fern-clad pahoehoe, the air hot and stagnant, the horses lazy and indifferent, till I was awoke from the kind of cautious doze into which one falls on a sure-footed horse, by a decided coolness in the atmosphere, and Kahele breaking into a lumbering gallop, which he kept up till we reached this house, where, in spite of the exercise, we are glad to get close to a large wood fire. Although we are shivering, the mercury is 57 degrees, but in this warm and equable climate, one's sensations are not significant of the height of the thermometer. It is very fascinating to be here on the crater's edge, and to look across its deep three miles of blackness to the clouds of red light which Halemaumau is sending up, but altogether exciting to watch the lofty curve of Mauna Loa upheave itself against the moon, while far and faint, we see, or think we see, that solemn light, which ever since my landing at Kawaihae has been so mysteriously attractive. It is three days off yet. Perhaps its spasmodic fires will die out, and we shall find only blackness. Perhaps anything, except our seeing it as it ought to be seen! The practical difficulty about a guide increases, and Mr. Gilman cannot help us to solve it. And if it be so cold at 4000 feet, what will it be at 14,000? KILAUEA. June 5th. I have no room in my thoughts for anything but volcanoes, and it will be so for some days to come. We have been all day in the crater, in fact, I left Mr. Green and his native there, and came up with the guide, sore, stiff, bruised, cut, singed, grimy, with my thick gloves shrivelled off by the touch of sulphurous acid, and my boots nearly burned off. But what are cuts, bruises, fatigue, and singed eyelashes, in comparison with the awful sublimities I have witnessed to-day? The activity of Kilauea on Jan. 31 was as child's play to its activity to-day: as a display of fireworks compared to the conflagration of a metropolis. THEN, the sense of awe gave way speedily to that of admiration of the dancing fire fountains of a fiery lake; NOW, it was all terror, horror, and sublimity, blackness, suffocating gases, scorching heat, crashings, surgings, detonations; half seen fires, hideous, tortured, wallowing waves. I feel as if the terrors of Kilauea would haunt me all my life, and be the Nemesis of weak and tired hours. We left early, and descended the terminal wall, still as before, green with ferns, ohias, and sandalwood, and bright with clusters of turquoise berries, and the red fruit and waxy blossoms of the ohelo. The lowest depression of the crater, which I described before as a level fissured sea of iridescent lava, has been apparently partially flooded by a recent overflow from Halemaumau, and the same agency has filled up the larger rifts with great shining rolls of black lava, obnoxiously like boa-constrictors in a state of repletion. In crossing this central area for the second time, with a mind less distracted by the novelty of the surroundings, I observed considerable deposits of remarkably impure sulphur, as well as sulphates of lime and alum in the larger fissures. The presence of moisture was always apparent in connexion with these formations. The solidified surges and convolutions in which the lava lies, the latter sometimes so beautifully formed as to look like coils of wire rope, are truly wonderful. Within the cracks there are extraordinary coloured growths, orange, grey, buff, like mineral lichens, but very hard and brittle. The recent lava flow by which Halemaumau has considerably heightened its walls, has raised the hill by which you ascend to the brink of the pit to a height of fully five hundred feet from the basin, and this elevation is at present much more fiery and precarious than the former one. It is dead, but not cold, lets one through into cracks hot with corrosive acid, rings hollow everywhere, and its steep acclivities lie in waves, streams, coils, twists, and tortuosities of all kinds, the surface glazed and smoothish, and with a metallic lustre. Somehow, I expected to find Kilauea as I had left it in January, though the volumes of dense white smoke which are now rolling up from it might have indicated a change; but after the toilsome, breathless climbing of the awful lava hill, with the crust becoming more brittle, and the footing hotter at each step, instead of laughing fire fountains tossing themselves in gory splendour above the rim, there was a hot, sulphurous, mephitic chaos, covering, who knows what, of horror? So far as we could judge, the level of the lake had sunk to about 80 feet below the margin, and the lately formed precipice was overhanging it considerably. About seven feet back from the edge of the ledge, there was a fissure about eighteen inches wide, emitting heavy fumes of sulphurous acid gas. Our visit seemed in vain, for on the risky verge of this crack we could only get momentary glimpses of wallowing fire, glaring lurid through dense masses of furious smoke which were rolling themselves round in the abyss as if driven by a hurricane. After failing to get a better standpoint, we suffered so much from the gases, that we coasted the north, till we reached the south lake, one with the other on my former visit, but now separated by a solid lava barrier about three hundred feet broad, and eighty high. Here there was comparatively little smoke, and the whole mass of contained lava was ebullient and incandescent, its level marked the whole way round by a shelf or rim of molten lava, which adhered to the side, as ice often adheres to the margin of rapids, when the rest of the water is liberated and in motion. There was very little centripetal action apparent. Though the mass was violently agitated it always took a southerly direction, and dashed itself with fearful violence against some lofty, undermined cliffs which formed its southern limit. The whole region vibrated with the shock of the fiery surges. To stand there was "to snatch a fearful joy," out of a pain and terror which were unendurable. For two or three minutes we kept going to the edge, seeing the spectacle as with a flash, through half closed eyes, and going back again; but a few trials, in which throats, nostrils, and eyes were irritated to torture by the acid gases, convinced us that it was unsafe to attempt to remain by the lake, as the pain and gasping for breath which followed each inhalation, threatened serious consequences. With regard to the north lake we were more fortunate, and more persevering, and I regard the three hours we spent by it as containing some of the most solemn, as well as most fascinating, experiences of my life. The aspect of the volcano had altogether changed within four months. At present there are two lakes surrounded by precipices about eighty feet high. Owing to the smoke and confusion, it is most difficult to estimate their size even approximately, but I think that the diameter of the two cannot be less than a fifth of a mile. Within the pit or lake by which we spent the morning, there were no fiery fountains, or regular plashings of fiery waves playing in indescribable beauty in a faint blue atmosphere, but lurid, gory, molten, raging, sulphurous, tormented masses of matter, half seen through masses as restless, of lurid smoke. Here, the violent action appeared centripetal, but with a southward tendency. Apparently, huge bulging masses of a lurid-coloured lava were wallowing the whole time one over another in a central whirlpool, which occasionally flung up a wave of fire thirty or forty feet. The greatest intensity of action was always preceded by a dull throbbing roar, as if the imprisoned gases were seeking the vent which was afforded them by the upward bulging of the wave and its bursting into spray. The colour of the lava which appeared to be thrown upwards from great depths, was more fiery and less gory than that nearer the surface. Now and then, through rifts in the smoke we saw a convergence of the whole molten mass into the centre, which rose wallowing and convulsed to a considerable height. The awful sublimity of what we did see, was enhanced by the knowledge that it was only a thousandth part of what we did not see, mere momentary glimpses of a terror and fearfulness which otherwise could not have been borne. A ledge, only three or four feet wide, hung over the lake, and between that and the comparative terra firma of the older lava, there was a fissure of unknown depth, emitting hot blasts of pernicious gases. The guide would not venture on the outside ledge, but Mr. Green, in his scientific zeal, crossed the crack, telling me not to follow him, but presently, in his absorption with what he saw, called to me to come, and I jumped across, and this remained our perilous standpoint. {388} Burned, singed, stifled, blinded, only able to stand on one foot at a time, jumping back across the fissure every two or three minutes to escape an unendurable whiff of heat and sulphurous stench, or when splitting sounds below threatened the disruption of the ledge: lured as often back by the fascination of the horrors below; so we spent three hours. There was every circumstance of awfulness to make the impression of the sight indelible. Sometimes dense volumes of smoke hid everything, and yet, upwards, from out "their sulphurous canopy" fearful sounds rose, crashings, thunderings, detonations, and we never knew then whether the spray of some hugely uplifted wave might not dash up to where we stood. At other times the smoke partially lifting, but still swirling in strong eddies, revealed a central whirlpool of fire, wallowing at unknown depths, to which the lava, from all parts of the lake, slid centrewards and downwards as into a vortex, where it mingled its waves with indescribable noise and fury, and then, breaking upwards, dashed itself to a great height in fierce, gory, gouts and clots, while hell itself seemed opening at our feet. At times, again, bits of the lake skinned over with a skin of a wonderful silvery, satiny sheen, to be immediately devoured; and as the lurid billows broke, they were mingled with misplaced patches as if of bright moonlight. Always changing, always suggesting force which nothing could repel, agony indescribable, mystery inscrutable, terror unutterable, a thing of eternal dread, revealed only in glimpses! It is natural to think that St. John the Evangelist, in some Patmos vision, was transported to the brink of this "bottomless pit," and found in its blackness and turbulence of agony the fittest emblems of those tortures of remorse and memory, which we may well believe are the quenchless flames of the region of self-chosen exile from goodness and from God. As natural, too, that all Scripture phrases which typify the place of woe should recur to one with the force of a new interpretation, "Who can dwell with the everlasting burnings?" "The smoke of their torment goeth up for ever and ever," "The place of hell," "The bottomless pit," "The vengeance of eternal fire," "A lake of fire burning with brimstone." No sight can be so fearful as this glimpse into the interior of the earth, where fires are for ever wallowing with purposeless force and aimless agony. Beyond the lake there is a horrible region in which dense volumes of smoke proceed from the upper ground, with loud bellowings and detonations, and we took our perilous way in that direction, over very hot lava which gave way constantly. It is near this that the steady fires are situated which are visible from this house at night. We came first upon a solitary "blowing cone," beyond which there was a group of three or four, but it is not from these that the smoke proceeds, but from the extensive area beyond them, covered with smoke and steam cracks, and smoking banks, which are probably formed of sulphur deposits. I only visited the solitary cone, for the footing was so precarious, the sight so fearful, and the ebullitions of gases so dangerous, that I did not dare to go near the others, and never wish to look upon their like again. The one I saw was of beehive shape, about twelve feet high, hollow inside, and its walls were about two feet thick. A part of its imperfect top was blown off, and a piece of its side blown out, and the side rent gave one a frightful view of its interior, with the risk of having lava spat at one at intervals. The name "Blowing Cone" is an apt one, if the theory of their construction be correct. It is supposed that when the surface of the lava cools rapidly owing to enfeebled action below, the gases force their way upwards through small vents, which then serve as "blow holes" for the imprisoned fluid beneath. This, rapidly cooling as it is ejected, forms a ring on the surface of the crust, which, growing upwards by accretion, forms a chimney, eventually nearly or quite closed at the top, so as to form a cone. In this case the cone is about eighty feet above the present level of the lake, and fully one hundred yards distant from its present verge. The whole of the inside was red and molten, full of knobs, and great fiery stalactites. Jets of lava at a white heat were thrown up constantly, and frequently the rent in the side spat out lava in clots, which cooled rapidly, and looked like drops of bottle green glass. The glimpses I got of the interior were necessarily brief and intermittent. The blast or roar which came up from below was more than deafening; it was stunning: and accompanied with heavy subterranean rumblings and detonations. The chimney, so far as I could see, opened out gradually downwards to a great width, and appeared to be about forty feet deep; and at its base there was an abyss of lashing, tumbling, restless fire, emitting an ominous surging sound, and breaking upwards with a fury which threatened to blow the cone and the crust on which it stands, into the air. The heat was intense, and the stinging sulphurous gases which were given forth in large quantities, most poisonous. The group of cones west of this one, was visited by Mr. Green; but he found it impossible to make any further explorations. He has seen nearly all the recent volcanic phenomena, but says that these cones present the most "infernal" appearance he has ever witnessed. We returned for a last look at Halemaumau, but the smoke was so dense, and the sulphur fumes so stifling, that, as in a fearful dream, we only heard the thunder of its hidden surges. I write thunder, and one speaks of the lashing of its waves; but these are words pertaining to the familiar earth, and have no place in connection with Kilauea. The breaking lava has a voice all its own, full of compressed fury. Its sound, motion, and aspect are all infernal. Hellish, is the only fitting term. We are dwelling on a cooled crust all over Southern Hawaii, the whole region is recent lava, and between this and the sea there are several distinct lines of craters thirty miles long, all of which at some time or other have vomited forth the innumerable lava streams which streak the whole country in the districts of Kau, Puna, and Hilo. In fact, Hawaii is a great slag. There is something very solemn in the position of this crater-house: with smoke and steam coming out of every pore of the ground, and in front the huge crater, which to-night lights all the sky. My second visit has produced a far deeper impression even than the first, and one of awe and terror solely. Kilauea is altogether different from the European volcanoes which send lava and stones into the air in fierce sudden spasms, and then subside into harmlessness. Ever changing, never resting, the force which stirs it never weakening, raging for ever with tossing and strength like the ocean: its labours unfinished and possibly never to be finished, its very unexpectedness adds to its sublimity and terror, for until you reach the terminal wall of the crater, it looks by daylight but a smoking pit in the midst of a dreary stretch of waste land. Last night I thought the Southern Cross out of place; to-night it seems essential, as Calvary over against Sinai. For Halemaumau involuntarily typifies the wrath which shall consume all evil: and the constellation, pale against its lurid light, the great love and yearning of the Father, "who spared not His own Son but delivered Him up for us all," that, "as in Adam all die, even so in Christ shall all be made alive." AINEPO, HAWAII, June 5th. We had a great fright last evening. We had been engaging mules, and talking over our plans with our half-Indian host, when he opened the door and exclaimed, "There's no light on Mauna Loa; the fire's gone out." We rushed out, and though the night was clear and frosty, the mountain curve rose against the sky without the accustomed wavering glow upon it. "I'm afraid you'll have your trouble for nothing," Mr. Gilman unsympathisingly remarked; "anyhow, its awfully cold up there," and rubbing his hands, reseated himself at the fire. Mr. G. and I stayed out till we were half-frozen, and I persuaded myself and him that there was a redder tinge than the moonlight above the summit, but the mountain has given no sign all day, so that I fear that I "evolved" the light out of my "inner consciousness." Mr. Gilman was eloquent on the misfortunes of our predecessors, lent me a pair of woollen socks to put on over my gloves, told me privately that if anyone could succeed in getting a guide it would be Mr. Green, and dispatched us at eight this morning with a lurking smile at our "fool's errand," thinly veiled by warm wishes for our success. Mr. Reid has two ranches on the mountain, seven miles distant from each other, and was expected every hour at the crater- house on his way to Hilo, but it was not known from which he was coming, and as it appeared that our last hope of getting a guide lay in securing his good will, Mr. G., his servant, and packmule took the lower trail, and I, with a native, a string of mules, and a pack-horse, the upper. Our plans for intercepting the good man were well laid and successful, but turned out resultless. This has been an irresistibly comical day, and it is just as well to have something amusing interjected between the sublimities of Kilauea, and whatever to-morrow may bring forth. When our cavalcades separated, I followed the guide on a blind trail into the little-known regions on the skirts of Mauna Loa. We only travelled two miles an hour, and the mules kept getting up rows, kicking, and entangling their legs in the lariats, and one peculiarly malign animal dealt poor Kahele a gratuitous kick on his nose, making it bleed. It is strange, unique country, without any beauty. The seaward view is over a great stretch of apparent table-land, spotted with craters, and split by cracks emitting smoke or steam. The whole region is black with streams of spiked and jagged lava, meandering over it, with charred stumps of trees rising out of them. The trail, if such it could be called, wound among koa and sandalwood trees occasionally, but habitually we picked our way over waves, coils, and hummocks of pahoehoe surrounded by volcanic sand, and with only a few tufts of grass, abortive ohelos, and vigorous sow thistles (much relished by Kahele) growing in their crevices. Horrid cracks, 50 or 60 feet wide, probably made by earthquakes, abounded, and a black chasm of most infernal aspect dogged us on the left. It was all scrambling up and down. Sometimes there was long, ugly grass, a brownish green, coarse and tufty, for a mile or more. Sometimes clumps of wintry-looking, dead trees, sometimes clumps of attenuated living ones; but nothing to please the eye. We saw neither man nor beast the whole way, except a wild bull, which, tearing down the mountain side, crossed the trail just in front of us, causing a stampede among the mules, and it was fully an hour before they were all caught again. The only other incident was an earthquake, the most severe, the men here tell me, that has been experienced for two years. One is prepared for any caprices on the part of the earth here, yet when there was a fearful internal throbbing and rumbling, and the trees and grass swayed rapidly, and great rocks and masses of soil were dislodged, and bounded down the hillside, and the earth reeled, and my poor horse staggered and stopped short; far from rising to the magnitude of the occasion, I thought I was attacked with vertigo, and grasped the horn of my saddle to save myself from falling. After a moment of profound stillness, there was again a subterranean sound like a train in a tunnel, and the earth reeled again with such violence that I felt as if the horse and myself had gone over. Poor K. was nervous for some time afterwards. The motion was as violent as that of a large ship in a mid-Atlantic storm. There were four minor shocks within half an hour afterwards. After crawling along for seven hours, and for the last two in a dripping fog, so dense that I had to keep within kicking range of the mules for fear of being lost, we heard the lowing of domestic cattle, and came to a place where felled trees, very difficult for the horses to cross, were lying. Then a rude boundary wall appeared, inside of which was a small, poor-looking grass house, consisting of one partially-divided room, with a small, ruinous- looking cook-house, a shed, and an unfinished frame house. It looked, and is, a disconsolate conclusion of a wet day's ride. I rode into the corral, and found two or three very rough-looking whites and half-whites standing, and addressing one of them, I found he was Mr. Reid's manager there. I asked if they could give me a night's lodging, which seemed a diverting notion to them; and they said they could give me the rough accommodation they had, but it was hard even for them, till the new house was put up. They brought me into this very rough shelter, a draughty grass room, with a bench, table, and one chair in it. Two men came in, but not the native wife and family, and sat down to a calabash of poi and some strips of dried beef, food so coarse, that they apologised for not offering it to me. They said they had sent to the lower ranch for some flour, and in the meantime they gave me some milk in a broken bowl, their "nearest approach to a tumbler," they said. I was almost starving, for all our food was on the pack-mule. This is the place where we had been told that we could obtain tea, flour, beef, and fowls! By some fatality my pen, ink, and knitting were on the pack-mule; it was very cold, the afternoon fog closed us in, and darkness came on prematurely, so that I felt a most absurd sense of ennui, and went over to the cook-house, where I found Gandle cooking, and his native wife with a heap of children and dogs lying round the stove. I joined them till my clothes were dry, on which the man, who in spite of his rough exterior, was really friendly and hospitable, remarked that he saw I was "one of the sort who knew how to take people as I found them." This regular afternoon mist which sets in at a certain altitude, blotting out the sun and sky, and bringing the horizon within a few yards, makes me certain after all that the mists of rainless Eden were a phenomenon, the loss of which is not to be regretted. Still the afternoon hung on, and I went back to the house feeling that the most desirable event which the future could produce would be--a meal. Now and then the men came in and talked for a while, and as the darkness and cold intensified, they brought in an arrangement extemporised out of what looked like a battered tin bath, half full of earth, with some lighted faggots at the top, which gave out a little warmth and much stinging smoke. Actual, undoubted, night came on without Mr. Green, of whose failure I felt certain, and without food, and being blinded by the smoke, I rolled myself in a blanket and fell asleep on the bench, only to wake in a great fright, believing that the volcano house was burning over my head, and that a venerable missionary was taking advantage of the confusion to rob my saddle-bags, which in truth one of the men was moving out of harm's way, having piled up the fire two feet high. Presently a number of voices outside shouted Haole! and Mr. Green came in shaking the water from his waterproof, with the welcome words, "Everything's settled for to-morrow." Mr. Reid threw cold water on the ascent, and could give no help; and Mr. G. being thus left to himself, after a great deal of trouble, has engaged as guide an active young goat-hunter, who, though he has never been to the top of the mountain, knows other parts of it so well that he is sure he can take us up. Mr. G. also brings an additional mule and pack- horse, so that our equipment is complete, except in the matter of cruppers, which we have been obliged to make for ourselves out of goats' hair rope, and old stockings. If Mr. G. has an eye for the picturesque, he must have been gratified as he came in from the fog and darkness into the grass room, with the flaring fire in the middle, the rifles gleaming on the wall, the two men in very rough clothing, and myself huddled up in a blanket sitting on the floor, where my friend was very glad to join us. Mr. Green has brought nothing but tea from Kapapala, but Gandle has made some excellent rolls, besides feasting us on stewed fowl, dough-nuts, and milk! Little comfort is promised for to-night, as Gandle says with a twinkle of kindly malice in his eye, that we shall not "get a wink of sleep, for the place swarms with fleas." They are a great pest of the colder regions of the islands, and like all other nuisances, are said to have been imported! Gandle and the other man have entertained us with the misfortunes of our predecessors, on which they seem to gloat with ill-omened satisfaction. I.L.B. LETTER XXIX.--Continued. KAPAPALA, June 8th. The fleas at Ainepo quite fulfilled Mr. Gandle's prognostications, and I was glad when the cold stars went out one by one, and a red, cloudless dawn broke over the mountain, accompanied by a heavy dew and a morning mist, which soon rolled itself up into rosy folds and disappeared, and there was a legitimate excuse for getting up. Our host provided us with flour, sugar, and dough-nuts, and a hot breakfast, and our expedition, comprising two natives who knew not a word of English, Mr. G. who does not know very much more Hawaiian than I do, and myself, started at seven. We had four superb mules, and two good pack-horses, a large tent, and a plentiful supply of camping blankets. I put on all my own warm clothes, as well as most of those which had been lent to me, which gave me the squat, padded, look of a puffin or Esquimaux, but all, and more were needed long before we reached the top. The mules were beyond all praise. They went up the most severe ascent I have ever seen, climbing steadily for nine hours, without a touch of the spur, and after twenty-four hours of cold, thirst, and hunger, came down again as actively as cats. The pack-horses too were very good, but from the comparative clumsiness with which they move their feet they were very severely cut. We went off, as usual, in single file, the guide first, and Mr. G. last. The track was passably legible for some time, and wound through long grass, and small koa trees, mixed with stunted ohias and a few common ferns. Half these koa trees are dead, and all, both living and dead, have their branches covered with a long hairy lichen, nearly white, making the dead forest in the slight mist look like a wood in England when covered with rime on a fine winter morning. The koa tree has a peculiarity of bearing two distinct species of leaves on the same twig, one like a curved willow leaf, the other that of an acacia. After two hours ascent we camped on the verge of the timber line, and fed our animals, while the two natives hewed firewood, and loaded the spare pack-horse with it. The sky was by that time cloudless, and the atmosphere brilliant, and both remained so until we reached the same place twenty-eight hours later, so that the weather favoured us in every respect, for there is "weather" on the mountain, rains, fogs, and wind storms. The grass only grows sparsely in tufts above this place, and though vegetation exists up to a height of 10,000 feet on this side, it consists, for the most part, of grey lichens, a little withered grass, and a hardy asplenium. At this spot the real business of the ascent begins, and we tightened our girths, distributed the baggage as fairly as possible, and made all secure before remounting. We soon entered on vast uplands of pahoehoe which ground away the animals' feet, a horrid waste, extending upwards for 7000 feet. For miles and miles, above and around, great billowy masses, tossed and twisted into an infinity of fantastic shapes, arrest and weary the eye, lava in all its forms, from a compact phonolite, to the lightest pumice stone, the mere froth of the volcano, exceeding in wildness and confusion the most extravagant nightmare ever inflicted on man. Recollect the vastness of this mountain. The whole south of this large island, down to, and below the water's edge, is composed of its slopes. Its height is nearly three miles, its base is 180 miles in circumference, so that Wales might be packed away within it, leaving room to spare. Yet its whole huge bulk, above a height of about 8000 feet, is one frightful desert, at once the creation and the prey of the mightiest force on earth. Struggling, slipping, tumbling, jumping, ledge after ledge was surmounted, but still, upheaved against the glittering sky, rose new difficulties to be overcome. Immense bubbles have risen from the confused masses, and bursting, have yawned apart. Swift-running streams of more recent lava have cleft straight furrows through the older congealed surface. Massive flows have fallen in, exposing caverned depths of jagged outlines. Earthquakes have riven the mountain, splitting its sides and opening deep crevasses, which must be leapt or circumvented. Horrid streams of a-a have to be cautiously skirted, which after rushing remorselessly over the kindlier lava have heaped rugged pinnacles of brown scoriae into impassable walls. Winding round the bases of tossed up, fissured hummocks of pahoehoe, leaping from one broken hummock to another, clambering up acclivities so steep that the pack-horse rolled backwards once, and my cat-like mule fell twice, moving cautiously over crusts which rang hollow to the tread; stepping over deep cracks, which, perhaps, led down to the burning fathomless sea, traversing hilly lakes ruptured by earthquakes, and split in cooling into a thousand fissures, painfully toiling up the sides of mounds of scoriae frothed with pumice-stone, and again for miles surmounting rolling surfaces of billowy ropy lava--so passed the long day, under the tropic sun, and the deep blue sky. Towards afternoon, clouds heaped themselves in brilliant snowy masses, all radiance and beauty to us, all fog and gloom below, girdling the whole mountain, and interposing their glittering screen between us and the dark timber belt, the black smoking shores of Kau, and the blue shimmer of the Pacific. From that time, for twenty-four hours, the lower world, and "works and ways of busy men" were entirely shut out, and we were alone with this trackless and inanimate region of horror. For the first time our guide hesitated as to the right track, for the faint suspicion of white smoke, which had kept alive our hope that the fire was still burning, had ceased to be visible. We called a halt while he reconnoitred, tried to eat some food, found that our pulses were beating 100 a minute, bathed our heads, specially our temples, with snow, as we had been advised to do by the oldest mountaineer on Hawaii, and heaped on yet more clothing. In fact, I tied a double woollen scarf over all my face but my eyes, and put on a French soldier's overcoat, with cape and hood, which Mr. Green had brought in case of emergency. The cold had become intense. We had not wasted words at any time, and on remounting, preserved as profound a silence as if we were on a forlorn hope, even the natives intermitting their ceaseless gabble. Upwards still, in the cold bright air, coating the edges of deep cracks, climbing endless terraces, the mules panting heavily, our breath coming as if from excoriated lungs,--so we surmounted the highest ledge. But on reaching the apparent summit we were to all appearance as far from the faint smoke as ever, for this magnificent dome, whose base is sixty miles in diameter, is crowned by a ghastly volcanic table-land, creviced, riven, and ashy, twenty-four miles in circumference. A table-land, indeed, of dark grey lava, blotched by outbursts, and torn by streams of brown a-a, full of hideous crevasses and fearful shapes, as if a hundred waves of lava had rolled themselves one on another, and had congealed in confused heaps, and been tortured in all directions by the mighty power which had upheaved the whole. Our guide took us a little wrong once, but soon recovered himself with much sagacity. "Wrong" on Mauna Loa means being arrested by an impassable a-a stream, and our last predecessors had nearly been stopped by getting into one in which they suffered severely. These a-a streams are very deep, and when in a state of fusion move along in a mass 20 feet high sometimes, with very solid walls. Professor Alexander, of Honolulu, supposes them to be from the beginning less fluid than pahoehoe, and that they advance very slowly, being full of solid points, or centres of cooling: that a- a, in fact, grains like sugar. Its hardness is indescribable. It is an aggregate of upright, rugged, adamantine points, and at a distance, a river of it looks like a dark brown Mer de Glace. At half-past four we reached the edge of an a-a stream, about as wide as the Ouse at Huntingdon Bridge, and it was obvious that somehow or other we must cross it: indeed, I know not if it be possible to reach the crater without passing through one or another of these obstacles. I should have liked to have left the animals there, but it was represented as impossible to proceed on foot, and though this was a decided misrepresentation, Mr. Green plunged in. I had resolved that he should never have any bother in consequence of his kindness in taking me with him, and, indeed, everyone had enough to do in taking care of himself and his own beast, but I never found it harder to repress a cry for help. Not that I was in the least danger, but there was every risk of the beautiful mule being much hurt, or breaking her legs. The fear shown by the animals was pathetic; they shrank back, cowered, trembled, breathed hard and heavily, and stumbled and plunged painfully. It was sickening to see their terror and suffering, the struggling and slipping into cracks, the blood and torture. The mules with their small legs and wonderful agility were more frightened than hurt, but the horses were splashed with blood up to their knees, and their poor eyes looked piteous. We were then, as we knew, close to the edge of the crater, but the faint smoke wreath had disappeared, and there was nothing but the westering sun hanging like a ball over the black horizon of the desolate summit. We rode as far as a deep fissure filled with frozen snow, with a ledge beyond, threw ourselves from our mules, jumped the fissure, and more than 800 feet below yawned the inaccessible blackness and horror of the crater of Mokuaweoweo, six miles in circumference, and 11,000 feet long by 8,000 wide. The mystery was solved, for at one end of the crater, in a deep gorge of its own, above the level of the rest of the area, there was the lonely fire, the reflection of which, for six weeks, has been seen for 100 miles. Nearly opposite us, a thing of beauty, a perfect fountain of pure yellow fire, unlike the gory gleam of Kilauea, was regularly playing in several united but independent jets, throwing up its glorious incandescence, to a height, as we afterwards ascertained, of from 150 to 300 feet, and attaining at one time 600! You cannot imagine such a beautiful sight. The sunset gold was not purer than the living fire. The distance which we were from it, divested it of the inevitable horrors which surround it. It was all beauty. For the last two miles of the ascent, we had heard a distant vibrating roar: there, at the crater's edge, it was a glorious sound, the roar of an ocean at dispeace, mingled with the hollow murmur of surf echoing in sea caves, booming on, rising and falling, like the thunder music of windward Hawaii. We sat on the ledge outside the fissure for some time, and Mr. Green actually proposed to pitch the tent there, but I dissuaded him, on the ground that an earthquake might send the whole thing tumbling into the crater; nor was this a whimsical objection, for during the night there were two such falls, and after breakfast, another quite near us. We had travelled for two days under a strong impression that the fires had died out, so you can imagine the sort of stupor of satisfaction with which we feasted on the glorious certainty. Yes, it was glorious, that far-off fire-fountain, and the lurid cracks in the slow-moving, black-crusted flood, which passed calmly down from the higher level to the grand area of the crater. This area, over two miles long, and a mile and a half wide, with precipitous sides 800 feet deep, and a broad second shelf about 300 feet below the one we occupied, at that time appeared a dark grey, tolerably level lake, with great black blotches, and yellow and white stains, the whole much fissured. No steam or smoke proceeded from any part of the level surface, and it had the unnaturally dead look which follows the action of fire. A ledge, or false beach, which must mark a once higher level of the lava, skirts the lake, at an elevation of thirty feet probably, and this fringed the area with various signs of present volcanic action, steaming sulphur banks, and heavy jets of smoke. The other side, above the crater, has a ridgy broken look, giving the false impression of a mountainous region beyond. At this time the luminous fountain, and the red cracks in the river of lava which proceeded from it, were the only fires visible in the great area of blackness. In former days people have descended to the floor of the crater, but owing to the breaking away of the accessible part of the precipice, a descent now is not feasible, though I doubt not that a man might even now get down, if he went up with suitable tackle, and sufficient assistance. The one disappointment was that this extraordinary fire-fountain was not only 800 feet below us, but nearly three-quarters of a mile from us, and that it was impossible to get any nearer to it. Those who have made the ascent before have found themselves obliged either to camp on the very spot we occupied, or a little below it. The natives pitched the tent as near to the crater as was safe, with one pole in a crack, and the other in the great fissure, which was filled to within three feet of the top with snow and ice. As the opening of the tent was on the crater side, we could not get in or out without going down into this crevasse. The tent walls were held down with stones to make it as snug as possible, but snug is a word of the lower earth, and has no meaning on that frozen mountain top. The natural floor was of rough slabs of lava, laid partly edgewise, so that a newly macadamised road would have been as soft a bed. The natives spread the horse blankets over it, and I arranged the camping blankets, made my own part of the tent as comfortable as possible by putting my inverted saddle down for a pillow, put on my last reserve of warm clothing, took the food out of the saddle bags, and then felt how impossible it was to exert myself in the rarified air, or even to upbraid Mr. Green for having forgotten the tea, of which I had reminded him as often as was consistent with politeness! This discovery was not made till after we had boiled the kettle, and my dismay was softened by remembering that as water boils up there at 187 degrees, our tea would have been worthless. In spite of my objection to stimulants, and in defiance of the law against giving liquor to natives, I made a great tin of brandy toddy, of which all partook, along with tinned salmon and dough-nuts. Then the men piled faggots on the fire and began their everlasting chatter, and Mr. Green and I, huddled up in blankets, sat on the outer ledge in solemn silence, to devote ourselves to the volcano. The sun was just setting: the tooth-like peaks of Mauna Kea, cold and snow slashed, which were blushing red, the next minute turned ghastly against a chilly sky, and with the disappearance of the sun it became severely cold; yet we were able to remain there till 9.30, the first people to whom such a thing has been possible, so supremely favoured were we by the absence of wind. When the sun had set, and the brief red glow of the tropics had vanished, a new world came into being, and wonder after wonder flashed forth from the previously lifeless crater. Everywhere through its vast expanse appeared glints of fire--fires bright and steady, burning in rows like blast furnaces; fires lone and isolated, unwinking like planets, or twinkling like stars; rows of little fires marking the margin of the lowest level of the crater; fire molten in deep crevasses; fire in wavy lines; fire, calm, stationary, and restful: an incandescent lake two miles in length beneath a deceptive crust of darkness, and whose depth one dare not fathom even in thought. Broad in the glare, giving light enough to read by at a distance of three-quarters of a mile, making the moon look as blue as an ordinary English sky, its golden gleam changed to a vivid rose colour, lighting up the whole of the vast precipices of that part of the crater with a rosy red, bringing out every detail here, throwing cliffs and heights into huge black masses there, rising, falling, never intermitting, leaping in lofty jets with glorious shapes like wheatsheaves, coruscating, reddening, the most glorious thing beneath the moon was the fire-fountain of Mokuaweoweo. By day the cooled crust of the lake had looked black and even sooty, with a fountain of molten gold playing upwards from it; by night it was all incandescent, with black blotches of cooled scum upon it, which were perpetually being devoured. The centre of the lake was at a white heat, and waves of white hot lava appeared to be wallowing there as in a whirlpool, and from this centre the fountain rose, solid at its base, which is estimated at 150 feet in diameter, but thinning and frittering as it rose high into the air, and falling from the great altitude to which it attained, in fiery spray, which made a very distinct clatter on the fiery surface below. When one jet was about half high, another rose so as to keep up the action without intermission; and in the lower part of the fountain two subsidiary curved jets of great volume continually crossed each other. So, "alone in its glory," perennial, self-born, springing up in sparkling light, the fire-fountain played on as the hours went by. From the nearer margin of this incandescent lake there was a mighty but deliberate overflow, a "silent tide" of fire, passing to the lower level, glowing under and amidst its crust, with the brightness of metal passing from a furnace. In the bank of partially cooled and crusted lava which appears to support the lake, there were rifts showing the molten lava within. In one place heavy white vapour blew off in powerful jets from the edge of the lake, and elsewhere there were frequent jets and ebullitions of the same, but there was not a trace of vapour over the burning lake itself. The crusted large area, with its blowing cones, blotches and rifts of fire, was nearly all visible, and from the thickness and quietness of the crust it was obvious that the ocean of lava below was comparatively at rest, but a dark precipice concealed a part of the glowing and highly agitated lake, adding another mystery to its sublimity. It is probable that the whole interior of this huge dome is fluid, for the eruptions from this summit crater do not proceed from its filling up and running over, but from the mountain sides being unable to bear the enormous pressure; when they give way, high or low, and bursting, allow the fiery contents to escape. So, in 1855, the mountain side split open, and the lava gushed forth for thirteen months in a stream which ran for 60 miles, and flooded Hawaii for 300 square miles. {411} From the camping ground, immense cracks parallel with the crater, extend for some distance, and the whole of the compact grey stone of the summit is much fissured. These cracks, like the one by which our tent was pitched, contain water resting on ice. It shows the extreme difference of climate on the two sides of Hawaii, that while vegetation straggles up to a height of 10,000 feet on the windward side in a few miserable blasted forms, it absolutely ceases at a height of 7,000 feet on the leeward. It was too cold to sit up all night; so by the "fire light" I wrote the enclosed note to you with fingers nearly freezing on the pen, and climbed into the tent. It is possible that tent life in the East, or in the Rocky Mountains, with beds, tables, travelling knick-knacks of all descriptions, and servants who study their master's whims, may be very charming; but my experience of it having been of the make-shift and non-luxurious kind, is not delectable. A wooden saddle, without stuffing, made a very fair pillow; but the ridges of the lava were severe. I could not spare enough blankets to soften them, and one particularly intractable point persisted in making itself felt. I crowded on everything attainable, two pairs of gloves, with Mr. Gilman's socks over them, and a thick plaid muffled up my face. Mr. Green and the natives, buried in blankets, occupied the other part of the tent. The phrase, "sleeping on the brink of a volcano," was literally true, for I fell asleep, and fear I might have been prosaic enough to sleep all night, had it not been for fleas which had come up in the camping blankets. When I woke, it was light enough to see that the three muffled figures were all asleep, instead of spending the night in shiverings and vertigo, as it appears that others have done. Doubtless the bathing of our heads several times with snow and ice-water had been beneficial. Circumstances were singular. It was a strange thing to sleep on a lava-bed at a height of nearly 14,000 feet, far away from the nearest dwelling, "in a region," as Mr. Jarves says, "rarely visited by man," hearing all the time the roar, clash, and thunder of the mightiest volcano in the world. It seemed all a wild dream, as that majestic sound moved on. There were two loud reports, followed by a prolonged crash, occasioned by parts of the crater walls giving way; vibrating rumblings, as if of earthquakes; and then a louder surging of the fiery ocean, and a series of most imposing detonations. Creeping over the sleeping forms, which never stirred even though I had to kneel upon one of the natives while I untied the flap of the tent, I crept cautiously into the crevasse in which the snow-water was then hard frozen, and out upon the projecting ledge. The four hours in which we had previously watched the volcano had passed like one; but the lonely hours which followed might have been two minutes or a year, for time was obliterated. Coldly the Pole-star shivered above the frozen summit, and a blue moon, nearly full, withdrew her faded light into infinite space. The Southern Cross had set. Two peaks below the Pole-star, sharply defined against the sky, were the only signs of any other world than the world of fire and mystery around. It was light, broadly, vividly light; the sun himself, one would have thought, might look pale beside it. But such a light! The silver index of my thermometer, which had fallen to 23 degrees Fahrenheit, was ruby red; that of the aneroid, which gave the height at 13,803 feet (an error of 43 feet in excess), was the same. The white duck of the tent was rosy, and all the crater walls and the dull-grey ridges which lie around were a vivid rose red. All Hawaii was sleeping. Our Hilo friends looked out the last thing; saw the glare, and probably wondered how we were "getting on," high up among the stars. Mine were the only mortal eyes which saw what is perhaps the grandest spectacle on earth. Once or twice I felt so overwhelmed by the very sublimity of the loneliness, that I turned to the six animals, which stood shivering in the north wind, without any consciousness than that of cold, hunger, and thirst. It was some relief even to pity them, for pity was at least a human feeling, and a momentary rest from the thrill of the new sensations inspired by the circumstances. The moon herself looked a wan unfamiliar thing--not the same moon which floods the palm and mango groves of Hilo with light and tenderness. And those palm and mango groves, and lighted homes, and seas, and ships, and cities, and faces of friends, and all familiar things, and the day before, and the years before, were as things in dreams, coming up out of a vanished past. And would there ever be another day, and would the earth ever be young and green again, and would men buy and sell and strive for gold, and should I ever with a human voice tell living human beings of the things of this midnight? How far it was from all the world, uplifted above love, hate, and storms of passion, and war, and wreck of thrones, and dissonant clash of human thought, serene in the eternal solitudes! Things had changed, as they change hourly in craters. The previous loud detonations were probably connected with the evolutions of some "blowing cones," which were now very fierce, and throwing up lava at the comparatively dead end of the crater. Lone stars of fire broke out frequently through the blackened crust. The molten river, flowing from the incandescent lake, had advanced and broadened considerably. That lake itself, whose diameter has been estimated at 800 feet, was rose-red and self-illuminated, and the increased noise was owing to the increased force of the fire-fountain, which was playing regularly at a height of 300 feet, with the cross fountains, like wheat-sheaves, at its lower part. These cross- fountains were the colour of a mixture of blood and fire, and the lower part of the perpendicular jets was the same; but as they rose and thinned, this colour passed into a vivid rose-red, and the spray and splashes were as rubies and flame mingled. For ever falling in fiery masses and fiery foam: accompanied by a thunder-music of its own: companioned only by the solemn stars: exhibiting no other token of its glories to man than the reflection of its fires on mist and smoke; it burns for the Creator's eye alone. No foot of mortal can approach it. Hours passed as I watched the indescribable glories of the fire- fountain, its beauty of form, and its radiant reflection on the precipices, eight hundred feet high, which wall it in, and listened to its surges beating, and the ebb and flow of its thunder-music. Then a change occurred. The jets, which for long had been playing at a height of 300 feet, suddenly became quite low, and for a few seconds appeared as cones of fire wallowing in a sea of light; then with a roar like the sound of gathering waters, nearly the whole surface of the lake was lifted up by the action of some powerful internal force, and rose three times with its whole radiant mass, in one glorious, upward burst, to a height, as estimated by the surrounding cliffs, of six hundred feet, while the earth trembled, and the moon and stars withdrew abashed into far-off space. After this the fire-fountain played as before. The cold had become intense, 11 degrees of frost; and I crept back into the tent; those words occurring to me with a new meaning, "dwelling in the light which no man can approach unto." We remained in the tent till the sun had slightly warmed the air, and then attempted to prepare breakfast by the fire; but no one could eat anything, and the native from Waimea complained of severe headache, which shortly became agonizing, and he lay on the ground moaning, and completely prostrated by mountain sickness. I felt extreme lassitude, and exhaustion followed the slightest effort; but the use of snow to the head produced great relief. The water in our canteens was hard frozen, and the keenness of the cold aggravated the uncomfortable symptoms which accompany pulses at 110 degrees. The native guide was the only person capable of work, so we were late in getting off, and rode four and a half hours to the camping ground, only stopping once to tighten our girths. Not a rope, strap, or buckle, or any of our gear gave way, and though I rode without a crupper, the breeching of a pack mule's saddle kept mine steady. The descent, to the riders, is far more trying than the ascent, owing to the continued stretch of very steep declivity for eight thousand feet; but our mules never tripped, and came into Ainepo as if they had not travelled at all. The horses were terribly cut, both again in the a-a stream, and on the descent. It was sickening to follow them, for at first they left fragments of hide and hair on the rocks, then flesh, and when there was no more hide or flesh to come off their poor heels and fetlocks, blood dripped on every rock, and if they stood still for a few moments, every hoof left a little puddle of gore. We had all the enjoyment and they all the misery. I was much exhausted when we reached the camping-ground, but soon revived under the influence of food; but the poor native, who was really very ill, abandoned himself to wretchedness, and has only recovered to-day. The belt of cloud which was all radiance above, was all drizzling fog below, and we reached Ainepo in a regular Scotch mist. The ranchman seemed rather grumpy at our successful ascent, which involved the failure of all their prophecies, and, indeed, we were thoroughly unsatisfactory travellers, arriving fresh and complacent, with neither adventures nor disasters to gladden people's hearts. We started for this ranch seven miles further, soon after dark, and arrived before nine, after the most successful ascent of Mauna Loa ever made. Without being a Sybarite, I certainly do prefer a comfortable pulu bed to one of ridgy lava, and the fire which blazes on this broad hearth to the camp-fire on the frozen top of the volcano. The worthy ranchman expected us, and has treated us very sumptuously, and even Kahele is being regaled on Chinese sorghum. The Sunday's rest, too, is a luxury, which I wonder that travellers can ever forego. If one is always on the move, even very vivid impressions are hunted out of the memory by the last new thing. Though I am not unduly tired, even had it not been Sunday, I should have liked a day in which to recall and arrange my memories of Mauna Loa before the forty-eight miles' ride to Hilo. This afternoon, we were sitting under the verandah talking volcanic talk, when there was a loud rumbling, and a severe shock of earthquake, and I have been twice interrupted in writing this letter by other shocks, in which all the frame-work of the house has yawned and closed again. They say that four years ago, at the time of the great "mud flow" which is close by, this house was moved several feet by an earthquake, and that all the cattle walls which surround it were thrown down. The ranchman tells us that on January 7th and 8th, 1873, there was a sudden and tremendous outburst of Mauna Loa. The ground, he says, throbbed and quivered for twenty miles; a tremendous roaring, like that of a blast furnace, was heard for the same distance, and clouds of black smoke trailed out over the sea for thirty miles. We have dismissed our guide with encomiums. His charge was $10; but Mr. Green would not allow me to share that, or any part of the expense, or pay anything, but $6 for my own mule. The guide is a goat-hunter, and the chase is very curiously pursued. The hunter catches sight of a flock of goats, and hunts them up the mountain, till, agile and fleet of foot as they are, he actually tires them out, and gets close enough to them to cut their throats for the sake of their skins. If I understand rightly, this young man has captured as many as seventy in a day. CRATER HOUSE, KILAUEA. June 9th. This morning Mr. Green left for Kona, and I for Kilauea; the ranchman's native wife and her sister riding with me for several miles to put me on the right track. Kahele's sociable instincts are so strong, that, before they left me, I dismounted, blindfolded him, and led him round and round several times, a process which so successfully confused his intellects, that he started off in this direction with more alacrity than usual. They certainly put me on a track which could not be mistaken, for it was a narrow, straight path, cut and hammered through a broad horrible a-a stream, whose jagged spikes were the height of the horse. But beyond this lie ten miles of pahoehoe, the lava-flows of ages, with only now and then the vestige of a trail. Except the perilous crossing of the Hilo gulches in February, this is the most difficult ride I have had--eerie and impressive in every way. The loneliness was absolute. For several hours I saw no trace of human beings, except the very rare print of a shod horse's hoof. It is a region for ever "desolate and without inhabitant," trackless, waterless, silent, as if it had passed into the passionless calm of lunar solitudes. It is composed of rough hummocks of pahoehoe, rising out of a sandy desert. Only stunted ohias, loaded with crimson tufts, raise themselves out of cracks: twisted, tortured growths, bearing their bright blossoms under protest, driven unwillingly to be gay by a fiery soil and a fiery sun. To the left, there was the high, dark wall of an a-a stream; further yet, a tremendous volcanic fissure, at times the bed of a fiery river, and above this the towering dome of Mauna Loa, a brilliant cobalt blue, lined and shaded with indigo where innumerable lava streams had seamed his portentous sides: his whole beauty the effect of atmosphere, on an object in itself hideous. Ahead and to the right were rolling miles of a pahoehoe sea, bounded by the unseen Pacific 3,000 feet below, with countless craters, fissures emitting vapour, and all other concomitants of volcanic action; bounded to the north by the vast crater of Kilauea. On all this deadly region the sun poured his tropic light and heat from one of the bluest skies I ever saw. The direction given me on leaving Kapapala was, that after the natives left me I was to keep a certain crater on the south-east till I saw the smoke of Kilauea; but there were many craters. Horses cross the sand and hummocks as nearly as possible on a bee line; but the lava rarely indicates that anything has passed over it, and this morning a strong breeze had rippled the sand, completely obliterating the hoof-marks of the last traveller, and at times I feared that losing myself, as many others have done, I should go mad with thirst. I examined the sand narrowly for hoof- marks, and every now and then found one, but always had the disappointment of finding that it was made by an unshod horse, therefore not a ridden one. Finding eyesight useless, I dismounted often, and felt with my finger along the rolling lava for the slightest marks of abrasion, which might show that shod animals had passed that way, got up into an ohia to look out for the smoke of Kilauea, and after three hours came out upon what I here learn is the old track, disused because of the insecurity of the ground. It runs quite close to the edge of the crater, there 1,000 feet in depth, and gives a magnificent view of the whole area, with the pit and the blowing cones. But the region through which the trail led was rather an alarming one, being hollow and porous, all cracks and fissures, nefariously concealed by scrub and ferns. I found a place, as I thought, free from risk, and gave Kahele a feed of oats on my plaid, but before he had finished them there was a rumbling and vibration, and he went into the ground above his knees, so snatching up the plaid and jumping on him I galloped away, convinced that that crack was following me! However, either the crack thought better of it, or Kahele travelled faster, for in another half-hour I arrived where the whole region steams, smokes, and fumes with sulphur, and was kindly welcomed here by Mr. Gilman, where he and the old Chinaman appear to be alone. After a seven hours' ride the quiet and the log fire are very pleasant, and the host is a most intelligent and sympathising listener. It is a solemn night, for the earth quakes, and the sound of Halemaumau is like the surging of the sea. HILO. June 11th. Once more I am among palm and mango grove, and friendly faces, and sounds of softer surges than those of Kilauea. I had a dreary ride yesterday, as the rain was incessant, and I saw neither man, bird, or beast the whole way. Kahele was so heavily loaded that I rode the thirty miles at a foot's pace, and he became so tired that I had to walk. It has been a splendid week, with every circumstance favourable, nothing sordid or worrying to disturb the impressions received, kindness and goodwill everywhere, a travelling companion whose consideration, endurance, and calmness were beyond all praise, and at the end the cordial welcomes of my Hawaiian "home." I.L.B. LETTER XXX. {422} RIDGE HOUSE, KONA, HAWAII. June 12. I landed in Kealakakua Bay on a black lava block, on which tradition says that Captain Cook fell, struck with his death-wound, a century ago. The morning sun was flaming above the walls of lava 1,000 feet in height which curve round the dark bay, the green deep water rolled shorewards in lazy undulations, canoes piled full of pineapples poised themselves on the swell, ancient cocopalms glassed themselves in still waters--it was hot, silent, tropical. The disturbance which made the bay famous is known to every schoolboy; how the great explorer, long supposed by the natives to be their vanished god Lono, betrayed his earthly lineage by groaning when he was wounded, and was then dispatched outright. A cocoanut stump, faced by a sheet of copper recording the circumstance, is the great circumnavigator's monument. A few miles beyond, is the enclosure of Haunaunau, the City of Refuge for western Hawaii. In this district there is a lava road ascribed to Umi, a legendary king, who is said to have lived 500 years ago. It is very perfect, well defined on both sides with kerb-stones, and greatly resembles the chariot ways in Pompeii. Near it are several structures formed of four stones, three being set upright, and the fourth forming the roof. In a northerly direction is the place where Liholiho, the king who died in England, excited by drink and the persuasions of Kaahumanu, broke tabu, and made an end of the superstitions of heathenism. Not far off is the battle field on which the adherents of the idols rallied their forces against the iconoclasts, and were miserably and finally defeated. Recent lava streams have descended on each side of the bay, and from the bare black rock of the landing a flow may be traced up the steep ascent as far as a precipice, over which it falls in waves and twists, a cataract of stone. A late lava river passed through the magnificent forest on the southerly slope, and the impressions of the stems of coco and fan palms are stamped clearly on the smooth rock. The rainfall in Kona is heavy, but there is no standing water, and only one stream in a distance of 100 miles. This district is famous for oranges, coffee, pineapples, and silence. A flaming palm-fringed shore with a prolific strip of table land 1,500 feet above it, a dense timber belt eight miles in breadth, and a volcano smoking somewhere between that and the heavens, and glaring through the trees at night, are the salient points of Kona if anything about it be salient. It is a region where falls not ". . . Hail or any snow, Or ever wind blows loudly." Wind indeed, is a thing unknown. The scarcely audible whisper of soft airs through the trees morning and evening, rain drops falling gently, and the murmur of drowsy surges far below, alone break the stillness. No ripple ever disturbs the great expanse of ocean which gleams through the still, thick trees. Rose in the sweet cool morning, gold in the sweet cool evening, but always dreaming; and white sails come and go, no larger than a butterfly's wing on the horizon, of ships drifting on ocean currents, dreaming too! Nothing surely can ever happen here: it is so dumb and quiet, and people speak in hushed thin voices, and move as in a lethargy, dreaming too! No heat, cold, or wind, nothing emphasised or italicised, it is truly a region of endless afternoons, "a land where all things always seem the same." Life is dead, and existence is a languid swoon. This is the only regular boarding house on Hawaii. The company is accidental and promiscuous. The conversation consists of speculations, varied and repeated with the hours, as to the arrivals and departures of the Honolulu schooners Uilama and Prince, who they will bring, who they will take, and how long their respective passages will be. A certain amount of local gossip is also hashed up at each meal, and every stranger who has travelled through Hawaii for the last ten years is picked to pieces and worn threadbare, and his purse, weight, entertainers, and habits are thoroughly canvassed. On whatever subject the conversation begins it always ends in dollars; but even that most stimulating of all topics only arouses a languid interest among my fellow dreamers. I spend most of my time in riding in the forests, or along the bridle path which trails along the height, among grass and frame-houses, almost smothered by trees and trailers. Many of these are inhabited by white men, who, having drifted to these shores, have married native women, and are rearing a dusky race, of children who speak the maternal tongue only, and grow up with native habits. Some of these men came for health, others landed from whalers, but of all it is true that infatuated by the ease and lusciousness of this languid region, "They sat them down upon the yellow sand, Between the sun and moon upon the shore; And sweet it was to dream of Fatherland, . . . . ; but evermore Most weary seem'd the sea, weary the oar, Weary the wandering fields of barren foam. Then some one said, "We will return no more." They have enough and more, and a life free from toil, but the obvious tendency of these marriages is to sink the white man to the level of native feelings and habits. There are two or three educated residents, and there is a small English church with daily service, conducted by a resident clergyman. The beauty of this part of Kona is wonderful. The interminable forest is richer and greener than anything I have yet seen, but penetrable only by narrow tracks which have been made for hauling timber. The trees are so dense, and so matted together with trailers, that no ray of noon-day sun brightens the moist tangle of exquisite mosses and ferns which covers the ground. Yams with their burnished leaves, and the Polypodium spectrum, wind round every tree stem, and the heavy ie, which here attains gigantic proportions, links the tops of the tallest trees together by its stout knotted coils. Hothouse flowers grow in rank profusion round every house, and tea-roses, fuchsias, geraniums fifteen feet high, Nile lilies, Chinese lantern plants, begonias, lantanas, hibiscus, passion- flowers, Cape jasmine, the hoya, the tuberose, the beautiful but overpoweringly sweet ginger plant, and a hundred others: while the whole district is overrun with the Datura brugmansia (?) here an arborescent shrub fourteen feet high, bearing seventy great trumpet- shaped white blossoms at a time, which at night vie with those of the night-blowing Cereus in filling the air with odours. Pineapples and melons grow like weeds among the grass, and everything that is good for food flourishes. Nothing can keep under the redundancy of nature in Kona; everything is profuse, fervid, passionate, vivified and pervaded by sunshine. The earth is restless in her productiveness, and forces up her hothouse growth perpetually, so that the miracle of Jonah's gourd is almost repeated nightly. All decay is hurried out of sight, and through the glowing year flowers blossom and fruits ripen; ferns are always uncurling their young fronds and bananas unfolding their great shining leaves, and spring blends her everlasting youth and promise with the fulfilment and maturity of summer. "Never comes the trader, never floats a European flag, Slides the bird o'er lustrous woodland, swings the trailer from the crag: Droops the heavy-blossom'd bower, hangs the heavy-fruited tree-- Summer isles of Eden lying in dark purple spheres of sea." HUALALAI. July 28th. I very soon left the languid life of Kona for this sheep station, 6000 feet high on the desolate slope of the dead volcano of Hualalai, ("offspring of the shining sun,") on the invitation of its hospitable owner, who said if I "could eat his rough fare, and live his rough life, his house and horses were at my disposal." He is married to a very attractive native woman who eats at his table, but does not know a word of English, but they are both away at a wool- shed eight miles off, shearing sheep. This house is in the great volcanic wilderness of which I wrote from Kalaieha, a desert of drouth and barrenness. There is no permanent track, and on the occasions when I have ridden up here alone, the directions given me have been to steer for an ox bone, and from that to a dwarf ohia. There is no coming or going; it is seventeen miles from the nearest settlement, and looks across a desert valley to Mauna Loa. Woody trailers, harsh hard grass in tufts, the Asplenium trichomanes in rifts, the Pellea ternifolia in sand, and some ohia and mamane scrub in hollow places sheltered from the wind, all hard, crisp, unlovely growths, contrast with the lavish greenery below. A brisk cool wind blows all day; every afternoon a dense fog brings the horizon within 200 feet, but it clears off with frost at dark, and the flames of the volcano light the whole southern sky. My companions are an amiable rheumatic native woman, and a crone who must have lived a century, much shrivelled and tattooed, and nearly childish. She talks to herself in weird tones, stretches her lean limbs by the fire most of the day, and in common with most of the old people has a prejudice against clothes, and prefers huddling herself up in a blanket to wearing the ordinary dress of her sex. There is also a dog, but he does not understand English, and for some time I have not spoken any but Hawaiian words. I have plenty to do, and find this a very satisfactory life. I came up to within eight miles of this house with a laughing, holiday-making rout of twelve natives, who rode madly along the narrow forest trail at full gallop, up and down the hills, through mire and over stones, leaping over the trunks of prostrate trees, and stooping under branches with loud laughter, challenging me to reckless races over difficult ground, and when they found that the wahine haole was not to be thrown from her horse they patted me approvingly, and crowned me with leis of maile. I became acquainted with some of these at Kilauea in the winter, and since I came to Kona they have been very kind to me. I thoroughly like living among them, taking meals with them on their mats, and eating "two fingered" poi as if I had been used to it all my life. Their mirthfulness and kindliness are most winning; their horses, food, clothes, and time are all bestowed on one so freely, and one lives amongst them with a most restful sense of absolute security. They have many faults, but living alone among them in their houses as I have done so often on Hawaii, I have never seen or encountered a disagreeable thing. But the more I see of them the more impressed I am with their carelessness and love of pleasure, their lack of ambition and a sense of responsibility, and the time which they spend in doing nothing but talking and singing as they bask in the sun, though spasmodically and under excitement they are capable of tremendous exertions in canoeing, surf-riding, and lassoing cattle. While down below I joined three natives for the purpose of seeing this last sport. They all rode shod horses, and had lassoes of ox hide attached to the horns of their saddles. I sat for an hour on horseback on a rocky hill while they hunted the woods; then I heard the deep voices of bulls, and a great burst of cattle appeared, with hunters in pursuit, but the herd vanished over a dip of the hill side, and the natives joined me. By this time I wished myself safely at home, partly because my unshod horse was not fit for galloping over lava and rough ground, and I asked the men where I should stay to be out of danger. The leader replied, "Oh, just keep close behind me!" I had thought of some safe view-point, not of galloping on an unshod horse with a ruck of half maddened cattle, but it was the safest plan, and there was no time to be lost, for as we rode slowly down, we sighted the herd dodging across the open to regain the shelter of the wood, and much on the alert. Putting our horses into a gallop we dashed down the hill till we were close up with the chase; then another tremendous gallop, and a brief wild rush, the grass shaking with the surge of cattle and horses. There was much whirling of tails and tearing up of the earth--a lasso spun three or four times round the head of the native who rode in front of me, and almost simultaneously a fine red bullock lay prostrate on the earth, nearly strangled, with his foreleg noosed to his throat. The other natives dismounted, and put two lassoes round his horns, slipping the first into the same position, and vaulted into their saddles before he was on his legs. He got up, shook himself, put his head down, and made a mad blind rush, but his captors were too dexterous for him, and in that and each succeeding rush he was foiled. As he tore wildly from side to side, the natives dodged under the lasso, slipping it over their heads, and swung themselves over their saddles, hanging in one stirrup, to aid their trained horses to steady themselves as the bullock tugged violently against them. He was escorted thus for a mile, his strength failing with each useless effort, his tongue hanging out, blood and foam dropping from his mouth and nostrils, his flanks covered with foam and sweat, till blind and staggering, he was led to a tree, where he was at once stabbed, and two hours afterwards a part of him was served at table. The natives were surprised that I avoided seeing his death, as the native women greatly enjoy such a spectacle. This mode of killing an animal while heated and terrified, doubtless accounts for the dark colour and hardness of Hawaiian beef. Numbers of the natives are expert with the lasso, and besides capturing with it wild and half wild cattle, they catch horses with it, and since I came here my host caught a sheep with it, singling out the one he wished to kill, from the rest of the galloping flock with an unerring aim. It takes a whole ox hide cut into strips to make a good lasso. One of my native friends tells me that a native man who attended on me in one of my earlier expeditions has since been "prayed to death." One often hears this phrase, and it appears that the superstition which it represents has by no means died out. There are persons who are believed to have the lives of others in their hands, and their services are procured by offerings of white fowls, brown hogs, and awa, as well as money, by any one who has a grudge against another. Several other instances have been told me of persons who have actually died under the influence of the terror and despair produced by being told that the kahuna was "praying them to death." I cannot learn whether these over-efficacious prayers are supposed to be addressed to the true God, or to the ancient Hawaiian divinities. The natives are very superstitious, and the late king, who was both educated and intelligent, was much under the dominion of a sorceress. I have made the ascent of Hualalai twice from here, the first time guided by my host and hostess, and the second time rather adventurously alone. Forests of koa, sandal-wood, and ohia, with an undergrowth of raspberries and ferns clothe its base, the fragrant maile, and the graceful sarsaparilla vine, with its clustered coral- coloured buds, nearly smother many of the trees, and in several places the heavy ie forms the semblance of triumphal arches over the track. This forest terminates abruptly on the great volcanic wilderness, with its starved growth of unsightly scrub. But Hualalai, though 10,000 feet in height, is covered with Pteris aquilina, mamane, coarse bunch grass, and pukeave to its very summit, which is crowned by a small, solitary, blossoming ohia. For two hours before reaching the top, the way lies over countless flows and beds of lava, much disintegrated, and almost entirely of the kind called pahoehoe. Countless pit craters extend over the whole mountain, all of them covered outside, and a few inside, with scraggy vegetation. The edges are often very ragged and picturesque. The depth varies from 300 to 700 feet, and the diameter from 700 to 1,200. The walls of some are of a smooth grey stone, the bottoms flat, and very deep in sand, but others resemble the tufa cones of Mauna Kea. They are so crowded together in some places as to be divided only by a ridge so narrow that two mules can scarcely walk abreast upon it. The mountain was split by an earthquake in 1868, and a great fissure, with much treacherous ground about it, extends for some distance across it. It is very striking from every point of view on this side, being a complete wilderness of craters, and over 150 lateral cones have been counted. The object of my second ascent was to visit one of the grandest of the summit craters, which we had not reached previously owing to fog. This crater is bordered by a narrow and very fantastic ridge of rock, in or on which there is a mound about 60 feet high, formed of fragments of black, orange, blue, red, and golden lava, with a cavity or blow-hole in the centre, estimated by Brigham as having a diameter of 25 feet, and a depth of 1800. The interior is dark brown, much grooved horizontally, and as smooth and regular as if turned. There are no steam cracks or signs of heat anywhere. Superb caves or lava-bubbles abound at a height of 6000 feet. These are moist with ferns, and the drip from their roofs is the water supply of this porous region. Hualalai, owing to the vegetation sparsely sprinkled over it, looks as if it had been quiet for ages, but it has only slept since 1801, when there was a tremendous eruption from it, which flooded several villages, destroyed many plantations and fishponds, filled up a deep bay 20 miles in extent, and formed the present coast. The terrified inhabitants threw living hogs into the stream, and tried to propitiate the anger of the gods by more costly offerings, but without effect, till King Kamehameha, attended by a large retinue of priests and chiefs, cut off some of his hair, which was considered sacred, and threw it into the torrent, which in two days ceased to run. This circumstance gave him a greatly increased ascendancy, from his supposed influence with the deities of the volcanoes. I have explored the country pretty thoroughly for many miles round, but have not seen anything striking, except the remains of an immense heiau in the centre of the desert tableland, said to have been built in a day by the compulsory labour of 25,000 people: a lonely white man who lives among the lava, and believes he has discovered the secret of perpetual motion: and the lava-flow from Mauna Loa, which reached the sea 40 miles from its exit from the mountain. I was riding through the brushwood with a native, and not able to see two yards in any direction, when emerging from the thick scrub, we came upon the torrent of 1859 within six feet of us, a huge, straggling, coal-black river, broken up into streams in our vicinity, but on the whole, presenting an iridescent uphill expanse a mile wide. We had reached one of the divergent streams to which it had been said after its downward course of 9000 feet, "Hitherto shalt thou come and no further," while the main body had pursued its course to the ocean. Whatever force impelled it had ceased to act, and the last towering wave of fire had halted just there, and lies a black arrested surge 10 feet high, with tender ferns at its feet, and a scarcely singed ohia bending over it. The flow, so far as we scrambled up it, is heaped in great surges of a fierce black, fiercely reflecting the torrid sun, cracked, and stained yellow and white, and its broad glistening surface forms an awful pathway to the dome-like crest of Mauna Loa, now throbbing with internal fires, and crowned with a white smoke wreath, that betokens the action of the same forces which produced this gigantic inundation. Close to us the main river had parted above and united below a small mamane tree with bracken under its shadow, and there are several oases of the same kind. I have twice been down to the larger world of the wool-shed, when tired of strips of dried mutton and my own society. The hospitality there is as great as the accommodation is small. The first time, I slept on the floor of the shed with some native women who were up there, and was kept awake all night by the magnificence of the light on the volcano. The second time, several of us slept in a small, dark grass-wigwam, only intended as a temporary shelter, the lowliest dwelling in every sense of the word that I ever occupied. That evening was the finest I have seen on the islands; there was a less abrupt transition from day to night, and the three great mountains and the desert were etherealised and glorified by a lingering rose and violet light. When darkness came on, our great camp fire was hardly redder than the glare from the volcano, and its leaping flames illuminated as motley a group as you would wish to see; the native shearers, who, after shearing eighty sheep each in a day, washed, and changed their clothes before eating; a negro goatherd with a native wife and swarthy children, two native women, my host and myself, all engaged in the rough cooking befitting the region, toasting strips of jerked mutton on sticks, broiling wild bullock on the coals, baking kalo under ground, and rolls in a rough stone oven, and all speaking that base mixture of English and Hawaiian which is current coin here. The meal was not less rude than the cookery. We ate it on the floor of the wigwam, with an old tin, with some fat in it, for a lamp, and a bit of rope for a wick, which kept tumbling into the fat and leaving us in darkness. The next day I came up here alone, driving a pack-horse, and with a hind-quarter of sheep tied to my saddle. It is really difficult to find the way over this desert, though I have been several times across. When a breeze ripples the sand between the lava hummocks, the footprints are obliterated, and there are few landmarks except the "ox bone" and the "small ohia." It is a strange life up here on the mountain side, but I like it, and never yearn after civilization. The one drawback is my ignorance of the language, which not only places me sometimes in grotesque difficulties, but deprives me of much interest. I don't know what day it is, or how long I have been here, and quite understand how possible it would be to fall into an indolent and aimless life, in which time is of no account. THE RECTORY, KONA. August 1st. I left Hualalai yesterday morning, and dined with my kind host and hostess in the wigwam. It was the last taste of the wild Hawaiian life I have learned to love so well, the last meal on a mat, the last exercise of skill in eating "two-fingered" poi. I took leave gratefully of those who had been so truly kind to me, and with the friendly aloha from kindly lips in my ears, regretfully left the purple desert in which I have lived so serenely, and plunged into the forest gloom. Half way down, I met a string of my native acquaintances, who, as the courteous custom is, threw over me leis of maile and roses, and since I arrived here, others have called to wish me goodbye, bringing presents of figs, cocoa-nuts and bananas. This is one of the stations of the "Honolulu Mission," and Mr. Davies, the clergyman, has, besides Sunday and daily services, a day-school for boys and girls. The Sunday attendance at church, so far as I have seen, consists of three adults, though the white population within four miles is considerable, and at another station on Maui, the congregation was composed solely of the family of a planter. Clerical reinforcements are expected from England shortly; but from what I have seen and heard everywhere, I do not think that the coming clergy, even if inspired by the same devotion and disinterestedness as Bishop Willis, will make any sensible progress among the people. In truth, I believe that the "Honolulu Mission," from the first, has been a mistake. As such, strictly speaking, there is no room for it, for all the natives are nominal Christians, and are connected more or less with the Congregational denomination. To attempt to proselytize them to the English Church, or to unsettle their religious relations in any way, would, on the whole, be a hopeless, as well as an invidious task, and would not improbably result in driving some among them into the greater apparent unity of the Church of Rome. Those who believe in the oneness of the invisible church, and that all who hold "one Lord, one faith, one baptism," are within the pale of salvation, may well hesitate before expending energy, men, money, and time on proselytizing efforts. Among the whites who have sunk into the mire of an indolent and godless, if not an openly immoral life, there is an undoubted field for Evangelistic effort; but it is very doubtful, I think, whether this class can be reached by services which appeal to higher culture and instincts than it possesses, and, indeed, generally, the island Episcopalians are not in sympathy with the "symbolism" and "high ritual" which from the first have been outstanding features of this "mission." The education of the young in the principles of the Prayer Book is aimed at by the Bishop and his coadjutors, but in spite of zeal and devotion, I doubt whether the English Church on these islands can ever be anything but a pining and sickly exotic. Kona looks supremely beautiful, a languid dream of all fair things. Yet truly my heart warms to nothing so much as to a row of fat English cabbages which grow in the rectory garden, with a complacent, self-asserting John Bullism about them. It is best to leave the islands now. I love them better every day, and dreams of Fatherland are growing fainter in this perfumed air and under this glittering sky. A little longer, and I too should say, like all who have made their homes here under the deep banana shade,-- "We will return no more, . . . . our island home Is far beyond the wave, we will no longer roam." I.L.B. LETTER XXXI. HAWAIIAN HOTEL, HONOLULU. August 6th. My fate is lying at the wharf in the shape of the Pacific Mail Steamer Costa Rica, and soon to me Hawaii-nei will be but a dream. "Summer isles of Eden!" My heart warms towards them as I leave them, for they have been more like home than any part of the world since I left England. The moonlight is trickling through misty algarobas, and feathery tamarinds and palms, and shines on glossy leaves of breadfruit and citron; a cool breeze brings in at my open doors the perfumed air and the soft murmur of the restful sea, and this beautiful Honolulu, whose lights are twinkling through the purple night, is at last, as it was at first, Paradise in the Pacific, a bright blossom of a summer sea. I shall be in the Rocky Mountains before you receive my hastily- written reply to your proposal to come out here for a year, but I will add a few reasons against it, in addition to the one which I gave regarding the benefit which I now hope to derive from a change to a more stimulating climate. The strongest of all is, that if we were to stay here for a year, we should just sit down "between the sun and moon upon the shore," and forget "our island home," and be content to fall "asleep in a half dream," and "return no more!" Of course you will have gathered from my letters that there are very many advantages here. Indeed, the mosquitoes of the leeward coast, to whose attacks one becomes inured in a few months, are the only physical drawback. The open-air life is most conducive to health, and the climate is absolutely perfect, owing to its equability and purity. Whether the steady heat of Honolulu, the languid airs of Hilo, the balmy breezes of Onomea, the cool bluster of Waimea, or the odorous stillness of Kona, it is always the same. The grim gloom of our anomalous winters, the harsh malignant winds of our springs, and the dismal rains and overpowering heats of our summers, have no counterpart in the endless spring-time of Hawaii. Existence here is unclogged and easy, a small income goes a long way, and the simplicity, refinement, kindliness, and sociability of the foreign residents, render society very pleasant. The life here is truer, simpler, kinder, and happier than ours. The relation between the foreign and native population is a kindly and happy one, and the natives, in spite of their faults, are a most friendly and pleasant people to live among. With a knowledge of their easily- acquired language, they would be a ceaseless source of interest, and every white resident can have the satisfaction of helping them in their frequent distresses and illnesses. The sense of security is a very special charm, and one enjoys it as well in lonely native houses, and solitary days and nights of travelling, as in the foreign homes, which are never locked throughout the year. There are no burglarious instincts to dread, and there is no such thing as "a broken sleep of fear beneath the stars." The person and property of a white man are everywhere secure, and a white woman is sure of unvarying respect and kindness. There are no inevitable hardships. The necessaries, and even the luxuries of civilization can be obtained everywhere, and postal communication with America is now regular and rapid. When I began this letter, a long procession of counterbalancing disadvantages passed through my mind, but they become "beautifully less" as I set them down in black and white. If I put gossip first, it is because I seriously think that it is the canker of the foreign society on the islands. Its extent and universality are grotesque and amusing to a stranger, but to live in it, and share in it, and learn to enjoy it, would be both lowering and hurtful, and you can hardly be long here without being drawn into its vortex. By GOSSIP I don't mean scandal or malignant misrepresentations, or reports of petty strifes, intrigues, and jealousies, such as are common in all cliques and communities, but nuhou, mere tattle, the perpetual talking about people, and the picking to tatters of every item of personal detail, whether gathered from fact or imagination. A great deal of this is certainly harmless, and in some measure arises from the intimate friendly relations which exist between the scattered families, but over-indulgence in it destroys the privacy of individual existence, and is deteriorating in more ways than one. From the north of Kauai to the south of Hawaii, everybody knows every other body's affairs, income, expenditure, sales, purchases, debts, furniture, clothing, comings, goings, borrowings, lendings, letters, correspondents, and every thing else: and when there is nothing new to relate on any one of these prolific subjects, supposed intentions afford abundant matter for speculation. All gossip is focussed here, being imported from every other district, and re-exported, with additions and embellishments, by every inter- island mail. The ingenuity with which nuhou is circulated is worthy of a better cause. Some disadvantages arise from the presence on the islands of heterogeneous and ill-assorted nationalities. The Americans, of course, predominate, and even those who are Hawaiian born, have, as elsewhere, a strongly national feeling. The far smaller English community hangs together in a somewhat cliquish fashion, and possibly cherishes a latent grudge against the Americans for their paramount influence in island affairs. The German residents, as everywhere, are cliquish too. Then, since the establishment of the Honolulu Mission, church feeling has run rather high, and here, as elsewhere, has a socially divisive tendency. Then there are drink and anti-drink, pro and anti-missionary, and pro and anti- reciprocity-treaty parties, and various other local naggings of no interest to you. The civilization is exotic, and owing to various circumstances, the government and constitution are too experimental and provisional in their nature, and possess too few elements of permanence to engross the profound interest of the foreign residents, although for reasons of policy they are well inclined to sustain a barbaric throne. In spite of a king and court, and titles and officials without number, and uniforms stiff with gold lace, and Royal dinner parties with menus printed on white silk, Americans, Republicans in feeling, really "run" the government, and in state affairs there is a taint of that combination of obsequious and flippant vulgarity, which none deplore more deeply than the best among the Americans themselves. It is a decided misfortune to a community to be divided in its national leanings, and to have no great fusing interests within or without itself, such as those which knit vigorous Victoria to the mother country, or distant Oregon to the heart of the Republic at Washington. Except sugar and dollars, one rarely hears any subject spoken about with general interest. The downfall of an administration in England, or any important piece of national legislation, arouses almost no interest in American society here, and the English are ostentatiously apathetic regarding any piece of intelligence specially absorbing to Americans. The papers pick up every piece of gossip which drifts about the islands, and snarl with much wordiness over local matters, but crowd into a small space the movements which affect the masses of mankind, and in the absence of a telegraph one hardly feels the beat of the pulses of the larger world. Those intellectual movements of the West which might provoke discussion and conversation are not cordially entered into, partly owing to the difference in theological beliefs, and partly from an indolence born of the climate, and the lack of mental stimulus. After all, the gossip and the absence of large interests shared in common, are the only specialities which can be alleged against Hawaii, and I have never seen people among whom I should so well like to live. The ladies are most charming; essentially womanly, and fulfil all domestic and social duties in a way worthy of imitation everywhere. The kindness and hospitality, too, are unbounded, and these cover "a multitude of sins." There are very few strangers here now. It is the "dead season." I have met with none except Mr. Nordhoff, who is writing on the islands for Harper's Monthly, and his charming wife and children. She is a most expert horsewoman, and has adopted the Mexican saddle even in Honolulu, where few foreign ladies ride "cavalier fashion." My friends all urge me to write on Hawaii, on the ground that I have seen the islands and lived the island life so thoroughly; but possibly they expect more indiscriminate praise than I could conscientiously bestow! Honolulu is in the midst of the epidemic of letter writing which sets in on the arrival of the steamer from "the coast," and people walk and drive as if they really had business on hand: and the farewell visits to be made and received, the pleasant presence of Mr. Thompson, and Mr. and Mrs. Severance, of Hilo, and the hasty doing of things which have been left to the last, make me a sharer in the spasmodic bustle, which, were it permanent, would metamorphose this dreamy, bowery, tropical capital. The undeserved and unexpected kindness shown me here, as everywhere on these islands, renders my last impressions even more delightful than any first. The people are as genial as their own sunny skies, and in more frigid regions I shall never sigh for the last without longing for the first. . . . . up to here S.S. COSTA RICA. August 7th. We sailed for San Francisco early this afternoon. Everything looked the same as when I landed in January, except that many of the then strange faces among the radiant crowd are now the faces of friends, that I know nearly everyone by sight, and that the pathos of farewell blended with every look and word. The air still rang with laughter and alohas, and the rippling music of the Hawaiian tongue; bananas and pineapples were still piled in fragrant heaps; the drifts of surf rolled in, as then, over the barrier reef, canoes with outriggers still poised themselves on the blue water; the coral divers still plied their graceful trade, and the lazy ripples still flashed in light along the palm-fringed shore. The head-ropes were let go, we steamed through the violet channel into the broad Pacific, Lunalilo, who came out so far with Chief Justice Allen, returned to the shore, and when his kindly aloha was spoken, the last link with the islands was severed, and half an hour later Honolulu was out of sight. . . . . . . . . The breeze is freshening, and the Costa Rica's head lies nearly due north. The sun is sinking, and on the far horizon the summit peaks of Oahu gleam like amethysts on a golden sea. Farewell for ever, my bright tropic dream! Aloha nui to Hawaii-nei! I.L.B. A CHAPTER ON HAWAIIAN AFFAIRS. A few facts concerning the Hawaiian islands may serve to supplement the deficiencies of the foregoing letters. The group is an hereditary and constitutional monarchy. There is a house of nobles appointed by the Crown, which consists of twenty members. The House of Representatives consists of not less than twenty-four, or more than forty members elected biennially. The Legislature fixes the number, and apportions the same. The Houses sit together, and constitute the Legislative Assembly. The property qualification for a representative is, real estate worth $500, or an annual income of $250 from property, and that for an elector is an annual income of $75. The Legislators are paid, and the expense of a session is about $15,000. There are three cabinet ministers appointed by the Crown, of the Interior, Finance, and Foreign Affairs respectively, and an Attorney-General, who may be regarded as a minister of justice. There is a Supreme Court with a Chief Justice and two associate justices, and there are circuit and district judges on all the larger islands, as well as sheriffs, prisons, and police. There is a standing army of sixty men, mainly for the purposes of guard duty, and rendering assistance to the police. The question of "how to make ends meet" sorely exercises the little kingdom. All sorts of improvements involving a largely increased outlay are continually urged, while at the same time the burden of taxation presses increasingly heavily, and there is a constant clamour for the removal of some of the most lucrative imposts. Indeed, the Hawaiian dog, with his tax and his "tag," is seldom out of the Legislative Assembly. What may be termed the per capita taxes are, an annual poll tax of one dollar levied on each male inhabitant between the ages of seventeen and sixty, an annual road tax of two dollars upon all persons between seventeen and fifty, and an annual school tax of two dollars upon all persons between twenty-one and sixty. There is a direct tax upon property of .5 per cent. upon its valuation, and specific taxes of a dollar on every horse above two years old, and a dollar and a half on each dog. Of the $206,000 raised by internal taxes during the last biennial period, the horses paid $50,000, the mules $6,000, and the dogs $19,000! The indirect taxation in the shape of customs' duties amounted to $350,000 in the same period. The poor Hawaiian does not know the blessing of a "Free Breakfast Table." The islands are large importers. The value of imported goods paying duties was $1,437,000 in 1873, on which the Hawaiian Treasury received $198,000 as customs' duties. Twenty-five thousand dollars' worth of ale, porter, and light wines, and thirty thousand dollars' worth of spirits, show that the foreign population of 6,000 is more than sufficiently bibulous. The Chinamen, about 2,000 in number, are, or ought to be, responsible for $13,000 worth of opium; and the $34,000 worth of tobacco and cigars is doubtless distributed pretty equally over all the nationalities. Twenty-one thousand gallons of spirits were imported in 1873. The licences to sell spirits brought $18,000 dollars into the treasury in the last biennial period, but those for the sale of awa and opium brought in $55,000 during the same time. These licences are confined to Honolulu. There are two interesting items of customs receipts, a sum of $924, the proceeds of a per capita tax of two dollars levied on passengers landing on the islands, for the support of the Queen's Hospital, and a sum of $1,477, the proceeds of a tax levied on seamen for the support of the Marine Hospital. There is a sum of $700 for passports, as no Hawaiian or stranger can leave the kingdom without an official permit. There are 58 vessels registered under the Hawaiian flag, of which 40 are coasters, and 18 engaged in foreign freighting and whaling. The value of domestic exports in 1873 was $1,725,507. Among these are bananas, pineapples, pulu, cocoanuts, oranges, limes, sandal- wood, tamarinds, betel leaves, shark's fins, paiai, whale oil, sperm oil, cocoanut oil, and whalebone. Among other commodities there was exported, of coffee 262,000 lbs., of fungus 57,000lbs., of pea nuts 58,000 lbs., of cotton 8,000 lb., of rice 941,000 lbs., of paddy 507,000 lbs., of hides 20,000 packages, of goat skins 66,000, of horns 13,000, and of tallow 609,000 lbs. The expense of "keeping things going" on the islands for the two years ending March 1st, 1874, amounted to $1,193,276, but this included the funeral expenses of two kings, as well as of two extra sessions of the Legislature, which amounted to $42,000. The decrease in the revenue for the same period amounted to $45,000. The items of Hawaiian expenditure were as follows:-- For Civil List. $47,689.73 " Permanent Settlements, Queen Emma. 12,000.00 " Legislature and Privy Council. 15,288.50 " Extra Legislative Expenses. 19,011.87 " Department of the Judiciary. 72,245.64 " " of Foreign Affairs and War. 78,145.85 " " of the Interior. 389,009.08 " " of Finance. 202,117.05 " " of the Attorney-General 97,097.00 " Bureau of Public Instruction. 89,432.40 " Miscellaneous Expenditures. 170,474.67 The balance on hand in the Treasury, March 31st, 1874. 764.57 ------------- $1,193,276.36 That, under the head Finance, includes the interest on borrowed money. The funded national debt is $340,000. Of this sum a portion bears no stated interest, only such as may arise from the very dubious profits of the Hawaiian hotel. The interest charges are 12 per cent. on $25,000, and 9 per cent. on $272,000. The estimates for the present biennial period involve a large increase of debt. The present financial position of the kingdom is, an increasing expenditure and a decreasing revenue. The statistics of the Judiciary Department for the last two years present a few features of interest. There were 4,000 convictions out of 5,764 cases brought before the courts, equal to a fourteenth part of the population. The total number of offences in the category is 125. Of these some are decidedly local. Thus, for "furnishing intoxicating liquors to Hawaiians" 92 persons were punished; for "exhibition of Hula," 10; for "selling awa without licence," 12; for "selling opium without licence," 24. It is not surprising to those who know the habits of the people, that the convictions for violations of the marriage tie, though greatly diminished, should reach the number of 384, while under the head "Deserting Husbands and Wives," 67 convictions are recorded. For "practising medicine without a licence," 56 persons were punished; for "furious riding," 197; for "cruelty to animals," 37; for "gaming," 121; for "gross cheating," 32; for "violating the Sabbath," 61. We must remember that the returns include foreigners and Chinamen, or else the reputation for "harmlessness" which Hawaiians possess would suffer seriously when we read that within the last two years there were 178 convictions for "assault," 248 for "assault and battery," 12 for "assaults with dangerous weapons," 49 for "affray," 674 for "drunkenness," 87 for "disturbing quiet of the night," and 13 for "murder." Yet the number of criminal cases has largely diminished, and taking civil and criminal together, there has been a decrease of 656 for the last biennial period, as compared with that immediately preceding it. The administration of justice is confessedly one of the most efficient departments of Hawaiian affairs. Chief Justice Allen, both as a lawyer and a gentleman, is worthy to fill the highest position in his native country (America), and the Associate Justices, as well as the native and foreign judges throughout the islands, are highly esteemed for honour and uprightness. I never heard an uttered suspicion of venality or unfairness against anyone of them, and apparently the Judiciary Department of Hawaii deserves the same confidence which we repose in our own. The Educational System has been carefully modelled, and is carried out with tolerable efficiency. Eighty-seven per cent. of the whole school population are actually at school, and the inspector of schools states that a person who cannot read and write is rarely met with. Each common school is graded into two, three, or four classes, according to the intelligence and proficiency of the pupils, and the curriculum of study is as follows:-- CLASS I.--Reading, mental and written arithmetic, geography, penmanship, and composition. CLASS II.--Reading, mental arithmetic, geography, penmanship. CLASS III.--Reading, first principles of arithmetic, penmanship. CLASS IV.--Primer, use of slate and pencil. The youngest children are not classified until they can put letters together in syllables. Vocal music is taught wherever competent teachers are found. The total sum expended on education, including the grants to "family" and other schools, is about $40,000 a year. {453} It has been remarked that the rising race of Hawaiians has an increased contempt for industry in the form of manual labour, and it is proposed by the Board of Education that such labour shall be made a part of common school education, so that on both girls and boys a desire to provide for their own wants in an honest way shall be officially inculcated. There is a Government Reformatory School, and industrial and family schools for both girls and boys are scattered over the islands. The supply of literature in the vernacular is meagre, and few of the natives have any intelligent comprehension of English. The group has an area of about 4,000,000 acres, of which about 200,000 may be regarded as arable, and 150,000 as specially adapted for the culture of sugar-cane. Sugar, the great staple production, gives employment in its cultivation and manufacture to nearly 4,000 hands. Only a fifteenth part of the estimated arable area is under cultivation. Over 6,000 natives are returned as the possessors of Kuleanas or freeholds, but many of these are heavily mortgaged. Many of the larger lands are held on lease from the crown or chiefs, and there are difficulties attending the purchase of small properties. Almost all the roots and fruits of the torrid and temperate zones can be grown upon the islands, and the banana, kalo, yam, sweet potato, cocoanut, breadfruit, arrowroot, sugar-cane, strawberry, raspberry, whortleberry, and native apple, are said to be indigenous. The indigenous fauna is small, consisting only of hogs, dogs, rats, and an anomalous bat which flies by day: There are few insects, except such as have been imported, and these, which consist of centipedes, scorpions, cockroaches, mosquitoes, and fleas, are happily confined to certain localities, and the two first have left most of their venom behind them. A small lizard is abundant, but snakes, toads, and frogs have not yet effected a landing. The ornithology of the islands is scanty. Domestic fowls are supposed to be indigenous. Wild geese are numerous among the mountains of Hawaii, and plovers, snipe, and wild ducks, are found on all the islands. A handsome owl, called the owl-hawk, is common. There is a paroquet with purple feathers, another with scarlet, a woodpecker with variegated plumage of red, green, and yellow, and a small black bird with a single yellow feather under each wing. There are few singing birds, but one of the few has as sweet a note as that of the English thrush. There are very few varieties of moths and butterflies. The flora of the Hawaiian Islands is far scantier than that of the South Sea groups, and cannot compare with that of many other tropical as well as temperate regions. But all the islands are rich in cryptogamous plants, of which there is an almost infinite variety. Hawaii is still in process of construction, and is subject to volcanic eruptions, earthquakes, and tidal waves. Hurricanes are unknown, and thunderstorms are rare and light. Under favourable circumstances of moisture, the soil is most prolific, and "patch cultivation" in glens and ravines, as well as on mountain sides, produces astonishing results. A Kalo patch of forty square feet will support a man for a year. An acre of favourably situated land will grow a thousand stems of bananas, which will produce annually ten tons of fruit. The sweet potato flourishes on the most unpromising lava, where soil can hardly be said to exist, and in good localities produces 200 barrels to the acre. On dry light soils the Irish potato grows anyhow and anywhere, with no other trouble than that of planting the sets. Most vegetable dyes, drugs, and spices can be raised. Forty diverse fruits present an overflowing cornucopia. The esculents of the temperate zones flourish. The coffee bush produces from three to five pounds of berries the third year after planting. The average yield of sugar is two and a half tons to the acre. Pineapples grow like weeds in some districts, and water melons are almost a drug. The bamboo is known to grow sixteen inches in a day. Wherever there is a sufficient rainfall, the earth teems with plenty. Yet the Hawaiian Islands can hardly be regarded as a field for emigration, though nature is lavish, and the climate the most delicious and salubrious in the world. Farming, as we understand it, is unknown. The dearth of insectivorous birds seriously affects the cultivation of a soil naturally bounteous to excess. The narrow gorges in which terraced "patch cultivation," is so successful, offer no temptations to a man with the world before him. The larger areas require labour, and labour is not to be had. Though wheat and other cereals mature, attacks of weevil prevent their storage, and all the grain and flour consumed are imported from California. Cacao, cinnamon, and allspice, are subject to an apparently ineradicable blight. The blight which has attacked the coffee shrub is so severe, that the larger plantations have been dug up, and coffee is now raised by patch culture, mainly among the guava scrub which fringes the forests. Oranges suffer from blight also, and some of the finest groves have been cut down. Cotton suffers from the ravages of a caterpillar. The mulberry tree, which, from its rapid growth, would be invaluable to silk growers, is covered with a black and white blight. Sheep are at present successful, but in some localities the spread of a pestilent "oat-burr" is depreciating the value of their wool. The forests, which are essential to the well-being of the islands, are disappearing in some quarters, owing to the attacks of a grub, as well as the ravages of cattle. Cocoanuts, bananas, yams, sweet potatoes, kalo, and breadfruit, the staple food of the native population, are free from blight, and so are potatoes and rice. Beef cattle can be raised for almost nothing, and in some districts beef can be bought for the cent or two per pound which pays for the cutting up of the carcase. Every one can live abundantly, and without the "sweat of the brow," but few can make money, owing to the various forms of blight, the scarcity of labour, and the lack of a profitable market. There is little healthy activity in any department of business. The whaling fleet has deserted the islands. A general pilikia prevails. Settlements are disappearing, valley lands are falling out of cultivation, Hilo grass and guava scrub are burying the traces of a former population. The natives are rapidly diminishing, {457} the old industries are abandoned, and the inherent immorality of the race, the great outstanding cause of its decay, still resists the influence of Christian teaching and example. An exotic civilization is having a fair trial on the Hawaiian Islands. With the exception of the serious maladies introduced by foreigners in the early days, and the disastrous moral influence exercised by worthless whites, they have suffered none of the wrongs usually inflicted on the feebler by the stronger race. The rights of the natives were in the first instance carefully secured to them, and have since been protected by equal laws, righteously administered. The Hawaiians have been aided towards independence in political matters, and the foreigners, who framed the laws and constitution, and have directed Hawaiian affairs, such as Richards, Lee, Judd, Allen, and Wyllie, were men above reproach; and missionary influence, of all others the most friendly to the natives, has predominated for fifty years. The effects of missionary labour have been scarcely touched upon in the foregoing letters, and here, in preference to giving any opinion of my own, I quote from Mr. R. H. Dana, an Episcopalian, and a barrister of the highest standing in America, well known in this country by his writings, who sums up his investigations on the Sandwich Islands in the following dispassionate words: "It is no small thing to say of the missionaries of the American Board, that in less than forty years they have taught this whole people to read and to write, to cipher and to sew. They have given them an alphabet, grammar, and dictionary; preserved their language from extinction; given it a literature, and translated into it the Bible, and works of devotion, science, and entertainment, etc. They have established schools, reared up native teachers, and so pressed their work, that now the proportion of inhabitants who can read and write is greater than in New England. And whereas they found these islanders a nation of half-naked savages, living in the surf and on the sand, eating raw fish, fighting among themselves, tyrannized over by feudal chiefs, and abandoned to sensuality, they now see them decently clothed, recognizing the law of marriage, knowing something of accounts, going to school and public worship more regularly than the people do at home, and the more elevated of them taking part in conducting the affairs of the constitutional monarchy under which they live, holding seats on the judicial bench and in the legislative chambers, and filling posts in the local magistracies." If space permitted, the testimony of "Mark Twain," given in "Roughing It," might be added to the above, and the remaining missionaries may well point to the visible results of their labours, with the one word Circumspice! A CHAPTER ON HAWAIIAN HISTORY. In the pre-historic days of Hawaii, for 500 years, as the bards sing, before Captain Cook landed, and indeed for some years afterwards, each island had its king, chiefs, and internal dissensions; and incessant wars, with a reckless waste of human life, kept the whole group in turmoil. Chaotic and legendary as early Hawaiian history is, there is enough to show that there must have been regularly organized communities on the islands for a very long period, with a civilization and polity which, though utterly unworthy of Christianity, were enlightened and advanced for Polynesian heathenism. The kingly office was hereditary, and the king's power absolute. On the different islands the kings and chiefs who together constituted a privileged class, admitted the priesthood to some portion of their privileges, probably with the view of enslaving the people more completely through the agency of religion, and held the lower classes in absolute subserviency by the most rigorous of feudal systems, which included hana poalima, or forced labour, and the tabu, well known throughout Polynesia. A very interesting history begins with Kamehameha the Great, the Conqueror, or the Terrible; the "Napoleon of the Pacific," as he has been called. He united an overmastering ambition to a singular gift of ruling, and without education, training, or the help of a single political precedent to guide him, animated not only by the lust of conquest, but by the desire to create a nationality, he subjugated every thing that his canoes could reach, and fused a rabble of savages and chieftaincies into a united nation, every individual of which to this day inherits something of the patriotism of the Conqueror. His wars were by no means puny either in proportions or slaughter, as, for instance, when he meditated the conquest of Kauai, his expedition included seven thousand picked warriors, twenty-one schooners, forty swivels, six mortars, and an abundance of ammunition! His victories are celebrated in countless meles or unwritten songs, which are said to be marked by real poetic feeling and simplicity, and to resemble the Ossianic poems in majesty and melancholy. He founded the dynasty which for seventy years has stood as firmly, and exercised its functions for the welfare of the people on the whole as efficiently, as any other government. The king was forty-five years old when, having "no more worlds to conquer," he devoted himself to the consolidation of his kingdom. He placed governors on each island, directly responsible to himself, who nominated chiefs of districts, heads of villages, and all petty officers; and tax-gatherers, who, for lack of the art of writing, kept their accounts by a method in use in the English exchequer in ancient times. He appointed a council of chiefs, with whom he advised on important matters, and a council of "wise men" who assisted him in framing laws, and in regulating concerns of minor importance. In all matters of national importance, the governors and high chiefs of the islands met with the sovereign in consultations. These were conducted with great privacy, and the results were promulgated through the islands by heralds whose office was hereditary. Kamehameha enacted statutes against theft, murder, and oppression, and though he wielded oppressive and despotic authority himself, his people enjoyed a golden age as compared with those that were past. The king, governors, and chiefs constituted the magistracy, and there was an appeal from both chiefs and governors to the king. It was usual for both parties to be heard face to face in the enclosure in front of the house of the king or governor, no lawyers were employed, and every man advocated his own cause, sitting cross- legged before the judges. Swiftness and decision characterized the redress of grievances and the administration of justice. Kamehameha reduced the feudal tenure of land, which had heretofore been the theory, into absolute practice, claiming for the crown the sole ownership of the land, and dividing it among his followers on the conditions of tribute and military service. The common people were attached to the soil and transferred with it. A chief might nominate his wife, or son, or any other person to succeed him in his possessions, but at his death they reverted to the king, whose order was required before the testamentary wish became of any value. There were some wise regulations generally applicable, concerning the planting of cocoanut trees, and a law that the water should be conducted over every plantation twice a week in general, and once a week during the dry season. This king constructed immense fish- ponds on the sea coast, and devoted himself to commerce with such success that in one year he exported $400,000 of sandalwood (felled and shipped at the cost of much suffering to the common people), and on finding that a large proportion of the profit had been dissipated by harbour dues at Canton, he took up the idea and established harbour dues at Honolulu. From Vancouver Kamehameha learned of the grandeur and power of Christian nations; and in the idea that his people might grow great through Christianity, he asked him, in 1794, that Christian teachers might be sent from England. This request, if ever presented, was disregarded, as was another made by Captain Turnbull in 1803, and this exceptionally great Polynesian died the year before the light of the Gospel shone on Hawaiian shores. Some persons, it does not appear whether they were English or American, attempted his conversion; but the astute savage, after listening to their eloquent statements of the power of faith, pressed on them as a crucial test to throw themselves from the top of an adjacent precipice, making his reception of their religion contingent on their arrival unhurt at its base. He built large heiaus, amongst others the one at Kawaihae, at the dedication of which to his favourite war god eleven human sacrifices were offered. To the end he remained devoted to the state religion, and the last instances of capital punishment for breaking tabu, a thraldom deeply interwoven with the religious system, occurred in the last year of his reign, when one man was put to death for putting on a chief's girdle, another for eating of a tabooed dish, and a third for leaving a house under tabu, and entering one which was not so. His last prayers were to his great red-feathered god Kukailimoku, and priests bringing idols crowded round him in his dying agony. His last words were "Move on in my good way and"-- In the death- room the high chiefs consulted, and one, to testify his great grief, proposed to eat the body raw, but was overruled by the majority. So the flesh was separated from the bones, and they were tied up in tapa, and concealed so effectually that they have never since been found. A holocaust of three hundred dogs gave splendour to his obsequies. "These are our gods whom I worship," he had said to Kotzebue, while showing him one of the temples. "Whether I do right or wrong I do not know, but I follow my faith, which cannot be wicked, as it commands me never to do wrong." Kamehameha the Great died in 1819, and his son Liholiho, who loved whisky and pleasure, was peaceably crowned king in his room, and by his name. He, with the powerful aid of the Queen Dowager Kaahumanu, abolished tabu, and his subjects cast away their idols, and fell into indifferent scepticism, the high priest Hewahewa being the first to light the iconoclastic torch, having previously given his opinion that there was only one great akua or spirit in lani, the heavens. This Kamehameha II. was the king who with his queen, died of measles in London in 1824, after which the Blonde frigate was sent to restore their bodies with much ceremony to Hawaiian soil. Kamehameha III., a minor, another son of the Conqueror, succeeded, and reigned for thirty years, dividing the lands among the nobles and the people, and conferring upon his kingdom an equable constitution. The law officially abolishing idolatry was confirmed by him, and while complete religious toleration otherwise was granted, the Christian faith was established in these words:--"The religion of the Lord Jesus Christ shall continue to be the established national religion of the Hawaiian Islands." His words on July 31st, 1843, when the English colours, wrongfully hoisted, were lowered in favour of the Hawaiian flag, are the national motto:--"The life of the land is established in righteousness." In his reign Hawaiian independence was recognised by Great Britain, France, and America. His Premier for some time was Mr. Wyllie, who with a rare devotion and disinterestedness devoted his life and a large fortune to his adopted country. Kamehameha IV., a grandson of the Conqueror, succeeded him in 1854. He was a patriotic prince, and strove hard to advance the civilization of his people, and to arrest their decrease by reformatory and sanitary measures. He was the most accomplished prince of his line, and his death in 1863, soon after that of his only child, the Prince of Hawaii, was very deeply regretted. His widow, Queen Kaleleonalani, or Emma, visited England after his death. He was succeeded by his brother, a man of a very different stamp, who was buried on January 11, 1873, after a partial outbreak of the orgies wherewith the natives disgraced themselves after the death of a chief in the old heathen days. It is rare to meet with two people successively who hold the same opinion of Kamehameha V. He was evidently a man of some talent and strong will, intensely patriotic, and determined not to be a merely ornamental figure-head of a government administered by foreigners in his name. He ardently desired the encouragement of foreign immigration, and the opening of a free market in America for Hawaiian produce. He ruled, as well as reigned, and though he abrogated the constitution of 1852, and introduced several features of absolutism into the government, on the whole he seems to have done well by his people. He is said to have been regal and dignified, to have worked hard, to have written correct state papers, and to have been capable of the deportment of an educated Christian gentleman, but to have reimbursed himself for this subservience to conventionality by occasionally retiring to an undignified residence on the sea-shore, where he transformed himself into the likeness of one of his half-clad heathen ancestors, debased himself by whisky, and revelled in the hula-hula. He is said also to have been so far under the empire of the old superstitions, as to consult an ancient witch on affairs of importance. He died amidst the rejoicings incident to his birthday, and on the next day "lay in state in the throne-room of the palace, while his ministers, his staff, and the chiefs of the realm kept watch over him, and sombre kahilis waving at his head, beat a rude and silent dead-march for the crowds of people, subjects and aliens, who continuously filed through the apartment, for a curious farewell glance at the last of the Kamehamehas." His death closed the first era of Hawaiian history, and the orderly succession of one recognised dynasty. No successor to the throne had been proclaimed, and the king left no nearer kin than the Princess Keelikolani, his half-sister, a lady not in the line of regal descent. Under these novel circumstances, it devolved upon the Legislative Assembly to elect by ballot "some native Alii of the kingdom as successor to the throne." The candidates were the High Chief Kalakaua, the present King, and Prince Lunalilo, the late King, but the "Well-Beloved," as Lunalilo was called, was elected unanimously, amidst an outburst of popular enthusiasm. From his high resolves and generous instincts much was expected, and the unhappy failing, to which, after the most painful struggles, he succumbed, on the solicitation of some bad or thoughtless foreigners, if it lessened him aught in the public esteem, abated nothing of the wonderful love that was felt for him. He died, after a lingering illness, on February 3, 1874. Although the event had been expected for some time, its announcement was received with profound sorrow by the whole community, while the native subjects of the deceased sovereign, according to ancient custom, expressed their feelings in loud wailing, which echoed mournfully through the still, red air of early daylight. On the following evening the body was placed on a shrouded bier, and was escorted in solemn procession by the government officials and the late king's staff, to the Iolani Palace, there to lie in state. It was a cloudless moonlight; not a leaf stirred or bird sang, and the crowd, consisting of several thousands, opened to the right and left to let the dismal death-train pass, in a stillness which was only broken by the solemn tramp of the bearers. The next day the corpse lay in state, in all the splendour that the islands could bestow, dressed in the clothes the king wore when he took the oath of office, and resting on the royal robe of yellow feathers, a fathom square. {468} Between eight and ten thousand persons passed through the palace during the morning, and foreigners as well as natives wept tears of genuine grief; while in the palace grounds the wailing knew no intermission, and many of the natives spent hours in reciting kanakaus in honour of the deceased. At midnight the king's remains were placed in a coffin, his aged father, His Highness Kanaina, who was broken-hearted for his loss, standing by. When the body was raised from the feather robe, he ordered that it should be wrapped in it, and thus be deposited in its resting place. "He is the last of our race," he said; "it belongs to him." The natives in attendance turned pale at this command, for the robe was the property of Kekauluohi, the dead king's mother, and had descended to her from her kingly ancestors. Averse through his life to useless parade and display, Lunalilo left directions for a simple funeral, and that none of the old heathenish observances should ensue upon his death. So, amidst unbounded grief, he was carried to the grave with hymns and anthems, and the hopes of Hawaii were buried with him. He died without naming a successor, and thus for the second time within fourteen months, a king came to be elected by ballot. The proceedings at the election of Lunalilo were marked by an order, regularity, and peaceableness which reflected extreme credit on the civilization of the Hawaiians, but in the subsequent period the temper of the people had considerably changed, and they had been affected by influences to which some allusions were made in Letter XIX. In politics, Lunalilo's views were essentially democratic, and he showed an almost undue deference to the will of the people, giving them a year's practical experience of democracy which they will never forget. An antagonism to the foreign residents, or rather to their political influence, had grown rapidly. Some of the Americans had been unwise in their language, and the discussion on the proposed cession of Pearl River increased the popular discontent, and the jealousy of foreign interference in island affairs. "America gave us the light," said a native pastor, in a sermon which was reported over the islands, "but now that we have the light, we should be left to use it for ourselves." This sentence represented the bulk of the national feeling, which, if partially unenlightened, is intensely, passionately, almost fanatically patriotic. The biennial election of delegates to the Legislative Assembly occurred shortly before Lunalilo's death, and the rallying-cry, "Hawaii for the Hawaiians," was used with such effect that the most respectable foreign candidates, even in the capital, had not a chance of success, and for the first time in Hawaiian constitutional history, a house was elected, consisting, with one exception, of natives. Immediately on the king's death, Kalakaua, who was understood to represent the foreign interest as well as the policy indicated by the popular rallying-cry, and Queen Emma, came forward as candidates; the walls were placarded with addresses, mass meetings were held, canvassers were busy night and day, promises impossible of fulfilment were made, and for eight days the Hawaiian capital presented those scenes of excitement, wrangling, and mutual misrepresentation which we associate with popular elections elsewhere, and everywhere. The day of election came, and thirty-nine votes were given for Kalakaua, and six for Emma. On the announcement of this result, a hoarse, indignant roar, mingled with cheers from the crowd without, was heard within the Assembly chamber, and on the committee appointed to convey to Kalakaua the news of his election, attempting to take their seats in a carriage, they were driven back, maimed and bleeding, into the Courthouse; the carriage was torn to pieces, and the spokes of the wheels were distributed as weapons among the rioters. The "gentle children of the sun" were seen under a new aspect; they became furious, the latent savagery came out, the doors of the Hall of Assembly were battered in, the windows were shattered with clubs and volleys of stones, nine of the representatives, who were known to have voted for Kalakaua, were severely injured; the chairs, tables, and furnishings of the rooms were broken up and thrown out of the windows, along with valuable public and private documents; kerosene was demanded to fire the buildings; the police remained neutral, and conflagration and murder would have followed, had not the ministers dispatched an urgent request for assistance to the United States' ships of war, Portsmouth and Tuscarora, and H.B.M. ship Tenedos, which was promptly met by the landing of such a force of sailors and marines as dispersed the rioters. Seventy arrests were made, the foreign marines held possession of the Courthouse, Palace, and Government offices, Kalakaua took the oath of office in private; the Representatives, with bandaged heads, and arms in slings, limped, and in some instances were supported, to their desks, to be liberated from their duties by the king in person, and in ten days the joint protectorate was withdrawn. Those who know the natives best were taken by surprise, and are compelled to recognise that a restive, half-sullen, half-defiant spirit is abroad among them, and that the task of governing them may not be the easy thing which it has been since the days of Kamehameha the Great. Nor do the foreign residents, especially the Americans, feel so safe as formerly, without the presence of a man-of-war in the harbour, since the people of Oahu have so unexpectedly developed one of the prominent arts of civilized democracy, cruel, reckless, and unreasoning mobbing. Of King Kalakaua, who began his reign under such unfortunate auspices, little at present can be said. Island affairs have not settled down into their old quietude, and party spirit, arising out of the election, has not died out among the natives. The king chose his advisers wisely, and made a concession to native feeling by appointing a native named Nahaolelua to a seat in the cabinet as Minister of Finance, but his first arrangement was upset, and a good deal of confusion has subsequently prevailed. The Queen, Kapiolani, is a Hawaiian lady of high character and extreme amiability, and both King and Queen have been exemplary in their domestic relations. Kalakaua's first act was to proclaim his brother, Prince Leleiohoku, his successor, investing him at the same time with the title, "His Royal Highness," and his second was to reorganize the military service, with the view of making it an efficient and well- disciplined force. There is something melancholy in the fact that this small Pacific kingdom has to fall back upon the old world resource of a standing army, as large, in proportion to its population, as that of the German Empire. Those readers who have become interested in the Sandwich Islands through the foregoing Letters, will join me in the earnest wish that this people, which has advanced from heathenism and barbarism to Christianity and civilization in the short space of a single generation, may enjoy peace and prosperity under King Kalakaua, that the extinction which threatens the nation may be averted, and that under a gracious Divine Providence, Hawaii may still remain the inheritance of the Hawaiians. NOTES. {0} A native word used to signify an old resident. {14} A Frugiferous bat. {28} The kahili is shaped like an enormous bottle brush. The fines are sometimes twenty feet high, with handles twelve or fifteen feet long, covered with tortoiseshell and whale tooth ivory. The upper part is formed of a cylinder of wicker work about a foot in diameter, on which red, black, and yellow feathers are fastened. These insignia are carried in procession instead of banners, and used to be fixed in the ground near the temporary residence of the king or chiefs. At the funeral of the late king seventy-six large and small kahilis were carried by the retainers of chief families. {40} A week after her sailing, this unlucky ship put back with some mysterious ailment, and on her final arrival at San Francisco, her condition was found to be such that it was a marvel that she had made the passage at all. {44} Dear old craft! I would not change her now for the finest palace which floats on the Hudson, or the trimmest of the Hutchesons' beautiful West Highland fleet. {47} This temperature is, of course, in shallow water. The United States surveying vessel, Tuscarora, lately left San Diego, California, shaping a straight course for Honolulu, and found a nearly uniform temperature of from 33 degrees to 34 degrees Fahrenheit at all depths below 1100 fathoms. The following table gives a good idea of the temperature of ocean water in this region of the Pacific:-- 100 . . 64 degrees 7 200 . . 48 degrees 7 300 . . 42 degrees 4 400 . . 40 degrees 4 500 . . 39 degrees 4 600 . . 38 degrees 6 700 . . 38 degrees 3 800 . . 37 degrees 5 900 . . 36 degrees 6 1000 . . 35 degrees 6 1200 . . 35 degrees 4 3054 . . 33 degrees 2 The Tuscarora found the extraordinary depth of 3023 fathoms at a distance of only 43 miles from Molokai. {59a} Metrosideros Polymorpha. {59b} Colocasia antiquorum (arum esculentum). {59c} Morinda Citrifolia. {62} I have since learned that it is the same as the Kaldera bush of Southern India, and that the powerful fragrance of its flowers is the subject of continual allusions in Sanskrit poetry under the name of Ketaka, and that oil impregnated with its odour is highly prized as a perfume in India. The Hawaiians also used it to give a delicious scent to the Tapa made for their chiefs from the inner bark of the paper mulberry. {65} See Brigham, on the "Hawaiian Volcanoes." {66} In explorations some months later, I found nearly similar phenomena, in two other of the streams on the windward side of Hawaii. {95} "Reef Rovings." {121} In 1873 the export of sugar reached a total of upwards of 23,000,000 lbs. {128} NOTE.--Throughout these letters the botanical names given are only those which are current on the Islands. Those specimens of ferns which survived the rough usage which befel them, are to be seen in the Herbarium of the Botanical Garden at Oxford, and have been named and classified by my cousin, Professor Lawson. {138} "The road from Hilo to Laupahoehoe, a distance of thirty miles, runs somewhat inland, and is one of the most remarkable in the world. Ravines, 1,800 or 2,000 feet deep, and less than a mile wide, extend far up the slopes of Mauna Kea. Streams, liable to sudden and tremendous freshets, must be traversed on a path of indescribable steepness, winding zig-zag up and down the beautifully-wooded slopes or precipices, which are ornamented with cascades of every conceivable form. Few strangers, when they come to the worst precipices, dare to ride down, but such is the nature of the rough steps, that a horse or mule will pass them with less difficulty than a man on foot who is unused to climbing. No less than sixty-five streams must be crossed in a distance of thirty miles."--Brigham "On the Hawaiian Volcanoes." {148} The Lord's Prayer in Hawaiian runs thus:--E ko mako Makua i- loko o ka Lani, e hoanoia Kou Inoa E hiki mai Kou auhuni e malamaia Kou Makemake ma ka-nei honua e like me ia i malamaia ma ka Lani e haawi mai i a makau i ai no keia la e kala mai i ko makou lawehalaana me makou e kala nei i ka poe i lawehala mai i a makou mai alakai i a makou i ka hoowalewaleia mai ata e hookapele i a makou mai ka ino no ka mea Nou ke Aupuni a me ka Mana a me ka hoonaniia a mau loa 'ku. Amene. {165} A small bird, Melithreptes Pacifica, inhabits the mountainous regions of Hawaii, and has under each wing a single feather, one inch long, of a bright canary yellow. The birds are caught by means of a viscid substance smeared on poles. Formerly they were strictly tabu. It is of these feathers that the mamo or war-cloak of Kamehameha I., now used on state occasions by the Hawaiian kings, is composed. This priceless mantle is four feet long, eleven and a half feet wide at the bottom, and its formation occupied nine successive reigns. It is one of the costliest of royal ornaments, if the labour spent upon it is estimated, and the feathers of which it is made have been valued at a dollar and a half for five. {199} Cynodon Dactylon (?) {203} Physalis Peruviana. {215} This was almost his last exploit. A few days later the sheriff had the painful duty of committing him as a leper to the leper settlement on Molokai. He was a leading spirit among the Hilo natives, and his joyous nature will be missed by everyone. He has left a wife and some beautiful children, who, it is feared, will eventually share his fate. {223} In 1873 the export of wool had increased to 329,507 lbs. {235} The Inspector of Schools has since told me that there is a track as bad, if not worse, in the Hana district on Maui. {256} It gives me pleasure to add that the Sisters have lived down this very natural distrust, and that in a subsequent residence of five months on the islands, I never heard but one opinion, and that of the most favourable kind, regarding the Lahaina School, and the excellence and wisdom of the manner in which it is conducted. I have been told by many who on most points are quite out of sympathy with the Sisters, not only that their work is recognized as a most valuable agency, but that their influence has come to be regarded as among the chiefest of the blessings of Lahaina. {270} The Nuhou has since expired. {276} This monster is a cephalopod of the order Dibranchiata, and has eight flexible arms, each crowded with 120 pair of suckers, and two longer feelers about six feet in length, differing considerably from the others in form. {295} According to the revenue returns for the biennial period ending March 31, 1874, the revenue derived from awa was over $9000, and that from opium over $46,000. {296} The following paragraph from Dr. Rupert Anderson's sober- minded book on the Sandwich Islands fully bears out the king's remarks: "The islands all lie within the range of the trade winds, which blow with great regularity nine months of the year, and on the leeward side, where their course is obstructed by mountains, there are regular land and sea breezes. The weather at all seasons is delightful, the sky usually cloudless, the atmosphere clear and bracing. Nothing can exceed the soft brilliancy of the moonlight nights. Thunderstorms are rare and light in their nature. Hurricanes are unknown. The general temperature is the nearest in the world to that point regarded by physiologists as most conducive to health and longevity. By ascending the mountains any desirable degree of temperature may be obtained." {303} These circumstances are well-known throughout the islands, and with the omission of some personal details, there is nothing which may not be known by a larger public. {335} According to Mr. Brigham, the products of the Hawaiian volcanoes are: native sulphur, pyrites, salt, sal ammoniac, hydrochloric acid, haematite, sulphurous acid, sulphuric acid, quartz, crystals, palagonite, feldspar, chrysolite, Thompsonite, gypsum, solfatarite, copperas, nitre, arragonite, Labradorite, limonite. {381} I venture to present this journal letter just as it was written, trusting that the interest which attaches to volcanic regions, will carry the reader through the minuteness and multiplicity of the details. {388} Since then, the Austins of Onomea were standing on a similar ledge, when a sound as of a surge striking below, made them jump back hastily, and in another moment the projection split off, and was engulfed in the fiery lake. {411} Since white men have inhabited the islands, there have been ten recorded eruptions from the craters of Mauna Loa, and one from Hualalai. {422} Several letters are omitted here, as they contain repetitions of journeys and circumstances which have been amply detailed before. I went to the Kona district for a few days only, intending to return to friends on Kauai and Maui; but owing to an alteration in the sailings of the Kilauea, was detained there for a month, and afterwards, owing to uncertainties connected with the San Francisco steamers, was obliged to leave the Islands abruptly, after a residence of nearly seven months. {453} The schools of the kingdom are as follows:-- Number Schools. Boys. Girls. Total. Common Schools 196 3193 2329 5522 Government Boarding Schools 3 185 -- 185 Government Haw.-Eng. Day Schools 5 415 246 661 Subsidized Boarding Schools 10 168 191 359 Subsidized Day Schools 9 201 210 411 Independent Boarding Schools 3 14 62 76 Independent Day Schools 16 287 254 541 ------------------------------- - Total 242 4463 3292 7755 {457} The population by the last census, taken in 1872, is as follows:-- Total number of natives in 1872 49,044 " " half-castes in 1872 2,487 " " Chinese in 1872 1,938 " " Americans in 1872 889 " " Hawaiians born of foreign parents, 1872 849 " " Britons in 1872 619 " " Portuguese in 1872 395 " " Germans in 1872 224 " " French in 1872 88 " " other foreigners in 1872 364 ------ Total population in 1872 56,897 -------------------------- Total number of natives, including half-castes, in 1866 58,765 " " " " " in 1872 51,531 ------ Decrease since 1866 7,234 The excess of males over females is 6,403 souls. AREA AND POPULATION OF EACH ISLAND. Acres. Height Population in feet. in 1872. Hawaii 2,500,000 13,953 16,001 Maui 400,000 10,200 12,334 Oahu 350,000 3,800 20,671 Kauai 350,000 4,800 4,961 Molokai 200,000 2,800 2,349 Lanai 100,000 2,400 348 Niihau 70,000 800 233 Kahoolawe 30,000 400 - ------- Total 56,897 {468} Only one robe like this remains, that which is spread over the throne at the opening of Parliament. The one buried with Lunalilo could not be reproduced for one hundred thousand dollars. 
13603	----	Team. This file was produced from images generously made available by the Bibliotheque nationale de France (BnF/Gallica) at http://gallica.bnf.fr THE HAWAIIAN ROMANCE OF LAIEIKAWAI WITH INTRODUCTION AND TRANSLATION BY MARTHA WARREN BECKWITH [Illustration: A KAHUNA OR NATIVE SORCERER] PREFACE This work of translation has been undertaken out of love for the land of Hawaii and for the Hawaiian people. To all those who have generously aided to further the study I wish to express my grateful thanks. I am indebted to the curator and trustees of the Bishop Museum for so kindly placing at my disposal the valuable manuscripts in the museum collection, and to Dr. Brigham, Mr. Stokes, and other members of the museum staff for their help and suggestions, as well as to those scholars of Hawaiian who have patiently answered my questions or lent me valuable material--to Mr. Henry Parker, Mr. Thomas Thrum, Mr. William Rowell, Miss Laura Green, Mr. Stephen Desha, Judge Hazelden of Waiohinu, Mr. Curtis Iaukea, Mr. Edward Lilikalani, and Mrs. Emma Nawahi. Especially am I indebted to Mr. Joseph Emerson, not only for the generous gift of his time but for free access to his entire collection of manuscript notes. My thanks are also due to the hosts and hostesses through whose courtesy I was able to study in the field, and to Miss Ethel Damon for her substantial aid in proof reading. Nor would I forget to record with grateful appreciation those Hawaiian interpreters whose skill and patience made possible the rendering into English of their native romance--Mrs. Pokini Robinson of Maui, Mr. and Mrs. Kamakaiwi of Pahoa, Hawaii, Mrs. Kama and Mrs. Supé of Kalapana, and Mrs. Julia Bowers of Honolulu. I wish also to express my thanks to those scholars in this country who have kindly helped me with their criticism--to Dr. Ashley Thorndike, Dr. W.W. Lawrence, Dr. A.C.L. Brown, and Dr. A.A. Goldenweiser. I am indebted also to Dr. Roland Dixon for bibliographical notes. Above all, thanks are due to Dr. Franz Boas, without whose wise and helpful enthusiasm this study would never have been undertaken. MARTHA WARREN BECKWITH. COLUMBIA UNIVERSITY, October, 1917. CONTENTS Introduction I. The book and its writer II. Nature and the Gods as reflected in the story 1. Polynesian origin of Hawaiian romance 2. Polynesian cosmogony 3. The demigod as hero 4. The earthly paradise; divinity in man and nature 5. The story: its mythical character 6. The story as a reflection of aristocratic social life III. The art of composition 1. Aristocratic nature of Polynesian art 2. Nomenclature: its emotional value 3. Analogy: its pictorial quality 4. The double meaning; plays on words 5. Constructive elements of style IV. Conclusions Persons in the story Action of the story Background of the story Text and translation Chapter I. The birth of the Princess[A] II. The flight to Paliuli III. Kauakahialii meets the Princess VI. Aiwohikupua goes to woo the Princess V. The boxing match with Cold-nose VI. The house thatched with bird feathers VII. The Woman of the Mountain VIII. The refusal of the Princess IX. Aiwohikupua deserts his sisters X. The sisters' songs XI. Abandoned in the forest XII. Adoption by the Princess XIII. Hauailiki goes surf riding XIV. The stubbornness of Laieikawai XV. Aiwohikupua meets the guardians of Paliuli XVI. The Great Lizard of Paliuli XVII. The battle between the Dog and the Lizard XVIII. Aiwohikupua's marriage with the Woman of the Mountain XIX. The rivalry of Hina and Poliahu XX. A suitor is found for the Princess XXI. The Rascal of Puna wins the Princess XXII. Waka's revenge XXIII. The Puna Rascal deserts the Princess XXIV. The marriage of the chiefs XXV. The Seer finds the Princess XXVI. The Prophet of God XXVII. A journey to the Heavens XXVIII. The Eyeball-of-the-Sun XXIX. The warning of vengeance XXX. The coming of the Beloved XXXI. The Beloved falls into sin XXXII. The Twin Sister XXXIII. The Woman of Hana XXXIV. The Woman of the Twilight [Footnote A: The titles of chapters are added for convenience in reference and are not found in the text.] Notes on the text Appendix: Abstracts from Hawaiian stories I. Song of Creation, as translated by Liliuokalani II. Chants relating to the origin of the group III. Hawaiian folk tales, romances, or moolelo Index to references ILLUSTRATIONS PLATE 91. A kahuna or native sorcerer 92. In the forests of Puna 93. A Hawaiian paddler 94. Mauna Kea in its mantle of snow 95. A native grass house of the humbler class INTRODUCTION I. THE BOOK AND ITS WRITER; SCOPE OF THE PRESENT EDITION The _Laieikawai_ is a Hawaiian romance which recounts the wooing of a native chiefess of high rank and her final deification among the gods. The story was handed down orally from ancient times in the form of a _kaao_, a narrative rehearsed in prose interspersed with song, in which form old tales are still recited by Hawaiian story-tellers.[1] It was put into writing by a native Hawaiian, Haleole by name, who hoped thus to awaken in his countrymen an interest in genuine native story-telling based upon the folklore of their race and preserving its ancient customs--already fast disappearing since Cook's rediscovery of the group in 1778 opened the way to foreign influence--and by this means to inspire in them old ideals of racial glory. Haleole was born about the time of the death of Kaméhaméha I, a year or two before the arrival of the first American missionaries and the establishment of the Protestant mission in Hawaii. In 1834 he entered the mission school at Lahainaluna, Maui, where his interest in the ancient history of his people was stimulated and trained under the teaching of Lorrin Andrews, compiler of the Hawaiian dictionary, published in 1865, and Sheldon Dibble, under whose direction David Malo prepared his collection of "Hawaiian Antiquities," and whose History of the Sandwich Islands (1843) is an authentic source for the early history of the mission. Such early Hawaiian writers as Malo, Kamakau, and John Ii were among Haleole's fellow students. After leaving school he became first a teacher, then an editor. In the early sixties he brought out the _Laieikawai_, first as a serial in the Hawaiian newspaper, the _Kuokoa_, then, in 1863, in book form.[2] Later, in 1885, two part-Hawaiian editors, Bolster and Meheula, revised and reprinted the story, this time in pamphlet form, together with several other romances culled from Hawaiian journals, as the initial volumes of a series of Hawaiian reprints, a venture which ended in financial failure.[3] The romance of _Laieikawai_ therefore remains the sole piece of Hawaiian, imaginative writing to reach book form. Not only this, but it represents the single composition of a Polynesian mind working upon the material of an old legend and eager to create a genuine national literature. As such it claims a kind of classic interest. The language, although retaining many old words unfamiliar to the Hawaiian of to-day, and proverbs and expressions whose meaning is now doubtful, is that employed since the time of the reduction of the speech to writing in 1820, and is easily read at the present day. Andrews incorporated the vocabulary of this romance into his dictionary, and in only a few cases is his interpretation to be questioned. The songs, though highly figurative, present few difficulties. So far as the meaning is concerned, therefore, the translation is sufficiently accurate. But as regards style the problem is much more difficult. To convey not only the meaning but exactly the Hawaiian way of seeing things, in such form as to get the spirit of the original, is hardly possible to our language. The brevity of primitive speech must be sacrificed, thus accentuating the tedious repetition of detail--a trait sufficiently characteristic of Hawaiian story-telling. Then, too, common words for which we have but one form, in the original employ a variety of synonyms. "Say" and "see" are conspicuous examples. Other words identical in form convey to the Polynesian mind a variety of ideas according to the connection in which they are used--a play upon words impossible to translate in a foreign idiom. Again, certain relations that the Polynesian conceives with exactness, like those of direction and the relation of the person addressed to the group referred to, are foreign to our own idiom; others, like that of time, which we have more fully developed, the Polynesian recognizes but feebly. In face of these difficulties the translator has reluctantly foregone any effort to heighten the charm of the strange tale by using a fictitious idiom or by condensing and invigorating its deliberation. Haleole wrote his tale painstakingly, at times dramatically, but for the most part concerned for its historic interest. We gather from his own statement and from the breaks in the story that his material may have been collected from different sources. It seems to have been common to incorporate a _Laieikawai_ episode into the popular romances, and of these episodes Haleole may have availed himself. But we shall have something more to say of his sources later; with his particular style we are not concerned. The only reason for presenting the romance complete in all its original dullness and unmodified to foreign taste is with the definite object of showing as nearly as possible from the native angle the genuine Polynesian imagination at work upon its own material, reconstructing in this strange tale of the "Woman of the Twilight" its own objective world, the social interests which regulate its actions and desires, and by this means to portray the actual character of the Polynesian mind. This exact thing has not before been done for Hawaiian story and I do not recall any considerable romance in a Polynesian tongue so rendered.[4] Admirable collections of the folk tales of Hawaii have been gathered by Thrum, Remy, Daggett, Emerson, and Westervelt, to which should be added the manuscript tales collected by Fornander, translated by John Wise, and now edited by Thrum for the Bishop Museum, from which are drawn the examples accompanying this paper. But in these collections the lengthy recitals which may last several hours in the telling or run for a couple of years as serial in some Hawaiian newspaper are of necessity cut down to a summary narrative, sufficiently suggesting the flavor of the original, but not picturing fully the way in which the image is formed in the mind of the native story-teller. Foreigners and Hawaiians have expended much ingenuity in rendering the _mélé_ or chant with exactness,[5] but the much simpler if less important matter of putting into literal English a Hawaiian _kaao_ has never been attempted. To the text such ethnological notes have been added as are needed to make the context clear. These were collected in the field. Some were gathered directly from the people themselves; others from those who had lived long enough among them to understand their customs; others still from observation of their ways and of the localities mentioned in the story; others are derived from published texts. An index of characters, a brief description of the local background, and an abstract of the story itself prefaces the text; appended to it is a series of abstracts from the Fornander collection, of Hawaiian folk stories, all of which were collected by Judge Fornander in the native tongue and later rendered into English by a native translator. These abstracts illustrate the general character of Hawaiian story-telling, but specific references should be examined in the full text, now being edited by the Bishop Museum. The index to references includes all the Hawaiian material in available form essential to the study of romance, together with the more useful Polynesian material for comparative reference. It by no means comprises a bibliography of the entire subject. _Footnotes to Section I: Introduction_ [Footnote 1: Compare the Fijian story quoted by Thomson (p. 6).] [Footnote 2: Daggett calls the story "a supernatural folklore legend of the fourteenth century," and includes an excellent abstract of the romance, prepared by Dr. W.D. Alexander, in his collection of Hawaiian legends. Andrews says of it (Islander, 1875, p. 27): "We have seen that a Hawaiian Kaao or legend was composed ages ago, recited and kept in memory merely by repetition, until a short time since it was reduced to writing by a Hawaiian and printed, making a duodecimo volume of 220 pages, and that, too, with the poetical parts mostly left out. It is said that this legend took six hours in the recital." In prefacing his dictionary he says: "The Kaao of Laieikawai is almost the only specimen of that species of language which has been laid before the public. Many fine specimens have been printed in the Hawaiian periodicals, but are neither seen nor regarded by the foreign community."] [Footnote 3: The changes introduced by these editors have not been followed in this edition, except in a few unimportant omissions, but the popular song printed below appears first in its pages: "Aia Laie-i-ka-wai I ka uka wale la o Pali-uli; O ka nani, o ka nani, Helu ekahi o ia uka. "E nanea e walea ana paha, I ka leo nahenahe o na manu. "Kau mai Laie-i-ka-wai I ka eheu la o na manu; O ka nani, o ka nani, Helu ekahi o Pali-uli. "E nanea, etc. "Ua lohe paha i ka hone mai, O ka pu lau-i a Malio; Honehone, honehone, Helu ekahi o Hopoe. "E nanea, etc." Behold Laieikawai On the uplands of Paliuli; Beautiful, beautiful, The storied one of the uplands. REF.--Perhaps resting at peace, To the melodious voice of the birds. Laieikawai rests here On the wings of the birds; Beautiful, beautiful, The storied one of the uplands. She has heard perhaps the playing Of Malio's ti-leaf trumpet; Playfully, playfully, The storied one of Hopoe.] [Footnote 4: Dr. N. B. Emerson's rendering of the myth of _Pele and Hiiaka_ quotes only the poetical portions. Her Majesty Queen Liluokalani interested herself in providing a translation of the _Laieikawai,_ and the Hon. Sanford B. Dole secured a partial translation of the story; but neither of these copies has reached the publisher's hands.] [Footnote 5: The most important of these chants translated from the Hawaiian are the "Song of Creation," prepared by Liliuokalani; the "Song of Kualii," translated by both Lyons and Wise, and the prophetic song beginning _"Haui ka lani,"_ translated by Andrews and edited by Dole. To these should be added the important songs cited by Fornander, in full or in part, which relate the origin of the group, and perhaps the name song beginning "The fish ponds of Mana," quoted in Fornander's tale of _Lonoikamakahiki_, the canoe-chant in _Kana_, and the wind chants in _Pakaa_.] II. NATURE AND THE GODS AS REFLECTED IN THE STORY 1. POLYNESIAN ORIGIN OF HAWAIIAN ROMANCE Truly to interpret Hawaiian romance we must realize at the start its relation to the past of that people, to their origin and migrations, their social inheritance, and the kind of physical world to which their experience has been confined. Now, the real body of Hawaiian folklore belongs to no isolated group, but to the whole Polynesian area. From New Zealand through the Tongan, Ellice, Samoan, Society, Rarotongan, Marquesan, and Hawaiian groups, fringing upon the Fijian and the Micronesian, the same physical characteristics, the same language, customs, habits of life prevail; the same arts, the same form of worship, the same gods. And a common stock of tradition has passed from mouth to mouth over the same area. In New Zealand, as in Hawaii, men tell the story of Maui's fishing and the theft of fire.[1] A close comparative study of the tales from each group should reveal local characteristics, but for our purpose the Polynesian race is one, and its common stock of tradition, which at the dispersal and during the subsequent periods of migration was carried as common treasure-trove of the imagination as far as New Zealand on the south and Hawaii on the north, and from the western Fiji to the Marquesas on the east, repeats the same adventures among similar surroundings and colored by the same interests and desires. This means, in the first place, that the race must have developed for a long period of time in some common home of origin before the dispersal came, which sent family groups migrating along the roads of ocean after some fresh land for settlement;[2] in the second place, it reflects a period of long voyaging which brought about interchange of culture between far distant groups.[3] As the Crusades were the great exchange for west European folk stories, so the days of the voyagers were the Polynesian crusading days. The roadway through the seas was traveled by singing bards who carried their tribal songs as a race heritage into the new land of their wanderings. Their inns for hostelry were islets where the boats drew up along the beach and the weary oarsmen grouped about the ovens where their hosts prepared cooked food for feasting. Tales traveled thus from group to group with a readiness which only a common tongue, common interests, and a common delight could foster, coupled with the constant competition of family rivalries. Hawaiian tradition reflects these days of wandering.[4] A chief vows to wed no woman of his own group but only one fetched from "the land of good women." An ambitious priest seeks overseas a leader of divine ancestry. A chief insulted by his superior leads his followers into exile on some foreign shore. There is exchange of culture-gifts, intermarriage, tribute, war. Romance echoes with the canoe song and the invocation to the confines of Kahiki[5]--this in spite of the fact that intercourse seems to have been long closed between this northern group and its neighbors south and east. When Cook put in first at the island of Kauai, most western of the group, perhaps guided by Spanish charts, perhaps by Tahitian navigators who had preserved the tradition of ancient voyages,[6] for hundreds of years none but chance boats had driven upon its shores.[7] But the old tales remained, fast bedded at the foundation of Hawaiian imaginative literature. As now recited they take the form of chants or of long monotonous recitals like the _Laieikawai_, which take on the heightened form of poetry only in dialogue or on occasions when the emotional stress requires set song. Episodes are passed along, from one hero cycle to another, localities and names vary, and a fixed form in matter of detail relieves the stretch of invention; in fact, they show exactly the same phenomena of fixing and reshaping, that all story-telling whose object is to please exhibits in transference from mouth to mouth. Nevertheless, they are jealously retentive of incident. The story-teller, generally to be found among the old people of any locality, who can relate the legends as they were handed down to him from the past is known and respected in the community. We find the same story[8] told in New Zealand and in Hawaii scarcely changed, even in name. _Footnotes to Section II, 1: Polynesian Origin of Hawaiian Romance_ [Footnote 1: Bastian In Samoanische Schöpfungssage (p. 8) says: "Oceanien (im Zusammenbegriff von Polynesien und Mikronesien) repräsentirt (bei vorläufigem Ausschluss von Melanesien schon) einen Flächenraum, der alles Aehnliche auf dem Globus intellectualis weit übertrifft (von Hawaii bis Neu-Seeland, von der Oster-Insel bis zu den Marianen), und wenn es sich hier um Inseln handelt durch Meeresweiten getrennt, ist aus solch insularer Differenzirung gerade das Hilfsmittel comparativer Methode geboten für die Induction, um dasselbe, wie biologiseh sonst, hier auf psychologischem Arbeitsfelde zur Verwendung zu bringen." Compare: Krämer, p. 394; Finck, in Royal Scientific Society of Göttingen, 1909.] [Footnote 2: Lesson says of the Polynesian groups (I, 378): "On sait ... que tous ont, pour loi civile et religieuse, la même interdiction; que leurs institutions, leurs cérémonies sont semblables; que leurs croyances sont foncièrement identiques; qu'ils ont le même culte, les mêmes coutumes, les mêmes usages principaux; qu'ils ont enfin les mêmes moeurs et les mêmes traditions. Tout semble donc, a priori, annoncer que, quelque soit leur éloignement les uns des autres, les Polynesiens ont tiré d'une même source cette communauté d'idées et de langage; qu'ils ne sont, par consequent, que les tribus disperses d'une même nation, et que ces tribus ne se sont séparées qu'à une epoque où la langue et les idées politiques et religieuses de cette nation étaient déja fixées."] [Footnote 3: Compare: Stair, Old Samoa, p. 271; White, I, 176; Fison, pp. 1, 19; Smith, Hawaiki, p. 123; Lesson, II, 207, 209; Grey, pp. 108-234; Baessler, Neue Südsee-Bilder, p. 113; Thomson, p. 15.] [Footnote 4: Lesson (II, 190) enumerates eleven small islands, covering 40 degrees of latitude, scattered between Hawaii and the islands to the south, four showing traces of ancient habitation, which he believes to mark the old route from Hawaii to the islands to the southeast. According to Hawaiian tradition, which is by no means historically accurate, what is called the second migration period to Hawaii seems to have occurred between the eleventh and fourteenth centuries (dated from the arrival of the high priest Paao at Kohala, Hawaii, 18 generations before Kaméhaméha); to have come from the southeast; to have introduced a sacerdotal system whose priesthood, symbols, and temple structure persisted up to the time of the abandoning of the old faith in 1819. Compare Alexander's History, ch. III; Malo, pp. 25, 323; Lesson, II, 160-169.] [Footnote 5: _Kahiki_, in Hawaiian chants, is the term used to designate a "foreign land" in general and does not refer especially to the island of Tahiti in the Society Group.] [Footnote 6: Lesson, II, 152.] [Footnote 7: Ibid., 170.] [Footnote 8: Ibid., 178.] 2. POLYNESIAN COSMOGONY In theme the body of Polynesian folk tale is not unlike that of other primitive and story-loving people. It includes primitive philosophy--stories of cosmogony and of heroes who shaped the earth; primitive annals--migration stories, tales of culture heroes, of conquest and overrule. There is primitive romances--tales of competition, of vengeance, and of love; primitive wit--of drolls and tricksters; and primitive fear in tales of spirits and the power of ghosts. These divisions are not individual to Polynesia; they belong to universal delight; but the form each takes is shaped and determined by the background, either of real life or of life among the gods, familiar to the Polynesian mind. The conception of the heavens is purely objective, corresponding, in fact, to Anaxagoras's sketch of the universe. Earth is a plain, walled about far as the horizon, where, according to Hawaiian expression, rise the confines of Kahiki, _Kukulu o Kahiki_.[1] From this point the heavens are superimposed one upon the other like cones, in number varying in different groups from 8 to 14; below lies the underworld, sometimes divided into two or three worlds ruled by deified ancestors and inhabited by the spirits of the dead, or even by the gods[2]--the whole inclosed from chaos like an egg in a shell.[3] Ordinarily the gods seem to be conceived as inhabiting the heavens. As in other mythologies, heaven and the life the gods live there are merely a reproduction or copy of earth and its ways. In heaven the gods are ranged by rank; in the highest heaven dwells the chief god alone enjoying his supreme right of silence, _tabu moe_; others inhabit the lower heavens in gradually descending grade corresponding to the social ranks recognized among the Polynesian chiefs on earth. This physical world is again the prototype for the activities of the gods, its multitudinous manifestations representing the forms and forces employed by the myriad gods in making known their presence on earth. They are not these forms themselves, but have them at their disposal, to use as transformation bodies in their appearances on earth, or they may transfer them to their offspring on earth. This is due to the fact that the gods people earth, and from them man is descended. Chiefs rank, in fact, according to their claim to direct descent from the ancient gods.[4] Just how this came about is not altogether uniformly explained. In the Polynesian creation story[5] three things are significant--a monistic idea of a god existing before creation;[6] a progressive order of creation out of the limitless and chaotic from lower to higher forms, actuated by desire, which is represented by the duality of sex generation in a long line of ancestry through specific pairs of forms from the inanimate world--rocks and earth, plants of land and sea forms--to the animate--fish, insects, reptiles, and birds;[7] and the special analysis of the soul of man into "breath," which constitutes life; "feeling," located in the heart; "desire" in the intestines; and "thought" out of which springs doubt--the whole constituting _akamai_ or "knowledge." In Hawaii the creation story lays emphasis upon progressive sex generation of natural forms. Individual islands of a group are popularly described as rocks dropped down out of heaven or fished up from below sea as resting places for the gods;[8] or they are named as offspring of the divine ancestors of the group.[9] The idea seems to be that they are a part of the divine fabric, connected in kind with the original source of the race. _Footnotes to Section II, 2: Polynesian Cosmogony_ [Footnote 1: In the Polynesian picture of the universe the wall of heaven is conceived as shutting down about each group, so that boats traveling from one group to another "break through" this barrier wall. The _Kukulu o Kahiki_ in Hawaii seems to represent some such confine. Emerson says (in Malo, 30): "Kukulu was a wall or vertical erection such as was supposed to stand at the limits of the horizon and support the dome of heaven." Points of the compass were named accordingly _Kukulu hikina, Kukulu komohana, Kukulu hema, Kukulu akau_--east, west, south, north. The horizon was called _Kukulu-o-ka-honua_--"the compass-of-the-earth." The planes inclosed by such confines, on the other hand, are named _Kahiki_. The circle of the sky which bends upward from the horizon is called _Kahiki-ku_ or "vertical." That through which, the eye travels in reaching the horizon, _Kahiki-moe_, or "horizontal."] [Footnote 2: The Rarotongan world of spirits is an underworld. (See Gill's Myths and Songs.) The Hawaiians believed in a subterranean world of the dead divided into two regions, in the upper of which Wakea reigned; in the lower, Milu. Those who had not been sufficiently religious "must lie under the spreading _Kou_ trees of Milu's world, drink its waters and eat lizards and butterflies for food." Traditional points from which the soul took its leap into this underworld are to be found at the northern point of Hawaii, the west end of Maui, the south and the northwest points of Oahu, and, most famous of all, at the mouth of the great Waipio Valley on Hawaii. Compare Thomson's account from Fiji of the "pathway of the shade." p. 119.] [Footnote 3: White, I, chart; Gill, Myths and Songs, pp. 3, 4; Ellis, III, 168-170.] [Footnote 4: Gill says of the Hervey Islanders (p. 17 of notes): "The state is conceived of as a long house standing east and west, chiefs from the north and south sides of the island representing left and right; under chiefs the rafters; individuals the leaves of the thatch. These are the counterpart of the actual house (of the gods) in the spirit world." Compare Stair, p. 210.] [Footnote 5: Bastian, Samoanische Schöpfungs-Sage; Ellis, I, 321; White, vol. I; Turner, Samoa, 3; Gill, Myths and Songs, pp. 1-20; Moerenhout I, 419 et seq.; Liliuokalani, translation of the Hawaiian "Song of Creation"; Dixon, Oceanic Mythology.] [Footnote 6: Moerenhout translates (I, 419): "He was, _Taaroa_ (Kanaloa) was his name. He dwelt in immensity. Earth was not. _Taaroa_, called, but nothing responded to him, and, existing alone, he changed himself into the universe. The pivots (axes or orbits), this is _Taaroa_; the rocks, this is he. _Taaroa_ is the sand, so is he named. _Taaroa_ is the day. _Taaroa_ is the center. _Taaroa_ is the germ. _Taaroa_ is the base. _Taaroa_ is the invincible, who created the universe, the sacred universe, the shell for _Taaroa_, the life, life of the universe."] [Footnote 7: Moerenhout, I, 423: "_Taaroa_ slept with the woman called _Hina_ of the sea. Black clouds, white clouds, rain are born. _Taaroa_ slept with the woman of the uplands; the first-germ is born. Afterwards is born all that grows upon the earth. Afterwards is born the mist of the mountain. Afterwards is born the one called strong. Afterwards Is born the woman, the beautiful adorned one," etc.] [Footnote 8: Grey, pp. 38-45; Krämer, Samoa Inseln, pp. 395-400; Fison, pp. 139-146; Mariner, I, 228; White, II, 75; Gill, Myths and Songs, p. 48.] [Footnote 9: In Fornander's collection of origin chants the Hawaiian group is described as the offspring of the ancestors Wakea and Papa, or Hina.] 3. THE DEMIGOD AS HERO As natural forms multiplied, so multiplied the gods who wedded and gave them birth. Thus the half-gods were born, the _kupua_ or demigods as distinguished from _akua_ or spirits who are pure divinities.[1] The nature of the Polynesian _kupua_ is well described in the romance of _Laieikawai_, in Chapter XXIX, when the sisters of Aiwohikupua try to relieve their mistress's fright about marrying a divine one from the heavens. "He is no god--_Aole ia he Akua_--" they say, "he is a man like us, yet in his nature and appearance godlike. And he was the first-born of us; he was greatly beloved by our parents; to him was given superhuman power--_ka mana_--which we have not.... Only his taboo rank remains, Therefore fear not; when he comes you will see that he is only a man like us." It is such a character, born of godlike ancestors and inheriting through the favor of this god, or some member of his family group, godlike power or _mana_, generally in some particular form, who appears as the typical hero of early Hawaiian romance. His rank as a god is gained by competitive tests with a rival _kupua_/ or with the ancestor from whom he demands recognition and endowment. He has the power of transformation into the shape of some specific animal, object, or physical phenomenon which serves as the "sign" or "body" in which the god presents himself to man, and hence he controls all objects of this class. Not only the heavenly bodies, clouds, storms, and the appearances in the heavens, but perfumes and notes of birds serve to announce his divinity, and special kinds of birds, or fish, or reptiles, or of animals like the rat, pig, or dog, are recognized as peculiarly likely to be the habitation of a god. This is the form in which _aumakua_, or guardian spirits of a family, appear to watch over the safety of the household they protect.[2] Besides this power of transformation the _kupua_ has other supernatural gifts, as the power of flight,[3] of contraction and expansion at will, of seeing what is going on at a distance, and of bringing the dead to life. As a man on earth he is often miraculously born or miraculously preserved at birth, which event is heralded by portents in the heavens. He is often brought up by some supernatural guardian, grows with marvelous rapidity, has an enormous appetite--a proof of godlike strain, because only the chief in Polynesian economic life has the resources freely to indulge his animal appetite--and phenomenal beauty or prodigious skill, strength, or subtlety in meeting every competitor. His adventures follow the general type of mythical hero tales. Often he journeys to the heavens to seek some gift of his ancestors, the ingenious fancy keeping always before it an objective picture of this heavenly superstructure--bearing him thither upon a cloud or bird, on the path of a cobweb, a trailing vine, or a rainbow, or swung thither on the tip of a bamboo stalk. Arrived in the region of air, by means of tokens or by name chants, he proves his ancestry and often substantiates his claim in tests of power, ability thus sharing with blood the determining of family values. If his deeds are among men, they are of a marvelous nature. Often his godlike nature is displayed by apparent sloth and indolence on his part, his followers performing miraculous feats while he remains inactive; hence he is reproached for idleness by the unwitting. Sometimes he acts as a transformer, changing the form of mountains and valleys with a step or stroke; sometimes as a culture hero bringing gifts to mankind and teaching them the arts learned from the gods, or supplying food by making great hauls of fish by means of a miraculous hook, or planting rich crops; sometimes he is an avenger, pitting his strength against a rival demigod who has done injury to a relative or patron of his own, or even by tricks outwitting the mischievous _akua_. Finally, he remains on earth only when, by transgressing some _kupua_ custom or in contest with a superior _kupua_, he is turned into stone, many rock formations about the islands being thus explained and consequently worshiped as dwelling places of gods. Otherwise he is deified in the heavens, or goes to dwell in the underworld with the gods, from whence he may still direct and inspire his descendants on earth if they worship him, or even at times appear to them again on earth in some objective form.[4] _Footnotes to Section II, 3: The Demigod as Hero_ [Footnote 1: Mariner, II, 103; Turner, Nineteen Tears in Polynesia, pp. 238-242; Ibid., Samoa, pp. 23-77; Ellis, I, 334; Gracia, pp. 41-44; Krämer (Samoa Inseln, p. 22) and Stair (p. 211) distinguished _akua_ as the original gods, _aiku_ as their descendants, the demonic beings who appear in animal forms and act as helpers to man; and _kupua_ as deified human beings.] [Footnote 2: When a Polynesian invokes a god he prays to the spirit of some dead ancestor who acts as his supernatural helper. A spirit is much stronger than a human being--hence the custom of covering the grave with a great heap of stone or modern masonry to keep down the ghost. Its strength may be increased through prayer and sacrifice, called "feeding" the god. See Fornander's stories of _Pumaia_, and _Nihoalaki_. In Fison's story of Mantandua the mother has died of exhaustion in rescuing her child. As he grows up her spirit acts as his supernatural helper, and appears to him in dreams to direct his course. He accordingly achieves prodigies through her aid. In _Kuapakaa_ the boy manages the winds through his grandmother's bones, which he keeps in a calabash. In _Pamano_, the supernatural helper appears in bird shape. The Fornander stories of _Kamapua'a_, the pig god, and of _Pikoiakaalala_, who belongs to the rat family, illustrate the _kupua_ in animal shape. Malo, pp. 113-115. Compare Mariner, II, 87, 100; Ellis, I, 281.] [Footnote 3: Bird-bodied gods of low grade in the theogony of the heavens act as messengers for the higher gods. In Stair (p. 214) Tuli, the plover, is the bird messenger of Tagaloa. The commonest messenger birds named in Hawaiian stories are the plover, wandering tattler, and turnstone, all migratory from about April to August, and hence naturally fastened upon by the imagination as suitable messengers to lands beyond common ken. Gill (Myths and Songs, p. 35) says that formerly the gods spoke through small land birds, as in the story of Laieikawai's visit to Kauakahialii.] [Footnote 4: With the stories quoted from Fornander may be compared such wonder tales as are to be found in Krämer, pp. 108, 116, 121, 413-419; Fison, pp. 32, 49, 99; Grey, p. 59; Turner, Samoa, p. 209; White I, 82, etc.] 4. THE EARTHLY PARADISE; DIVINITY IN MAN AND NATURE For according to the old myth, Sky and Earth were nearer of access in the days when the first gods brought forth their children--the winds, the root plants, trees, and the inhabitants of the sea, but the younger gods rent them apart to give room to walk upright;[1] so gods and men walked together in the early myths, but in the later traditions, called historical, the heavens do actually get pushed farther away from man and the gods retreat thither. The fabulous demigods depart one by one from Hawaii; first the great gods--Kane, Ku, Lono, and Kanaloa; then the demigods, save Pele of the volcano. The supernatural race of the dragons and other beast gods who came from "the shining heavens" to people Hawaii, the gods and goddesses who governed the appearances in the heavens, and the myriad race of divine helpers who dwelt in the tiniest forms of the forest and did in a night the task of months of labor, all those god men who shaped the islands and named their peaks and valleys, rocks, and crevices as they trampled hollows with a spring and thrust their spears through mountains, were superseded by a humaner race of heroes who ruled the islands by subtlety and skill, and instead of climbing the heavens after the fiery drink of the gods or searching the underworld for ancestral hearth fires, voyaged to other groups of islands for courtship or barter. Then even the long voyages ceased and chiefs made adventure out of canoe trips about their own group, never save by night out of sight of land. They set about the care of their property from rival chiefs. Thus constantly in jeopardy from each other, sharpening, too, their observation of what lay directly about them and of the rational way to get on in life, they accepted the limits of a man's power and prayed to the gods, who were their great ancestors, for gifts beyond their reach.[2] And during this transfer of attention from heaven to earth the objective picture of a paradise in the heavens or of an underworld inhabited by spirits of the dead got mixed up with that of a land of origin on earth, an earthly paradise called Hawaiki or Bulotu or "the lost land of _Kane_"--a land about which clustered those same wistful longings which men of other races have pictured in their visions of an earthly paradise--the "talking tree of knowledge," the well of life, and plenty without labor.[3] "Thus they dwelt at Paliuli," says Haleole of the sisters' life with Laieikawai, "and while they dwelt there never did they weary of life. Never did they even see the person who prepared their food, nor the food itself save when, at mealtimes, the birds brought them food and cleared away the remnants when they had finished. So Paliuli became to them a land beloved." Gods and men are, in fact, to the Polynesian mind, one family under different forms, the gods having superior control over certain phenomena, a control which they may impart to their offspring on earth. As he surveys the world about him the Polynesian supposes the signs of the gods who rule the heavens to appear on earth, which formerly they visited, traveling thither as cloud or bird or storm or perfume to effect some marriage alliance or govern mankind. In these forms, or transformed themselves into men, they dwelt on earth and shaped the social customs of mankind. Hence we have in such a romance as the _Laieikawai_ a realistic picture, first, of the activities of the gods in the heavens and on earth, second, of the social ideas and activities of the people among whom the tale is told. The supernatural blends into the natural in exactly the same way as to the Polynesian mind gods relate themselves to men, facts about one being regarded as, even though removed to the heavens, quite as objective as those which belong to the other, and being employed to explain social customs and physical appearances in actual experience. In the light of such story-telling even the Polynesian creation myth may become a literal genealogy, and the dividing line between folklore and traditional history, a mere shift of attention and no actual change in the conception itself of the nature of the material universe and the relations between gods and men. _Footnotes to Section II, 4: The Earthly Paradise_ [Footnote 1: Grey, pp. 1-15; White, I, 46; Baessler, Neue Südsee-Bilder, pp. 244, 245; Gill, Myths and Songs, pp. 58-60.] [Footnote 2: Compare Krämer's Samoan story (in Samoa Inseln, p. 413) of the quest after the pearl fishhooks kept by Night and Day in the twofold heavens with the Hawaiian stories collected by Fornander of _Aiai_ and _Nihoalaki_. Krämer's story begins: "Aloalo went to his father To appease Sina's longing; He sent him to the twofold heavens, To his grandparents, Night and Day, To the house whence drops fall spear-shaped, To hear their counsel and return. Aloalo entered the house, Took not the unlucky fishhook, Brought away that of good luck," etc.] [Footnote 3: Krämer, Samoa Inseln, pp. 44, 115; Fison, pp. 16, 139-161, 163; Lesson, II, 272, 483 (see index); Mariner, II, 100, 102, 115, et seq.; Moerenhout, I, 432; Gracia, p. 40; Turner, Nineteen Years in Polynesia, p. 237; Gill, Myths and Songs, pp. 152-172. In Fison's story (p. 139) the gods dwell in Bulotu, "where the sky meets the waters in the climbing path of the sun." The story goes: "In the beginning there was no land save that on which the gods lived; no dry land was there for men to dwell upon; all was sea; the sky covered it above and bounded it on every side. There was neither day nor night, but a mild light shone continually through the sky upon the water, like the shining of the moon when its face is hidden by a white cloud."] 5. THE STORY: ITS MYTHICAL CHARACTER These mythical tales of the gods are reflected in Haleole's romance of _Laieikawai_. Localized upon Hawaii, it is nevertheless familiar with regions of the heavens. Paliuli, the home of Laieikawai, and Pihanakalani, home of the flute-playing high chief of Kauai, are evidently earthly paradises.[1] Ask a native where either of these places is to be found and he will say, smiling, "In the heavens." The long lists of local place names express the Polynesian interest in local journeyings. The legend of _Waiopuka_ is a modern or at least adapted legend. But the route which the little sister follows to the heavens corresponds with Polynesian cosmogonic conceptions, and is true to ancient stories of the home of the gods. The action of the story, too, is clearly concerned with a family of demigods. This is more evident if we compare a parallel story translated by Westervelt in "Gods and Ghosts," page 116, which, however confused and fragmentary, is clearly made up of some of the same material as Haleole's version.[2] The main situation in this story furnishes a close parallel to the _Laieikawai_ A beautiful girl of high rank is taken from her parents and brought up apart in an earthly paradise by a supernatural guardian, Waka, where she is waited upon by birds. A great lizard acts as her protector. She is wedded to a high taboo chief who is fetched thither from the gods, and who later is seduced from his fidelity by the beauty of another woman. This woman of the mountain, Poliahu, though identical in name and nature, plays a minor part in Haleole's story. In other details the stories show discrepancies.[3] It is pretty clear that Haleole's version has suppressed, out of deference to foreign-taught proprieties, the original relationship of brother and sister retained in the Westervelt story. This may be inferred from the fact that other unpublished Hawaiian romances of the same type preserve this relation, and that, according to Hawaiian genealogists, the highest divine rank is ascribed to such a union. Restoring this connection, the story describes the doings of a single family, gods or of godlike descent.[4] In the Westervelt story, on the whole, the action is treated mythically to explain how things came to be as they are--how the gods peopled the islands, how the _hula_ dances and the lore of the clouds were taught in Hawaii. The reason for the localization is apparent. The deep forests of Puna, long dedicated to the gods, with their singing birds, their forest trees whose leaves dance in the wind, their sweet-scented _maile_ vine, with those fine mists which still perpetually shroud the landscape and give the name Haleohu, House-of-mist, to the district, and above all the rainbows so constantly arching over the land, make an appropriate setting for the activities of some family of demigods. Strange and fairylike as much of the incident appears, allegorical as it seems, upon the face of it, the Polynesian mind observes objectively the activities of nature and of man as if they proceeded from the same sort of consciousness. [Illustration: IN THE FORESTS OF PUNA (HENSHAW)] So, in Haleole's more naturalistic tale the mythical rendering is inwrought into the style of the narrative. Storm weds Perfume. Their children are the Sun-at-high-noon; a second son, possibly Lightning; twin daughters called after two varieties of the forest vine, _ieie_, perhaps symbols of Rainbow and Twilight; and five sweet-smelling daughters--the four varieties of _maile_ vine and the scented _hala_ blossom. The first-born son is of such divine character that he dwells highest in the heavens. Noonday, like a bird, bears visitors to his gate, and guards of the shade--Moving-cloud and Great-bright-moon--close it to shut out his brightness. The three regions below him are guarded by maternal uncles and by his father, who never comes near the taboo house, which only his mother shares with him. His signs are those of the rainstorm--thunder, lightning, torrents of "red rain," high seas, and long-continued mists--these he inherits from his father. An ancestress rears Rainbow in the forests of Puna. Birds bear her upon their wings and serve her with abundance of food prepared without labor, and of their golden feathers her royal house is built; sweet-scented vines and blossoms surround her; mists shroud her when she goes abroad. Earthquake guards her dwelling, saves Rainbow from Lightning, who seeks to destroy her, and bears a messenger to fetch the Sun-at-high-noon as bridegroom for the beautiful Rainbow. The Sun god comes to earth and bears Rainbow away with him to the heavens, but later he loves her sister Twilight, follows her to earth, and is doomed to sink into Night. _Footnotes to Section II, 5: The Story: Its Mythical Character_ [Footnote 1: As such Paliuli occurs in other Hawaiian folk tales: 1. At Paliuli grew the mythical trees Makali'i, male and female, which have the power to draw fish. The female was cut down and taken to Kailua, Oahu, hence the chant: "Kupu ka laau ona a Makali'i, O Makali'i, laau Kaulana mai ka pomai." 2. In the Fornander notes from Kepelino and Kamakau, Paliuli is the land given to the first man and is called "hidden land of Kane" and "great land of the gods." 3. In Fornander's story of _Kepakailiula_, the gods assign Paliuli to be the hero's home. To reach it the party start at second cockcrow from Keaau (as in the _Laieikawai_) and arrive in the morning. It is "a good land, flat, fertile, filled with many things desired by man." The native apples are as large as breadfruit. They see a pond "lying within the land stocked with all kinds of fish of the sea except the whale and the shark." Here "the sugar cane grew until it lay flat, the hogs until the tusks were long, the chickens until the spurs were long and sharp, and the dogs until their backs were flattened out." They leave Paliuli to travel over Hawaii, and "no man has ever seen it since." 4. In Fornander's story of _Kana_, Uli, the grandmother of Kana, goes up to Paliuli to dig up the double canoe Kaumaielieli in which Kana is to sail to recover his mother. The chant in which this canoe is described is used to-day by practicers of sorcery to exorcise an enemy.] [Footnote 2: The gods Kane and Kanaloa, who live in the mountains of Oahu, back of Honolulu, prepare a home for the first-born son of Ku and Hina, whom they send Rainbow to fetch from Nuumealani. The messenger, first gaining the consent of the lizard guardian at Kuaihelani, brings back Child-adopted-by-the-gods to the gods on Oahu. Again Hina bears a child, a daughter. For this girl also the gods send two sister messengers, who bring Paliuli to Waka, where she cares for the birds in the forests of Puna. Here a beautiful home is prepared for the girl and a garden planted with two magical food-producing trees, Makalei, brought from Nuumealani to provide fish and prepared food in abundance. These two children, brother and sister, are the most beautiful pair on earth, and the gods arrange their marriage. Kane precedes the boy, dressed in his lightning body, and the tree people come to dance and sing before Paliuli. Some say that the goddess Laka, patroness of the _hula_ dance, accompanied them. For a time all goes well, then the boy is beguiled by Poliahu (Cold-bosom) on the mountain. Paliuli, aware of her lover's infidelity, sends Waka to bring him back, but Cold-bosom prevents his approach, by spreading the mountain with snow. Paliuli wanders away to Oahu, then to Kauai, learning dances on the way which she teaches to the trees in the forest on her return. Meanwhile another child is born to Ku and Hina. The lizard guardian draws this lovely girl from the head of Hina, calls her Keaomelemele, Golden-cloud, and sets her to rule the clouds in the Shining-heavens. Among these clouds is Kaonohiokala, the Eyeball-of-the-sun, who knows what is going on at a distance. From the lizard guardian Golden-cloud learns of her sister Paliuli's distress, and she comes to earth to effect a reconciliation. There she learns all the dances that the gods can teach. Now, Ku and Hina, having learned the lore of the clouds, choose other mates and each, bears a child, one a boy called Kaumailiula, Twilight-resting-in-the-sky, the other a girl named Kaulanaikipokii. The boy is brought to Oahu, riding in a red canoe befitting a chief, to be Goldencloud's husband. His sister follows with her maidens riding in shells, which they pick up and put in their pockets when they come to land. Ku, Hina, and the lizard family also migrate to Oahu to join the gods, Kane and Kanaloa, for the marriage festival. Thus these early gods came to Oahu.] [Footnote 3: Although the earthly paradise has the same location in both stories, the name Paliuli in Westervelt's version belongs to the heroine herself. The name of the younger sister, too, who acts no part in this story, appears again in the tale collected by Fornander of _Kaulanapokii_, where, like the wise little sister of Haleole's story, she is the leader and spokesman of her four Maile sisters, and carries her part as avenger by much more magical means than in Haleole's naturalistic conception. The character who bears the name of Haleole's sungod, Kaonohiokala, plays only an incidental part in Westervelt's story.] [Footnote 4: First generation: Waka, Kihanuilulumoku, Lanalananuiaimakua. Second generation: Moanalihaikawaokele, Laukieleula; Mokukeleikahiki and Kaeloikamalama (brothers to Laukieleula). Third generation: Kaonohiokala m. Laieikawai, Laielohelohe (m. Kekalukaluokewaii), Aiwohikupua, Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, Kahalaomapuana.] 6. THE STORY AS A REFLECTION OF ARISTOCRATIC SOCIAL LIFE Such is the bare outline of the myth, but notice how, in humanizing the gods, the action presents a lively picture of the ordinary course of Polynesian life. Such episodes as the concealment of the child to preserve its life, the boxing and surfing contests, all the business of love-making--its jealousies and subterfuges, the sisters to act as go-betweens, the bet at checkers and the _Kilu_ games at night, the marriage cortege and the public festival; love for music, too, especially the wonder and curiosity over a new instrument, and the love of sweet odors; again, the picture of the social group--the daughter of a high chief, mistress of a group of young virgins, in a house apart which is forbidden to men, and attended by an old woman and a humpbacked servant; the chief's establishment with its soothsayers, paddlers, soldiers, executioner, chief counselor, and the group of under chiefs fed at his table; the ceremonial wailing at his reception, the _awa_ drink passed about at the feast, the taboo signs, feather cloak, and wedding paraphernalia, the power over life and death, and the choice among virgins. Then, on the other hand, the wonder and delight of the common people, their curious spying into the chief's affairs, the treacherous paddlers, the different orders of landowners; in the temple, the human sacrifices, prayers, visions; the prophet's search for a patron, his wrestling with the god, his affection for his chief, his desire to be remembered to posterity by the saying "the daughters of Hulumaniani"--all these incidents reflect the course of everyday life in aristocratic Polynesian society and hence belong to the common stock of Hawaiian romance. Such being the material of Polynesian romance--a world in which gods and men play their part; a world which includes the heavens yet reflects naturalistically the beliefs and customs of everyday life, let us next consider how the style of the story-teller has been shaped by his manner of observing nature and by the social requirements which determine his art--by the world of nature and the world of man. And in the first place let us see under what social conditions Polynesia has gained for itself so high a place, on the whole, among primitive story-telling people for the richness, variety, and beauty of its conceptions.[1] Polynesian romance reflects its own social world--a world based upon the fundamental conception of social rank. The family tie and the inherited rights and titles derived from it determine a man's place in the community. The families of chiefs claim these rights and titles from the gods who are their ancestors.[2] They consist not only in land and property rights but in certain privileges in administering the affairs of a group, and in certain acknowledged forms of etiquette equivalent to the worship paid to a god. These rights are administered through a system of taboo.[3] A taboo depends for its force upon the belief that it is divinely ordained and that to break it means to bring down the anger of the gods upon the offender. In the case, therefore, of a violation of taboo, the community forestalls the god's wrath, which might otherwise extend to the whole number, by visiting the punishment directly upon the guilty offender, his family or tribe. But it is always understood that back of the community disapproval is the unappeased challenge of the gods. In the case of the Polynesian taboo, the god himself is represented in the person of the chief, whose divine right none dare challenge and who may enforce obedience within his taboo right, under the penalty of death. The limits of this right are prescribed by grade. Before some chiefs the bystander must prostrate himself, others are too sacred to be touched. So, when a chief dedicates a part of his body to the deity, for an inferior it is taboo; any act of sacrilege will throw the chief into a fury of passion. In the same way tabooed food or property of any kind is held sacred and can not be touched by the inferior. To break a taboo is to challenge a contest of strength--that is, to declare war. As the basis of the taboo right lay in descent from the gods, lineage was of first importance in the social world. Not that rank was independent of ability--a chief must exhibit capacity who would claim possession of the divine inheritance;[4] he must keep up rigorously the fitting etiquette or be degraded in rank. Yet even a successful warrior, to insure his family title, sought a wife from a superior rank. For this reason women held a comparatively important position in the social framework, and this place is reflected in the folk tales.[5] Many Polynesian romances are, like the _Laieikawai_, centered about the heroine of the tale. The mother, when she is of higher rank, or the maternal relatives, often protect the child. The virginity of a girl of high rank is guarded, as in the _Laieikawai_, in order to insure a suitable union.[6] Rank, also, is authority for inbreeding, the highest possible honor being paid to the child of a brother and sister of the highest chief class. Only a degree lower is the offspring of two generations, father and daughter, mother and son, uncle and niece, aunt and nephew being highly honorable alliances.[7] Two things result as a consequence of the taboo right in the hands of a chief. In the first place, the effort is constantly to keep before his following the exclusive position of the chief and to emphasize in every possible way his divine character as descended from a god. Such is the meaning of the insignia of rank--in Hawaii, the taboo staff which warns men of his neighborhood, the royal feather cloak, the high seat apart in the double canoe, the head of the feast, the special apparel of his followers, the size of his house and of his war canoe, the superior workmanship and decoration of all his equipment, since none but the chief can command the labor for their execution. In the second place, this very effort to aggrandize him above his fellows puts every material advantage in the hands of the chief. The taboo means that he can command, at the community expense, the best of the food supply, the most splendid ornaments, equipment, and clothing. He is further able, again at the community expense, to keep dependent upon himself, because fed at his table, a large following, all held in duty bound to carry out his will. Even the land was, in Hawaii and other Polynesian communities, under the control of the chief, to be redistributed whenever a new chief came into power. The taboo system thus became the means for economic distribution, for the control of the relation between the sexes, and for the preservation of the dignity of the chief class. As such it constituted as powerful an instrument for the control of the labor and wealth of a community and the consequent enjoyment of personal ease and luxury as was ever put into the hands of an organized upper class. It profoundly influenced class distinctions, encouraged exclusiveness and the separation of the upper ranks of society from the lower.[8] To act as intermediary with his powerful line of ancestors and perform all the ceremonials befitting the rank to which he has attained, the chief employs a priesthood, whose orders and offices are also graded according to the rank into which the priest is born and the patronage he is able to secure for himself.[9] Even though the priest may be, when inspired by his god, for the time being treated like a god and given divine honors, as soon as the possession leaves him he returns to his old rank in the community.[10] Since chief and priest base their pretensions upon the same divine authority, each supports the other, often the one office including the other;[11] the sacerdotal influence is, therefore, while it acts as a check upon the chief, on the whole aristocratic. The priest represented in Polynesian society what we may call the professional class in our own. Besides conducting religious ceremonials, he consulted the gods on matters of administration and state policy, read the omens, understood medicine, guarded the genealogies and the ancient lore, often acted as panegyrist and debater for the chief. All these powers were his in so far as he was directly inspired by the god who spoke through him as medium to the people.[12] _Footnotes to Section II, 6: The story as a reflection of aristocratic social life_ [Footnote 1: J.A. Macculloch (in Childhood of Fiction, p. 2) says, comparing the literary ability of primitive people: "Those who possess the most elaborate and imaginative tales are the Red Indians and Polynesians."] [Footnote 2: Moerenhout, II, 4, 265.] [Footnote 3: Gracia (p. 47) says that the taboo consists in the interdict from touching some food or object which, has been dedicated to a god. The chief by his divine descent represents the god. Compare Ellis, IV, 385; Mariner, II, 82, 173; Turner, Samoa, pp. 112, 185; Fison, pp. 1-3; Malo, p. 83; Dibble, p. 12; Moerenhout, I, 528-533. Fornander says of conditions in Hawaii: "The chiefs in the genealogy from Kane were called _Ka Hoalii_ or 'anointed' (_poni ia_) with the water of Kane (_wai-niu-a-Kane_) and they became 'divine tabu chiefs' (_na lii kapu-akua_). Their genealogy is called _Iku-pau_, because it alone leads up to the beginning of all genealogies. They had two taboo rights, the ordinary taboo of the chiefs (_Kapu-alii_) and the taboo of the gods (_Kapu-akua_). The genealogy of the lower ranks of chiefs (_he lii noa_), on the other hand, was called _Iku-nuu_. Their power was temporal and they accordingly were entitled only to the ordinary taboo of chiefs (_Kapu-alii_)."] [Footnote 4: Compare Krämer, Samoa Inseln, p. 31; Stair, p. 75; Turner, Samoa, p. 173; White, II, 62, and the Fornander stories of _Aukele_ and of _Kila_, where capacity, not precedence of birth, determines the hero's rank.] [Footnote 5: In certain groups inheritance descends on the mother's side only. See Krämer, op. cit., pp. 15, 39; Mariner, II, 89, 98. Compare Mariner, II, 210-212; Stair, p. 222. In Fison (p. 65) the story of _Longapoa_, shows what a husband of lower rank may endure from a termagant wife of high rank.] [Footnote 6: Krämer (p. 32 et seq.) tells us that in Samoa the daughter of a high chief is brought up with extreme care that she may be given virgin to her husband. She is called _taupo_, "dove," and, when she comes of age, passes her time with the other girls of her own age in the _fale aualuma_ or "house of the virgins," of whom she assumes the leadership. Into this house, where the girls also sleep at night, no youth dare enter. Compare Fornander's stories of _Kapuaokaoheloai_ and _Hinaaikamalama_. See also Stair, p. 110; Mariner, II, 142, 212; Fison, p. 33. According to Gracia (p. 62) candidates in the Marquesas for the priesthood are strictly bound to a taboo of chastity.] [Footnote 7: Rivers, I, 374; Malo, p. 80. Gracia (p. 41) says that the Marquesan genealogy consists in a long line of gods and goddesses married and representing a genealogy of chiefs. To the thirtieth generation they are brothers and sisters. After this point the relation is no longer observed.] [Footnote 8: Keaulumoku's description of a Hawaiian chief (Islander, 1875) gives a good idea of the distinction felt between the classes: "A well-supplied dish is the wooden dish, The high-raftered sleeping-house with shelves; The long eating-house for women. The rushes are spread down, upon them is spread the mat, They lie on their backs, with heads raised in dignity, The fly brushers wave to and fro at the door; the door is shut, the black _tapa_ is drawn up. "Haste, hide a little in refreshing sleep, dismiss fatigue. They sleep by day in the silence where noise is forbidden. If they sleep two and two, double is their sleep; Enjoyable is the fare of the large-handed man. In parrying the spear the chief is vigorous; the breaking of points is sweet. Delightful is the season of fish, the season of food; when one is filled with fish, when one is filled with food. Thou art satisfied with food, O thou common man, To be satisfied with land is for the chief." Compare the account of the Fiji chief in Williams and Calvert, I, 33-42.] [Footnote 9: Stair, p. 220; Gracia, p. 59; Alexander, History, chap. IV; Malo, p. 210. The name used for the priesthood of Hawaii, _kahuna_, is the same as that applied in the Marquesas, according to Gracia (p. 60), to the order of chanters.] [Footnote 10: Gracia, p. 46; Mariner, II, 87, 101, 125; Gill, Myths and Songs, pp. 20, 21; Moerenhout, I, 474-482.] [Footnote 11: Malo, p. 69.] [Footnote 12: Ellis (III, 36) describes the art of medicine in Polynesia, and Erdland (p. 77) says that on the Marshall Islands knowledge of the stars and weather signs is handed down to a favorite child and can raise rank by attaching a man to the service of a chief. Compare Mariner, II, 90; Moerenhout, I, 409; Williams and Calvert, I, 111.] III. THE ART OF COMPOSITION 1. ARISTOCRATIC NATURE OF POLYNESIAN ART The arts of song and oratory, though practiced by all classes,[1] were considered worthy to be perfected among the chiefs themselves and those who sought their patronage. Of a chief the Polynesian says, "He speaks well."[2] Hawaiian stories tell of heroes famous in the _hoopapa_, or art of debating; in the _hula_, or art of dance and song; of chiefs who learned the lore of the heavens and the earth from some supernatural master in order to employ their skill competitively. The _oihana haku-mele_, or "business of song making," was hence an aristocratic art. The able composer, man or woman, even if of low rank, was sure of patronage as the _haku mele_, "sorter of songs," for some chief; and his name was attached to the song he composed. A single poet working alone might produce the panegyric; but for the longer and more important songs of occasion a group got together, the theme was proposed and either submitted to a single composer or required line by line from each member of the group. In this way each line as it was composed was offered for criticism lest any ominous allusion creep in to mar the whole by bringing disaster upon the person celebrated, and as it was perfected it was committed to memory by the entire group, thus insuring it against loss. Protective criticism, therefore, and exact transmission were secured by group composition.[3] Exactness of reproduction was in fact regarded as a proof of divine inspiration. When the chief's sons were trained to recite the genealogical chants, those who were incapable were believed to lack a share in the divine inheritance; they were literally "less gifted" than their brothers.[4] This distinction accorded to the arts of song and eloquence is due to their actual social value. The _mele_, or formal poetic chants which record the deeds of heroic ancestors, are of aristocratic origin and belong to the social assets of the family to which they pertain. The claim of an heir to rank depends upon his power to reproduce, letter perfect, his family chants and his "name song," composed to celebrate his birth, and hence exact transmission is a matter of extreme importance. Facility in debate is not only a competitive art, with high stakes attached, but is employed in time of war to shame an enemy,[5] quickness of retort being believed, like quickness of hand, to be a God-given power. Chants in memory of the dead are demanded of each relative at the burial ceremony.[6] Song may be used to disgrace an enemy, to avenge an insult, to predict defeat at arms. It may also be turned to more pleasing purposes--to win back an estranged patron or lover;[7] in the art of love, indeed, song is invaluable to a chief. Ability in learning and language is, therefore, a highly prized chiefly art, respected for its social value and employed to aggrandize rank. How this aristocratic patronage has affected the language of composition will be presently clear. _Footnotes to Section III, 1: Aristocratic Nature of Polynesian Art_ [Footnote 1: Jarves says: "Songs and chants were common among all classes, and recited by strolling musicians as panegyrics on occasions of joy, grief, or worship. Through them the knowledge of events in the lives of prominent persons or the annals of the nation were perpetuated. The chief art lay in the formation of short metrical sentences without much regard to the rhythmical terminations. Monosyllables, dissyllables, and trisyllables had each their distinct time. The natives repeat their lessons, orders received, or scraps of ancient song, or extemporize in this monotonous singsong tone for hours together, and in perfect accord." Compare Ellis's Tour, p. 155.] [Footnote 2: Moerenhout, I, 411.] [Footnote 3: Andrews, Islander, 1875, p. 35; Emerson, Unwritten Literature, pp. 27, 38.] [Footnote 4: In Fornander's story of _Lonoikamakahiki_, the chief memorizes in a single night a new chant just imported from Kauai so accurately as to establish his property right to the song.] [Footnote 5: Compare with Ellis, I, 286, and Williams and Calvert, I, 46, 50, the notes on the boxing contest in the text of _Laieikawai_.] [Footnote 6: Gill, Myths and Songs, pp. 268 et seq.] [Footnote 7: See Fornander's stories of _Lonoikamakahiki, Halemano_, and _Kuapakaa_.] 2. NOMENCLATURE: ITS EMOTIONAL VALUE The Hawaiian (or Polynesian) composer who would become a successful competitor in the fields of poetry, oratory, or disputation must store up in his memory the rather long series of names for persons, places, objects, or phases of nature which constitute the learning of the aspirant for mastery in the art of expression. He is taught, says one tale, "about everything in the earth and in the heavens"--- that is, their names, their distinguishing characterstics. The classes of objects thus differentiated naturally are determined by the emotional interest attached to them, and this depends upon their social or economic value to the group. The social value of pedigree and property have encouraged genealogical and geographical enumeration. A long recitation of the genealogies of chiefs provides immense emotional satisfaction and seems in no way to overtax the reciter's memory. Missionaries tell us that "the Hawaiians will commit to memory the genealogical tables given in the Bible, and delight to repeat them as some of the choicest passages in Scripture." Examples of such genealogies are common; it is, in fact, the part of the reciter to preserve the pedigree of his chief in a formal genealogical chant. Such a series is illustrated in the genealogy embedded in the famous song to aggrandize the family of the famous chief Kualii, which carries back the chiefly line of Hawaii through 26 generations to Wakea and Papa, ancestors of the race. "Hulihonua the man, Keakahulilani the woman, Laka the man, Kepapaialeka the woman," runs the song, the slight variations evidently fitting the sound to the movement of the recitative. In the eleventh section of the "Song of Creation" the poet says: She that lived up in the heavens and Piolani, She that was full of enjoyments and lived in the heavens, Lived up there with Kii and became his wife, Brought increase to the world; and he proceeds to the enumeration of her "increase": Kamahaina was born a man, Kamamule his brother, Kamaainau was born next, Kamakulua was born, the youngest a woman. Following this family group come a long series, more than 650 pairs of so-called husbands and wives. After the first 400 or so, the enumeration proceeds by variations upon a single name. We have first some 50 _Kupo_ (dark nights)--"of wandering," "of wrestling," "of littleness," etc.; 60 or more _Polo_; 50 _Liili_; at least 60 _Alii_ (chiefs); followed by _Mua_ and _Loi_ in about the same proportion. At the end of this series we read that-- Storm was born, Tide was born, Crash was born, and also bursts of bubbles. Confusion was born, also rushing, rumbling shaking earth. So closes the "second night of Wakea," which, it is interesting to note, ends like a charade in the death of Kupololiilialiimualoipo, whose nomenclature has been so vastly accumulating through the 200 or 300 last lines. Notice how the first word _Kupo_ of the series opens and swallows all the other five. Such recitative and, as it were, symbolic use of genealogical chants occurs over and over again. That the series is often of emotional rather than of historical value is suggested by the wordplays and by the fact that the hero tales do not show what is so characteristic of Icelandic saga--a care to record the ancestry of each character as it is introduced into the story. To be sure, they commonly begin with the names of the father and mother of the hero, and their setting; but in the older mythological tales these are almost invariably _Ku_ and _Hina_, a convention almost equivalent to the phrase "In the olden time"; but, besides fixing the divine ancestry of the hero, carrying also with it an idea of kinship with those to whom the tale is related, which is not without its emotional value. Geographical names, although not enumerated to such an extent in any of the tales and songs now accessible, also have an important place in Hawaiian composition. In the _Laieikawai_ 76 places are mentioned by name, most of them for the mere purpose of identifying a route of travel. A popular form of folk tale is the following, told in Waianae, Oahu: "Over in Kahuku lived a high chief, Kaho'alii. He instructed his son 'Fly about Oahu while I chew the _awa_; before I have emptied it into the cup return to me and rehearse to me all that you have seen.'" The rest of the tale relates the youth's enumeration of the places he has seen on the way. If we turn to the chants the suggestive use of place names becomes still more apparent. Dr. Hyde tells us (_Hawaiian Annual_, 1890, p. 79): "In the Hawaiian chant (_mele_) and dirge (_kanikau_) the aim seems to be chiefly to enumerate every place associated with the subject, and to give that place some special epithet, either attached to it by commonplace repetition or especially devised for the occasion as being particularly characteristic." An example of this form of reference is to be found in the _Kualii_ chant. We read: Where is the battle-field Where the warrior is to fight? On the field of Kalena, At Manini, at Hanini, Where was poured the water of the god, By your work at Malamanui, At the heights of Kapapa, at Paupauwela, Where they lean and rest. In the play upon the words _Manini_ and _Hanini_ we recognize some rhetorical tinkering, but in general the purpose here is to enumerate the actual places famous in Kualii's history. At other times a place-name is used with allusive interest, the suggested incident being meant, like certain stories alluded to in the Anglo-Saxon "Beowulf," to set off, by comparison or contrast, the present situation. It is important for the poet to know, for example, that the phrase "flowers of Paiahaa" refers to the place on Kau, Hawaii, where love-tokens cast into the sea at a point some 20 or 30 miles distant on the Puna coast, invariably find their way to shore in the current and bring their message to watchful lovers. A third use of localization conforms exactly to our own sense of description. The Island of Kauai is sometimes visible lying off to the northwest of Oahu. At this side of the island rises the Waianae range topped by the peak Kaala. In old times the port of entry for travelers to Oahu from Kauai was the seacoast village of Waianae. Between it and the village of Waialua runs a great spur of the range, which breaks off abruptly at the sea, into the point Kaena. Kahuku point lies beyond Waialua at the northern extremity of the island. Mokuleia, with its old inland fishpond, is the first village to the west of Waialua. This is the setting for the following lines, again taken from the chant of _Kualii_, the translation varying only slightly from that edited by Thrum: O Kauai, Great Kauai, inherited from ancestors, Sitting in the calm of Waianae, A cape is Kaena, Beyond, Kahuku, A misty mountain back, where the winds meet, Kaala, There below sits Waialua, Waialua there, Kahala is a dish for Mokuleia, A fishpond for the shark roasted in ti-leaf, The tail of the shark is Kaena, The shark that goes along below Kauai, Below Kauai, thy land, Kauai O! The number of such place names to be stored in the reciter's memory is considerable. Not only are they applied in lavish profusion to beach, rock, headland, brook, spring, cave, waterfall, even to an isolated tree of historic interest, and distributed to less clearly marked small land areas to name individual holdings, but, because of the importance of the weather in the fishing and seagoing life of the islander, they are affixed to the winds, the rains, and the surf or "sea" of each locality. All these descriptive appellations the composer must employ to enrich his means of place allusion. Even to-day the Hawaiian editor with a nice sense of emotional values will not, in his obituary notice, speak of a man being missed in his native district, but will express the idea in some such way as this: "Never more will the pleasant _Kupuupuu_ (mist-bearing wind) dampen his brow." The songs of the pleading sisters in the romance of _Laieikawai_ illustrate this conventional usage. In _Kualii_, the poet wishes to express the idea that all the sea belongs to the god Ku. He therefore enumerates the different kinds of "sea," with their locality--"the sea for surf riding," "the sea for casting the net," "the sea for going naked," "the sea for swimming," "the sea for surf riding sideways," "the sea for tossing up mullet," "the sea for small crabs," "the sea of many harbors," etc. The most complete example of this kind of enumeration occurs in the chant of Kuapakaa, where the son of the disgraced chief chants to his lord the names of the winds and rains of all the districts about each island in succession, and then, by means of his grandmother's bones in a calabash in the bottom of the canoe (she is the Hawaiian wind-goddess) raises a storm and avenges his father's honor. He sings: There they are! There they are!! There they are!!! The hard wind of Kohala, The short sharp wind of Kawaihae, The fine mist of Waimea, The wind playing in the cocoanut-leaves of Kekaha, The soft wind of Kiholo, The calm of Kona, The ghost-like wind of Kahaluu, The wind in the hala-tree of Kaawaloa, The moist wind of Kapalilua, The whirlwind of Kau, The mischievous wind of Hoolapa, The dust-driven wind of Maalehu, The smoke-laden wind of Kalauea. There is no doubt in this enumeration an assertion of power over the forces the reciter calls by name, as a descendant of her who has transmitted to him the magic formula. Just so the technician in fishing gear, bark-cloth making, or in canoe or house building, the two crafts specially practiced by chiefs, acquires a very minute nomenclature useful to the reciter in word debate or riddling. The classic example in Hawaiian song is the famous canoe-chant, which, in the legend of _Kana_, Uli uses in preparing the canoe for her grandsons' war expedition against the ravisher of Hina (called the Polynesian Helen of Troy) and which is said to be still employed for exorcism by sorcerers (_Kahuna_), of whom Uli is the patron divinity. The enumeration begins thus: It is the double canoe of Kaumaielieli, Keakamilo the outrigger, Halauloa the body, Luu the part under water, Aukuuikalani the bow; and so on to the names of the cross stick, the lashings, the sails, the bailing cup, the rowers in order, and the seat of each, his paddle, and his "seagoing loin cloth." There is no wordplay perceptible in this chant, but it is doubtful whether the object is to record a historical occurrence or rather to exhibit inspired craftsmanship, the process of enumeration serving as the intellectual test of an inherited gift from the gods. Besides technical interests, the social and economic life of the people centers close attention upon the plant and animal life about them, as well as upon kinds of stone useful for working. Andrews enumerates 26 varieties of edible seaweed known to the Hawaiians. The reciters avail themselves of these well-known terms, sometimes for quick comparison, often for mere enumeration. It is interesting to see how, in the "Song of Creation," in listing plant and animal life according to its supposed order of birth--first, shellfish, then seaweed and grasses, then fishes and forests plants, then insects, birds, reptiles--wordplay is employed in carrying on the enumeration. We read: "The Mano (shark) was born, the Moana was born in the sea and swam, The Mau was born, the Maumau was born in the sea and swam, The Nana was born, the Mana was born in the sea and swam." and so on through Nake and Make, Napa and Nala, Pala and Kala, Paka (eel) and Papa (crab) and twenty-five or thirty other pairs whose signification is in most cases lost if indeed they are not entirely fictitious. Again, 16 fish names are paired with similar names of forest plants; for example: "The Pahau was born in the sea, Guarded by the Lauhau that grew in the forest." "The Hee was born and lived in the sea, Guarded by the Walahee that grew in the forest." Here the relation between the two objects is evidently fixed by the chance likeness of name. On the whole, the Hawaiian takes little interest in stars. The "canoe-steering star," to be sure, is useful, and the "net of Makalii" (the Pleiads) belongs to a well-known folk tale. But star stories do not appear in Hawaiian collections, and even sun and moon stories are rare, all belonging to the older and more mythical tales. Clouds, however, are very minutely observed, both as weather indicators and in the lore of signs, and appear often in song and story.[1] Besides differentiating such visible phenomena, the Polynesian also thinks in parts of less readily distinguishable wholes. When we look toward the zenith or toward the horizon we conceive the distance as a whole; the Polynesian divides and names the space much as we divide our globe into zones. We have seen how he conceives a series of heavens above the earth, order in creation, rank in the divisions of men on earth and of gods in heaven. In the passage of time he records how the sun measures the changes from day to night; how the moon marks off the month; how the weather changes determine the seasons for planting and fishing through the year; and, observing the progress of human life from infancy to old age, he names each stage until "the staff rings as you walk, the eyes are dim like a rat's, they pull you along on the mat," or "they bear you in a bag on the back." Clearly the interest aroused by all this nomenclature is emotional, not rational. There is too much wordplay. Utility certainly plays some part, but the prevailing stimulus is that which bears directly upon the idea of rank, some divine privilege being conceived in the mere act of naming, by which a supernatural power is gained over the object named. The names, as the objects for which they stand, come from the gods. Thus in the story of _Pupuhuluena_, the culture hero propitiates two fishermen into revealing the names of their food plants and later, by reciting these correctly, tricks the spirits into conceding his right to their possession. Thus he wins tuberous food plants for his people. For this reason, exactness of knowledge is essential. The god is irritated by mistakes.[2] To mispronounce even casually the name of the remote relative of a chief might cost a man a valuable patron or even life itself. Some chiefs are so sacred that their names are taboo; if it is a word in common use, there is chance of that word dropping out of the language and being replaced by another. Completeness of enumeration hence has cabalistic value. When the Hawaiian propitiates his gods he concludes with an invocation to the "forty thousand, to the four hundred thousand, to the four thousand"[3] gods, in order that none escape the incantation. Direction is similarly invoked all around the compass. In the art of verbal debate--called _hoopapa_ in Hawaii--the test is to match a rival's series with one exactly parallel in every particular or to add to a whole some undiscovered part.[4] A charm mentioned in folk tale is "to name every word that ends with _lau_." Certain numbers, too, have a kind of magic finality in themselves; for example, to count off an identical phrase by ten without missing a word is the charm by which Lepe tricks the spirits. In the _Kualii_, once more, Ku is extolled as the tenth chief and warrior: The first chief, the second chief, The third chief, the fourth chief, The fifth chief, the sixth chief, The seventh chief, the eighth chief, The ninth, chief, the tenth chief is Ku, Ku who stood, in the path of the rain of the heaven, The first warrior, the second warrior, The third warrior, the fourth warrior, The fifth warrior, the sixth warrior, The seventh warrior, the eighth warrior, The ninth warrior, the tenth warrior Is the Chief who makes the King rub his eyes, The young warrior of all Maui. And there follows an enumeration of the other nine warriors. A similar use is made of counting-out lines in the famous chant of the "Mirage of Mana" in the story of _Lono_, evidently with the idea of completing an inclusive series. Counting-out formulae reappear in story-telling in such repetitive series of incidents as those following the action of the five sisters of the unsuccessful wooer in the _Laieikawai_ story. Here the interest develops, as in the lines from _Kualii_, an added emotional element, that of climax. The last place is given to the important character. Although everyone is aware that the younger sister is the most competent member of the group, the audience must not be deprived of the pleasure of seeing each one try and fail in turn before the youngest makes the attempt. The story-teller, moreover, varies the incident; he does not exactly follow his formula, which, however, it is interesting to note, is more fixed in the evidently old dialogue part of the story than in the explanatory action. Story-telling also exhibits how the vital connection felt to exist between a person or object and the name by which it is distinguished, which gives an emotional value to the mere act of naming, is extended further to include scenes with which it is associated. The Hawaiian has a strong place sense, visible in his devotion to scenes familiar to his experience, and this is reflected in his language. In the _Laieikawai_ it appears in the plaints of the five sisters as they recall their native land. In the songs in the _Halemano_ which the lover sings to win his lady and the chant in _Lonoikamakahiki_ with which the disgraced favorite seeks to win back his lord, those places are recalled to mind in which the friends have met hardship together, in order, if possible, to evoke the same emotions of love and loyalty which were theirs under the circumstances described. Hawaiians of all classes, in mourning their dead, will recall vividly in a wailing chant the scenes with which their lost friend has been associated. I remember on a tramp in the hills above Honolulu coming upon the grass hut of a Hawaiian lately released from serving a term for manslaughter. The place commanded a fine view--the sweep of the blue sea, the sharp rugged lines of the coast, the emerald rice patches, the wide-mouthed valleys cutting the roots of the wooded hills. "It is lonely here?" we asked the man. "_Aole! maikai keia!_" ("No, the view is excellent") he answered. The ascription of perfection of form to divine influence may explain the Polynesian's strong sense for beauty.[5] The Polynesian sees in nature the sign of the gods. In its lesser as in its more marvelous manifestations--thunder, lightning, tempest, the "red rain," the rainbow, enveloping mist, cloud shapes, sweet odors of plants, so rare in Hawaii, at least, or the notes of birds--he reads an augury of divine indwelling. The romances glow with delight in the startling effect of personal beauty upon the beholder--a beauty seldom described in detail save occasionally by similes from nature. In the _Laieikawai_ the sight of the heroine's beauty creates such an ecstasy in the heart of a mere countryman that he leaves his business to run all about the island heralding his discovery. Dreaming of the beauty of Laieikawai, the young chief feels his heart glow with passion for this "red blossom of Puna" as the fiery volcano scorches the wind that fans across its bosom. A divine hero must select a bride of faultless beauty; the heroine chooses her lover for his physical perfections. Now we can hardly fail to see that in all these cases the delight is intensified by the belief that beauty is godlike and betrays divine rank in its possessor. Rank is tested by perfection of face and form. The recognition of beauty thus becomes regulated by express rules of symmetry and surface. Color, too, is admired according to its social value. Note the delight in red, constantly associated with the accouterments of chiefs. _Footnotes to Section III, 2: Nomenclature_ [Footnote 1: In the Hawaiian Annual, 1890, Alexander translates some notes printed by Kamakau in 1865 upon Hawaiian astronomy as related to the art of navigation. The bottom of a gourd represented the heavens, upon which were marked three lines to show the northern and southern limits of the sun's path, and the equator--called the "black shining road of Kane" and "of Kanaloa," respectively, and the "road of the spider" or "road to the navel of Wakea" (ancestor of the race). A line was drawn from the north star to Newe in the south; to the right was the "bright road of Kane," to the left the "much traveled road of Kanaloa." Within these lines were marked the positions of all the known stars, of which Kamakau names 14, besides 5 planets. For notes upon Polynesian astronomy consult Journal of the Polynesian Society, iv, 236. Hawaiian priestly hierarchies recognize special orders whose function it is to read the signs in the clouds, in dreams, or the flight of birds, or to practice some form of divination with the entrails of animals. In Hawaii, according to Fornander, the soothsayers constitute three of the ten large orders of priests, called Oneoneihonua, Kilokilo, and Nanauli, and these are subdivided into lesser orders. _Ike_, knowledge, means literally "to see with, the eyes," but it is used also to express mental vision, or knowledge with reference to the objective means by which such knowledge is obtained. So the "gourd of wisdom"--_ka ipu o ka ike_--which Laieikawai consults, brings distant objects before the eyes so that the woman "knows by seeing" what is going on below. Signs in the clouds are especially observed, both as weather indicators and to forecast the doings of chiefs. According to Westervelt's story of _Keaomelemele_, the lore is taught to mythical ancestors of the Hawaiian race by the gods themselves. The best analysis of South Sea Island weather signs is to be found in Erdland's "Marshall Insulaner," page 69. Early in the morning or in the evening is the time for making observations. Rainbows, _punohu_--doubtfully explained to me as mists touched by the end of a rainbow--and the long clouds which lie along the horizon, forecast the doings of chiefs. A pretty instance of the rainbow sign occurred in the recent history of Hawaii. When word reached Honolulu of the death of King Kalakaua, the throng pressed to the palace to greet their new monarch, and as Her Majesty Liliuokalani appeared upon the balcony to receive them, a rainbow arched across the palace and was instantly recognized as a symbol of her royal rank. In the present story the use of the rainbow symbol shows clumsy workmanship, since near its close the Sun god is represented as sending to his bride as her peculiar distinguishing mark the same sign, a rainbow, which has been hers from birth.] [Footnote 2: Moerenhout (I, 501-507) says that the Areois society in Tahiti, one of whose chief objects was "to preserve the chants and songs of antiquity," sent out an officer called the "Night-walker," _Hare-po_, whose duty it was to recite the chants all night long at the sacred places. If he hesitated a moment it was a bad omen. "Perfect memory for these chants was a gift of god and proved that a god spoke through and inspired the reciter." If a single slip was made, the whole was considered useless. Erdland relates that a Marshall Islander who died in 1906 remembered correctly the names of officers and scholars who came to the islands in the Chamisso party when he was a boy of 8 or 10. Fornander notes that, in collecting Hawaiian chants, of the _Kualii_ dating from about the seventeenth century and containing 618 lines, one copy collected on Hawaii, another on Oahu, did not vary in a single line; of the _Hauikalani_, written just before Kamehameha's time and containing 527 lines, a copy from Hawaii and one from Maui differed only in the omission of a single word. Tripping and stammering games were, besides, practiced to insure exact articulation. (See Turner, Samoa, p. 131; Thomson, pp. 16, 315.)] [Footnote 3: Emerson, Unwritten Literature, p. 24 (note).] [Footnote 4: This is well illustrated in Fornander's story of Kaipalaoa's disputation with the orators who gathered about Kalanialiiloa on Kauai. Say the men: "Kuu moku la e kuu moku, Moku kele i ka waa o Kaula, Moku kele i ka waa, Nihoa, Moku kele i ka waa, Niihau. Lehua, Kauai, Molokai, Oahu, Maui, Lanai, Kahoolawe, Moloklni, Kauiki, Mokuhano, Makaukiu, Makapu, Mokolii." My island there, my island; Island to which my canoe sails, Kaula, Island to which my canoe sails, Nihoa, Island to which my canoe sails, Niihau. Lehua, Kauai, Molokai, Oahu, Maui, Lanai, Kahoolawe, Molokini, Kauiki, Mokuhano, Makaukiu, Makapu, Mokolii. "You are beaten, young man; there are no islands left. We have taken up the islands to be found, none left." Says the boy: "Kuu moku e, kuu moku, O Mokuola, ulu ka ai, Ulu ka niu, ulu ka laau, Ku ka hale, holo ua holoholona." Here is my island, my island _Mokuola_, where grows food, The cocoanut grows, trees grow, Houses stand, animals run. "There is an island for you. It is an island. It is in the sea." (This is a small island off Hilo, Hawaii.) The men try again: "He aina hau kinikini o Kohala, Na'u i helu a hookahi hau, I e hiku hau keu. O ke ama hau la akahi, O ka iaku hau la alua, O ka ilihau la akolu, O ka laau hau la aha, O ke opu hau la alima, O ka nanuna hau la aone, O ka hau i ka mauna la ahiku." A land of many _hau_ trees is Kohala Out of a single _hau_ tree I have counted out And found seven _hau_. The _hau_ for the outriggers makes one, The _hau_ for the joining piece makes two, The _hau_ bark makes three, The _hau_ wood makes four, The _hau_ bush makes five, The large _hau_ tree makes six, The mountain _hau_ makes seven. "Say, young man, you will have no _hau_, for we have used it all. There is none left. If you find any more, you shall live, but if you fail you shall surely die. We will twist your nose till you see the sun at Kumukena. We will poke your eyes with the _Kahili_ handle, and when the water runs out, our little god of disputation shall suck it up--the god Kaneulupo." Says the boy, "You full-grown men have found so many uses, you whose teeth are rotten with age, why can't I, a lad, find other uses, to save myself so that I may live. I shall search for some more hau, and if I fail you shall live, but if I find them you shall surely die." "Aina hau kinikini o Kona, Na'u i helu hookahi hau, A ehiku hau keu. O Honolohau la akahi, O Lanihau la alua O Punohau la akolu, O Kahauloa la aha, O Auhaukea la alima, O Kahauiki la aono, Holo kehau i ka waa kona la ahiku." A land of many _hau_ trees is in _Kona_ Out of a single _hau_ I have counted one, And found seven _hau_. Honolahau makes one, Lanihau makes two, Punohau makes three, Kahauloa makes four, Auhaukea makes five, Kahaniki makes six, The Kehau that drives the canoe at Kona makes seven. (All names of places in the Kona district.) "There are seven _hau_, you men with rotten teeth."] [Footnote 5: Thomson says that the Fijians differ from the Polynesians in their indifference to beauty in nature.] 3. ANALOGY: ITS PICTORIAL QUALITY A second significant trait in the treatment of objective life, swiftness of analogy, affects the Polynesian in two ways: the first is pictorial and plays upon a likeness between objects or describes an idea or mood in metaphorical terms; the second is a mere linguistic play upon words. Much nomenclature is merely a quick picturing which fastens attention upon the special feature that attracts attention; ideas are naturally reinforced by some simple analogy. I recall a curious imported flower with twisted inner tube which the natives call, with a characteristic touch of daring drollery, "the intestines of the clergyman." Spanish moss is named from a prominent figure of the foreign community "Judge Dole's beard." Some native girls, braiding fern wreaths, called my attention to the dark, graceful fronds which grow in the shade and are prized for such work. "These are the natives," they said; then pointing slyly to the coarse, light ferns burned in the sun they added, "these are the foreigners." After the closing exercises of a mission school in Hawaii one of the parents was called upon to make an address. He said: "As I listen to the songs and recitations I am like one who walks through the forest where the birds are singing. I do not understand the words, but the sound is sweet to the ear." The boys in a certain district school on Hawaii call the weekly head inspection "playing the ukulele" in allusion to the literal interpretation of the name for the native banjo. These homely illustrations, taken from the everyday life of the people, illustrate a habit of mind which, when applied for conscious emotional effect, results in much charm of formal expression. The habit of isolating the essential feature leads to such suggestive names as "Leaping water," "White mountain," "The gathering place of the clouds," for waterfall or peak; or to such personal appellations as that applied to a visiting foreigner who had temporarily lost his voice, "The one who never speaks"; or to such a description of a large settlement as "many footprints."[1] The graphic sense of analogy applies to a mountain such a name as "House of the sun"; to the prevailing rain of a certain district the appellation "The rain with a pack on its back," "Leaping whale" or "Ghostlike"; to a valley, "The leaky canoe"; to a canoe, "Eel sleeping in the water." A man who has no brother in a family is called "A single coconut," in allusion to a tree from which hangs a single fruit.[2] This tendency is readily illustrated in the use of synonyms. _Oili_ means "to twist, roll up;" it also means "to be weary, agitated, tossed about in mind." _Hoolala_ means "to branch out," as the branches of a tree; it is also applied in sailing to the deflection from a course. _Kilohana_ is the name given to the outside decorated piece of tapa in a skirt of five layers; it means generally, therefore, "the very best" in contrast to that which is inferior. _Kuapaa_ means literally "to harden the back" with oppressive work; it is applied to a breadfruit parched on the tree or to a rock that shows itself above water. Lilolilo means "to spread out, expand as blossom from bud;" it also applies to an open-handed person. _Nee_ may mean "to hitch along from one place to another," or "to change the mind." _Palele_ means "separate, put somewhere else when there is no place vacant;" it also applies to stammering. These illustrations gathered almost at random may be indefinitely multiplied. I recall a clergyman in a small hamlet on Hawaii who wished to describe the character of the people of that place. Picking up a stone of very close grain of the kind used for pounding and called _alapaa_, literally, "close-grained stone," he explained that because the people of that section were "tight" (stingy) they were called _Kaweleau alapaa_. This ready imitativeness, often converted into caricature, enters into the minutest detail of life and is the clew to many a familiar proverb like that of the canoe on the coral reef quoted in the text.[3] The chants abound in such symbols. Man is "a long-legged fish" offered to the gods. Ignorance is the "night of the mind." The cloud hanging over Kaula is a bird which flies before the wind[4]-- The blackbird begged, The bird of Kaula begged, Floating up there above Waahila. The coconut leaves are "the hair of the trees, their long locks." Kailua district is "a mat spread out narrow and gray." The classic example of the use of such metaphor in Hawaiian song is the famous passage in the _Hauikalani_ in which chiefs at war are compared with a cockfight, the favorite Hawaiian pastime[5] being realistically described in allusion to Keoua's wars on Hawaii: Hawaii is a cockpit; the trained cocks fight on the ground. The chief fights--the dark-red cock awakes at night for battle; The youth fights valiantly--Loeau, son of Keoua. He whets his spurs, he pecks as if eating; He scratches in the arena--this Hilo--the sand of Waiolama. * * * * * He is a well-fed cock. The chief is complete, Warmed in the smokehouse till the dried feathers rattle, With changing colors, like many-colored paddles, like piles of polished Kahili. The feathers rise and fall at the striking of the spurs. Here the allusions to the red color and to eating suggest a chief. The feather brushes waved over a chief and the bright-red paddles of his war fleet are compared to the motion of a fighting cock's bright feathers, the analogy resting upon the fact that the color and the motion of rising and falling are common to all three. This last passage indicates the precise charm of Polynesian metaphor. It lies in the singer's close observation of the exact and characteristic truth which suggests the likeness, an exactness necessary to carry the allusion with his audience, and which he sharpens incessantly from the concrete facts before him. Kuapakaa sings: The rain in the winter comes slanting, Taking the breath away, pressing down the hair, Parting the hair in the middle. The chants are full of such precise descriptions, and they furnish the rich vocabulary of epithet employed in recalling a place, person, or object. Transferred to matters of feeling or emotion, they result in poetical comparisons of much charm. Sings Kuapakaa (Wise's translation): The pointed clouds have become fixed in the heavens, The pointed clouds grow quiet like one in pain before childbirth, Ere it comes raining heavily, without ceasing. The umbilicus of the rain is in the heavens, The streams will yet be swollen by the rain. [Illustration: A HAWAIIAN PADDLER (HENSHAW)] Hina's song of longing for her lost lover in _Laieikawai_ should be compared with the lament of Laukiamanuikahiki when, abandoned by her lover, she sees the clouds drifting in the direction he has taken: The sun is up, it is up; My love is ever up before me. It is causing me great sorrow, it is pricking me in the side, For love is a burden when one is in love, And falling tears are its due. How vividly the mind enters into this analogy is proved, by its swift identification with the likeness presented. Originally this identification was no doubt due to ideas of magic. In romance, life in the open--in the forests or on the sea--has taken possession of the imagination. In the myths heroes climb the heavens, dwelling half in the air; again they are amphibian like their great lizard ancestors. In the _Laieikawai_, as in so many stories, note how much of the action takes place on or in the sea--canoeing, swimming, or surfing. In less humanized tales the realization is much more fantastic. To the Polynesian, mind such figurative sayings as "swift as a bird" and "swim like a fish" mean a literal transformation, his sense of identity being yet plastic, capable of uniting itself with whatever shape catches the eye. When the poet Marvel says-- Casting the body's vest aside, My soul into the boughs does glide; There, like a bird, it sits and sings, Then whets and combs its silver wings, And, till prepared for longer flight, Waves in its plumes the various light-- he is merely expressing a commonplace of primitive mental experience, transformation stories being of the essence of Polynesian as of much primitive speculation about the natural objects to which his eye is drawn with wonder and delight. _Footnotes to Section III, 3: Analogy_ [Footnote 1: Turner, Samoa, p. 220.] [Footnote 2: Ibid.; Moerenhout, I, 407-410.] [Footnote 3: Turner, Samoa, pp. 216-221; Williams and Calvert, I, p. 110.] [Footnote 4: Williams and Calvert, I, 118.] [Footnote 5: Moerenhout, II, 146.] 4. THE DOUBLE MEANING; PLAYS ON WORDS Analogy is the basis of many a double meaning. There is, in fact, no lyric song describing natural scenery that may not have beneath it some implied, often indelicate, allusion whose riddle it takes an adroit and practiced mind to unravel. This riddling tendency of figurative verse seems to be due to the aristocratic patronage of composition, whose tendency was to exalt language above the comprehension of the common people, either by obscurity, through ellipsis and allusion, or by saying one thing and meaning another. A special chief's language was thus evolved, in which the speaker might couch his secret resolves and commands unsuspected by those who stood within earshot. Quick interpretation of such symbols was the test of chiefly rank and training. On the other hand, the wish to appear innocent led him to hide his meaning in a commonplace observation. Hence nature and the objects and actions of everyday life were the symbols employed. For the heightened language of poetry the same chiefly strain was cultivated--the allusion, metaphor, the double meaning became essential to its art; and in the song of certain periods a play on words by punning and word linking became highly artificial requirements.[1] Illustrations of this art do not fall upon a foreign ear with the force which they have in the Polynesian, because much of the skill lies in tricks with words impossible to translate, and often the jest depends upon a custom or allusion with which the foreigner is unfamiliar. It is for this reason that such an art becomes of social value, because only the chief who keeps up with the fashion and the follower who hangs upon the words of his chief can translate the allusion and parry the thrust or satisfy the request. In a Samoan tale a wandering magician requests in one village "to go dove catching," and has the laugh on his simple host because he takes him at his word instead of bringing him a wife. In a Tongan story[2] the chief grows hungry while out on a canoe trip, and bids his servant, "Look for a banana stalk on the weather side of the boat." As this is the side of the women, the command meant "Kill a woman for me to eat." The woman designed for slaughter is in this case wise enough to catch his meaning and save herself and child by hiding under the canoe. In Fornander's story a usurper and his accomplice plan the moment for the death of their chief over a game of _konane_, the innocent words which seem to apply to the game being uttered by the conspirators with a more sinister meaning. The language of insults and opprobrium is particularly rich in such double meanings. The pig god, wishing to insult Pélé, who has refused his advances, sings of her, innocently enough to common ears, as a "woman pounding _noni_." Now, the _noni_ is the plant from which red dye is extracted; the allusion therefore is to Pélé's red eyes, and the goddess promptly resents the implication. It is to this chiefly art of riddling that we must ascribe the stories of riddling contests that are handed down in Polynesian tales. The best Hawaiian examples are perhaps found in Fornander's _Kepakailiula_. Here the hero wins supremacy over his host by securing the answer to two riddles--"The men that stand, the men that lie down, the men that are folded," and "Plaited all around, plaited to the bottom, leaving an opening." The answer is in both cases a house, for in the first riddle "the timbers stand, the batons lie down, the grass is folded under the cords"; in the second, the process of thatching is described in general terms. In the story of _Pikoiakaala_, on the other hand; the hero puzzles his contestants by riddling with the word "rat." This word riddling is further illustrated in the story of the debater, Kaipalaoa, already quoted. His opponents produce this song: The small bird chirps; it shivers in the rain, in Puna, at Keaau, at Iwainalo, and challenge him to "find another _nalo_." Says the boy: The crow caw caws; it shines in the rain. In _Kona_, at _Honalo_, it is hidden (_nalo_). Thus, by using _nalo_ correctly in the song in two ways, he has overmatched his rivals. In the elaborated _hula_ songs, such as Emerson quotes, the art can be seen in full perfection. Dangerous as all such interpretation of native art must be for a foreigner, I venture in illustration, guided by Wise's translation, the analysis of one of the songs sung by Halemano to win back his lost lady love, the beauty of Puna. The circumstances are as follows: Halemano, a Kauai chief, has wedded a famous beauty of Puna, Hawaii, who has now deserted him for a royal lover. Meanwhile a Kohala princess who loves him seeks to become his mistress, and makes a festival at which she may enjoy his company. The estranged wife is present, and during the games he sings a series of songs to reproach her infidelity. One of them runs thus: Ke kua ia mai la e ke kai ka hala o Puna. E halaoa ana me he kanaka la, Lulumi iho la i kai o Hilo-e. Hanuu ke kai i luna o Mokuola. Ua ola ae nei loko i ko aloha-e. He kokua ka inaina no ke kanaka. Hele kuewa au i ke alanui e! Pela, peia, pehea au e ke aloha? Auwe kuu wahine--a! Kuu hoa o ka ulu hapapa o Kalapana. O ka la hiki anuanu ma Kumukahi. Akahi ka mea aloha o ka wahine. Ke hele neiia wela kau manawa, A huihui kuu piko i ke aloha, Ne aie kuu kino no ia la-e. Hoi mai kaua he a'u koolau keia, Kuu wahine hoi e! Hoi mai. Hoi mai kaua e hoopumehana. Ka makamaka o ia aina makua ole. Hewn down by the sea are the pandanus trees of Puna. They are standing there like men, Like a multitude in the lowlands of Hilo. Step by step the sea rises above the Isle-of-life. So life revives once more within me, for love of you. A bracer to man is wrath. As I wandered friendless over the highways, alas! That way, this way, what of me, love? Alas, my wife--O! My companion of the shallow planted breadfruit of Kalapana. Of the sun rising cold at Kumukahi. Above all else the love of a wife. For my temples burn, And my heart (literally "middle") is cold for your love, And my body is under bonds to her (the princess of Kohala). Come back to me, a wandering Au bird of Koolau, My love, come back. Come back and let us warm each other with love, Beloved one in a friendless land (literally, "without parents"). Paraphrased, the song may mean: The sea has encroached upon the shore of Puna and Hilo so that the _hala_ trees stand out in the water; still they stand firm in spite of the flood. So love floods my heart, but I am braced by anger. Alas! my wife, have you forgotten the days when we dwelt in Kalapana and saw the sun rise beyond Cape Kumukahi? I burn and freeze for your love, yet my body is engaged to the princess of Kohala, by the rules of the game. Come back to me! I am from Kauai, in the north, and here in Puna I am a stranger and friendless. The first figure alludes to the well-known fact that the sinking of the Puna coast has left the pandanus trunks standing out in the water, which formerly grew on dry land. The poetical meaning, however, depends first upon the similarity in sound between _Ke kua_, "to cut," which begins the parallel, and _He Kokua_, which is also used to mean cutting, but implies assisting, literally "bracing the back," and carries over the image to its analogue; and, second, upon the play upon the word ola, life: "The sea floods the isle of life--yes! Life survives in spite of sorrow," may be the meaning. In the latter part of the song the epithets _anuanu_, chilly, and _hapapa_, used of seed planted in shallow soil, may be chosen in allusion to the cold and shallow nature of her love for him. The nature of Polynesian images must now be apparent. A close observer of nature, the vocabulary of epithet and image with which it has enriched the mind is, especially in proverb or figurative verse, made use of allusively to suggest the quality of emotion or to convey a sarcasm. The quick sense of analogy, coupled with a precise nomenclature, insures its suggestive value. So we find in the language of nature vivid, naturalistic accounts of everyday happenings in fantastic reshapings, realistically conceived and ascribed to the gods who rule natural phenomena; a figurative language of signs to be read as an implied analogy; allusive use of objects, names, places, to convey the associated incident, or the description of a scene to suggest the accompanying emotion; and a sense of delight in the striking or phenomenal in sound, perfume, or appearance, which is explained as the work of a god. _Footnotes to Section III, 4: The Double Meaning_ [Footnote 1: See Moerenhout, II, 210; Jarves, p. 34; Alexander in Andrews' Dict., p. xvi; Ellis, I, 288; Gracia, p. 65; Gill, Myths and Songs, p. 42.] [Footnote 2: Fison, p. 100.] 5. CONSTRUCTIVE ELEMENTS OF STYLE Finally, to the influence of song, as to the dramatic requirements of oral delivery, are perhaps due the retention of certain constructive elements of style. No one can study the form of Hawaiian poetry without observing that parallelism is at the basis of its structure. The same swing gets into the prose style. Perhaps the necessity of memorizing also had its effect. A composition was planned for oral delivery and intended to please the ear; tone values were accordingly of great importance. The variation between narrative, recitative, and formal song; the frequent dialogue, sometimes strictly dramatic; the repetitive series in which the same act is attempted by a succession of actors, or the stages of an action are described in exactly the same form, or a repetition is planned in ascending scale; the singsong value of the antithesis;[1] the suspense gained by the ejaculation[2]--all these devices contribute values to the ear which help to catch and please the sense. _Footnotes to Section III, 5: Constructive Elements of Style_ [Footnote 1: The following examples are taken from the Laieikawai, where antithesis is frequent: "Four children were mine, four are dead." "Masters inside and outside" (to express masters over everything). "I have seen great and small, men and women; low chiefs, men and women; high chiefs." "When you wish to go, go; if you wish to stay, this is Hana, stay here." "As you would do to me, so shall I to you." "I will not touch, you, you must not touch me." "Until day becomes night and night day." "If it seems good I will consent; if not, I will refuse." "Camped at some distance from A's party and A's party from them." "Sounds only by night, ... never by day." "Through us the consent, through us the refusal." "You above, our wife below." "Thunder pealed, this was Waka's work; thunder pealed, this was Malio's work." "Do not look back, face ahead." "Adversity to one is adversity to all;" "we will not forsake you, do not you forsake us." "Not to windward, go to leeward." "Never ... any destruction before like this; never will any come hereafter." "Everyone has a god, none is without." "There I stood, you were gone." "I have nothing to complain of you, you have nothing to complain of me." The balanced sentence structure is often handled with particular skill: "If ... a daughter, let her die; however many daughters ... let them die." "The penalty is death, death to himself, death to his wife, death to all his friends." "Drive him away; if he should tell you his desire, force him away; if he is very persistent, force him still more." "Again they went up ... again the chief waited ... the chief again sent a band." "A crest arose; he finished his prayer to the amen; again a crest arose, the second this; not long after another wave swelled." "If she has given H. a kiss, if she has defiled herself with him, then we lose the wife, then take me to my grave without pity. But if she has hearkened ... then she is a wife for you, if my grandchild has hearkened to my command." A series of synonyms is not uncommon, or the repetition of an idea in other words: "Do not fear, have no dread." "Linger not, delay not your going." "Exert your strength, all your godlike might." "Lawless one, mischief maker, rogue of the sea." "Princess of broad Hawaii, Laieikawai, our mistress." "House of detention, prison-house." "Daughter, lord, preserver."] [Footnote 2: In the course of the story of _Laieikawai_ occur more than 50 ejaculatory phrases, more than half of these in the narrative, not the dialogue, portion: 1. The most common is used to provide suspense for what is to follow and is printed without the point--_aia hoi_, literally, "then (or there) indeed," with the force of our lo! or behold! 2. Another less common form, native to the Hawaiian manner of thought, is the contradiction of a plausible conjecture--_aole ka!_ "not so!". Both these forms occur in narrative or in dialogue. The four following are found in dialogue alone: 3. _Auhea oe?_ "where are you?" is used to introduce a vigorous address. 4. _Auwe!_ to express surprise (common in ordinary speech), is rare in this story. 5. The expression of surprise, _he mea kupapaha_, is literally "a strange thing," like our impersonal "it is strange" 6. The vocable _e_ is used to express strong emotion. 7. Add to these an occasional use, for emphasis, of the belittling question, whose answer, although generally left to be understood, may be given; for example: _A heaha la o Haua-i-liki ia Laie-i-ka-wai? he opala paha_, "What was Hauailiki to Laieikawai? 'mere chaff!'", and the expression of contempt--_ka_--with which the princess dismisses her wooer] IV. CONCLUSIONS 1. Much of the material of Hawaiian song and story is traditional within other Polynesian groups. 2. Verse making is practiced as an aristocratic art of high social value in the households of chiefs, one in which both men and women take part. 3. In both prose and poetry, for the purpose of social aggrandizement, the theme is the individual hero exalted through his family connection and his own achievement to the rank of divinity. 4. The action of the story generally consists in a succession of contests in which is tested the hero's claim to supernatural power. These contests range from mythical encounters in the heavens to the semihistorical rivalries of chiefs. 5. The narrative may take on a high degree of complexity, involving many well-differentiated characters and a well-developed art of conversation, and in some instances, especially in revenge, trickster, or recognition motives, approaching plot tales in our sense of the word. 6. The setting of song or story, both physical and social, is distinctly realized. Stories persist and are repeated in the localities where they are localized. Highly characteristic are stories of rock transformations and of other local configurations, still pointed to as authority for the tale. 7. Different types of hero appear: (_a_) The hero may be a human being of high rank and of unusual power either of strength, skill, wit, or craft. (_b_) He may be a demigod of supernatural power, half human, half divine. (_c_) He may be born in shape of a beast, bird, fish, or other object, with or without the power to take human form or monstrous size. (_d_) He may bear some relation to the sun, moon, or stars, a form rare in Hawaii, but which, when it does occur, is treated objectively rather than allegorically. (_e_) He may be a god, without human kinship, either one of the "departmental gods" who rule over the forces of nature, or of the hostile spirits who inhabited the islands before they were occupied by the present race. (_f_) He may be a mere ordinary man who by means of one of these supernatural helpers achieves success. 8. Poetry and prose show a quite different process of development. In prose, connected narrative has found free expression. In poetry, the epic process is neglected. Besides the formal dirge and highly developed lyric songs (often accompanied and interpreted by dance), the characteristic form is the eulogistic hymn, designed to honor an individual by rehearsing his family's achievements, but in broken and ejaculatory panegyric rather than in connected narrative. In prose, again, the picture presented is highly realistic. The tendency is to humanize and to localize within the group the older myth and to develop later legendary tales upon a naturalistic basis. Poetry, on the other hand, develops set forms, plays with double meanings. Its character is symbolic and obscure and depends for its style upon, artificial devices. 9. Common to each are certain sources of emotional Interest such as depend upon a close interplay of ideas developed within an intimate social group. In prose occur conventional episodes, highly elaborated minor scenes, place names in profusion which have little to do with the action of the story, repetitions by a series of actors of the same incident in identical form, and in the dialogue, elaborate chants, proverbial sayings, antithesis and parallelism. In poetry, the panegyric proceeds by the enumeration of names and their qualities, particularly place or technical names; by local and legendary allusions which may develop into narrative or descriptive passages of some length; and by eulogistic comparisons drawn from nature or from social life and often elaborately developed. The interjectional expression of emotion, the rhetorical question, the use of antithesis, repetition, wordplay (puns and word-linking) and mere counting-out formulas play a striking part, and the riddling element, both in the metaphors employed and in the use of homonyms, renders the sense obscure. PERSONS IN THE STORY 1. AIWOHI-KUPUA. A young chief of Kauai, suitor to Laie-i-ka-wai. 2. AKIKEEHIALE. The turnstone, messenger of Aiwohikupua. 3. AWAKEA. "Noonday." The bird that guards the doors of the sun. 4. HALA-ANIANI. A young rascal of Puna. 5. HALULU-I-KE-KIHE-O-KA-MALAMA. The bird who bears the visitors to the doors of the sun. 6. HATUA-I-LIKI. "Strike-in-beating." A young chief of Kauai, suitor to Laie-i-ka-wai. 7. HAUNAKA. A champion boxer of Kohala. 8. HINA-I-KA-MALAMA. A chiefess of Maui. 9. HULU-MANIANI. "Waving feather." A seer of Kauai. 10. IHU-ANU. "Cold-nose." A champion boxer of Kohala. 11. KA-ELO-I-KA-MALAMA. The "mother's brother" who guards the land of Nuumealani. 12. KA-HALA-O-MAPU-ANA. "The sweet-scented hala." The youngest sister of Aiwohikupua. 13. KAHAU-O-KAPAKA. The chief of Koolau, Oahu, father of Laie-i-ka-wai. 14. KAHOUPO 'KANE. Attendant upon Poliahu. 15. KA-ILI-O-KA-LAU-O-KE-KOA. "The-skin-of-the-leaf-of-the-koa (tree)." The wife of Kauakahialii. 16. KALAHUMOKU. The fighting dog of Aiwohikupua. 17. KA-OHU-KULO-KIALEA. "The-moving-cloud-of-Kaialea." Guard of the shade at the taboo house of Kahiki. 18. KA-ONOHI-O-KA-LA. "The-eyeball-of-the-sun." A high taboo chief, who lives in Kahiki. 19. KAPUKAI-HAOA. A priest, grandfather of Laie-i-ka-wai. 20. KAUA-KAHI-ALII. The high chief of Kauai. 21. KAULAAI-LEHUA. A beautiful princess of Molokai. 22. KE-KALUKALU-O-KE-WA. Successor to Kauakahi-alii and suitor to Laie-i-ka-wai. 23. KIHA-NUI-LULU-MOKU. "Great-convulsion-shaking-the-island." A guardian spirit of Pali-uli. 24. KOAE. The tropic bird. Messenger of Aiwohikupua. 25. LAIE-I-KA-WAI. A species of the _ieie_ vine. (?) The beauty of Pali-uli. 26. LAIE-LOHELOHE. Another species of the _ieie_ vine. (?) Twin sister of Laie-i-ka-wai. 27. LANALANA-NUI-AI-MAKUA. "Great-ancestral-spider." The one who lets down the pathway to the heavens. 28. LAU-KIELE-ULA. "Red-kiele-leaf." The mother who attends the young chief in the taboo house at Kahiki. 29. LILI-NOE. "Fine-fog." Attendant to Poliahu. 30. MAHINA-NUI-KONANE. "Big-bright-moon." Guard of the shade at the taboo house at Kahiki. 31. MAILE-HAIWALE. "Brittle-leafed-maile-vine." Sister of Aiwohikupua. 32. MAILE-KALUHEA. "Big-leafed-maile-vine." Sister of Aiwohikupua. 33. MAILE-LAULII. "Fine-leaf ed-maile-vine." Sister of Aiwohikupua. 34. MAILE-PAKAHA. "Common-maile-vine." Sister of Aiwohikupua. 35. MAKA-WELI. "Terrible-eyes." A young chief of Kauai. 36. MALAEKAHANA. The mother of Laie-i-ka-wai. 37. MALIO. A sorceress, sister of the Puna rascal, 38. MOANALIHA-I-KA-WAOKELE. A powerful chief in Kahiki. 39. MOKU-KELE-KAHIKI. "Island-sailing-to-Kahiki." The mother's brother who guards the land of Ke-alohi-lani. 40. POLI-AHU. "Cold-bosom." A high chiefess who dwells on Maunakea. 41. POLOULA. A chief at Wailua, Kauai. 42. ULILI. The snipe. Messenger to Aiwohikupua. 43. WAI-AIE. "Water-mist." Attendant of Poliahu. 44. WAKA. A sorceress, grandmother of Laie-i-ka-wai. The chief counsellor of Aiwohikupua. The humpbacked attendant of Laie-i-ka-wai. A canoe owner of Molokai. A chief of Molokai, father of Kaulaailehua. A countrywoman of Hana. Paddlers, soldiers, and country people. ACTION OF THE STORY Twin sisters, Laieikawai and Laielohelohe, are born in Koolau, Oahu, their birth heralded by a double clap of thunder. Their father, a great chief over that district, has vowed to slay all his daughters until a son is born to him. Accordingly the mother conceals their birth and intrusts them to her parents to bring up in retirement, the priest carrying the younger sister to the temple at Kukaniloko and Waka hiding Laieikawai in the cave beside the pool Waiapuka. A prophet from Kauai who has seen the rainbow which always rests over the girl's dwelling place, desiring to attach himself to so great a chief, visits the place, but is eluded by Waka, who, warned by her husband, flies with her charge, first to Molokai, where a countryman, catching sight of the girl's face, is so transported with her beauty that he makes the tour of the island proclaiming her rank, thence to Maui and then to Hawaii, where she is directed to a spot called Paliuli on the borders of Puna, a night's journey inland through the forest from the beach at Keaau. Here she builds a house for her "grandchild" thatched with the feathers of the _oo_ bird, and appoints birds to serve her, a humpbacked attendant to wait upon her, and mists to conceal her when she goes abroad. To the island of Kauai returns its high chief, Kauakahialii, after a tour of the islands during which he has persuaded the fair mistress of Paliuli to visit him. So eloquent is his account of her beauty that the young chief Aiwohikupua, who has vowed to wed no woman from his own group, but only one from "the land of good women," believes that here he has found his wish. He makes the chief's servant his confidant, and after dreaming of the girl for a year, he sets out with his counsellor and a canoeload of paddlers for Paliuli. On the way he plays a boxing bout with the champion of Kohala, named Cold-nose, whom he dispatches with a single stroke that pierces the man through the chest and comes out on the other side. Arrived at the house in the forest at Paliuli, he is amazed to find it thatched all over with the precious royal feathers, a small cloak of which he is bearing as his suitor's gift. Realizing the girl's rank, he returns at once to Kauai to fetch his five sweet-scented sisters to act as ambassadresses and bring him honor as a wooer. Laieikawai, however, obstinately refuses the first four; and the angry lover in a rage refuses to allow the last and youngest to try her charms. Abandoning them, all to their fate in the forest, he sails back to Kauai. The youngest and favorite, indeed, he would have taken with him, but she will not abandon her sisters. By her wit and skill she gains the favor of the royal beauty, and all five are taken into the household of Laieikawai to act as guardians of her virginity and pass upon any suitors for her hand. When Aiwohikupua, on his return, confesses his ill fortune, a handsome comrade, the best skilled in surfing over all the islands, lays a bet to win the beauty of Paliuli. He, too, returns crestfallen, the guards having proved too watchful. But Aiwohikupua is so delighted to hear of his sisters' position that he readily cancels the debt and hurries off to Puna. His sisters, however, mindful of his former cruelty, deny him access, and he returns to Kauai burning with rage, to collect a war party to lead against the obdurate girls. Only after band after band has been swallowed up in the jaws of the great lizard who guards Paliuli, and his supernatural fighting dog has returned with ears bitten off and tail between its legs, does he give over the attempt and return home disconsolate to Kauai. Now, on his first voyage to Puna, as the chief came to land at Hana, Maui, a high chiefess named Hina fell in love with him. The two staking their love at a game of _konane_, she won him for her lover. He excused himself under pretext of a vow to first tour about Hawaii, but pledged himself to return. On the return trip he encountered and fell in love with the woman of the mountain, Poliahu or Snow-bosom, but she, knowing through her supernatural power of his affair with Hina, refused his advances. Now, however, he determines to console himself with this lady. His bird ambassadors go first astray and notify Hina, but finally the tryst is arranged, the bridal cortege arrives in state, and the bridal takes place. On their return to Kauai during certain games celebrated by the chiefs, the neglected Hina suddenly appears and demands her pledge. The jealous Poliahu disturbs the new nuptials by plaguing their couch first with freezing cold, then with burning heat, until she has driven away her rival. She then herself takes her final departure. Kauakahialii, the high chief of Kauai, now about to die, cedes the succession to his favorite chief, Kekalukaluokewa, and bids him seek out the beauty of Paliuli for a bride. He is acceptable to both the girl and her grandmother--to the first for his good looks, to the second for his rank and power. But before the marriage can be consummated a wily rascal of Puna, through the arts of his wise sister Malio, abducts Laieikawai while she and her lover are out surfing, by his superior dexterity wins her affection, and makes off with her to Paliuli. When the grandmother discovers her grandchild's disgrace, she throws the girl over and seeks out her twin sister on Oahu to offer as bride to the great chief of Kauai. So beautiful is Laielohelohe that now the Puna rascal abandons his wife and almost tricks the new beauty out of the hands of the noble bridegroom; but this time the marriage is successfully managed, the mists clear, and bride and bridegroom appear mounted upon birds, while all the people shout, "The marriage of the chiefs!" The spectacle is witnessed by the abandoned beauty and her guardians, who have come thither riding upon the great lizard; and on this occasion Waka denounces and disgraces her disowned grandchild. Left alone by her grandmother, lordly lover, and rascally husband, Laieikawai turns to the five virgin sisters and the great lizard to raise her fortunes. The youngest sister proposes to make a journey to Kealohilani, or the Shining-heavens, and fetch thence her oldest brother, who dwells in the "taboo house on the borders of Tahiti." As a youth of the highest divine rank, he will be a fit mate to wed her mistress. The chiefess consents, and during the absence of the ambassadress, goes journeying with her four remaining guardians. During this journey she is seen and recognized by the prophet of Kauai, who has for many years been on the lookout for the sign of the rainbow. Under his guardianship she and the four sisters travel to Kauai, to which place the scene now shifts. Here they once more face Aiwohikupua, and the prophet predicts the coming of the avenger. Meanwhile the lizard bears the youngest sister over sea. She ascends to various regions of the heavens, placating in turn her maternal uncles, father, and mother, until finally she reaches the god himself, where he lies basking in the white radiance of the noonday sun. Hearing her story, this divine one agrees to lay aside his nature as a god and descend to earth to wed his sister's benefactress and avenge the injuries done by his brother and Waka. Signs in the heavens herald his approach; he appears within the sun at the back of the mountain and finally stands before his bride, whom he takes up with him on a rainbow to the moon. At his return, as he stands upon the rainbow, a great sound of shouting is heard over the land in praise of his beauty. Thus he deals out judgment upon Laieikawai's enemies: Waka falls dead, and Aiwohikupua is dispossessed of his landed rights. Next, he rewards her friends with positions of influence, and leaving the ruling power to his wife's twin sister and her husband, returns with Laieikawai to his old home in the heavens. In the final chapters the Sun-god himself, who is called "The eyeball-of-the-sun," proves unfaithful. He falls captive to the charms of the twin sister, sends his clever youngest sister, whose foresight he fears, to rule in the heavens, and himself goes down to earth on some pretext in pursuit of the unwilling Laielohelohe. Meanwhile his wife sees through the "gourd of knowledge" all that is passing on earth and informs his parents of his infidelity. They judge and disgrace him; the divine Sun-god becomes the first _lapu_, or ghost, doomed to be shunned by all, to live in darkness and feed upon butterflies. The beauty of Paliuli, on the other hand, returns to earth to live with her sister, where she is worshiped and later deified in the heavens as the "Woman-of-the-Twilight." BACKGROUND OF THE STORY. Whatever the original home of the _Laieikawai_ story, the action as here pictured, with the exception of two chapters, is localized on the Hawaiian group. This consists of eight volcanic islands lying in the North Pacific, where torrid and tropical zones meet, about half again nearer to America than Asia, and strung along like a cluster of beads for almost 360 miles from Kauai on the northwest to the large island of Hawaii on the southeast. Here volcanic activity, extinct from prehistoric times on the other islands, still persists. Here the land attains its greatest elevation--13,825 feet to the summit of the highest peak--and of the 6,405 square miles of land area which constitute the group 4,015 belong to Hawaii. Except in temperature, which varies only about 11 degrees mean for a year, diversity marks the physical features of these mid-sea islands. Lofty mountains where snow lies perpetually, huge valleys washed by torrential freshets, smooth sand dunes, or fluted ridges, arid plains and rain-soaked forests, fringes of white beach, or abrupt bluffs that drop sheer into the deep sea, days of liquid sunshine or fierce storms from the south that whip across the island for half a week, a rainfall varying from 287 to 19 inches in a year in different localities--these are some of the contrasts which come to pass in spite of the equable climate. A similar diversity marks the plant and sea life--only in animal, bird, and especially insect life, are varieties sparsely represented. Most of the action of the story takes place on the four largest islands--on Oahu, where the twins are born; on Maui, the home of Hina, where the prophet builds the temple to his god; on Hawaii, where lies the fabled land of Paliuli and where the surf rolls in at Keaau; and on Kauai, whence the chiefs set forth to woo and where the last action of the story takes place. These, with Molokai and Lanai, which lie off Maui "like one long island," virtually constitute the group. Laie, where the twins are born, is a small fishing village on the northern or Koolau side of Oahu, adjoining that region made famous by the birth and exploits of the pig god, Kamapuaa. North from Laie village, in a cane field above the Government road, is still pointed out the water hole called Waiopuka--a long oval hole like a bathtub dropping to the pool below, said by the natives to be brackish in taste and to rise and fall with the tide because of subterranean connection with the sea. On one side an outjutting rock marks the entrance to a cave said to open out beyond the pool and be reached by diving. Daggett furnishes a full description of the place in the introduction to his published synopsis of the story. The appropriateness of Laie as the birthplace of the rainbow girl is evident to anyone who has spent a week along this coast. It is one of the most picturesque on the islands, with the open sea on one side fringed with white beach, and the Koolau range rising sheer from the narrow strip of the foothills, green to the summit and fluted into fantastic shapes by the sharp edge of the showers that drive constantly down with the trade winds, gleaming with rainbow colors. Kukaniloko, in the uplands of Wahiawa, where Laielohelohe is concealed by her foster father, is one of the most sacred places on Oahu. Its fame is coupled with that of Holoholoku in Wailua, Kauai, as one of the places set apart for the birthplace of chiefs. Tradition says that since a certain Kapawa, grandson of a chief from "Tahiti" in the far past, was born upon this spot, a special divine favor has attended the birth of chiefs upon this spot. Stones were laid out right and left with a mound for the back, the mother's face being turned to the right. Eighteen chiefs stood guard on either hand. Then the taboo drum sounded and the people assembled on the east and south to witness the event. Say the Hawaiians, "If one came in confident trust and lay properly upon the supports, the child would be born with honor; it would be called a divine chief, a burning fire."[1] Even Kaméhaméha desired that his son Liholiho's birth should take place at Kukaniloko. Situated as it is upon the breast of the bare uplands between the Koolau and Waianae Ranges, the place commands a view of surprising breadth and beauty. Though the stones have been removed, through the courtesy of the management of the Waialua plantation a fence still marks this site of ancient interest. The famous hill Kauwiki, where the seer built the temple to his god, and where Hina watched the clouds drift toward her absent lover, lies at the extreme eastern end of Maui. About this hill clusters much mythic lore of the gods. Here the heavens lay within spear thrust to earth, and here stood Maui, whose mother is called Hina, to thrust them apart. Later, Kauwiki was the scene of the famous resistance to the warriors of Umi, and in historic times about this hill for more than half a century waged a rivalry between the warriors of Hawaii and Maui. The poet of the Kualii mentions the hill thrice--once in connection with the legend of Maui, once when he likens the coming forth of the sun at Kauwiki to the advent of Ku, and in a descriptive passage in which the abrupt height is described: Shooting up to heaven is Kauwiki, Below is the cluster of islands, In the sea they are gathered up, O Kauwiki, O Kauwiki, mountain bending over, Loosened, almost falling, Kauwiki-e. Finally, Puna, the easternmost district of the six divisions of Hawaii, is a region rich in folklore. From the crater of Kilauea, which lies on the slope of Mauna Loa about 4,000 feet above sea level, the land slopes gradually to the Puna coast along a line of small volcanic cones, on the east scarcely a mile from the sea. The slope is heavily forested, on the uplands with tall hard-wood trees of _ohia_, on the coast with groves of pandanus. Volcanic action has tossed and distorted the whole district. The coast has sunk, leaving tree trunks erect in the sea. Above the bluffs of the south coast lie great bowlders tossed up by tidal waves. Immense earthquake fissures occur. The soil is fresh lava broken into treacherous hollows, too porous to retain water and preserving a characteristic vegetation. About this region has gathered the mysterious lore of the spirit world. "Fear to do evil in the uplands of Puna," warns the old chant, lest mischief befall from the countless wood spirits who haunt these mysterious forests. Pélé, the volcano goddess, still loves her old haunts in Puna, and many a modern native boasts a meeting with this beauty of the flaming red hair who swept to his fate the brave youth from Kauai when he raced with her down the slope to the sea during the old mythic days when the rocks and hills of Puna were forming. _Footnotes to Background of the Story_ [Footnote 1: _Kuakoa_, iv, No. 31, translated also in _Hawaiian Annual_, 1912, p. 101; Daggett, p. 70; Fornander, II, 272.] [Illustration: MAUNA KEA IN ITS MANTLE OF SNOW (HENSHAW)] LAIE I KA WAI A HAWAIIAN ROMANCE TRANSLATED FROM THE HAWAIIAN TEXT OF S.N. HALEOLE (PRINTED IN HONOLULU, 1863)[1] [Footnote 1: Title pages. (_First edition_.) The story of _Laie-i-ka-wai_, The Beauty of Pali-uli, the Woman-of-the-Twilight. Composed from the old stories of Hawaii. Written by S.N. Haleole, Honolulu, Oahu. Published by Henry W. Whitney, editor of the _Kuakoa_, 1863. (_Second edition_.) The Treasure-Book of Hawaii. The Story of Laie-i-ka-wai who is called The-Woman-of-the-Twilight. Revised and published by Solomon Meheula and Henry Bolster. For the benefit and progress of the new generation of the Hawaiian race. Honolulu. Printed by the _Bulletin_, 1888.] FOREWORD The editor of this book rejoices to print the first fruits of his efforts to enrich the Hawaiian people with a story book. We have previously had books of instruction on many subjects and also those enlightening us as to the right and the wrong; but this is the first book printed for us Hawaiians in story form, depicting the ancient customs of this people, for fear lest otherwise we lose some of their favorite traditions. Thus we couch in a fascinating manner the words and deeds of a certain daughter of Hawaii, beautiful and greatly beloved, that by this means there may abide in the Hawaiian people the love of their ancestors and their country. Take it, then, this little book, for what it is worth, to read and to prize, thus showing your search after the knowledge of things Hawaiian, being ever ready to uphold them that they be not lost. It is an important undertaking for anyone to provide us with entertaining reading matter for our moments of leisure; therefore, when the editor of this book prepared it for publication he depended upon the support of all the friends of learning in these islands; and this thought alone has encouraged him to persevere in his work throughout all the difficulties that blocked his way. Now, for the first time is given to the people of Hawaii a book of entertainment for leisure moments like those of the foreigners, a book to feed our minds with wisdom and insight. Let us all join in forwarding this little book as a means of securing to the people more books of the same nature written in their own tongue--the Hawaiian tongue. And, therefore, to all friends of learning and to all native-born Hawaiians, from the rising to the setting sun, behold the Woman-of-the-Twilight! She comes to you with greetings of love and it is fitting to receive her with the warmest love from the heart of Hawaii. _Aloha no!_[1] [Footnote 1: For the translation of Haleole's foreword, which is in a much more ornate and involved style than the narrative itself, I am indebted to Miss Laura Green, of Honolulu.] CHAPTER I This tale was told at Laie, Koolau; here they were born, and they were twins; Kahauokapaka was the father, Malaekahana the mother. Now Kahauokapaka was chief over two districts, Koolauloa and Koolaupoko, and he had great authority over these districts. At the time when Kahauokapaka took Malaekahana to wife,[1] after their union, during those moments of bliss when they had just parted from the first embrace, Kahauokapaka declared his vow to his wife, and this was the vow:[2] "My wife, since we are married, therefore I will tell you my vow: If we two live hereafter and bear a child and it is a son, then it shall be well with us. Our children shall live in the days of our old age, and when we die they will cover our nakedness.[3] This child shall be the one to portion out the land, if fortune is ours in our first born and it is a boy; but if the first born is a daughter, then let her die; however many daughters are born to us, let them die; only one thing shall save them, the birth of a son shall save those daughters who come after." About the eighth year of their living as man and wife, Malaekahana conceived and bore a daughter, who was so beautiful to look upon, the mother thought that Kahauokapaka would disregard his vow; this child he would save. Not so! At the time when she was born, Kahauokapaka was away at the fishing with the men. When Kahauokapaka returned from the fishing he was told that Malaekahana had born a daughter. The chief went to the house; the baby girl had been wrapped in swaddling clothes; Kahauokapaka at once ordered the executioner to kill it. After a time Malaekahana conceived again and bore a second daughter, more beautiful than the first; she thought to save it. Not so! Kahauokapaka saw the baby girl in its mother's arms wrapped in swaddling clothes; then the chief at once ordered the executioner to kill it. Afterwards Malaekahana bore more daughters, but she could not save them from being killed at birth according to the chief's vow. When for the fifth time Malaekahana conceived a child, near the time of its birth, she went to the priest and said, "Here! Where are you? Look upon this womb of mine which is with child, for I can no longer endure my children's death; the husband is overzealous to keep his vow; four children were mine, four are dead. Therefore, look upon this womb of mine, which is with child; if you see it is to be a girl, I will kill it before it takes human shape.[4] But if you see it is to be a boy, I will not do it." Then the priest said to Malaekahana, "Go home; just before the child is to be born come back to me that I may know what you are carrying." At the time when the child was to be born, in the month of October, during the taboo season at the temple, Malaekahana remembered the priest's command. When the pains of childbirth were upon her, she came to the priest and said, "I come at the command of the priest, for the pains of childbirth are upon me; look and see, then, what kind of child I am carrying." As Malaekahana talked with the priest, he said: "I will show you a sign; anything I ask of you, you must give it." Then the priest asked Malaekahana to give him one of her hands, according to the sign used by this people, whichever hand she wished to give to the priest. Now, when the priest asked Malaekahana to give him one of her hands she presented the left, with the palm upward. Then the priest told her the interpretation of the sign: "You will bear another daughter, for you have given me your left hand with the palm upward." When the priest said this, the heart of Malaekahana was heavy, for she sorrowed over the slaying of the children by her husband; then Malaekahana besought the priest to devise something to help the mother and save the child. Then the priest counseled Malaekahana, "Go back to the house; when the child is about to be born, then have a craving for the _manini_ spawn,[5] and tell Kahauokapaka that he must himself go fishing, get the fish you desire with his own hand, for your husband is very fond of the young _manini_ afloat in the membrane, and while he is out fishing he will not know about the birth; and when the child is born, then give it to me to take care of; when he comes back, the child will be in my charge, and if he asks, tell him it was an abortion, nothing more." At the end of this talk, Malaekahana went back to the house, and when the pains came upon her, almost at the moment of birth, then Malaekahana remembered the priest's counsel to her. When the pain had quieted, Malaekahana said to her husband, "Listen, Kahauokapaka! the spawn of the _manini_ come before my eyes; go after them, therefore, while they are yet afloat in the membrane; possibly when you bring the _manini_ spawn, I shall be eased of the child; this is the first time my labor has been hard, and that I have craved the young of the _manini_; go quickly, therefore, to the fishing." Then Kahauokapaka went out of the house at once and set out. While they were gone the child was born, a girl, and she was given to Waka, and they named her Laieikawai. As they were attending to the first child, a second was born, also a girl, and they named her Laielohelohe. After the girls had been carried away in the arms of Waka and Kapukaihaoa, Kahauokapaka came back from the fishing, and asked his wife, "How are you?" Said the woman, "I have born an abortion and have thrown it into the ocean." Kahauokapaka already knew of the birth while he was on the ocean, for there came two claps of thunder; then he thought that the wife had given birth. At this time of Laieikawai and Laielohelohe's birth thunder first sounded in October,[6] according to the legend. When Waka and Kapukaihaoa had taken their foster children away, Waka said to Kapukaihaoa, "How shall we hide our foster children from Kahauokapaka?" Said the priest, "You had better hide your foster child in the water hole of Waiapuka; a cave is there which no one knows about, and it will be my business to seek a place of protection for my foster child." Waka took Laieikawai where Kapukaihaoa had directed, and there she kept Laieikawai hidden until she was come to maturity. Now, Kapukaihaoa took Laielohelohe to the uplands of Wahiawa, to the place called Kukaniloko.[7] All the days that Laieikawai was at Waiapuka a rainbow arch was there constantly, in rain or calm, yet no one understood the nature of this rainbow, but such signs as attend a chief were always present wherever the twins were guarded. Just at this time Hulumaniani was making a tour of Kauai in his character as the great seer of Kauai, and when he reached the summit of Kalalea he beheld the rainbow arching over Oahu; there he remained 20 days in order to be sure of the nature of the sign which he saw. By that time the seer saw clearly that it was the sign of a great chief--this rainbow arch and the two ends of a rainbow encircled in dark clouds. Then the seer made up his mind to go to Oahu to make sure about the sign which he saw. He left the place and went to Anahola to bargain for a boat to go to Oahu, but he could not hire a boat to go to Oahu. Again the seer made a tour of Kauai; again he ascended Kalalea and saw again the same sign as before, just the same as at first; then he came back to Anahola. While the seer was there he heard that Poloula owned a canoe at Wailua, for he was chief of that place, and he desired to meet Poloula to ask the chief for a canoe to go to Oahu. When Hulumaniani met Poloula he begged of him a canoe to go to Oahu. Then the canoe and men were given to him. That night when the canoe star rose they left Kauai, 15 strong, and came first to Kamaile in Waianae. Before the seer sailed, he first got ready a black pig, a white fowl, and a red fish. On the day when they reached Waianae the seer ordered the rowers to wait there until he returned from making the circuit of the island. Before the seer went he first climbed clear to the top of Maunalahilahi and saw the rainbow arching at Koolauloa, as he saw it when he was on Kalalea. He went to Waiapuka, where Laieikawai was being guarded, and saw no place there set off for chiefs to dwell in. Now, just as the seer arrived, Waka had vanished into that place where Laieikawai was concealed. As the seer stood looking, he saw the rippling of the water where Waka had dived. Then he said to himself: "This is a strange thing. No wind ripples the water on this pool. It is like a person bathing, who has hidden from me." After Waka had been with Laieikawai she returned, but while yet in the water she saw someone sitting above on the bank, so she retreated, for she thought it was Kahauokapaka, this person on the brink of the water hole. Waka returned to her foster child, and came back at twilight and spied to discover where the person had gone whom she saw, but there was the seer sitting in the same place as before. So Waka went back again. The seer remained at the edge of the pool, and slept there until morning. At daybreak, when it was dawn, he arose, saw the sign of the rainbow above Kukaniloko, forsook this place, journeyed about Oahu, first through Koolaupoko; from there to Ewa and Honouliuli, where he saw the rainbow arching over Wahiawa; ascended Kamaoha, and there slept over night; but did not see the sign he sought. CHAPTER II When the seer failed to see the sign which he was following he left Kamaoha, climbed clear to the top of Kaala, and there saw the rainbow arching over Molokai. Then the seer left the place and journeyed around Oahu; a second time he journeyed around in order to be sure of the sign he was following, for the rainbow acted strangely, resting now in that place, now in this. On the day when the seer left Kaala and climbed to the top of Kuamooakane the rainbow bent again over Molokai, and there rested the end of the rainbow, covered out of sight with thunderclouds. Three days he remained on Kuamooakane, thickly veiled in rain and fog. On the fourth day he secured a boat to go to Molokai. He went on board the canoe and had sailed half the distance, when the paddlers grew vexed because the prophet did nothing but sleep, while the pig squealed and the cock crowed. So the paddler in front[8] signed to the one at the rear to turn the canoe around and take the seer back as he slept. The paddlers turned the canoe around and sailed for Oahu. When the canoe turned back, the seer distrusted this, because the wind blew in his face; for he knew the direction of the wind when he left Oahu, and now, thought he, the wind is blowing from the seaward. Then the seer opened his eyes and the canoe was going back to Oahu. Then the seer asked himself the reason, But just to see for himself what the canoe men were doing, he prayed to his god, to Kuikauweke, to bring a great tempest over the ocean. As he prayed a great storm came suddenly upon them, and the paddlers were afraid. Then they awoke him: "O you fellow asleep, wake up, there! We thought perhaps your coming on board would be a good thing for us. Not so! The man sleeps as if he were ashore." When the seer arose, the canoe was making for Oahu. Then he asked the paddlers: "What are you doing to me to take the canoe back again? What have I done?" Then the men said: "We two wearied of your constant sleeping and the pig's squealing and the cock's crowing; there was such a noise; from the time we left until now the noise has kept up. You ought to have taken hold and helped paddle. Not so! Sleep was the only thing for you!" The seer said: "You two are wrong, I think, if you say the reason for your returning to Oahu was my idleness; for I tell you the trouble was with the man above on the seat, for he sat still and did nothing." As he spoke, the seer sprang to the stern of the canoe, took charge of the steering, and they sailed and came to Haleolono, on Molokai. When they reached there, lo! the rainbow arched over Koolau, as he saw it from Kuamooakane; he left the paddlers, for he wished to see the sign which he was following. He went first clear to the top of Waialala, right above Kalaupapa. Arrived there, he clearly saw the rainbow arching over Malelewaa, over a sharp ridge difficult to reach; there, in truth, was Laieikawai hidden, she and her grandmother, as Kapukaihaoa had commanded Waka in the vision. For as the seer was sailing over the ocean, Kapukaihaoa had foreknowledge of what the prophet was doing, therefore he told Waka in a vision to carry Laieikawai away where she could not be found. After the seer left Waialala he went to Waikolu right below Malelewaa. Sure enough, there was the rainbow arching where he could not go. Then he considered for some time how to reach the place to see the person he was seeking and offer the sacrifice he had prepared, but he could not reach it. On the day when the seer went to Waikolu, the same night, came the command of Kapukaihaoa to Laieikawai in a dream, and when she awoke, it was a dream. Then Laieikawai roused her grandmother, and the grandmother awoke and asked her grandchild why she had roused her. The grandchild said to her: "Kapukaihaoa has come to me in a dream and said that you should bear me away at once to Hawaii and make our home in Paliuli; there we two shall dwell; so he told me, and I awoke and wakened you." As Laieikawai was speaking to her grandmother, the same vision came to Waka. Then they both arose at dawn and went as they had both been directed by Kapukaihaoa in a vision. They left the place, went to Keawanui, to the place called Kaleloa, and there they met a man who was getting his canoe ready to sail for Lanai. When they met the canoe man, Waka said: "Will you let us get into the canoe with you, and take us to the place where you intend to go?" Said the canoe man: "I will take you both with me in the canoe; the only trouble is I have no mate to paddle the canoe." And as the man spoke this word, "a mate to paddle the canoe," Laieikawai drew aside the veil that covered her face because of her grandmother's wish completely to conceal her grandchild from being seen by anyone as they went on their way to Paliuli; but her grandchild thought otherwise. When Laieikawai uncovered her face which her grandmother had concealed, the grandmother shook her head at her grandchild to forbid her showing it, lest the grandchild's beauty become thereafter nothing but a common thing. Now, as Laieikawai uncovered her face, the canoe man saw that Laieikawai rivaled in beauty all the daughters of the chiefs round about Molokai and Lanai. And lo! the man was pierced through[9] with longing for the person he had seen. Therefore, the man entreated the grandmother and said: "Unloosen the veil from your grandchild's face, for I see that she is more beautiful than all the daughters of the chiefs round about Molokai and Lanai." The grandmother said: "I do not uncover her because she wishes to conceal herself." At this answer of Waka to the paddler's entreaties, Laieikawai revealed herself fully, for she heard Waka say that she wished to conceal herself, when she had not wanted to at all. And when the paddler saw Laieikawai clearly, desire came to him afresh. Then the thought sprang up within him to go and spread the news around Molokai of this person whom he longed after. Then the paddler said to Laieikawai and her companion, "Where are you! live here in the house; everything within is yours, not a single thing is withholden from you in the house; inside and outside[10] you two are masters of this place." When the canoe man had spoken thus, Laieikawai said, "Our host, shall you be gone long? for it looks from your charge as if you were to be away for good." Said the host, "O daughter, not so; I shall not forsake you; but I must look for a mate to paddle you both to Lanai." And at these words, Waka said to their host, "If that is the reason for your going away, leaving us in charge of everything in your house, then let me say, we can help you paddle." The man was displeased at these words of Waka to him. He said to the strangers, "Let me not think of asking you to paddle the canoe; for I hold you to be persons of importance." Now it was not the man's intention to look for a mate to paddle the canoe with him, but as he had already determined, so now he vowed within him to go and spread around Molokai the news about Laieikawai. When they had done speaking the paddler left them and went away as he had vowed. As he went he came first to Kaluaaha and slept at Halawa, and here and on the way there he proclaimed, as he had vowed, the beauty of Laieikawai. The next day, in the morning, he found a canoe sailing to Kalaupapa, got on board and went first to Pelekunu and Wailau; afterwards he came to Waikolu, where the seer was staying. When he got to Waikolu the seer had already gone to Kalaupapa, but this man only stayed to spread the news of Laieikawai's arrival. When he reached Kalaupapa, behold! a company had assembled for boxing; he stood outside the crowd and cried with a loud voice:[11] "O ye men of the people, husbandmen, laborers, tillers of the soil; O ye chiefs, priests, soothsayers, all men of rank in the household of the chief! All manner of men have I beheld on my way hither; I have seen the high and the low, men and women; low chiefs, the _kaukaualii_, men and women; high chiefs, the _niaupio_, and the _ohi_; but never have I beheld anyone to compare with this one whom I have seen; and I declare to you that she is more beautiful than any of the daughters of the chiefs on Molokai or even in this assembly." Now when he shouted, he could not be heard, for his voice was smothered in the clamor of the crowd and the noise of the onset. And wishing his words to be heard aright, he advanced into the midst of the throng, stood before the assembly, and held up the border of his garment and repeated the words he had just spoken. Now the high chief of Molokai heard his voice plainly, so the chief quieted the crowd and listened to what the stranger was shouting about, for as he looked at the man he saw that his face was full of joy and gladness. At the chief's command the man was summoned before the chief and he asked, "What news do you proclaim aloud with glad face before the assembly?" Then the man told why he shouted and why his face was glad in the presence of the chief: "In the early morning yesterday, while I was working over the canoe, intending to sail to Lanai, a certain woman came with her daughter, but I could not see plainly the daughter's face. But while we were talking the girl unveiled her face. Behold! I saw a girl of incomparable beauty who rivaled all the daughters of the chiefs of Molokai." When the chief heard these words he said, "If she is as good looking as my daughter, then she is beautiful indeed." At this saying of the chief, the man begged that the chiefess be shown to him, and Kaulaailehua, the daughter of the chief, was brought thither. Said the man, "Your daughter must be in four points more beautiful than she is to compare with that other." Replied the chief, "She must be beautiful indeed that you scorn our beauty here, who is the handsomest girl in Molokai." Then the man said fearlessly to the chief, "Of my judgment of beauty I can speak with confidence."[12] As the man was talking with the chief, the seer remained listening to the conversation; it just came to him that this was the one whom he was seeking. So the seer moved slowly toward him, got near, and seized the man by the arm, and drew him quietly after him. When they were alone, the seer asked the man directly, "Did you know that girl before about whom you were telling the chief?" The man denied it and said, "No; I had never seen her before; this was the very first time; she was a stranger to me." So the seer thought that this must be the person he was seeking, and he questioned the man closely where they were living, and the man told him exactly. After the talk, he took everything that he had prepared for sacrifice when they should meet and departed. Chapter III When the seer set out after meeting that man, he went first up Kawela; there he saw the rainbow arching over the place which the man had described to him; so he was sure that this was the person he was following. He went to Kaamola, the district adjoining Keawanui, where Laieikawai and her companion were awaiting the paddler. By this time it was very dark; he could not see the sign he saw from Kawela; but the seer slept there that night, thinking that at daybreak he would see the person he was seeking. That night, while the seer was sleeping at Kaamola, then came the command of Kapukaihaoa to Laieikawai in a dream, just as he had directed them at Malelewaa. At dawn they found a canoe sailing to Lanai, got on board, and went and lived for some time at Maunalei. After Laieikawai and her companion had left Kalaeloa, at daybreak, the seer arose and saw that clouds and falling rain obscrued the sea between Molokai and Lanai with a thick veil of fog and mist. Three days the veil of mist hid the sea, and on the fourth day the seer's stay at Kaamola, in the very early morning, he saw an end of the rainbow standing right above Maunalei. Now the seer regretted deeply not finding the person he was seeking; nevertheless he was not discouraged into dropping the quest. About 10 days passed at Molokai before he saw the end of the rainbow standing over Haleakala; he left Molokai, went first to Haleakala, to the fire pit, but did not see the person he was seeking. When the seer reached there, he looked toward Hawaii; the land was veiled thick in cloud and mist. He left the place, went to Kauwiki, and there built a place of worship[13] to call upon his god as the only one to guide him to the person he was seeking. Whenever the seer stopped in his journeying he directed the people, if they found the person he was following, to search him out wherever he might be. At the end of the days of consecration of the temple, while the seer was at Kauwiki, near the night of the gods Kane and Lono,[14] the land of Hawaii cleared and he saw to the summit of the mountains. Many days the seer remained at Kauwiki, nearly a year or more, but he never saw the sign he had followed thither. One day in June, during the first days of the month, very early in the morning, he caught a glimpse of something like a rainbow at Koolau on Hawaii; he grew excited, his pulse beat quickly, but he waited long and patiently to see what the rainbow was doing. The whole month passed in patient waiting; and in the next month, on the second day of the month, in the evening, before the sun had gone down, he entered the place of worship prepared for his god and prayed. As he prayed, in the midst of the place appeared to the seer the spirit forms[15] of Laieikawai and her grandmother; so he left off praying, nor did those spirits leave him as long as it was light. That night, in his sleep, his god came to him in a vision and said: "I have seen the pains and the patience with which you have striven to find Waka's grandchild, thinking to gain honor through her grandchild. Your prayers have moved me to show you that Laieikawai dwells between Puna and Hilo in the midst of the forest, in a house made of the yellow feathers of the _oo_ bird[16]; therefore, to-morrow, rise and go." He awoke from sleep; it was only a dream, so he doubted and did not sleep the rest of the night until morning. And when it was day, in the early morning, as he was on Kauwiki, he saw the flapping of the sail of a canoe down at Kaihalulu. He ran quickly and came to the landing, and asked the man where the boat was going. The man said, "It is going to Hawaii"; thereupon he entreated the man to take him, and the latter consented. The seer returned up Kauwiki and brought his luggage, the things he had got ready for sacrifice. When he reached the shore he first made a bargain with them: "You paddlers, tell me what you expect of me on this trip; whatever you demand, I will accede to; for I was not well treated by the men who brought me here from Oahu, so I will first make a bargain with you men, lest you should be like them." The men promised to do nothing amiss on this trip, and the talk ended; he boarded the canoe and set out. On the way they landed first at Mahukona in Kohala, slept there that night, and in the morning the seer left the paddlers, ascended to Lamaloloa, and entered the temple of Pahauna,[17] an ancient temple belonging to olden times and preserved until to-day. Many days he remained there without seeing the sign he sought; but in his character as seer he continued praying to his god as when he was on Kauwiki, and in answer to the seer's prayer, he had again the same sign that was shown to him on Kauwiki. At this, he left the place and traversed Hawaii, starting from Hamakua, and the journey lasted until the little pig he started with had grown too big to be carried. Having arrived at Hamakua, he dwelt in the Waipio Valley at the temple of Pakaalana but did not stay there long. The seer left that place, went to Laupahoehoe, and thence to Kaiwilahilahi, and there remained some years. Here we will leave the story of the seer's search. It will be well to tell of the return of Kauakahialii to Kauai with Kailiokalauokekoa.[18] As we know, Laieikawai is at Paliuli. In the first part of the story we saw that Kapukaihaoa commanded Waka in a dream to take Laieikawai to Paliuli, as the seer saw. The command was carried out. Laieikawai dwelt at Paliuli until she was grown to maidenhood. When Kauakahialii and Kailiokalauokekoa returned to Kauai after their meeting with the "beauty of Paliuli" there were gathered together the high chiefs, the low chiefs, and the country aristocracy as well, to see the strangers who came with Kailiokalauokekoa's party. Aiwohikupua came with the rest of the chiefs to wail for the strangers. After the wailing the chiefs asked Kauakahialii, "How did your journey go after your marriage with Kailiokalauokekoa?" Then Kauakahialii told of his journey as follows: "Seeking hence after the love of woman, I traversed Oahu and Maui, but found no other woman to compare with this Kailiokalauokekoa here. I went to Hawaii, traveled all about the island, touched first at Kohala, went on to Kona, Kau, and came to Keaau, in Puna, and there I tarried, and there I met another woman surpassingly beautiful, more so than this woman here (Kailiokalauokekoa), more than all the beauties of this whole group of islands." During this speech Aiwohikupua seemed to see before him the lovely form of that woman. Then said Kauakahialii: "On the first night that she met my man she told him at what time she would reach the place where we were staying and the signs of her coming, for my man told her I was to be her husband and entreated her to come down with him; but she said: 'Go back to this ward of yours who is to be my husband and tell him this night I will come. When rings the note of the _oo_ bird I am not in that sound, or the _alala_, I am not in that sound; when rings the note of the _elepaio_ then am I making ready to descend; when the note of the _apapane_ sounds, then am I without the door of my house; if you hear the note of the _iiwipolena_[19] then am I without your ward's house; seek me, you two, and find me without; that is your ward's chance to meet me.' So my man told me. "When the night came that she had promised she did not come; we waited until morning; she did not come; only the birds sang. I thought my man had lied. Kailiokalauokekoa and her friends were spending the night at Punahoa with friends. Thinking my man had lied, I ordered the executioner to bind ropes about him; but he had left me for the uplands of Paliuli to ask the woman why she had not come down that night and to tell her he was to die. "When he had told Laieikawai all these things the woman said to him, 'You return, and to-night I will come as I promised the night before, so will I surely do.' "That night, the night on which the woman was expected, Kailiokalauokekoa's party had returned and she was recounting her adventures, when just at the edge of the evening rang the note of the _oo_; at 9 in the evening rang the note of the _alala_; at midnight rang the note of the _elepaio_; at dawn rang the note of the _apapane_; and at the first streak of light rang the note of the _iiwipolena_; as soon as it sounded there fell the shadow of a figure at the door of the house. Behold! the room was thick with mist, and when it passed away she lay resting on the wings of birds in all her beauty." At these words of Kauakahialii to the chiefs, all the body of Aiwohikupua pricked with desire, and he asked, "What was the woman's name?" They told him it was Laieikawai, and such was Aiwohikupua's longing for the woman of whom Kauakahialii spoke that he thought to make her his wife, but he wondered who this woman might be. Then he said to Kauakahialii: "I marvel what this woman may be, for I am a man who has made the whole circuit of the islands, but I never saw any woman resting on the wings of birds. It may be she is come hither from the borders of Tahiti, from within Moaulanuiakea."[20] Since Aiwohikupua thought Laieikawai must be from Moaulanuiakea, he determined to get her for his wife. For before he had heard all this story Aiwohikupua had vowed not to take any woman of these islands to wife; he said that he wanted a woman of Moaulanuiakea. The chiefs' reception was ended and the accustomed ceremonies on the arrival of strangers performed. And soon after those days Aiwohikupua took Kauakahialii's man to minister in his presence, thinking that this man would be the means to attain his desire. Therefore Aiwohikupua exalted this man to be head over all things, over all the chief's land, over all the men, chiefs, and common people, as his high counsellor. As this man became great, jealous grew the former favorites of Aiwohikupua, but this was nothing to the chief. CHAPTER IV After this man had become great before the chief, even his high counsellor, they consulted constantly together about those matters which pleased the chief, while the people thought they discussed the administration of the land and of the substance which pertained to the chief; but it was about Laieikawai that the two talked and very seldom about anything else. Even before Aiwohikupua heard from Kauakahialii about Laieikawai he had made a vow before his food companions, his sisters, and before all the men of rank in his household: "Where are you, O chiefs, O my sisters, all my food companions! From this day until my last I will take no woman of all these islands to be my wife, even from Kauai unto Hawaii, no matter how beautiful she is reported to be, nor will I get into mischief with a woman, not with anyone at all. For I have been ill-treated by women from my youth up. She shall be my wife who comes hither from other islands, even from Moaulanuiakea, a place of kind women, I have heard; so that is the sort of woman I desire to marry." When Aiwohikupua had heard Kauakahialii's story, after conferring long with his high counsellor about Laieikawai, then the chief was convinced that this was the woman from Tahiti. Next day, at midday, the chief slept and Laieikawai came to Aiwohikupua in a dream[21] and he saw her in the dream as Kauakahialii had described her. When he awoke, lo! he sorrowed after the vision of Laieikawai, because he had awakened so soon out of sleep; therefore he wished to prolong his midday nap in order to see again her whom he had beheld in his dream. The chief again slept, and again Laieikawai came to him for a moment, but he could not see her distinctly; barely had he seen her face when he waked out of sleep. For this reason his mind was troubled and the chief made oath before all his people: "Where are you? Do not talk while I am sleeping; if one even whispers, if he is chief over a district he shall lose his chiefship; if he is chief over part of a district, he shall lose his chiefship; and if a tenant farmer break my command, death is the penalty." The chief took this oath because of his strong desire to sleep longer in order to make Laieikawai's acquaintance in his dream. After speaking all these words, he tried once more to sleep, but he could not get to sleep until the sun went down. During all this time he did not tell anyone about what he saw in the dream; the chief hid it from his usual confidant, thinking when it came again, then he would tell his chief counsellor. And because of the chief's longing to dream often, he commanded his chief counsellor to chew _awa_. So the counsellor summoned the chief's _awa_ chewers and made ready what the chief commanded, and he brought it to him, and the chief drank with his counsellor and drunkenness possessed him. Then close above the chief rested the beloved image of Laieikawai as if they were already lovers. Then he raised his voice in song, as follows:[22] "Rising fondly before me, The recollection of the lehua blossom of Puna, Brought hither on the tip of the wind, By the light keen wind of the fiery pit. Wakeful--sleepless with heart longing, With desire--O!" Said the counsellor, to the chief, after he had ended his singing, "This is strange! You have had no woman since we two have been living here, yet in your song you chanted as if you had a woman here." Said the chief, "Cut short your talk, for I am cut off by the drink." Then the chief fell into a deep sleep and that ended it, for so heavy was the chief's sleep that he saw nothing of what he had desired. A night and a day the chief slept while the effects of the _awa_ lasted. Said the chief to his counsellor, "No good at all has come from this _awa_ drinking of ours." The counsellor answered, "What is the good of _awa_ drinking? I thought the good of drinking was that admirable scaley look of the skin?"[23] Said the chief, "Not so, but to see Laieikawai, that is the good of _awa_ drinking." After this the chief kept on drinking _awa_ many days, perhaps a year, but he gained nothing by it, so he quit it. It was only after he quit _awa_ drinking that he told anyone how Laieikawai had come to him in the dream and why he had drunk the _awa_, and also why he had laid the command upon them not to talk while he slept. After talking over all these things, then the chief fully decided to go to Hawaii to see Laieikawai. At this time they began to talk about getting Laieikawai for a wife. At the close of the rough season and the coming of good weather for sailing, the counsellor ordered the chief's sailing masters to make the double canoe ready to sail for Hawaii that very night; and at the same time he appointed the best paddlers out of the chief's personal attendants. Before the going down of the sun the steersmen and soothsayers were ordered to observe the look of the clouds and the ocean to see whether the chief could go or not on his journey, according to the signs. And the steersmen as well as soothsayers saw plainly that he might go on his journey. And in the early morning at the rising of the canoe-steering star the chief went on board with his counsellor and his sixteen paddlers and two steersmen, twenty of them altogether in the double canoe, and set sail. As they sailed, they came first to Nanakuli at Waianae. In the early morning they left this place and went first to Mokapu and stayed there ten days, for they were delayed by a storm and could not go to Molokai. After ten days they saw that it was calm to seaward. That night and the next day they sailed to Polihua, on Lanai, and from there to Ukumehame, and as the wind was unfavorable, remained there, and the next day left that place and went to Kipahulu. At Kipahulu the chief said he would go along the coast afoot and the men by boat. Now, wherever they went the people applauded the beauty of Aiwohikupua. They left Kipahulu and went to Hana, the chief and his counsellor by land, the men by canoe. On the way a crowd followed them for admiration of Aiwohikupua. When they reached the canoe landing at Haneoo at Hana the people crowded to behold the chief, because of his exceeding beauty. When the party reached there the men and women were out surf riding in the waves of Puhele, and among them was one noted princess of Hana, Hinaikamalama by name. When they saw the princess of Hana, the chief and his counsellor conceived a passion for her; that was the reason why Aiwohikupua stayed there that day. When the people of the place had ended surfing and Hinaikamalama rode her last breaker, as she came in, the princess pointed her board straight at the stream of Kumaka where Aiwohikupua and his companion had stopped. While the princess was bathing in the water of Kumaka the chief and his counsellor desired her, so the chief's counsellor pinched Aiwohikupua quietly to withdraw from the place where Hinaikamalama was bathing, but their state of mind got them into trouble. When Aiwohikupua and his companion had put some distance between themselves and the princess's bathing place, the princess called, "O chiefs, why do you two run away? Why not throw off your garment, jump in, and join us, then go to the house and sleep? There is fish and a place to sleep. That is the wealth of the people of this place. When you wish to go, go; if you wish to stay, this is Hana, stay here." At these words of the princess the counsellor said to Aiwohikupua, "Ah! the princess would like you for her lover! for she has taken a great fancy to you." Said Aiwohikupua, "I should like to be her lover, for I see well that she is more beautiful than all the other women who have tempted me; but you have heard my vow not to take any woman of these islands to wife." At these words his counsellor said, "You are bound by that vow of yours; better, therefore, that this woman be mine." After this little parley, they went out surf riding and as they rode, behold! the princess conceived a passion for Aiwohikupua, and many others took a violent liking to the chief. After the bath, they returned to the canoe thinking to go aboard and set out, but Aiwohikupua saw the princess playing _konane_[24] and the stranger chief thought he would play a game with her; now, the princess had first called them to come and play. So Aiwohikupua joined the princess; they placed the pebbles on the board, and the princess asked, "What will the stranger stake if the game is lost to the woman of Hana?" Said Aiwohikupua, "I will stake my double canoe afloat here on the sea, that is my wager with you." Said the princess, "Your wager, stranger, is not well--a still lighter stake would be our persons; if I lose to you then I become yours and will do whatever you tell me just as we have agreed, and if you lose to me, then you are mine; as you would do to me, so shall I to you, and you shall dwell here on Maui." The chief readily agreed to the princess's words. In the first game, Aiwohikupua lost. Then said the princess, "I have won over you; you have nothing more to put up, unless it be your younger brother; in that case I will bet with you again." To this jesting offer of the princess, Aiwohikupua readily gave his word of assent. During the talk, Aiwohikupua gave to the princess this counsel. "Although I belong to you, and this is well, yet let us not at once become lovers, not until I return from my journey about Hawaii; for I vowed before sailing hither to know no woman until I had made the circuit of Hawaii; after that I will do what you please as we have agreed. So I lay my command upon you before I go, to live in complete purity, not to consent to any others, not to do the least thing to disturb our compact; and when I return from sight-seeing, then the princess's stake shall be paid. If when I return you have not remained pure, not obeyed my commands, then there is an end of it." Now, this was not Aiwohikupua's real intention. After laying his commands upon Hinaikamalama, they left Maui and went to Kapakai at Kohala. The next day they left Kapakai and sailed along by Kauhola, and Aiwohikupua saw a crowd of men gathering mountainward of Kapaau. Then Aiwohikupua ordered the boatmen to paddle inshore, for he wanted to see why the crowd was gathering. When they had come close in to the landing at Kauhola the chief asked why the crowd was gathering; then a native of the place said they were coming together for a boxing match. At once Aiwohikupua trembled with eagerness to go and see the boxing match; they made the canoe fast, and Aiwohikupua, with his counsellor and the two steersmen, four in number, went ashore. When they came to Hinakahua, where the field was cleared for boxing, the crowd saw that the youth from Kauai surpassed in beauty all the natives of the place, and they raised a tumult. After the excitement the boxing field again settled into order; then Aiwohikupua leaned against the trunk of a _milo_ tree to watch the attack begin. As Aiwohikupua stood there, Cold-nose entered the open space and stood in the midst to show himself off to the crowd, and he called out in a loud voice: "What man on that side will come and box?" But no one dared to come and stand before Cold-nose, for the fellow was the strongest boxer in Kohala. As Cold-nose showed himself off he turned and saw Aiwohikupua and called out, "How are you, stranger? Will you have some fun?" When Aiwohikupua heard the voice of Cold-nose calling him, he came forward and stood in front of the boxing field while he bound his red loin cloth[25] about him in the fashion of a chief's bodyguard, and he answered his opponent: "O native born, you have asked me to have some fun with you, and this is what I ask of you: Take two on your side with you, three of you together, to satisfy the stranger." When Cold-nose heard Aiwohikupua, he said, "You are the greatest boaster in the crowd![26] I am the best man here, and yet you talk of three from this side; and what are you compared to me?" Answered Aiwohikupua, "I will not accept the challenge without others on your side, and what are you compared to me! Now, I promise you, I can turn this crowd into nothing with one hand." At Aiwohikupua's words, one of Cold-nose's backers came up behind Aiwohikupua and said: "Here! do not speak to Cold-nose; he is the best man in Kohala; the heavy weights of Kohala can not master that man."[27] Then Aiwohikupua turned and gave the man at his back a push, and he fell down dead.[28] CHAPTER V When all the players on the boxing field saw how strong Aiwohikupua was to kill the man with just a push; Then Cold-nose's backers went to him and said: "Here, Cold-nose, I see pretty plainly now our side will never get the best of it; I am sure that the stranger will beat us, for you see how our man was killed by just a push from his hand; when he gives a real blow the man will fly into bits. Now, I advise you to dismiss the contestants and put an end to the game and stop challenging the stranger. So, you go up to the stranger and shake hands,[29] you two, and welcome him, to let the people see that the fight is altogether hushed up." These words roused Cold-nose to hot wrath and he said: "Here! you backers of mine, don't be afraid, don't get frightened because that man of ours was killed by a push from his hand. Didn't I do the same thing here some days ago? Then what are you afraid of? And now I tell you if you fear the stranger, then hide your eyes in the blue sky. When you hear that Cold-nose has conquered, then remember my blow called _The-end-that-sang_, the fruit of the tree which you have never tasted, the master's stroke which you have never learned. By this sign I know that he will never get the better of me, the end of my girdle sang to-day."[30] At these words of Cold-nose his supporters said, "Where are you! We say no more; there is nothing left to do; we are silent before the fruit of this tree of yours which you say we have never tasted, and you say, too, that the end of your girdle has sung; maybe you will win through your girdle!" Then his backers moved away from the crowd. While Cold-nose was boasting to his backers how he would overcome Aiwohikupua, then Aiwohikupua moved up and cocked his eye at Cold-nose, flapped with his arms against his side like a cock getting ready to crow, and said to Cold-nose, "Here, Cold-nose! strike me right in the stomach, four time four blows!" When Cold-nose heard Aiwohikupua's boasting challenge to strike, then he glanced around the crowd and saw someone holding a very little child; then said Cold-nose to Aiwohikupua, "I am not the man to strike you; that little youngster there, let him strike you and let him be your opponent." These words enraged Aiwohikupua. Then a flush rose all over his body as if he had been dipped in the blood of a lamb.[31] He turned right to the crowd and said, "Who will dare to defy the Kauai boy, for I say to him, my god can give me victory over this man, and my god will deliver the head of this mighty one to be a plaything for my paddlers." Then Aiwohikupua knelt down and prayed to his gods as follows: "O you Heavens, Lightning, and Rain, O Air, O Thunder and Earthquake! Look upon me this day, the only child of yours left upon this earth. Give this day all your strength unto your child; by your might turn aside his fists from smiting your child, and I beseech you to give me the head of Ihuanu into my hand to be a plaything for my paddlers, that all this assembly may see that I have power over this uncircumcised[32] one. Amen."[33] At the close of this prayer Aiwohikupua stood up with confident face and asked Cold-nose, "Are you ready yet to strike me?" Cold-nose answered, "I am not ready to strike you; you strike me first!" When Cold-nose's master heard these words he went to Cold-nose's side and said, "You are foolish, my pupil. If he orders you forward again then deliver the strongest blow you can give, for when he gives you the order to strike he himself begins the fight." So Cold-nose was satisfied. After this, Aiwohikupua again asked Cold-nose, "Are you ready yet to strike me? Strike my face, if you want to!" Then Cold-nose instantly delivered a blow like the whiz of the wind at Aiwohikupua's face, but Aiwohikupua dodged and he missed it. As the blow missed, Aiwohikupua instantly sent his blow, struck right on the chest and pierced to his back; then Aiwohikupua lifted the man on his arm and swung him to and fro before the crowd, and threw him outside the field, and Aiwohikupua overcame Cold-nose, and all who looked on shouted. When Cold-nose was dead his supporters came to where he was lying, those who had warned him to end the fight, and cried, "Aha! Cold-nose, could the fruit we have never tasted save you? Will you fight a second time with that man of might?" These were the scornful words of his supporters. As the host were crowding about the dead body of their champion and wailing, Aiwohikupua came and cut off Cold-nose's head with the man's own war club[34] and threw it contemptuously to his followers; thus was his prayer fulfilled. This ended, Aiwohikupua left the company, got aboard the canoe, and departed; and the report of the deed spread through Kohala, Hamakua, and all around Hawaii. They sailed and touched at Honokaape at Waipio, then came off Paauhau and saw a cloud of dust rising landward. Aiwohikupua asked his counsellor, "Why is that crowd gathering on land? Perhaps it is a boxing match; let us go again to look on!" His counsellor answered, "Break off that notion, for we are not taking this journey for boxing contests, but to seek a wife." Said Aiwohikupua to his counsellor, "Call to the steersman to turn the canoe straight ashore to hear what the crowd is for." The chief's wish was obeyed, they went alongside the cliff and asked the women gathering shellfish, "What is that crowd inland for?" The women answered, "They are standing up to a boxing match, and whoever is the strongest, he will be sent to box with the Kauai man who fought here with Cold-nose and killed Cold-nose; that is what all the shouting is about." So Aiwohikupua instantly gave orders to anchor the canoe, and Aiwohikupua landed with his counsellor and the two steersmen, and they went up to the boxing match; there they stood at a distance watching the people. Then came one of the natives of the place to where they stood and Aiwohikupua asked what the people were doing, and the man answered as the women had said. Aiwohikupua said to the man, "You go and say I am a fellow to have some fun with the boxers, but not with anyone who is not strong." The man answered, "Haunaka is the only strong one in this crowd, and he is to be sent to Kohala to fight with the Kauai man." Said Aiwohikupua, "Go ahead and tell Haunaka that we two will have some fun together." When the man found Haunaka, and Haunaka heard these words, he clapped his hands, struck his chest, and stamped his feet, and beckoned to Aiwohikupua to come inside the field, and Aiwohikupua came, took off his cape,[35] and bound it about his waist. When Aiwohikupua was on the field he said to Haunaka, "You can never hurt the Kauai boy; he is a choice branch of the tree that stands upon the steep."[36] As Aiwohikupua was speaking a man called out from outside the crowd, who had seen Aiwohikupua fighting with Cold-nose, "O Haunaka and all of you gathered here, you will never outdo this man; his fist is like a spear! Only one blow at Cold-nose and the fist went through to his back. This is the very man who killed Cold-nose." Then Haunaka seized Aiwohikupua's hand and welcomed him, and the end of it was they made friends and the players mixed with the crowd, and they left the place; Aiwohikupua's party went with their friends and boarded the canoes, and went on and landed at Laupahoehoe. CHAPTER VI In Chapter V of this story we have seen how Aiwohikupua got to Laupahoehoe. Here we shall say a word about Hulumaniani, the seer who followed Laieikawai hither from Kauai, as described in the first chapter of this story. On the day when Aiwohikupua's party left Paauhau, at Hamakua, on the same day as he sailed and came to Laupahoehoe, the prophet foresaw it all on the evening before he arrived, and it happened thus: That evening before sunset, as the seer was sitting at the door of the house, he saw long clouds standing against the horizon where the signs in the clouds appear, according to the soothsayers of old days even until now. Said the seer, "A chief's canoe comes hither, 19 men, 1 high chief, a double canoe." The men sitting with the chief started up at once, but could see no canoe coming. Then the people with him asked, "Where is the canoe which you said was a chief's canoe coming?" Said the prophet, "Not a real canoe; in the clouds I find it; to-morrow you will see the chief's canoe." A night and a day passed; toward evening he again saw the cloud rise on the ocean in the form which the seer recognized as Aiwohikupua's--perhaps as we recognize the crown of any chief that comes to us, so Aiwohikupua's cloud sign looked to the seer. When the prophet saw that sign he arose and caught a little pig and a black cock, and pulled a bundle of _awa_ root to prepare for Aiwohikupua's coming. The people wondered at his action and asked, "Are you going away that you make these things ready?" The seer said, "I am making ready for my chief, Aiwohikupua; he is the one I told you about last evening; for he comes hither over the ocean, his sign is on the ocean, and his mist covers it." As Aiwohikupua's party drew near to the harbor of Laupahoehoe, 20 peals of thunder sounded, the people of Hilo crowded together, and as soon as it was quiet all saw the double canoe coming to land carrying above it the taboo sign[37] of a chief. Then the seer's prediction was fulfilled. When the canoe came to land the seer was standing at the landing; he advanced from Kaiwilahilahi, threw the pig before the chief, and prayed in the name of the gods of Aiwohikupua, and this was his prayer: "O Heavens, Lightning, and Rain; O Air, Thunder, and Earthquake; O gods of my chief, my beloved, my sacred taboo chief, who will bury these bones! Here is a pig, a black cock, _awa_, a priest, a sacrifice, an offering to the chief from your servant here; look upon your servant, Hulumaniani; bring to him life, a great life, a long life, to live forever, until the staff rings as he walks, until he is dragged upon a mat, until the eyes are dim.[38] Amen, it is finished, flown away." As the chief listened to the prophet's prayer, Aiwohikupua recognized his own prophet, and his heart yearned with love toward him; for he had been gone a long while; he could not tell how long it was since he had seen him. As soon as the prayer was ended, Aiwohikupua commanded his counsellor to "present the seer's gifts to the gods." Instantly the seer ran and clasped the chief's feet and climbed upward to his neck and wept, and Aiwohikupua hugged his servant's shoulders and wailed out his virtues. After the wailing the chief asked his servant: "Why are you living here, and how long have you been gone?" The servant told him all that we have read about in former chapters. When the seer had told the business on which he had come and his reason for it, that was enough. Then it was the seer's turn to question Aiwohikupua, but the chief told only half the story, saying that he was on a sight-seeing tour. The chief stayed with the seer that night until at daybreak they made ready the canoe and sailed. They left Laupahoehoe and got off Makahanaloa when one of the men, the one who is called the counsellor, saw the rainbow arching over Paliuli. He said to the chief: "Look! Where are you! See that rainbow arch? Laieikawai is there, the one whom you want to find and there is where I found her." Said Aiwohikupua: "I do not think Laieikawai is there; that is not her rainbow, for rainbows are common to all rainy places. But let us wait until it is pleasant and see whether the rainbow is there then; then we shall know it is her sign." At the chief's proposal they anchored their canoes in the sea, and Aiwohikupua went up with his counsellor to Kukululaumania to the houses of the natives of the place and stayed there waiting for pleasant weather. After four days it cleared over Hilo; the whole country was plainly visible, and Panaewa lay bare. On this fourth day in the early morning Aiwohikupua awoke and went out of the house, lo! the rainbow arching where they had seen it before; long the chief waited until the sun came, then he went in and aroused his counsellor and said to him: "Here! perhaps you were right; I myself rose early while it was still dark, and went outside and actually saw the rainbow arching in the place you had pointed out to me, and I waited until sunrise--still the rainbow! And I came in to awaken you." The man said: "That is what I told you; if we had gone we should have been staying up there in Paliuli all these days where she is." That morning they left Makahanaloa and sailed out to the harbor of Keaau. They sailed until evening, made shore at Keaau and saw Kauakahialii's houses standing there and the people of the place out surf riding. When they arrived, the people of the place admired Aiwohikupua as much as ever. The strangers remained at Keaau until evening, then Aiwohikupua ordered the steersmen and rowers to stay quietly until the two of them returned from their search for a wife, only they two alone. At sunset Aiwohikupua caught up his feather cloak and gave it to the other to carry, and they ascended. They made way with difficulty through high forest trees and thickets of tangled brush, until, at a place close to Paliuli, they heard the crow of a cock. The man said to his chief: "We are almost out." They went on climbing, and heard a second time the cock crow (the cock's second crow this). They went on climbing until a great light shone. The man said to his chief, "Here! we are out; there is Laieikawai's grandmother calling together the chickens as usual."[39] Asked Aiwohikupua, "Where is the princess's house?" Said the man, "When we get well out of the garden patch here, then we can see the house clearly." When Aiwohikupua saw that they were approaching Laieikawai's house, he asked for the feather cloak to hold in his hand when they met the princess of Paliuli. The garden patch passed, they beheld Laieikawai's house covered with the yellow feathers of the _oo_ bird, as the seer had seen in his vision from the god on Kauwiki. When Aiwohikupua saw the house of the princess of Paliuli, he felt strangely perplexed and abashed, and for the first time he felt doubtful of his success. And by reason of this doubt within him he said to his companion, "Where are you? We have come boldly after my wife. I supposed her just an ordinary woman. Not so! The princess's house has no equal for workmanship; therefore, let us return without making ourselves known." Said his counsellor, "This is strange, after we have reached the woman's house for whom we have swum eight seas, here you are begging to go back. Let us go and make her acquaintance, whether for failure or success; for, even if she should refuse, keep at it; we men must expect to meet such rebuffs; a canoe will break on a coral reef."[40] "Where are you?" answered Aiwohikupua. "We will not meet the princess, and we shall certainly not win her, for I see now the house is no ordinary one. I have brought my cloak wrought with feathers for a gift to the princess of Paliuli and I behold them here as thatch for the princess's house; yet you know, for that matter, even a cloak of feathers is owned by none but the highest chiefs; so let us return." And they went back without making themselves known. CHAPTER VII When Aiwohikupua and his companion had left Paliuli they returned and came to Keaau, made the canoe ready, and at the approach of day boarded the canoe and returned to Kauai. On the way back Aiwohikupua would not say why he was returning until they reached Kauai; then, for the first time, his counsellor knew the reason. On the way from Keaau they rested at Kamaee, on the rocky side of Hilo, and the next day left there, went to Humuula on the boundary between Hilo and Hamakua; now the seer saw Aiwohikupua sailing over the ocean. After passing Humuula they stopped right off Kealakaha, and while the chief slept they saw a woman sitting on the sea cliff by the shore. When those on board saw the woman they shouted, "Oh! what a beautiful woman!" At this Aiwohikupua started up and asked what they were shouting about. They said, "There is a beautiful woman sitting on the sea cliff." The chief turned his head to look, and saw that the stranger was, indeed, a charming woman. So the chief ordered the boatmen to row straight to the place where the woman was sitting, and as they approached they first encountered a man fishing with a line, and asked, "Who is that woman sitting up there on the bank directly above you?" He answered, "It is Poliahu, Cold-bosom.". As the chief had a great desire to see the woman, she was beckoned to; and she approached with her cloak all covered with snow and gave her greeting to Aiwohikupua, and he greeted her in return by shaking hands. After meeting the stranger, Aiwohikupua said, "O Poliahu, fair mistress of the coast, happily are we met here; and therefore, O princess of the cliff, I wish you to take me and try me for your husband, and I will be the servant under you; whatever commands you utter I will obey. If you consent to take me as I beseech you, then come on board the canoe and go to Kauai. Why not do so?" The woman answered, "I am not mistress of this coast. I come from inland; from the summit of that mountain, which is clothed in a white garment like this I am wearing; and how did you find out my name so quickly?" Said Aiwohikupua, "This is the first I knew about your coming from the White Mountain, but we found out your name readily from that fisherman yonder." "As to what the chief desires of me," said Poliahu, "I will take you for my husband; and now let me ask you, are you not the chief who stood up and vowed in the name of your gods not to take any woman of these islands from Hawaii to Kauai to wife--only a woman who comes from Moaulanuiakea? Are you not betrothed to Hinaikamalama, the famous princess of Hana? After this trip around Hawaii, then are you not returning for your marriage? And as to your wishing our union, I assure you, until you have made an end of your first vow it is not my part to take you, but yours to take me with you as you desire." At Poliahu's words Aiwohikupua marveled and was abashed; and after a while a little question escaped him: "How have you ever heard of these deeds of mine you tell of? It is true, Poliahu, all that you say; I have done as you have described; tell me who has told you." "No one has told me these things, O chief; I knew them for myself," said the princess; "for I was born, like you, with godlike powers, and, like you, my knowledge comes to me from the gods of my fathers, who inspire me; and through these gods I showed you what I have told you. As you were setting out at Humuula I saw your canoe, and so knew who you were." At these words Aiwohikupua knelt and did reverence to Poliahu and begged to become Poliahu's betrothed and asked her to go with him to Kauai. "We shall not go together to Kauai," said the woman, "but I will go on board with you to Kohala, then I will return, while you go on." Now, the chiefs met and conversed on the deck of the canoe. Before setting out the woman said to Aiwohikupua and his companion, "We sail together; let me be alone, apart from you two, fix bounds between us. You must not touch me, I will not touch you until we reach Kohala; let us remain under a sacred taboo;" and this request pleased them. As they sailed and came to Kohala they did not touch each other. They reached Kohala, and on the day when Aiwohikupua's party left, Poliahu took her garment of snow and gave it to Aiwohikupua, saying, "Here is my snow mantle, the mantle my parents strictly forbade my giving to anyone else; it was to be for myself alone; but as we are betrothed, you to me and I to you, therefore I give away this mantle until the day when you remember our vows, then you must seek me, and you will find me above on the White Mountain; show it to me there, then we shall be united." When Aiwohikupua heard these things the chief's heart was glad, and his counsellor and the paddlers with him. Then Aiwohikupua took out his feather cloak, brought it and threw it over Poliahu with the words, "As you have said to me before giving me the snow mantle, so do you guard this until our promised union." When their talk was ended, at the approach of day, they parted from the woman of the mountain and sailed and came to Hana and met Hinaikamalama. CHAPTER VIII When Aiwohikupua reached Hana, after parting with Poliahu at Kohala, his boat approached the canoe landing at Haneoo, where they had been before, where Hinaikamalama was living. When Aiwohikupua reached the landing the canoe floated on the water; and as it floated there Hinaikamalama saw that it was Aiwohikupua's canoe; joyful was she with the thought of their meeting; but still the boat floated gently on the water. Hinaikamalama came thither where Aiwohikupua and his men floated. Said the woman, "This is strange! What is all this that the canoe is kept afloat? Joyous was I at the sight of you, believing you were coming to land. Not so! Now, tell me, shall you float there until you leave?" "Yes," answered Aiwohikupua. "You can not," said the woman, "for I will order the executioner to hold you fast; you became mine at _konane_ and our vows are spoken, and I have lived apart and undefiled until your return." "O princess, not so!" said Aiwohikupua. "It is not to end our vow--that still holds; but the time has not come for its fulfillment. For I said to you, 'When I have sailed about Hawaii then the princess's bet shall be paid;' now, I went meaning to sail about Hawaii, but did not; still at Hilo I got a message from Kauai that the family was in trouble at home, so I turned back; I have stopped in here to tell you all this; and therefore, live apart, and on my next return our vow shall be fulfilled." At these words of Aiwohikupua the princess's faith returned. After this they left Hana and sailed and came to Oahu, and on the sea halfway between Oahu and Kauai he laid his command upon the oarsmen and the steersmen, as follows: "Where are you? I charge you, when you come to Kauai, do not say that you have been to Hawaii to seek a wife lest I be shamed; if this is heard about, it will be heard through you, and the penalty to anyone who tells of the journey to Hawaii, it is death, death to himself, death to his wife, death to all his friends; this is the debt he shall pay." This was the charge the chief laid upon the men who sailed with him to Hawaii. Aiwohikupua reached Kauai at sunset and met his sisters. Then he spoke thus to his sisters: "Perhaps you wondered when I went on my journey, because I did not tell you my reason, not even the place where I was to go; and now I tell it to you in secret, my sisters, to you alone. To Hawaii I disappeared to fetch Laieikawai for my wife, after hearing Kauakahialii's story the day when his party returned here. But when I came there I did not get sight of the woman's face; I did not see Laieikawai, but my eyes beheld her house thatched with the yellow feathers of the _oo_ bird, so I thought I could not win her and came back here unsuccessful. And as I thought of my failure, then I thought of you sisters,[41] who have won my wishes for me in the days gone by; therefore I came for you to go to Hawaii, the very ones to win what I wish, and at dawn let us rise up and go." Then they were pleased with their brother's words to them. As Aiwohikupua talked with his sisters, his counsellor for the first time understood the reason for their return to Kauai. The next day Aiwohikupua picked out fresh paddlers, for the chief knew that the first were tired out. When all was ready for sailing, that very night the chief took on board 14 paddlers, 2 steersmen, the 5 sisters, Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and the youngest, Kahalaomapuana, the chief himself, and his counsellor, 23 in all. That night, at the approach of day, they left Kauai, came to Puuloa, and there rested at Hanauma; the next day they lay off Molokai at Kaunakakai, from there they went ashore at Mala at Lahaina; and they left the place, went to Keoneoio in Honuaula, and there they stayed 30 days. For it was very rough weather on the ocean; when the rough weather was over, then there was good sailing. Then they left Honuaula and sailed and came to Kaelehuluhulu, at Kona, Hawaii. As Aiwohikupua's party were on the way from Maui thither, Poliahu knew of their setting sail and coming to Kaelehuluhulu. Then Poliahu made herself ready to come to wed Aiwohikupua; one month she waited for the promised meeting, but Aiwohikupua was at Hilo after Laieikawai. Then was revealed to Poliahu the knowledge of Aiwohikupua's doings; through her supernatural power she saw it all; so the woman laid it up in her mind until they should meet, then she showed what she saw Aiwohikupua doing. From Kaelehuluhulu, Aiwohikupua went direct to Keaau, but many days and nights the voyage lasted. At noon one day they came to Keaau, and after putting to rights the canoe and the baggage, the chief at once began urging his sisters and his counsellor to go up to Paliuli; and they readily assented to the chief's wish. Before going up to Paliuli, Aiwohikupua told the steersmen and the paddlers, "While we go on our way to seek her whom I have so longed to see face to face, do you remain here quietly, doing nothing but guard the canoes. If you wait until this night becomes day and day becomes night, then we prosper; but if we come back to-morrow early in the morning, then my wishes have failed, then face about and turn the course to Kauai;" so the chief ordered. After the chief's orders to the men they ascended half the night, reaching Paliuli. Said Aiwohikupua to the sisters: "This is Paliuli where Laieikawai is, your sister-in-law. See what you are worth." Then Aiwohikupua took Mailehaiwale, the first born; she stood right at the door of Laieikawai's house, and as she stood there she sent forth a fragrance which filled the house; and within was Laieikawai with her nurse fast asleep; but they could no longer sleep, because they were wakened by the scent of Mailehaiwale. And starting out of sleep, they two marveled what this wonderful fragrance could be, and because of this marvel Laieikawai cried out in a voice of delight to her grandmother: LAIEIKAWAI: "O Waka! O Waka--O!" WAKA: "Heigh-yo! why waken in the middle of the night?" LAIEIKAWAI: "A fragrance is here, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA: "That is no strange fragrance; it is certainly Mailehaiwale, the sweet-smelling sister of Aiwohikupua, who has come to get you for his wife, you for the wife and he for the husband; here is the man for you to marry." LAIEIKAWAI: "Bah! I will not marry him."[42] When Aiwohikupua heard Laieikawai's refusal to take Aiwohikupua for her husband, then he was abashed, for they heard her refusal quite plainly. CHAPTER IX After this refusal, then Aiwohikupua said to his counsellor, "You and I will go home and let my sisters stay up here; as for them, let them live as they can, for they are worthless; they have failed to gain my wish." Said the counsellor, "This is very strange! I thought before we left Kauai you told me that your sisters were the only ones to get your wish, and you have seen now what one of them can do; you have ordered Mailehaiwale to do her part, and we have heard, too, the refusal of Laieikawai. Is this your sisters' fault, that we should go and leave them? But without her you have four sisters left; it may be one of them will succeed." Said Aiwohikupua, "If the first-born fails, the others perhaps will be worthless." His counsellor, spoke again, "My lord, have patience; let Mailekaluhea try her luck, and if she fails then we will go." Now, this saying pleased the chief; said Aiwohikupua, "Suppose you try your luck, and if you fail, all is over." Mailekaluhea went and stood at the door of the chief-house and gave out a perfume; the fragrance entered and touched the rafters within the house, from the rafters it reached Laieikawai and her companion; then they were startled from sleep. Said Laieikawai to her nurse, "This is a different perfume, not like the first, it is better than that; perhaps it comes from a man." The nurse said, "Call out to your grandmother to tell you the meaning of the fragrance." Laieikawai called: LAIEIKAWAI: "O Waka! O Waka--O!" WAKA: "Heigh-yo! why waken in the middle of the night?" LAIEIKAWAI: "Here is a fragrance, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA. "That is no strange fragrance, it is Mailekaluhea, the sweet-smelling sister of Aiwohikupua, who has come to make you his wife to marry him." LAIEIKAWAI: "Bah! I will not marry him!" Said Aiwohikupua to his counsellor, "See! did you hear the princess's refusal?" "Yes, I heard it; what of her refusing! it is only their scent she does not like; perhaps she will yield to Mailelaulii." "You are persistent," said Aiwohikupua. "Did I not tell you I wanted to go back, but you refused--you would not consent!" "We have not tried all the sisters; two are out; three remain," said his counsellor. "Let all your sisters take a chance; this will be best; perhaps you are too hasty in going home; when you reach Keaau and say you have not succeeded, your other sisters will say: 'If you had let us try, Laieikawai would have consented;' so, then, they get something to talk about; let them all try." "Where are you, my counsellor!" said Aiwohikupua. "It is not you who bears the shame; I am the one. If the grandchild thought as Waka does all would be well." "Let us bear the shame," said his counsellor. "You know we men must expect such rebuffs; 'a canoe will break on a coral reef;' and if she should refuse, who will tell of it? We are the only ones to hear it. Let us try what Mailelaulii can do." And because the counsellor urged so strongly the chief gave his consent. Mailelaulii went right to the door of the chief-house; she gave out her perfume as the others had done; again Laieikawai was startled from sleep and said to her nurse, "This is an entirely different fragrance--not like those before." Said the nurse, "Call out to Waka." LAIEIKAWAI: "O Waka! O Waka--O!" WAKA: "Heigh-yo! Why waken in the middle of the night?" LAIEIKAWAI: "Here is a fragrance, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA: "That is no strange fragrance; it is Mailelaulii, one of the sweet-smelling sisters of Aiwohikupua, who has come to get you for his wife; he is the husband, the husband for you to marry." LAIEIKAWAI: "Bah! I will not marry him!" "One refusal is enough," said Aiwohikupua, "without getting four more! You have brought this shame upon us both, my comrade." "Let us endure the shame," said his counsellor, "and if our sisters do not succeed, then I will go and enter the house and tell her to take you for her husband as you desire." Then the chief's heart rejoiced, for Kauakahialii had told him how this same man had got Laieikawai to come down to Keaau, so Aiwohikupua readily assented to his servant's plea. Then Aiwohikupua quickly ordered Mailepakaha to go and stand at the door of the chief-house; she gave forth her perfume, and Laieikawai was startled from sleep, and again smelled the fragrance. She said to her nurse, "Here is this fragrance again, sweeter than before." Said the nurse again, "Call Waka." LAIEIKAWAI: "O Waka! O Waka--O!" WAKA: "Heigh-yo! Why waken in the middle of the night?" LAIEIKAWAI: "Here is a fragrance, a strange fragrance, not like the others, a sweet fragrance, a pleasant fragrance; it goes to my heart." WAKA: "That is no strange fragrance; it is Mailepakaha, the sweet-smelling sister of Aiwohikupua, who has come to get you for a wife to marry him." LAIEIKAWAI: "Bah! I will not marry him! No matter who comes I will not sleep with him. Do not force Aiwohikupua on me again." When Aiwohikupua heard this fresh refusal from Laieikawai, his counsellor said, "My lord, it is useless! There is nothing more to be done except one thing; better put off trying the youngest sister and, if she is refused, my going myself, since we have heard her vehement refusal and the sharp chiding she gave her grandmother. And now I have only one thing to advise; it is for me to speak and for you to decide." "Advise away," said Aiwohikupua, "If it seems good, I will consent; but if not, I will refuse." "Let us go to the grandmother," said his counsellor, "and ask her; maybe we can get the consent from her." Said Aiwohikupua, "There is nothing left to be done; it is over; only one word more--our sisters, let them stay here in the jungle, for they are worthless." Then Aiwohikupua said to his sisters, "You are to stay here; my cherished hope has failed in bringing you here; the forest is your dwelling hereafter." It was then pretty near dawn. At Aiwohikupua's words all the sisters bowed their heads and wailed. When Aiwohikupua and his companion started to go, Kahalaomapuana, the youngest sister, called out, "O you two there! Wait! Had we known in Kauai that you were bringing us to leave us in this place, we would never have come. It is only fair that I, too, should have had a chance to win Laieikawai, and had I failed then you would have a right to leave me; we are all together, the guilty with the guiltless; you know me well, I have gained all your wishes." When Aiwohikupua heard his youngest sister, he felt himself to blame. Aiwohikupua called to his sister, "You shall come with me; your older sisters must stay here." "I will not go," answered the youngest sister, "unless we all go together, only then will I go home." CHAPTER X At these words of his youngest sister[43] Aiwohikupua said, "Stay here, then, with your sisters and go with them wherever you wish, but I am going home." Aiwohikupua turned to go, and as the two were still on the way, sang the song of Mailehaiwale, as follows: My divine brother, My heart's highest, Go and look Into the eyes of our parents, say We abide here, Fed upon the fruit of sin.[44] Is constancy perhaps a sin? Aiwohikupua turned and looked back at his younger sisters and said, "Constancy is not a sin; haven't I told you that I leave you because you are worthless? If you had gained for me my desire you would not have to stay here; that was what you were brought here for." The two turned and went on and did not listen to the sisters any longer. When Aiwohikupua and his companion had departed, the sisters conferred together and agreed to follow him, thinking he could be pacified. They descended and came to the coast at Keaau, where the canoe was making ready for sailing. At the landing the sisters sat waiting to be called; all had gone aboard the canoe, there was no summons at all, the party began to move off; then rang out the song of Mailekaluhea, as follows: My divine brother, My heart's highest--turn hither, Look upon your little sisters, Those who have followed you over the way, Over the high way, over the low way, In the rain with a pack on its back, Like one carrying a child, In the rain that roars in the hala trees, That roars in the hala trees of Hanalei. How is it with us? Why did you not leave us, Leave us at home, When you went on the journey? You will look, Look into the eyes, The eyes of our parents, Fare you well! While Mailekaluhea was singing not once did their brother compassionately look toward them, and the canoe having departed, the sisters sat conferring, then one of them, Kahalaomapuana, the youngest, began to speak. These were her words: "It is clear that our brother chief is not pacified by the entreaties of Mailehaiwale and Mailekaluhea. Let us, better, go by land to their landing place, then it will be Mailelaulii's turn to sing. It may be he will show affection for her." And they did as she advised. They left Keaau, came first to Punahoa, to a place called Kanoakapa, and sat down there until Aiwohikupua's party arrived. When Aiwohikupua and his companions had almost come to land where the sisters were sitting, Aiwohikupua suddenly called out to the paddlers and the steersmen, "Let us leave this harbor; those women have chased us all this way; we had better look for another landing place." As they left the sisters sitting there, Mailelaulii sang a song, as follows: My divine brother, My heart's highest, What is our great fault? The eyes of our chief are turned away in displeasure, The sound of chanting is forbidden, The chant of your little ones Of your little sisters. Have compassion upon us, Have compassion upon the comrades who have followed you, The comrades who climbed the cliffs of Haena, Crept over the cliff where the way was rugged, The rugged ladder-way up Nualolo The rough cliff-way up Makana, It is there--return hither, Give a kiss to your sisters, And go on your way, On the home journey--heartless. Farewell-to you, you shall look Look, in our native land, Into the eyes of our parents. Fare you well! As Aiwohikupua heard the sister's voice, they let the canoe float gently; then said Kahalaomapuana, "That is good for us; this is the only time they have let the canoe float; now we shall hear them calling to us, and go on board the canoe, then we shall be safe." After letting the canoe float a little while, the whole party turned and made off, and had not the least compassion. When they had left, the sisters consulted afresh what they should do. Kahalaomapuana gave her advice. She said to her sisters, "There are two of us left, I and Mailepakaha." Answered Mailepakaha, "He will have no compassion for me, for he had none on any of our sisters; it may be worse with me. I think you had better plead with him as you are the little one, it may be he will take pity on you." But the youngest would not consent; then they drew lots by pulling the flower stems of grass; the one who pulled the longest, she was the one to plead with the brother; now when they drew, the lot fell to Kahalaomapuana. When this was done, they left Punahoa, again followed their brother and came to Honolii, where Aiwohikupua's party had already arrived. Here they camped at some distance from Aiwohikupua's party, and Aiwohikupua's party from them. At Honolii that night they arranged that the others should sleep and a single one keep watch, and to this all consented. They kept watch according to age and gave the morning watch to the youngest. This was in order to see Aiwohikupua's start, for on their journey from Kauai the party had always set out at dawn. The sisters stood guard that night, until in Mailepakaha's watch Aiwohikupua's party made the canoes ready to start; she awakened the others, and all awoke together. As the sisters crouched there Kahalaomapuana's watch came, and the party boarded the canoe. The sisters followed down to the landing, and Kahalaomapuana ran and clung to the back of the canoe and called to them in song, as follows: Our brother and lord, Divine brother, Highest and closest! Where are you, oh! where? You and we, here and there, You, the voyager, We, the followers. Along the cliffs, swimming 'round the steeps, Bathing at Waihalau, Waihalau at Wailua; No longer are we beloved. Do you no longer love us? The comrades who followed you over the ocean, Over the great waves, the little waves, Over the long waves, the short waves, Over the long-backed waves of the ocean, Comrades who followed you inland, Far through the jungle, Through, the night, sacred and dreadful, Oh, turn back! Oh, turn back and have pity, Listen to my pleading, Me the littlest of your sisters. Why will you abandon, Abandon us In this desolation? You have opened the highway before us, After you we followed, We are known as your little sisters, Then forsake your anger, The wrath, the loveless heart, Give a kiss to your little ones, Fare you well! When, his youngest sister raised this lamentation to Aiwohikupua, then the brother's heart glowed with love and longing for his sister. And because of his great love for his little sister, he took her in his arms, set her on his lap, and wept. When Kahalaomapuana was in her brother's lap, Aiwohikupua ordered the canoemen to paddle with all their might; then the other sisters were left far behind and the canoe went ahead. As they went, Kahalaomapuana was troubled in mind for her sisters. Then Kahalaomapuana wept for her sisters and besought Aiwohikupua to restore her to her sisters; but Aiwohikupua would not take pity on her. "O Aiwohikupua," said his sister, "I will not let you take me by myself without taking my sisters with me, for you called me to you before when we were at Paliuli, but I would not consent to your taking me alone." And because of Aiwohikupua's stubbornness in refusing to let his sister go, then Kahalaomapuana jumped from the canoe into the sea. Then, for the last time she spoke to her brother in a song, as follows: You go home and look, Look into the eyes, Into the eyes of our parents. Love to our native land, My kindred and our friends, I am going back to your little sisters, To my older sisters I return. Chapter XI During this very last song of Kahalaomapuana's, Aiwohikupua's heart filled with love, and he called out for the canoe to back up, but Kahalaomapuana had been left far behind, so swiftly were the men paddling, and by the time the canoe had turned about to pick her up she was not to be found. Here we must leave Aiwohikupua for a little and tell about his sisters, then speak again about Aiwohikupua. When Aiwohikupua's party forsook his sisters at Honolii and took Kahalaomapuana with them, the girls mourned for love of their younger sister, for they loved Kahalaomapuana better than their parents or their native land. While they were still mourning Kahalaomapuana appeared by the cliff; then their sorrow was at an end. They crowded about their younger sister, and she told them what had happened to her and why she had returned, as has been told in the chapter before. After talking of all these things, they consulted together where they might best live, and agreed to go back to Paliuli. After their council they left Honolii and returned to the uplands of Paliuli, to a place near Laieikawai's house, and lived there inside of hollow trees. And because they wished so much to see Laieikawai they spied out for her from day to day, and after many days of spying they had not had the least sight of her, for every day the door was fast closed. So they consulted how to get sight of Laieikawai, and after seeking many days after some way to see the princess of Paliuli they found none. During this debate their younger sister did not speak, so one of her older sisters said, "Kahalaomapuana, all of us have tried to devise a way to see Laieikawai, but we have not found one; perhaps you have something in mind. Speak." "Yes" said, their younger sister, "let us burn a fire every night, and let the oldest sing, then the next, and so on until the last of us, only one of us sing each night, then I will come the last night; perhaps the fire burning every night will annoy the princess so she will come to find out about us, then perhaps we shall see Laieikawai." Kahalaomapuana's words pleased them. The next night they lighted the fire and Mailehaiwale sang that night, as they had agreed, and the next night Mailekaluhea; so they did every night, and the fourth night passed; but Laieikawai gave them no concern. The princess had, in fact, heard the singing and seen the fire burning constantly, but what was that to the princess! On the fifth night, Kahalaomapuana's night, the last night of all, they lighted the fire, and at midnight Kahalaomapuana made a trumpet of a _ti_ leaf[45] and played on it. Then for the first time Laieikawai felt pleasure in the music, but the princess paid no attention to it. And just before daylight Kahalaomapuana played again on her _ti_ leaf trumpet as before, then this delighted the princess. Only two times Kahalaomapuana blew on it that night. The second night Kahalaomapuana did the same thing again; she began early in the evening to play, but the princess took no notice. Just before daylight that night she played a second time. Then Laieikawai's sleep was disturbed, and this night she was even more delighted. And, her interest aroused, she sent her attendant to see where the musical instrument was which was played so near her. Then the princess's attendant went out of the door of the chief-house and saw the fire which the girls had lighted, crept along until she came to the place where the fire was, and stood at a distance where she was out of sight of those about the fire. And having seen, she returned to Laieikawai, and the princess inquired about it. The attendant told the princess what she had seen. "When I went outside the door of the house I saw a fire burning near, and I went and came and stood at a distance without being myself seen. There, behold! I saw five girls sitting around the fire, very beautiful girls; all looked alike, but one of them was very little and she was the one who played the sweet music that we heard." When the princess heard this she said to her attendant, "Go and get the smallest of them, tell her to come here and amuse us." At these words of the princess, the nurse went and came to the place where the sisters were and they saw her, and she said, "I am a messenger sent hither by my chief to fetch whichever one of you I want to take; so I take the smallest of you to go and visit my princess as she has commanded." When Kahalaomapuana was carried away, the hearts of the sisters sang for joy, for they thought to win fortune thereafter. And their sister went into the presence of Laieikawai. When they had come to the house, the attendant opened the door; then, Kahalaomapuana was terrified to see Laieikawai resting on the wings of birds as was her custom; two scarlet _iiwi_ birds were perched on the shoulders of the princess and shook the dew from red _lehua_ blossoms upon her head. And when Kahalaomapuana saw this, then it seemed marvelous to the stranger girl, and she fell to the ground with trembling heart. The princess's attendant came and asked, "What is the matter, daughter?" And twice she asked, then the girl arose and said to the princess's attendant as follows: "Permit me to return to my sisters, to the place from which you took me, for I tremble with fear at the marvelous nature of your princess." Said the princess's attendant, "Do not fear, have no dread, arise and enter to meet my princess as she has commanded you." "I am afraid," said the girl. When the princess heard their low voices, she arose and called to Kahalaomapuana; then the girl's distress was at an end, and the stranger entered to visit the princess. Said Laieikawai, "Is the merry instrument yours that sounded here last night and this?" "Yes; it is mine," said Kahalaomapuana. "Go on," said Laieikawai, "play it." Kahalaomapuana took her _ti_ leaf trumpet from behind her ear, and played before the princess; then Laieikawai was delighted. This was the first time the princess had seen this kind of instrument. CHAPTER XII Now, Laieikawai became fascinated with the merry instrument upon which the girl played, so she bade her sound it again. Said the girl, "I can not sound it again, for it is now daylight, and this instrument is a kind that sounds only by night; it will never sound by day." Laieikawai was surprised at these words, thinking the girl was lying. So she snatched the trumpet out of the girl's hand and played upon it, and because she was unpracticed in playing the trumpet the thing made no sound; then the princess believed that the trumpet would not sound by day. Said Laieikawai to Kahalapmapuana, "Let us two be friends, and you shall live here in my house and become my favorite, and your work will be to amuse me." Said Kahalaomapuana, "O princess, you have spoken well; but it would grieve me to live with you and perhaps gain happiness for myself while my sisters might be suffering." "How many of you are there?" asked Laieikawai, "and how did you come here?" Said Kahalaomapuana, "There are six of us born of the same parents; one of the six is a boy and five of us are his younger sisters, and the boy is the oldest, and I am the youngest born. And we journeyed hither with our brother, and because we failed to gain for him his wish, therefore he has abandoned us and has gone back with his favorite companion, and we live here in distress." Laieikawai asked, "Where do you come from?" "From Kauai," answered Kahalaomapuana. "And what is your brother's name?" "Aiwohikupua," replied the girl. Again Laieikawai asked, "What are the names of each of you?" Then she told them all. Then Laieikawai understood that these were the persons who came that first night. Said Laieikawai, "Your sisters and your brother I know well, if it was really you who came to me that night; but you I did not hear." "Yes; we were the ones," said Kahalaomapuana. Said Laieikawai, "If you were the ones who came that night, who guided you here? For the place is unfrequented, not a single person comes here." The girl said, "We had a native of the place to guide us, the same man who spoke to you in behalf of Kauakahialii." Then it was clear he was a fellow countryman of theirs. The end of all this talk was that Laieikawai bade her grandmother to prepare a house for the sisters of Aiwohikupua. Then, through the supernatural power of her grandmother, Waka, the matter was quickly dispatched, the house was made ready. When the house was prepared Laieikawai gave orders to Kahalaomapuana: "You return, and to-night come here with all your sisters; when I have seen them then you shall play to us on your merry instrument." When Kahalaomapuana rejoined her sisters they asked what she had done--what kind of interview she had had with the princess. Answered the girl, "When I reached the door of the palace a hunchback opened the door to receive me, and when I saw the princess resting on the wings of birds, at the sight I trembled with fear and fell down to the earth. For this reason when I was taken in to talk with the princess I did just what she wished, and she asked about us and I told her everything. The result is, fortune is ours; she has commanded us all to go to her to-night." When they heard this the sisters were joyful. At the time the princess had directed they left the hollow tree where they had lived as fugitives. They went and stood at the door of the chief-house. Laieikawai's attendant opened the door, and they saw just what their sister had described to them. But when they actually saw Laieikawai, then they were filled with dread, and all except Kahalaomapuana ran trembling with fear and fell to the ground. And at the princess's command the strangers were brought into the presence of the princess, and the princess was pleased with them. And at this interview with the princess she promised them her protection, as follows: "I have heard from your younger sister that you are all of the same parentage and the same blood; therefore I shall treat you all as one blood with me, and we shall protect each other. Whatever one says, the others shall do. Whatever trouble comes to one, the others shall share; and for this reason I have asked our grandmother to furnish you a home where you may live virgin like myself, no one taking a husband without the others' consent. So shall it be well with us from this time on."[46] To these conditions the stranger girls agreed; the younger sister answered the princess for them all: "O princess, we are happy that you receive us; happy, too, that you take us to be your sisters as you have said; and so we obey. Only one thing we ask of you: All of us sisters have been set apart by our parents to take no delight in men; and it is their wish that we remain virgin until the end of our days; and so we, your servants, beseech you not to defile us with any man, according to the princess's pleasure, but to allow us to live virgin according to our parents' vow." And this request of the strangers seemed good to the princess. After talking with the princess concerning all these things, they were dismissed to the house prepared for them. As soon as the girls went to live in the house they consulted how they should obey the princess's commands, and they appointed their younger sister to speak to the princess about what they had agreed upon. One afternoon, just as the princess woke from sleep, came Kahalaomapuana to amuse the princess by playing on the trumpet until the princess wished it no longer. Then she told Laieikawai what the sisters had agreed upon and said, "O princess, we have consulted together how to protect you, and all five of us have agreed to become the bodyguard for your house; ours shall be the consent, ours the refusal. If anyone wishes to see you, be he a man, or maybe a woman, or even a chief, he shall not see you without our approval. Therefore I pray the princess to consent to what we have agreed." Said Laieikawai, "I consent to your agreement, and yours shall be the guardianship over all the land of Paliuli." Now the girls' main purpose in becoming guardians of Paliuli was, if Aiwohikupua should again enter Paliuli, to have power to bar their enemy. Thus they dwelt in Paliuli, and while they dwelt there never did they weary of life. Never did they even see the person who prepared them food, nor the food itself, save when, at mealtimes, the birds brought them food and cleared away the remnants when they had done. So Paliuli became to them a land beloved, and there they dwelt until the trouble came upon them which was wrought by Halaaniani. Here, O reader, we leave speaking of the sisters of Aiwohikupua, and in Chapter XIII of this tale will speak again of Aiwohikupua and his coming to Kauai. CHAPTER XIII At the time when Kahalaomapuana leaped from the canoe into the sea it was going very swiftly, so she fell far behind. The canoe turned back to recover Kahalaomapuana, but the party did not find her; then Aiwohikupua abandoned his young sister and sailed straight for Kauai. As Aiwohikupua sailed away from Hawaii, between Oahu and Kauai he spoke to his paddlers as follows: "When we get back to Kauai let no one tell that we have been to Hawaii after Laieikawai, lest shame come to me and I be spoken of jeeringly; and therefore I lay my commands upon you. Whoever speaks of this journey of ours and I hear of it, his penalty is death, his and all his offspring, as I vowed to those paddlers of mine before." They returned to Kauai. A few days afterwards Aiwohikupua, the chief, wished to make a feast for the chiefs and for all his friends on Kauai. While the feast was being made ready the chief gave word to fetch the feasters; with all the male chiefs, only one woman of rank was allowed to come to the celebration; this was Kailiokalauokekoa.[47] On the day of the feast all the guests assembled, the food was ready spread, and the drink at the feast was the _awa_. Before eating, all the guests together took up their cups of _awa_ and drank. During the feasting, the _awa_ had not the least effect upon them. And because the _awa_ had no effect, the chief hastily urged his _awa_ chewers to chew the _awa_ a second time. When the chief's command was carried out, the guests and the chief himself took up their cups of _awa_ all together and drank. When this cup of _awa_ was drained the effect of the _awa_ overcame them. But the one who felt the effects most was the chief who gave the feast. Now, while the chief was drunk, the oath which he swore at sea to the rowers was not forgotten; not from one of his own men was the forbidden story told, but from the mouth of Aiwohikupua himself was the chief's secret heard. While under the influence of the _awa_, Aiwohikupua turned right around upon Kauakahialii, who was sitting near, and said: "O Kauakahialii, when you were talking to us about Laieikawai, straightway there entered into me desire after that woman; then sleepless were my nights with the wish, to see her; so I sailed and came to Hawaii, two of us went up, until at daylight we reached the uplands of Paliuli; when I went to see the chief's house, it was very beautiful, I was ashamed; therefore I returned here. I returned, in fact, thinking that the little sisters were the ones to get my wish; I fetched them, made the journey with the girls to the house of the princess, let them do their best; when, as it happened, they were all refused, all four sisters except the youngest; for shame I returned. Surely that woman is the most stubborn of all, she has no equal." While Aiwohikupua talked of Laieikawai's stubbornness, Hauailiki was sitting at the feast, the young singer of Mana, a chief of high rank on the father's side and of unrivaled beauty. He arose and said to Aiwohikupua, "You managed the affair awkwardly. I do not believe her to be a stubborn woman; give me a chance to stand before her eyes; I should not have to speak, she would come of her own free will to meet me, then you would see us together." Said Aiwohikupua, "Hauailiki, I wish you would go to Hawaii; if you get Laieikawai, you are a lucky fellow, and I will send men with you and a double canoe; and should you lose in this journey then your lands become mine, and if you return with Laieikawai then all my lands are yours." After Aiwohikupua had finished speaking, that very night, Hauailiki boarded the double canoe and set sail, but many days passed on the journey. As they sailed they stood off Makahanaloa, and, looking out, saw the rainbow arching above the beach of Keaau. Said Aiwohikupua's chief counsellor to Hauailiki, "Look well at that rainbow arching the beach there at Keaau. There is Laieikawai watching the surf riding." Said Hauailiki, "I thought Paliuli was where she lived." And on the next day, in the afternoon, when they reached Keaau, Laieikawai had just returned with Aiwohikupua's sisters to Paliuli. When Hauailiki's party arrived, behold many persons came to see this youth who rivaled Kauakahialii and Aiwohikupua in beauty, and all the people of Keaau praised him exceedingly. Next day at sunrise the mist and fog covered all Keaau, and when it cleared, behold! seven girls were sitting at the landing place of Keaau, one of whom was more beautiful than the rest. This was the very first time that the sisters of Aiwohikupua had come down with Laieikawai, according to their compact. As Laieikawai and her companions were sitting there that morning, Hauailiki stood up and walked about before them, showing off his good looks to gain the notice of the princess of Paliuli. But what was Hauailiki to Laieikawai? Mere chaff! Four days Laieikawai came to Keaau after Hauailiki's entering the harbor; and four days Hauailiki showed himself off before Laieikawai, and she took no notice at all of him. On the fifth day of her coming, Hauailiki thought to display before the beloved one his skill with the surf board;[48] the truth is Hauailiki surpassed any one else on Kauai as an expert in surf riding, he surpassed all others in his day, and he was famous for this skill as well as for his good looks. That day, at daybreak, the natives of the place, men and women, were out in the breakers. While the people were gathering for surfing, Hauailiki undid his garment, got his surf board, of the kind made out of a thick piece of _wili-wili_ wood, went directly to the place where Laieikawai's party sat, and stood there for some minutes; then it was that the sisters of Aiwohikupua took a liking to Hauailiki. Said Mailehaiwale to Laieikawai, "If we had not been set apart by our parents, I would take Hauailiki for my husband." Said Laieikawai, "I like him, too; but I, too, have been set apart by my grandmother, so that my liking is useless." "We are all alike," said Mailehaiwale. When Hauailiki had showed himself off for some minutes, Hauailiki leaped with his surf board into the sea and swam out into the breakers. When Hauailiki was out in the surf, one of the girls called out, "Land now!" "Land away!" answered Hauailiki, for he did not wish to ride in on the same breaker with the crowd. He wished to make himself conspicuous on a separate breaker, in order that Laieikawai should see his skill in surf riding and maybe take a liking to him. Not so! When the others had gone in a little wave budded and swelled, then Hauailiki rode the wave. As he rode, the natives cheered and the sisters of Aiwohikupua also. What was that to Laieikawai? When Hauailiki heard the cheering, then he thought surely Laieikawai's voice would join the shouting. Not so! He kept on surfing until the fifth wave had passed; it was the same; he got no call whatever; then Hauailiki first felt discouragement, with the proof of Aiwohikupua's saying about the "stubbornness of Laieikawai." CHAPTER XIV When Hauailiki saw that Laieikawai still paid no attention to him he made up his mind to come in on the surf without the board. He left it and swam out to the breakers. As he was swimming Laieikawai said, "Hauailiki must be crazy." Her companions said, "Perhaps he will ride in on the surf without a board." When Hauailiki got to the breakers, just as the crest rose and broke at his back, he stood on its edge, the foam rose on each side of his neck like boars' tusks. Then all on shore shouted and for the first time Laieikawai smiled; the feat was new to her eyes and to her guardians also. When Hauailiki saw Laieikawai smiling to herself he thought she had taken a liking to him because of this feat, so he kept on repeating it until five breakers had come in; no summons came to him from Laieikawai. Then Hauailiki was heavy-hearted because Laieikawai took no notice of him, and he felt ashamed because of his boast to Aiwohikupua, as we have seen in the last chapter. So he floated gently on the waves, and as he floated the time drew near for Laieikawai's party to return to Paliuli. Then Laieikawai beckoned to Hauailiki. When Hauailiki saw the signal the burden was lifted from his mind; Hauailiki boasted to himself, "You wanted me all the time; you just delayed." And at the signal of the princess of Paliuli he lay upon the breaker and landed right where Laieikawai and her companions were sitting; then Laieikawai threw a _lehua_ wreath around Hauailiki's neck, as she always did for those who showed skill in surf riding. And soon after the mist and fog covered the land, and when it passed away nothing was to be seen of Laieikawai and her party; they were at Paliuli. This was the last time that Laieikawai's party came to Keaau while Hauailiki was there; after Hauailiki's return to Kauai, then Laieikawai came again to Keaau. After Laieikawai's party were gone to the uplands of Paliuli, Hauailiki left off surf riding and joined his guide, the chief counsellor of Aiwohikupua. Said he, "I think she is the only one who is impregnable; what, Aiwohikupua said is true. There is no luck in my beauty or my skill in surf riding; only one way is left, for us to foot it to Paliuli to-night." To this proposal of Hauailiki his comrade assented. In the afternoon, after dinner, the two went up inland and entered the forest where it was densely overgrown with underbrush. As they went on, they met Mailehaiwale, the princess's first guardian. When she saw them approaching from a distance, she cried, "O Hauailiki, you two go back from there, you two have no business to come up here, for I am the outpost of the princess's guards and it is my business to drive back all who come here; so turn back, you two, without delay." Said Hauailiki, "Just let us go take a look at the princess's house." Said Mailehaiwale, "I will not let you; for I am put here to drive off everybody who comes up here like you two." But because they urged her with such persuasive words, she did consent. As they went on, after Mailehaiwale let them pass, they soon encountered Mailekaluhea, the second of the princess's guardians. Said Mailekaluhea, "Here! you two go back, you two have no right to come up here. How did you get permission to pass here?" Said they, "We came to see the princess." "You two have no such right," said Mailekaluhea, "for we guards are stationed here to drive off everybody who comes to this place; so, you two go back." But to Mailekaluhea's command they answered so craftily with flattering words that they were allowed to pass. As the two went on they met Mailelaulii and with the same words they had used to the first, so they addressed Mailelaulii. And because of their great craft in persuasion, the two were allowed to pass Mailelaulii's front. And they went on, and met Mailepakaha, the fourth guardian. When they came before Mailepakaha this guardian was not at all pleased at their having been let slip by the first guards, but so crafty was their speech that they were allowed to pass. And they went on, and behold! they came upon Kahalaomapuana, the guardian at the door of the chief-house, who was resting on the wings of birds, and when they saw how strange was the workmanship of the chief-house, then Hauailiki fell to the earth with trembling heart. When Kahalaomapuana saw them she was angry, and she called out to them authoritatively, as the princess's war chief, "O Hauailiki! haste and go back, for you two have no business here; if you persist, then I will call hither the birds of Paliuli to eat your flesh; only your spirits will return to Kauai." At these terrible words of Kahalaomapuana, Hauailiki's courage entirely left him; he arose and ran swiftly until he reached Keaau in the early morning. For weariness of the journey up to Paliuli, they fell down and slept. While Hauailiki slept, Laieikawai came to him in a dream, and they met together; and on Hauailiki's starting from sleep, behold! it was a dream. Hauailiki slept again; again he had the dream as at first; four nights and four days the dream was repeated to Hauailiki, and his mind was troubled. On the fifth night after the dream had come to Hauailiki so repeatedly, after dark, he arose and ascended to the uplands of Paliuli without his comrade's knowledge. In going up, he did not follow the road the two had taken before, but close to Mailehaiwale he took a new path and escaped the eyes of the princess's guardians. When he got outside the chief-house Kahalaomapuana was fast asleep, so he tiptoed up secretly, unfastened the covering at the entrance to the house, which was wrought with feather work, and behold! he saw Laieikawai resting on the wings of birds, fast asleep also. When he had entered and stood where the princess was sleeping, he caught hold of the princess's head and shook her. Then Laieikawai started up from' sleep, and behold! Hauailiki standing at her head, and her mind was troubled. Then Laieikawai spoke softly to Hauailiki, "Go away now, for death and life have been left with my guardians, and therefore I pity you; arise and go; do not wait." Hauailiki said, "O Princess, let us kiss[49] one another, for a few nights ago I came up and got here without seeing you; we were driven away by the power of your guards, and on our reaching the coast, exhausted, I fell asleep; while I slept we two met together in a dream and we were united, and many days and nights the same dream came; therefore I have come up here again to fulfill what was done in the dream." Laieikawai said, "Return; what you say is no concern of mine; for the same thing has come to me in a dream and it happened to me as it happened to you, and what is that to me? Go! return!" As Kahalaomapuana slept, she heard low talking in the house, and she started up from sleep and called out, "O Laieikawai, who is the confidant who is whispering to you?" When she heard the questioner, Laieikawai ceased speaking. Soon Kahalaomapuana arose and entered the house, and behold! Hauailiki was in the house with Laieikawai. Kahalaomapuana said, "O Hauailiki, arise and go; you have no right to enter here; I told you before that you had no business in this place, and I say the same thing to-night as on that first night, so arise and return to the coast." And at these words of Kahalaomapuana Hauailiki arose with shame in his heart, and returned to the beach at Keaau and told his comrades about his journey to Paliuli. When Hauailiki saw that he had no further chance to win Laieikawai, then he made the canoe ready to go back to Kauai, and with the dawn left Keaau and sailed thither. When Hauailiki's party returned to Kauai and came to Wailua, he saw a great company of the high chiefs and low chiefs of the court, and Kauakahialii and Kailiokalauokekoa with them. As Hauailiki and his party were nearing the mouth of the river at Wailua, he saw Aiwohikupua and called out, "I have lost." When Hauailiki landed and told Aiwohikupua the story of his journey and how his sisters had become the princess's guardians, then Aiwohikupua rejoiced. He declared to Hauailiki, "There's an end to our bet, for it was made while we were drunk with _awa_." While Hauailiki was telling how Aiwohikupua's sisters had become guardians to Laieikawai, then Aiwohikupua conceived afresh the hope of sailing to Hawaii to get Laieikawai, as he had before desired. CHAPTER XV Said Aiwohikupua, "How fortunate I am to have left my sisters on Hawaii, and so I shall attain my desire, for I have heard that my sisters are guardians to the one on whom I have set my heart." Now, while all the chiefs were gathered at Wailua, then Aiwohikupua stood up and declared his intention in presence of the chiefs: "Where are you! I shall go again to Hawaii, I shall not fail of my desire; for my sisters are now guardians of her on whom I have set my heart." At these words of Aiwohikupua, Hauailiki said, "You will not succeed, for I saw that the princess was taboo, and your sisters also put on reserved airs; one of them, indeed, was furious, the smallest of them; so my belief is you will not succeed, and if you go near you will get paid for it." To Hauailiki's words Aiwohikupua paid no attention, for he was hopeful because of what he had heard of his sisters' guarding the princess. After this he summoned the bravest of his fighting men, his bodyguard, all his chiefly array, and the chief arranged for paddlers; then he commanded the counsellor to make the canoes ready. The counsellor chose the proper canoes for the trip, twenty double canoes, and twice forty single canoes, these for the chiefs and the bodyguard, and forty provision canoes for the chief's supplies; and as for the chief himself and his counsellor, they were on board of a triple canoe. When everything was ready for such a journey they set out. Many days they sailed. When they came to Kohala, for the first time the Kohala people recognized Aiwohikupua, a magician renowned all over the islands. And because the chief came in disguise to Kohala when he fought with Cold-nose, this was why they had not recognized him. They left Kohala and went to Keaau. Just as they reached there, Laieikawai and the sisters of Aiwohikupua returned to Paliuli. When Laieikawai and her companions returned, on the day when Aiwohikupua's party arrived, their grandmother had already foreseen Aiwohikupua's arrival at Keaau. Said Waka, "Aiwohikupua has come again to Keaau, so let the guard be watchful, look out for yourselves, do not go down to the sea, stay here on the mountain until Aiwohikupua returns to Kauai." When the princess's head guard heard the grandmother's words, then Kahalaomapuana immediately ordered Kihanuilulumoku,[50] their god, to come near the home of the chief and prepare for battle. As the princess's chief guard, she ordered her sisters to consult what would be the best way to act in behalf of the princess. When they met and consulted what was best to be done, all agreed to what Kahalaomapuana, the princess's chief guard, proposed, as follows: "You, Mailehaiwale, if Aiwohikupua should come hither, and you two meet, drive him away, for you are the first guard; and if he should plead his cause force him away: and if he is very persistent, because he is a brother, resist him still more forcibly; and if he still insists then despatch one of the guardian birds to me, then we will all meet at the same place, and I myself will drive him away. If he threatens to harm us, then I will command our god, Kihanuilulumoku, who will destroy him." After all the council had assented they stationed themselves at a distance from each other to guard the princess as before. At dawn that night arrived Aiwohikupua with his counsellor. When they saw the taboo sign--the hollow post covered with white _tapa_--then they knew that the road to the princess's dwelling was taboo. But Aiwohikupua would not believe it taboo because of having heard that his sisters had the guardian power. So they went right on and found another taboo sign like the first which they had found, for one sign was set up for each of the sisters. After passing the fourth taboo sign, they approached at a distance the fifth sign; this was Kahalaomapuana's. This was the most terrible of all, and then it began to be light; but they could not see in the dark how terrible it was. They left the sign, went a little way and met Mailehaiwale; overjoyed was Aiwohikupua to see his sister. At that instant Mailehaiwale cried, "Back, you two, this place is taboo." Aiwohikupua supposed this was in sport; both again began to approach Mailehaiwale; again the guardian told them to go. "Back at once, you two! What business have you up here and who will befriend you?" "What is this, my sister?" asked Aiwohikupua. "Are you not my friends here, and through you shall I not get my desire?" Then Mailehaiwale sent one of her guardian birds to Kahalaomapuana; in less than no time the four met at the place guarded by Mailekaluhea, where they expected to meet Aiwohikupua. CHAPTER XVI And they were ready and were sent for and came. When Aiwohikupua saw Kahalaomapuana resting on the wings of birds, as commander in chief, this was a great surprise to Aiwohikupua and his companion. Said the head guard, "Return at once, linger not, delay not your going, for the princess is taboo, you have not the least business in this place; and never let the idea come to you that we are your sisters; that time has passed." Kahalaomapuana arose and disappeared. Then the hot wrath of Aiwohikupua was kindled and his anger grew. He decided at that time to go back to the sea to Keaau, then send his warriors to destroy the younger sisters. When they turned back and came to Kahalaomapuana's taboo sign, behold! the tail of the great lizard protruded above the taboo sign, which was covered with white _tapa_ wound with the _ieie_ vine and the sweet-scented fern,[51] and it was a terrible thing to see. As soon as Aiwohikupua and his companion reached the sea at Keaau, Aiwohikupua's counsellor dispatched the chief's picked fighting men to go up and destroy the sisters, according to the chief's command. That very day Waka foresaw what Aiwohikupua's intention was. So Waka went and met Kahalaomapuana, the princess's commander in chief, and said: "Kahalaomapuana, I have seen what your brother intends to do. He is preparing ten strong men to come up here and destroy you, for your brother is wrathful because you drove him away this morning; so let us be ready in the name of our god." Then she sent for Kihanuilulumoku, the great lizard of Paliuli, their god. And the lizard came and she commanded him: "O our god, Kihanuilulumoku, see to this lawless one, this mischief-maker, this rogue of the sea; if they send a force here, slaughter them all, let no messenger escape, keep on until the last one is taken, and beware of Kalahumoku, Aiwohikupua's great strong dog;[52] if you blunder, there is an end of us, we shall not escape; exert your strength, all your godlike might over Aiwohikupua. Amen, it is finished, flown away." This was Kahalaomapuana's charge to their god. That night the ten men chosen by the chief went up to destroy the sisters of Aiwohikupua, and the assistant counsellor made the eleventh in place of the chief counsellor. At the first dawn they approached Paliuli. Then they heard the humming of the wind in the thicket from the tongue of that great lizard, Kihanuilulumoku, coming for them, but they did not see the creature, so they went on; soon they saw the upper jaw of the lizard hanging right over them; they were just between the lizard's jaws; then the assistant counsellor leaped quickly back, could not make the distance; it snapped them up; not a messenger was left. Two days passed; there was no one to tell of the disaster to Aiwohikupua's party, and because he wondered why they did not return the chief was angry. So the chief again chose a party of warriors, twenty of them, from the strongest of his men, to go up and destroy the sisters; and the counsellor appointed an assistant counsellor to go for him with the men. Again they went up until they came clear to the place where the first band had disappeared; these also disappeared in the lizard; not a messenger was left. Again the chief waited; they came not back. The chief again sent a band of forty; all were killed. So it went on until eight times forty warriors had disappeared. Then Aiwohikupua consulted with his counsellor as to the reason for none of the men who had been sent returning. Said Aiwohikupua to his counsellor, "How is it that these warriors who are sent do not return?" Said his counsellor, "It may be when they get to the uplands and see the beauty of the place they remain, and if not, they have all been killed by your sisters." "How can they be killed by those helpless girls, whom I intended to kill?" So said Aiwohikupua. And because of the chief's anxiety to know why his warriors did not come back he agreed with his counsellor to send messengers to see what the men were doing. At the chief's command the counsellor sent the Snipe and the Turnstone, Aiwohikupua's swiftest messengers, to go up and find out the truth about his men. Not long after they had left they met another man, a bird catcher from the uplands of Olaa;[53] he asked, "Where are you two going?" The runners said, "We are going up to find out the truth about our people who are living at Paliuli; eight times forty men have been sent--not one returned." "They are done for," said the bird catcher, "in the great lizard, Kihanuilulumoku; they have not been spared." When they heard this they kept on going up; not long after they heard the sighing of the wind and the humming of the trees bending back and forth; then they remembered the bird catcher's words, "If the wind hums, that is from the lizard." They knew then this must be the lizard; they flew in their bird bodies. They flew high and looked about. There right above them was the upper jaw shutting down upon them, and only by quickness of flight in their bird bodies did they escape. CHAPTER XVII As they flew far upward and were lost to sight on high, Snipe and his companion looked down at the lower jaw of the lizard plowing the earth like a shovel, and it was a fearful thing to see. It was plain their fellows must all be dead, and they returned and told Aiwohikupua what they had seen. Then Kalahumoku, Aiwohikupua's great man-eating dog, was fetched to go and kill the lizard, then to destroy the sisters of Aiwohikupua. When Kalahumoku, the man-eating dog from Tahiti, came into the presence of his grandchild (Aiwohikupua), "Go up this very day and destroy my sisters," said Aiwohikupua, "and bring Laieikawai." Before the dog went up to destroy Aiwohikupua's sisters the dog first instructed the chief, and the chiefs under him, and all the men, as follows: "Where are you? While I am away, you watch the uplands. When the clouds rise straight up, if they turn leeward then I have met Kihanuilulumoku and you will know that we have made friends. But if the clouds turn to the windward, there is trouble; I have fought with that lizard. Then pray to your god, to Lanipipili; if you see the clouds turn, seaward, the lizard is the victor; but when the clouds ascend and turn toward the mountain top, then the lizard has melted away; we have prevailed.[54] Then keep on praying until I return."[55] After giving his instructions, the dog set out up the mountain, and Aiwohikupua sent with him Snipe and Turnstone as messengers to report the deeds of the dog and the lizard. When the dog had come close to Paliuli, Kihanuilulumoku was asleep at the time; he was suddenly startled from sleep; he was awakened by the scent of a dog. By that time the lizard was too late for the dog, who went on until he reached the princess's first guardian. Then the lizard took a sniff, the guardian god of Paliuli, and recognized Kalahumoku, the marvel of Tahiti; then the lizard lifted his upper jaw to begin the fight with Kalahumoku. Instantly the dog showed his teeth at the lizard, and the fight began; then the lizard was victor over Kalahumoku and the dog just escaped without ears or tail. At the beginning of the fight the messengers returned to tell Aiwohikupua of this terrible battle. When they heard from Snipe and his companion of this battle between the lizard and the dog, Aiwohikupua looked toward the mountain. As they looked the clouds rose straight up, and no short time after turned seaward, then Aiwohikupua knew that the lizard had prevailed and Aiwohikupua regretted the defeat of their side. In the evening of the day of the fight between the two marvelous creatures Kalahumoku came limping back exhausted; when the chief looked him over, gone were the ears and tail inside the lizard. So Aiwohikupua resolved to depart, since they were vanquished. They departed and came to Kauai and told the story of the journey and of the victory of the lizard over them. (This was the third time that Aiwohikupua had been to Paliuli after Laieikawai without fulfilling his mission.) Having returned to Kauai without Laieikawai, Aiwohikupua gave up thinking about Laieikawai and resolved to carry out the commands of Poliahu. At this time Aiwohikupua, with his underchiefs and the women of his household, clapped hands in prayer before Lanipipili, his god, to annul his vow. And he obtained favor in the presence of his god, and was released from his sinful vow "not to take any woman of these islands to wife," as has been shown in the former chapters of this story. After the ceremonies at Kauai, he sent his messengers, the Snipe and the Turnstone, to go and announce before Poliahu the demands of the chief. In their bird bodies they flew swiftly to Hinaikamalama's home at Hana and came and asked the people of the place, "Where is the woman who is betrothed to the chief of Kauai?" "She is here," answered the natives of the place. They went to meet the princess of Hana. The messengers said to the princess, "We have been sent hither to tell you the command of your betrothed husband. You have three months to prepare for the marriage, and in February, on the night of the seventeenth, the night of Kulu, he will come to meet you, according to the oath between you." When the princess had heard these words the messengers returned and came to Aiwohikupua. Asked the chief, "Did you two meet Poliahu?" "Yes," said the messengers, "we told her, as you commanded, to prepare herself; Poliahu inquired, 'Does he still remember the game of _konane_ between us?'" "Perhaps so," answered the messengers. When Aiwohikupua heard the messengers' words he suspected that they had not gone to Poliahu; then Aiwohikupua asked to make sure, "How did you two fly?" Said they, "We flew past an island, flew on to some long islands--a large, island like the one we first passed, two little islands like one long island, and a very little island; we flew along the east coast of that island and came to a house below the hills covered with shade; there we found Poliahu; that was how it was." Said Aiwohikupua, "You did not find Poliahu; this was Hinaikainalama." Now for this mistake of the messengers the rage of Aiwohikupua was stirred against his messengers, and they ceased to be among his favorites. At this, Snipe and his companion decided to tell the secrets prohibited to the two by their master. Now how they carried out their intrigue, you will see in Chapter XVIII. CHAPTER XVIII. After the dismissal of Snipe and his fellow, the chief dispatched Frigate-bird, one of his nimble messengers, with the same errand as before. Frigate-bird went to Poliahu; when they met, Frigate-bird gave the chief's command, according to the words spoken in Chapter XVII of this story. Having given his message, the messenger returned and reported aright; then his lord was pleased. Aiwohikupua waited until the end of the third month; the chief took his underchiefs and his favorites and the women of his household and other companions suitable to go with their renowned lord in all his royal splendor on an expedition for the marriage of chiefs. On the twenty-fourth day of the month Aiwohikupua left Kauai, sailed with 40 double canoes, twice 40 single canoes, and 20 provision boats. Some nights before that set for the marriage, the eleventh night of the month, the night of Huna, they came to Kawaihae; then he sent his messenger, Frigate-bird, to get Poliahu to come thither to meet Aiwohikupua on the day set for the marriage. When the messenger returned from Poliahu, he told Poliahu's reply: "Your wife commands that the marriage take place at Waiulaula. When you look out early in the morning of the seventeenth, the day of Kulu, and the snow clothes the summit of Maunakea, Maunaloa, and Hualalai,[56] clear to Waiulaula, then they have reached the place where you are to wed; then set out, so she says." Then Aiwohikupua got ready to present himself with the splendor of a chief. Aiwohikupua clothed the chiefs and chiefesses and his two favorites in feather capes and the women of his household in braided mats of Kauai. Aiwohikupua clothed himself in his snow mantle that Poliahu had given him, put on the helmet of _ie_ vine wrought with feathers of the red _iiwi_ bird. He clothed his oarsmen and steersmen in red and white _tapa_ as attendants of a chief; so were all his bodyguard arrayed. On the high seat of the double canoe in which the chief sailed was set up a canopied couch covered with feather capes, and right above the couch the taboo signs of a chief, and below the sacred symbols sat Aiwohikupua. Following the chief and surrounding his canoe came ten double canoes filled with expert dancers. So was Aiwohikupua arrayed to meet Poliahu. On the seventeenth day, the day of Kulu, in the early morning, a little later than sunrise, Aiwohikupua and his party saw the snow begin to hide the summits of the mountain clear to the place of meeting. Already had Poliahu, Lilinoe, Waiaie, and Kahoupokane arrived for the chief's marriage. Then Aiwohikupua set out to join the woman of the mountain. He went in the state described above. As Aiwohikupua was sailing from Kawaihae, Lilinoe rejoiced to see the unrivaled splendor of the chief. When they came to Waiulaula they were shivering with cold, so Aiwohikupua sent his messenger to tell Poliahu, "They can not come for the cold." Then Poliahu laid off her mantle of snow and the mountain dwellers put on their sun mantles, and the snow retreated to its usual place. When Aiwohikupua and his party reached Poliahu's party the princess was more than delighted with the music from the dancers accompanying the chief's canoe and she praised his splendid appearance; it was beautiful. When they met both showed the robes given them before in token of their vow. Then the chiefs were united and became one flesh, and they returned and lived in Kauai, in the uplands of Honopuwai. Now Aiwohikupua's messengers, Snipe and Turnstone, went to tell Hinaikamalama of the union of Aiwohikupua with Poliahu. When Hinaikamalama heard about it, then she asked her parents to let her go on a visit to Kauai, and the request pleased her parents. The parents hastened the preparation of canoes for Hinaikamalama's voyage to Kauai, and selected a suitable cortege for the princess's journey, as is customary on the journey of a chief. When all was ready Hinaikamalama went on board the double canoe and sailed and came to Kauai. When she arrived Aiwohikupua was with Poliahu and others at Mana, where all the chiefs were gathered for the sport between Hauailiki and Makaweli. That night was a festival night, the game of _kilu_ and the dance _kaeke_ being the sports of the night.[57] During the rejoicings in the middle of the night came Hinaikamalama and sat in the midst of the festive gathering, and all marveled at this strange girl. When she came into their midst Aiwohikupua did not see her, for his attention was taken by the dance. As Hinaikamalama sat there, behold! Hauailiki conceived a passion for her. Then Hauailiki went and said to the master of ceremonies, "Go and tell Aiwohikupua to stop the dance and play at spin-the-gourd; when the game begins, then you go up and draw the stranger for my partner to-night." At the request of the one for whom the sports were given the dance was ended. Then Hauailiki played at spin-the-gourd with Poliahu until the gourd had been spun ten times. Then the master of ceremonies arose and made the circuit of the assembly, returned and touched Hauailiki with his _maile_ wand and sang a song, and Hauailiki arose. Then the master of ceremonies took the wand back and touched Hinaikamalama's head and she arose. As she stood there she requested the master of the sports to let her speak, and he nodded. Hinaikamalama asked for whom the sports were given, and they told her for Hauailiki and Makaweli. And Hinaikamalama turned right around and said to Hauailiki, "O chief of this festal gathering (since I have heard this is all in your honor), your sport master has matched us two, O chief, to bring us together for a little; now I put off the match which the master of ceremonies has chosen. But let me explain my object in coming so far as Kauai. That fellow there, Aiwohikupua, is my reason for coming to this land, because I heard that he was married to Poliahu; therefore I came here to see how he had lied to me. For that man there came to Hana on Maui while we were surf riding. The two of them were the last to surf, and when they were through, they came home to play _konane_ with me. He wanted to play _konane_. We set up the board again; I asked what he would bet; he pointed to his double canoe. I said I did not like his bet; then I told the bet I liked, our persons; if he beat me at _konane_, then I would become his and do everything that he told me to do, and the same if he lost to me, then he was to do for me as I to him; and we made this bargain. And in the game in a little while my piece blocked the game, and he was beaten. I said to him, 'You have lost; you ought to stay with me as we have wagered.' Said that fellow, 'I will wait to carry out the bet until I return, from a touring trip. Then I will fulfill the bet, O princess.' And because of his fine speeches we agreed upon this, and for this reason, I have lived apart under a taboo until now. And when I heard that he had a wife, I came to Kauai and entered the festal gathering. O chief, that is how it was." Then the men at the gathering all around the _kilu_ shelter were roused and blamed Aiwohikupua. Then at Hinaikamalama's story, Poliahu was filled with hot anger; and she went back to White Mountain and is there to this day. Soon after Hinaikamalama's speech the games began again; the game was between Aiwohikupua and Makaweli. Then the master of ceremonies stood up and touched Hauailiki and Hinaikamalama with the wand, and Hauailiki arose and Hinaikamalama also. This time Hinaikamalama said to Hauailiki, "O chief, we have been matched by the sport master as is usual in this game. But I must delay my consent; when Aiwohikupua has consented to carry out our vow, after that, at the chief's next festival night, this night's match shall be fulfilled." Then Hauailiki was very well pleased. And because of Hinaikamalama's words, Aiwohikupua took Hinaikamalama to carry out their vow. That very night as they rested comfortably in the fulfillment of their bargain, Hinaikamalama grew numb with cold, for Poliahu had spread her cold snow mantle over her enemy. Then Hinaikamalama raised a short chant-- Cold, ah! cold, A very strange cold, My heart is afraid. Perhaps sin dwells within the house, My heart begins to fear, Perhaps the house dweller has sinned. O my comrade, it is cold. CHAPTER XIX When Hinaikamalama ceased chanting, she said to Aiwohikupua, "Where are you? Embrace me close to make me warm; I am cold all over; no warmth at all." Then Aiwohikupua obeyed her, and she grew as warm as before. As they began to take their ease in fulfillment of their vow at the betrothal, then the cold came a second time upon Hinaikamalama. Then she raised a chant, as follows: O my comrade, it is cold, Cold as the snow on the mountain top, The cold lies at the soles of my feet, It presses upon my heart, The cold wakens me In my night of sleep. This time Hinaikamalama said to Aiwohikupua, "Do you not know any reason for our being cold? If you know the reason, then tell me; do not hide it." Said Aiwohikupua, "This cold comes from your rival; she is perhaps angry with us, so she wears her snow mantle; therefore we are cold." Hinaikamalama answered, "We must part, for we have met and our vow is fulfilled." Said Aiwohikupua, "We will break off this time; let us separate; to-morrow at noon, then we will carry out the vow." "Yes," said Hinaikamalama. After they had parted then Hinaikamalama slept pleasantly the rest of the night until morning. At noon Aiwohikupua again took her in fulfillment of the agreement of the night before. As those two reposed accordingly, Poliahu was displeased. Then Poliahu took her sun mantle and covered herself; this time it was the heat Poliahu sent to Hinaikamalama. Then she raised a short song, as follows: The heat, ah! the heat, The heat of my love stifles me, It burns my body, It draws sweat from my heart, Perhaps this heat is my lover's--ah! Said Aiwohikupua, "It is not my doing; perhaps Poliahu causes this heat; perhaps she is angry with us." Said Hinaikamalama, "Let us still have patience and if the heat comes over us again, then leave me." After this, they again met in fulfillment of their vow. Then again the heat settled over them, then she raised again the chant: The heat, ah! the heat, The heat of my love stifles me. Its quivering touch scorches my heart, The sick old heat of the winter, The fiery heat of summer, The dripping heat of the summer season, The heat compels me to go, I must go. Then Hinaikamalama arose to go. Said Aiwohikupua, "You might give me a kiss before you go." Said Hinaikamalama, "I will not give you a kiss; the heat from that wife of yours will come again, it will never do. Fare you well!" Let us leave off here telling about Aiwohikupua. It is well to speak briefly of Hinaikamalama. After leaving Aiwohikupua, she came and stayed at the house of a native of the place. This very night there was again a festivity for Hauailiki and the chiefs at Puuopapai. This night Hinaikamalama remembered her promise to Hauailiki after the game of spin-the-gourd, before she met Aiwohikupua. This was the second night of the festival; then Hinaikamalama went and sat outside the group. Now, the first game of spin-the-gourd was between Kauakahialii and Kailiokalauokekoa. Afterward Kailiokalauokekoa and Makaweli had the second game. During the game Poliahu entered the assembly. To Hauailiki and Poliahu went the last game of the night. And as the master of ceremonies had not seen Hinaikamalama early that night, he had not done his duty. For on the former night the first game this night had been promised to Hauailiki and Hinaikamalama, but not seeing her he gave the first game to others. Close on morning the sport master searched the gathering for Hinaikamalama and found her. Then the sport master stood up in the midst of the assembly, while Hauailiki and Poliahu were playing, then he sang a song while fluttering the end of the wand over Hauailiki and took away the wand and Hauailiki stood up. The sport master went over to Hinaikamalama, touched her with the wand and withdrew it. Then Hinaikamalama stood in the midst of the circle of players. When Poliahu saw Hinaikamalama, she frowned at the sight of her rival. And Hauailiki and Hinaikamalama withdrew where they could take their pleasure. When they met, said Hinaikamalama to Hauailiki, "If you take me only for a little while, then there is an end of it, for my parents do not wish me to give up my virginity thus. But if you intend to take me as your wife, then I will give myself altogether to you as my parents desire." To the woman's words Hauailiki answered, "Your idea is a good one; you think as I do; but let us first meet according to the choice of the sport master, then afterwards we will marry." "Not so," said Hinaikamalama, "let me be virgin until you are ready to come and get me at Hana." On the third night of Hauailiki's festivities, when the chiefs and others were assembled, that night Lilinoe and Poliahu, Waiaie and Kahoupokane met, for the three had come to find Poliahu, thinking that Aiwohikupua was living with her. This night, while Aiwohikupua and Makaweli were playing spin-the-gourd, in the midst of the sport, the women of the mountain entered the place of assembly. As Poliahu and the others stood in their mantles of snow, sparkling in the light, the group of players were in an uproar because of these women, because of the strange garments they wore; at the same time cold penetrated the whole _kilu_ shelter and lasted until morning, when Poliahu and her companions left Kauai. At the same time Hinaikamalama left Kauai. When we get to Laieikawai's coming to Kauai after Kekalukaluokewa's marriage with Laieikawai, then we will begin again the story of Hinaikamalama; at this place let us tell of Kauakahialii's command to his friend, and so on until he meets Laieikawai. After their return from Hawaii, Kauakahialii lived with Kailiokalauokekoa at Pihanakalani. [58] Now the end of their days was near. Then Kauakahialii laid a blessing upon his friend, Kekalukaluokewa, and this it was: "Ah! my friend, greatly beloved, I give you my blessing, for the end of my days is near, and I am going back to the other side of the earth. "Only one thing for you to guard, our wife.[59] When I fall dead, there where sight of you and our wife comes not back, then do you rule over the island, you above, and our wife below; as we two ruled over the island, so will you and our wife do. "It may be when I am dead you will think of taking a wife; do not take our wife; by no means think of her as your wife, for she belongs to us two. "The woman for you to take is the wife left on Hawaii, Laieikawai. If you take her for your wife it will be well with you, you will be renowned. Would you get her, guard one thing, our flute, guard well the flute,[60] then the woman is yours, this is my charge to you." Kauakahialii's charge pleased his friend. In the end Kauakahialii died; the chief, his friend, took the rule, and their wife was the counsellor. Afterwards, when Kailiokalauokekoa's last days drew near, she prayed her husband to guard Kanikawi, their sacred flute, according to Kauakahialii's command: "My husband, here is the flute; guard it; it is a wonderful flute; whatever things you desire it can do; if you go to get the wife your friend charged you to, this will be the means of your meeting. You must guard it forever; wherever you go to dwell, never leave the flute at all, for you well know what your friend did when you two came to get me when I was almost dead for love of your friend. It was this flute that saved me from the other side of the grave; therefore, listen and guard well my sayings." CHAPTER XX After Kailiokalauokekoa's death, the chief's house and all things else became Kekalukaluokewa's, and he portioned out the land[61] and set up his court. After apportioning the land and setting up his court, Kekalukaluokewa bethought him of his friend's charge concerning Laieikawai. Then he commanded his counsellor to make ready 4,000 canoes for the journey to Hawaii after a wife, according to the custom of a chief. When the chief's command was carried out, the chief took two favorites, a suitable retinue of chiefs, and all the embalmed bodies of his ancestors. In the month called "the first twin," when the sea was calm, they left Kauai and came to Hawaii. Many days passed on the voyage. As they sailed, they arrived in the early morning at Makahanaloa in Hilo. Then said the man who had seen Laieikawai before to the chief, "See that rainbow arching over the uplands; that is Paliuli, where I found her." Now the rain was sweeping Hilo at the time when they came to Makahanaloa. At the man's words, the chief answered, "I will wait before believing that a sign for Laieikawai; for the rainbow is common in rainy weather; so, my proposal is, let us anchor the canoes and wait until the rain has cleared, then if the rainbow remains when there is no rain, it must be a sign for Laieikawai." The chief's proposal was the same as Aiwohikupua's. So they remained there as the chief desired. In ten days and two it cleared over Hilo, and the country was plainly visible. In the early morning of the twelfth day the chief went out of the house, and lo! the rainbow persisted as before; a little later in the day the rainbow was at the seacoast of Keaau; Laieikawai had gone to the coast (as in the narrative before of Aiwohikupua's story). That day there was no longer any doubt of the sign, and they sailed and came to Keaau. When they arrived, Laieikawai had gone up to Paliuli. When they arrived the people crowded to see Kekalukaluokewa and exclaimed, "Kauai for handsome men!" On the day when Kekalukaluokewa sailed and came to Keaau, Waka foresaw this Kekalukaluokewa. Said Waka to her grandchild, "Do not go again to the coast, for Kekalukaluokewa has come to Keaau to get you for his wife. Kauakahialii is dead, and has charged his favorite to take you to wife; therefore this is your husband. If you accept this man you will rule the island, surely preserve these bones. Therefore wait up here four days, then go down, and if you like him, then return and tell me your pleasure." So Laieikawai waited four days as her grandmother commanded. In the early morning of the fourth day of retirement, she arose and went down with her hunchbacked attendant to Keaau. When she arrived close to the village, lo! Kekalukaluokewa was already out surf riding; three youths rose in the surf, the chief and his favorites. As Laieikawai and her companion spied out for Kekalukaluokewa, they did not know which man the grandmother wanted. Said Laieikawai to her nurse, "How are we to know the man whom my grandmother said was here?" Her nurse said, "Better wait until they are through surfing, and the one who comes back without a board, he is the chief." So they sat and waited. Then, the surf riding ended and the surfers came back to shore. Then they saw some men carrying the boards of the favorites, but the chief's board the favorites bore on their shoulders, and Kekalukaluokewa came without anything. So Laieikawai looked upon her husband. When they had seen what they had come for, they returned to Paliuli and told their grandmother what they had seen. Asked the grandmother, "Were you pleased with the man?" "Yes," answered Laieikawai. Said Waka, "To-morrow at daybreak Kekalukaluokewa goes surfing alone; at that time I will cover all the land of Puna with a mist, and in this mist I will send you on the wings of birds to meet Kekalukaluokewa without your being seen. When the mist clears, then all shall see you riding on the wave with Kekalukaluokewa; that is the time to give a kiss to the Kauai youth. So when you go out of the house, speak no word to anyone, man or woman, until you have given a kiss to Kekalukaluokewa, then you may speak to the others. After the surf riding, then I will send the birds and a mist over the land; that is the time for you to return with your husband to your house, become one flesh according to your wish." When all this had been told Laieikawai, she returned to the chief-house with her nurse. Afterward, when they were in the house, she sent her nurse to bring Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and Kahalaomapuana, her counsellors, as they had agreed. When the counsellors came, her body guard, Laieikawai said, "Where are you, my comrades? I have taken counsel with our grandmother about my marriage, so I sent my nurse to bring you, as we agreed when we met here. My grandmother wishes Kekalukaluokewa to be my husband. What do you say? What you all agree, I will do. If you consent, well; if not, it shall be just as you think." Kahalaomapuana said, "It is well; marry him as your grandmother wishes; not a word from us. Only when you marry a husband do not forsake us, as we have agreed; where you go, let us go with you; if you are in trouble, we will share it." "I will not forsake you," said Laieikawai. Now we have seen in former chapters, in the story of Hauailiki and the story of Aiwohikupua's second trip to Hawaii, that it was customary for Laieikawai to go down to Keaau, and it was the same when Kekalukaluokewa came to Hawaii. Every time Laieikawai came to Keaau the youth Halaaniani saw her without knowing where she came from; from that time the wicked purpose never left his mind to win Laieikawai, but he was ashamed to approach her and never spoke to her. As to this Halaaniani, he was Malio's brother, a youth famous throughout Puna for his good looks, but a profligate fellow. During the four days of Laieikawai's retirement Halaaniani brooded jealously over her absence. She came no more to Keaau. In the village he heard that Laieikawai was to be Kekalukaluokewa's. Then quickly he went to consult his sister, to Malio.[62] Said her brother, "Malio, I have come to you to gain my desire. All those days I was absent I was at Keaau to behold a certain beautiful woman, for my passion forced me to go again and again to see this woman. To-day I heard that to-morrow she is to be the chief's of Kauai; therefore let us exert all our arts over her to win her to me." Said his sister, "She is no other than Waka's grandchild, Laieikawai, whom the grandmother has given to the great chief of Kauai; to-morrow is the marriage. Therefore, as you desire, go home, and in the dark of evening return, and we will sleep here on the mountain; that is the time for us to determine whether you lose or win." According to Malio's directions to her brother, Halaaniani returned to his house at Kula. He came at the time his sister had commanded. Before they slept, Malio said to Halaaniani, "If you get a dream when you sleep, tell it to me, and I will do the same." They slept until toward morning. Halaaniani awoke, he could not sleep, and Malio awoke at the same time. CHAPTER XXI Malio asked Halaaniani, "What did you dream?" Said Halaaniani, "I dreamed nothing, as I slept I knew nothing, had not the least dream until I awoke just now." Halaaniani asked his sister, "How was it with you?" Said his sister, "I had a dream; as we slept we went into the thicket; you slept in your hollow tree and I in mine; my spirit saw a little bird building its nest; when it was completed the bird whose the nest was flew away out of sight. And by-and-by another bird flew hither and sat upon the nest, but I saw not that bird come again whose the nest was." Asked Halaaniani of the dream, "What is the meaning of this dream?" His sister told him the true meaning of the dream. "You will prosper; for the first bird whose the nest was, that is Kekalukaluokewa, and the nest, that is Laieikawai, and the last bird who sat in the nest, that is you. Therefore this very morning the woman shall be yours. When Waka sends Laieikawai on the wings of the birds for the marriage with Kekalukaluokewa, mist and fog will cover the land; when it clears, then you three will appear riding on the crest of the wave, then you shall see that I have power to veil Waka's face from seeing what I am doing for you; so let us arise and get near to the place where Laieikawai weds." After Malio's explanation of the dream was ended they went right to the place where the others were. Now Malio had power to do supernatural deeds; it was to secure this power that she lived apart. When they came to Keaau they saw Kekalukaluokewa swimming out for surf riding. Malio said to Halaaniani, "You listen to me! When you get on the back of the wave and glide along with the breaker, do not ride--lose the wave; this for four waves; and the fifth wave, this is their last. Maybe they will wonder at your not riding ashore and ask the reason, then you answer you are not accustomed to surfing on the short waves, and when they ask you what long waves you surf on say on the _Huia_.[63] If they pay no attention to you, and prepare to ride in on their last wave, as they ride you must seize hold of Laieikawai's feet while Kekalukaluokewa rides in alone. When you have the woman, carry her far out to sea; look over to the coast where Kumukahi[64] swims in the billows, then this is the place for surfing; then pray in my name and I will send a wave over you; this is the wave you want; it is yours." While they were talking Waka covered the land with a mist. Then the thunder pealed and there was Laieikawai on the crest of the wave. This was Waka's work. Again the thunder pealed a second peal. This was Malio's work. When the mist cleared three persons floated on the crest of the wave, and this was a surprise to the onlookers. As Waka had commanded her grandchild, "speak to no one until you have kissed Kekalukaluokewa, then speak to others," the grandchild obeyed her command. While they rode the surf not one word was heard between them. As they stood on the first wave Kekalukaluokewa said, "Let us ride." Then they lay resting upon their boards; Halaaniani let his drop back, the other two rode in; then it was that Laieikawai and Kekalukaluokewa kissed as the grandmother had directed. Three waves they rode, three times they went ashore, and three times Halaaniani dropped back. At the fourth wave, for the first time Laieikawai questioned Halaaniani: "Why do you not ride? This is the fourth wave you have not ridden; what is your reason for not riding?" "Because I am not used to the short waves," said Halaaniani, "the long wave is mine." He spoke as his sister had directed. The fifth wave, this was the last for Laieikawai and Kekalukaluokewa. As Kekalukaluokewa and Laieikawai lay resting on the wave, Halaaniani caught Laieikawai by the soles of her feet and got his arm around her, and Laieikawai's surf board was lost. Kekalukaluokewa rode in alone and landed on the dry beach. When Laieikawai was in Halaaniani's arms she said, "This is strange! my board is gone." Said Halaaniani, "Your board is all right, woman; a man will bring it back." While they were speaking Laieikawai's surf board floated to where they were. Said Laieikawai to Halaaniani, "Where is your wave that you have kept me back here for?" At this question of the princess they swam, and while they swam Halaaniani bade the princess, "As we swim do not look back, face ahead; when my crest is here, then I will tell you." They swam, and after a long time Laieikawai began to wonder; then she said, "This is a strange wave, man! We are swimming out where there are no waves at all; we are in the deep ocean; a wave here would be strange; there are only swells out here." Said Halaaniani, "You listen well; at my first word to you there will be something for us." Laieikawai listened for the word of her surfing comrade. They swam until Halaaniani thought they could get the crest, then Halaaniani said to his surfing comrade, "Look toward the coast." Laieikawai replied, "The land has vanished, Kumukahi comes bobbing on the wave." "This is our crest," said Halaaniani. "I warn you when the first wave breaks, do not ride that wave, or the second; the third wave is ours. When the wave breaks and scatters, keep on, do not leave the board which keeps you floating; if you leave the board, then you will not see me again." At the close of this speech Halaaniani prayed to their god in the name of his sister, as Malio had directed. Halaaniani was half through his prayer; a crest arose; he finished the prayer to the amen; again a crest arose, the second this; not long after another wave swelled. This time Halaaniani called out, "Let us ride." Then Laieikawai quickly lay down on the board and with Halaaniani's help rode toward the shore. Now, when Laieikawai was deep under the wave, the crest broke finely; Laieikawai glanced about to see how things were; Halaaniani was not with her. Laieikawai looked again; Halaaniani with great dexterity was resting on the very tip of the wave. That was when Laieikawai began to give way to Halaaniani. Waka saw them returning from surf riding and supposed Laieikawai's companion was Kekalukaluokewa. Malio, the sister of Halaaniani, as is seen in the story of her life, can do many marvelous things, and in Chapters XXII and XXIII you will see what great deeds she had power to perform. CHAPTER XXII While Laieikawai was surfing ashore with Halaaniani, Waka's supernatural gift was overshadowed by Malio's superior skill, and she did not see what was being done to her grandchild. Just as Laieikawai came to land, Waka sent the birds in the mist, and when the mist passed off only the surf boards remained; Laieikawai was with Halaaniani in her house up at Paliuli. There Halaaniani took Laieikawai to wife. The night passed, day came, and it was midday; Waka thought this strange, for before sending her grandchild to meet Kekalukaluokewa she had said to her: "Go, to-day, and meet Kekalukaluokewa, then return to the uplands, you two, and after your flesh has become defiled come to me; I will take care of you until the pollution is past." Now, this was the custom with a favorite daughter. Because Waka was surprised, at midday of the second day after Laieikawai joined Halaaniani, the grandmother went to look after her grandchild. When the grandmother came to them, they were both fast asleep, like new lovers, as if the nights were the time for waking. As Laieikawai lay asleep, her grandmother looked and saw that the man sleeping with her grandchild was not the one she had chosen for her. Then Waka wakened the grandchild, and when she awoke the grandmother asked, "Who is this?" Answered the grandchild, "Kekalukaluokewa, of course." Said the grandmother in a rage, "This is no Kekalukaluokewa; this is Halaaniani, the brother of Malio. Therefore, I give you my oath never to see your face again, my grandchild, from this time until I die, for you have disobeyed me. I thought to hide you away until you could care for me. But now, live with your husband for the future; keep your beauty, your supernatural power is yours no longer; that you must look for from your husband; work with your own hands; let your husband be your fortune and your pride." After this Waka made ready to build another house like that she had built for Laieikawai. And by Waka's art the house was speedily completed. When the house was ready, Waka went herself to meet Kekalukaluokewa in person, for her heart yearned with love for Kakalukaluokewa. When Waka reached Kekalukaluokewa's place, she clasped his feet and said, with sorrowful heart: "Great is my grief and my love for you, O chief, for I desired you for my grandchild as the man to save these bones. I thought my grandchild was a good girl, not so! I saw her sleeping with Halaaniani, not the man I had chosen for her. Therefore, I come to beseech you to give me a canoe and men also, and I will go and get the foster child of Kapukaihaoa, Laielohelohe,[66] who is like Laieikawai, for they are twins." And for this journey Kekalukaluokewa gave a double canoe with men and all the equipment. Before Waka went after Laielohelohe she commanded Kekalukaluokewa as follows: "I shall be gone three times ten days and three days over, then I shall return. Keep watch, and if the mist rises on the ocean, then you will know that I am returning with your wife, then purify yourself for two days before the marriage." According to her determination, Waka sailed to Oahu, where the canoes landed at Honouliuli and Waka saw the rainbow arching up at Wahiawa. She took a little pig to sacrifice before Kapukaihaoa, the priest who took care of Laielohelohe, and went up thither. Waka went up and reached Kukaniloko; she draw near the place where Laielohelohe was hidden, held the pig out to the priest and prayed, and came to the amen, then she let the pig go. The priest asked, "Why do you bring me the pig? What can I do for you?" Said Waka, "My foster child has sinned, she is not a good girl; I wished to have the chief of Kauai for her husband, but she would not listen to me, she became Halaaniani's; therefore, I come to take your foster child to be the wife of Kekalukaluokewa, the chief of Kauai. We two shall be provided for, he will preserve our bones in the days of our old age until we die, and when that chief is ours my foster child will be supplanted, and she will realize how she has sinned." Said Kapukaihaoa, "The pig is well, therefore I give you my foster child to care for, and if you succeed well, and I hear of your prosperity, then I will come to seek you." Then Waka entered with Kapukaihaoa the taboo place where Laielohelohe was hidden; Waka waited and the priest went still farther into the place and brought her to Waka, then Waka knelt before Laielohelohe and did her reverence. On the day when Laielohelohe went on board the canoe, then the priest took his foster child's umbilical cord[66] and wore it about his neck. But he did not sorrow for Laielohelohe, thinking how good fortune had come to her. From the time Laielohelohe was taken on board, not one of the paddlers had the least glimpse of her until they came to Hawaii. Kekalukaluokewa waited during the time appointed. The next day, in the early morning, when the chief awoke from sleep, he saw the sign which Waka had promised, for there was the colored cloud on the ocean. Kekalukaluokewa prepared for Laielohelohe's arrival, expecting to see her first at that time. Not so! In the afternoon, when the double canoes came in sight, all the people crowded to the landing place to see the chief, thinking she would come ashore and meet her husband. When the canoe approached the shore, then fog and mist covered the land from Paliuli to the sea. Then Laielohelohe and Waka were borne under cover of the mist on the birds to Paliuli, and Laielohelohe was placed in the house prepared for her and stayed there until Halaaniani took her. Three days was Waka at Paliuli after returning from Oahu. Then she came down with Kekalukaluokewa for the marriage of the chiefs. Then Waka came to Kekalukaluokewa and said, "Your wife has come, so prepare yourself in forty days; summon all the people to assemble at the place where you two shall meet; make a _kilu_ shelter; there disgrace Laieikawai, that she may see what wrong she has done." At the time when Waka took away her supernatural protection from Laieikawai, Aiwohikupua's sisters took counsel as to what they had better do; and they agreed upon what they should say to Laieikawai. Kahalaomapuana came to Laieikawai, and she said: "We became your bodyguard while Waka still protected you; now she has removed her guardianship and left you. Therefore, as we agreed in former days, 'Adversity to one is adversity to all;' now that you are in trouble, we will share your trouble. As we will not forsake you, so do not you forsake us until our death; this is what we have agreed." When Laieikawai heard these words her tears fell for love of her comrades, and she said, "I supposed you would forsake me when fortune was taken from me; not so! What does it matter! Should fortune come to me hereafter, then I will place you far above myself." Halaaniani and Laieikawai lived as man and wife and Aiwohikupua's sisters acted as her servants. Perhaps the fourth month of their union, one day at noon when Halaaniani opened the door and went outside the house, he saw Laielohelohe going out of her taboo house. Then once more longing seized Halaaniani. He returned with his mind fixed upon doing a mischief to the girl, determined to get her and pollute her. As he was at that time living on good terms with Laieikawai, Halaaniani sought some pretext for parting from Laieikawai in order to carry out his purpose. That night Halaaniani deceived Laieikawai, saying, "Ever since we have lived up here, my delight in surf riding has never ceased; at noon the longing seizes me; it is the same every day; so I propose to-morrow we go down to Keaau surf riding, and return here." The wife agreed. Early in the morning Laieikawai sought her counsellors, the sisters of Aiwohikupua, and told them what the husband had proposed that night, and this pleased her counsellors. Laieikawai said to them, "We two are going to the sea, as our husband wishes. You wait; do not be anxious if ten days pass and our husband has not had enough of the sport of surf riding; but if more than ten days pass, some evil has befallen us; then come to my help." They departed and came to a place just above Keaau; then Halaaniani began to make trouble for Laieikawai, saying, "You go ahead to the coast and I will go up and see your sister-in-law, Malio, and return. And if you wait for me until day follows night, and night again that day, and, again the day succeeds the night, then you will know that I am dead; then marry another husband." This proposal of her husband's did not please the wife, and she proposed their going up together, but the slippery fellow used all his cunning, and she was deceived. Halaaniani left her. Laieikawai went on to Keaau, and at a place not close to Kekalukaluokewa, there she remained; and night fell, and the husband did not return; day came, and he did not return. She waited that day until night; it was no better; then she thought her husband was dead, and she began to pour out her grief. CHAPTER XXIII Very heavy hearted was Laieikawai at her husband's death, so she mourned ten days and two (twelve days) for love of him. While Laieikawai mourned, her counsellors wondered, for Laieikawai had given them her charge before going to Keaau. "Wait for me ten days, and should I not return," she had bidden them as told in Chapter XXII; so clearly she was in trouble. And the time having passed which Laieikawai charged her companions to wait, Aiwohikupua's sisters awoke early in the morning of the twelfth day and went to look after their comrade. They went to Keaau, and as they approached and Laieikawai spied her counsellors she poured out her grief with wailing. Now her counsellors marveled at her wailing and remembered her saying "some evil has befallen"; at her wailing and at her gestures of distress, for Laieikawai was kneeling on the ground with one hand clapped across her back and the other at her forehead, and she wailed aloud as follows: O you who come to me--alas! Here I am, My heart is trembling, There is a rushing at my heart for love. Because the man is gone--my close companion! He has departed. He has departed, my lehua blossom, spicy kookoolau, With his soft pantings, Tremulous, thick gaspings, Proud flower of my heart, Behold--alas! Behold me desolate-- The first faint fear branches and grows--I can not bear it! My heart is darkened With love. Alas, my husband! When her companions heard Laieikawai wailing, they all wailed with her. After their lament, said Kahalaomapuana, "This is a strange way to cry; you open your mouth wide, but no tears run; you seem to be dried up, as if the tears were shut off." Said the sisters, "What do you mean?" Kahalaomapuana replied, "As if there were nothing the matter with our husband." Said Laieikawai, "He is dead, for on the way down, just above here, he said, 'You go ahead and I will go up and see your sister-in-law, and if you wait for me until day follows night and night day and day again that night, then I am dead,' so he charged me. I waited here; the appointed time passed; I thought he was dead; here I stayed until you came and found me wailing." Said Kahalaomapuana, "He is not dead; wait a day; stop wailing!" Because of Kahalaomapuana's words they waited four days, but nothing happened. Then Laieikawai began to wail again until evening of the third day, and this night, at dawn, for the first time she fell asleep. Just as sleep came to her Halaaniani stood before her with another woman, and Laieikawai started up, and it was only a dream! At the same time Mailehaiwale had a vision. She awoke and told her dream to Mailelaulii and Mailekaluhea. As they were talking about it Laieikawai awoke and told her dream. Said Mailelaulii, "We are just talking of Mailehaiwale's dream." As they discussed the dreams Kahalaomapuana awoke from sleep and asked what they were talking about. Mailehaiwale told the dream that had come to her: "It was up at Paliuli, Halaaniani came and took you, Kahalaomapuana, and you two went away somewhere; my spirit stood and watched you, and the excitement awoke me." Laieikawai also told her dream, and Kahalaomapuana said, "Halaaniani is not dead; we will wait; do not weep; waste no tears." Then Laieikawai stopped wailing, and they returned to Paliuli. At this place we shall tell of Halaaniani, and here we shall see his clever trickery. When Halaaniani told Laieikawai he was going up to see Malio, this was in order to get away from her after giving her his commands. The fellow went up and met Malio. His sister asked. "What have you come up here for?" Said Halaaniani, "I have come up here to you once more to show you what I desire; for I have again seen a beautiful woman with a face like Laieikawai's. "Yesterday morning when I went outside my house I saw this young girl with the lovely face; then a great longing took possession of me. "And because I remembered that you were the one who fulfilled my wishes, therefore I have come up here again." Said Malio to her brother, "That is Laielohelohe, another of Waka's grandchildren; she is betrothed to Kekalukaluokewa, to be his wife. Therefore go and watch the girl's house without being seen for four days, and see what she does; then come back and tell me; then I will send you to seduce the girl. I can not do it by my power, for they are two." At these words of Malio, Halaaniani went to spy outside of Laielohelohe's house without being seen; almost twice ten days he lay in wait; then he saw Laielohelohe stringing _lehua_ blossoms. He came repeatedly many days; there she was stringing _lehua_ blossoms. Halaaniani returned to his sister as he had been directed, and told her what he had seen of Laielohelohe. When Malio heard the story she told her brother what to do to win Laielohelohe, and said to Halaaniani, "Go now, and in the middle of the night come up here to me, and we two will go to Laielohelohe's place." Halaaniani went away, and close to the appointed time, then he arose and joined his sister. His sister took a _ti_-leaf trumpet and went with her brother, and came close to the place where Laielohelohe was wont to string _lehua_ blossoms. Then Malio said to Halaaniani, "You climb up in the _lehua_ tree where you can see Laielohelohe, and there you stay. Listen to me play on the _ti_-leaf trumpet; when I have blown five times, if you see her turn her eyes to the place where the sound comes from, then we shall surely win, but if she does not look toward where I am playing, then we shall not win to-day." As they were speaking there was a crackling in the bushes at the place where Laielohelohe strung _lehua_ blossoms, and when they looked, there was Laielohelohe breaking _lehua_ blossoms. Then Halaaniani climbed up the trunk of a tree and kept watch. When he was up the tree, Malio's trumpet sounded, again it sounded a second time, so on until the fifth time, but Halaaniani did not see the girl turn her eyes or listen to the sound. Malio waited for Halaaniani to return and tell what he had seen, but as he did not return, Malio again blew on the trumpet five times; still Halaaniani did not see Laielohelohe pay the least attention until she went away altogether. Halaaniani came back and told his sister, and his sister said, "We have not won her with the trumpet; shall we try my nose flute?" The two returned home, and very early in the morning, they came again to the same place where they had lain in ambush before. No sooner were they arrived than Laielohelohe arrived also at her customary station. Malio had already instructed her brother, as follows: "Take _lehua_ flowers, bind them into a cluster, when you hear me playing the nose flute, then drop the bunch of flowers right over her; maybe she will be curious about this." Halaaniani climbed the tree right over where Laielohelohe was wont to sit. Just as Malio's nose flute sounded, Halaaniani dropped the bunch of _lehua_ flowers down from the tree, and it fell directly in front of Laielohelohe. Then Laielohelohe turned her eyes right upward, saying, "If you are a man who has sent me this gift and this music of the flute, then you are mine: if you are a woman, then you shall be my intimate friend." When Halaaniani heard this speech, he waited not a moment to descend and join his sister. To Malio's question he told her what he had seen. Said Malio to Halaaniani, "We will go home and early in the morning come here again, then we shall find out her intentions." They went home and returned early in the morning. When they had taken their stations, Laielohelohe came as usual to string _lehua_ blossoms. Then Malio sounded the flute, as Laielohelohe began to snip the _lehua_ blossoms, and she stopped, for her attention was attracted to the music. Three times Malio sounded the nose flute. Then said Laielohelohe, "If you are a woman who sounds the flute, then let us two kiss." At Laielohelohe's words, Malio approached Laielohelohe and the girl saw her, and she was a stranger to Laielohelohe's eyes. Then she started to kiss her. And as the girl was about to give the promised kiss, Malio said, "Let our kiss wait, first give my brother a kiss; when you two have done, then we will kiss." Then said Laielohelohe, "You and your brother may go away, do not bring him into my presence; you both go back to your own place and do not come here again. For it was only you I promised to greet with a kiss, no one else; should I do as you desire, I should disobey my good guardian's command." When Malio heard this she returned to her brother and said, "We have failed to-day, but I will try my supernatural arts to fulfill your desire." They went back to the house, then she directed Halaaniani to go and spy upon Laieikawai. When Halaaniani came to Keaau as his sister directed, he neither saw nor heard of Laieikawai. CHAPTER XXIV On his arrival there, Halaaniani heard there was to be a great day for Kakalukaluokewa, a day of celebration for the marriage of Laielohelohe with Kekalukaluokewa. And when he had carefully noted the day for the chief's wedding feast he returned and told his sister this thing. When Malio heard it she said to her brother, "On the marriage day of Kekalukaluokewa with Laielohelohe, on that day Laielohelohe shall be yours." Now Aiwohikupua's sisters were wont to go down to the sea at Keaau to keep watch for their husband, to make sure if he were dead or not. As Aiwohikupua's sisters were on the way to Keaau, they heard of the festival for Kekalukaluokewa and Laielohelohe. When the great day drew near, Waka went down from Paliuli to meet Kekalukaluokewa, and Waka said to Kekalukaluokewa: "To-morrow at sunrise call together all the people and the chiefs of the household to the place prepared for the celebration; there let all be assembled. Then go and show yourself first among them and near midday return to your house until day declines, then I will send a mist to cover the land, and the place where the people are assembled. "When the mist begins to close down over the land, then wait until you hear the birds singing and they cease; wait again until you hear the birds singing and they cease. "And after that I will lift the mist over the land. Then you will see up to Paliuli where the cloud rises and covers the mountain top, then the mist will fall again as before. "Wait this time until you hear the cry of the _alae_ bird, and the _ewaewaiki_ calling; then come out of the house and stand before the assembly. "Wait, and when the _oo_ birds call and cease, then I am prepared to send Laielohelohe. "When the voice of the _iiwipolena_ sounds, your wife is on the left side of the place of meeting. Soon after this, you will hear the land snails[67] singing, then do you two meet apart from the assembly. "And when you two meet, a single peal of thunder will crash, the earth tremble, the whole place of assembly shall shake. Then I will send you two on the birds, the clouds and mist shall rise, and there will be you two resting upon the birds in all your splendor. Then comes Laieikawai's disgrace, when she sees her shame and goes off afoot like a captive slave." After all this was arranged, Waka returned to Paliuli. Already has Halaaniani's expedition been described to look after his wife Laieikawai at Keaau, and already has it been told how he heard of the marriage celebration of Kekalukaluokewa and Laielohelohe. On the day when Waka went to Keaau to meet Kekalukaluokewa, as we have seen above, On that very day, Malio told Halaaniani to get ready to go down to the festival, saying: "To-morrow, at the marriage celebration of Kekalukaluokewa and Laielohelohe, then Laielohelohe shall be yours. For them shall crash the thunder, but when the clouds and mist clear away, then all present at the place of meeting shall behold you and Laielohelohe resting together upon the wings of birds." Early in the morning of the next day, the day of the chief's marriage celebration, Kihanuilulumoku was summoned into the presence of Aiwohikupua's sisters, the servants who guarded Laieikawai. When the lizard came, Kahalaomapuana said, "You have been summoned to take us down to the sea at Keaau to see Kekalukaluokewa's wedding feast. Be ready to take us down soon after the sun begins to decline." Kihanuilulumoku went away until the time appointed, then he came to them. And as the lizard started to come into his mistress's presence, lo! the land was veiled thick with mist up there at Paliuli, and all around, but Kihanuilulumoku did not hurry to his mistresses, for he knew when the chiefs' meeting was to take place. When Kekalukaluokewa saw this mist begin to descend over the land, then he remembered Waka's charge. He waited for the remaining signs. After hearing the voices of the _ewaewaiki_ and the land shells, then Kekalukaluokewa came out of his house and stood apart from the assembly. Just at that moment, Kihanuilulumoku stuck out his tongue as a seat for Laieikawai and Aiwohikupua's sisters. And when the voice of the thunder crashed, clouds and mist covered the land, and when it cleared, the place of meeting was to be seen; and there were Laielohelohe and Halaaniani resting upon the birds. Then also were seen Laieikawai and Aiwohikupua's sisters seated upon the tongue of Kihanuilulumoku, the great lizard of Paliuli. Now they arrived at the same instant as those for whom the day was celebrated; lo! Laieikawai saw that Halaaniani was not dead, and she remembered Kahalaomapuana's prediction. When Kekalukaluokewa saw Halaaniani and Laielohelohe resting on the birds, he thought he had lost Laielohelohe. So Kekalukaluokewa went up to Paliuli to tell Waka. And Kekalukaluokewa told Waka all these things, saying: "Halaaniani got Laielohelohe; there she was at the time set, she and Halaaniani seated together!" Said Waka, "He shall never get her; but let us go down and I will get close to the place of meeting; if she has given Halaaniani a kiss, the thing which I forbade her to grant, for to you alone is my grandchild's kiss devoted--if she has defiled herself with him, then we lose the wife, then take me to my grave without pity. But if she has harkened to my command not to trust anyone else; not even to open her lips to Halaaniani, then she is your wife, if my grandchild has harkened to my command." As they approached, Waka sent the clouds and mist over the assembly, and they could not distinguish one from another. Then Waka sent Kekalukaluokewa upon the birds, and when the clouds cleared, lo! Laielohelohe and Kekalukaluokewa sat together upon the birds. Then the congregation shouted all about the place of assembly: "The marriage of the chiefs! The marriage of the chiefs!"[68] When Waka heard the sound of shouting, then Waka came into the presence of the assembly and stood in the midst of the congregation and taunted Laieikawai. When Laieikawai heard Waka's taunts, her heart smarted and the hearts of every one of Aiwohikupua's sisters with her; then Kihanuilulumoku bore them back on his tongue to dwell in the uplands of Olaa; thus did Laieikawai begin to burn with shame at Waka's words, and she and her companions went away together. On that day, Kekalukaluokewa wedded Laielohelohe, and they went up to the uplands of Paliuli until their return to Kauai. And Halaaniani became a vagabond; nothing more remains to be said about him. And when the chief resolved to return to Kauai, he took his wife and their grandmother to Kauai, and the men together with them. When they were ready to return, they left Keaau, went first to Honouliuli on Oahu and there took Kapukaihaoa with them to Kauai; and they went to Kauai, to Pihanakalani, and turned over the rule over the land and its divisions to Kapukaihaoa, and Waka was made the third heir to the chief's seat. At this place let us tell of Laieikawai and her meeting with the prophet, Hulumaniani. Laieikawai was at Olaa as beautiful as ever, but the art of resting on the wings of birds was taken away from her; nevertheless some of her former power remained and the signs of her chiefly rank, according to the authority the sisters of Aiwohikupua had over the lizard. CHAPTER XXV When Laieikawai returned from Keaau after Waka had disgraced her, and dwelt at Olaa, then Aiwohikupua's sisters consulted how to comfort the heavy heart of the princess, Laieikawai, for her shame at Waka's reproaches. They went and told Laieikawai their decision, saying: "O princess of peace, we have agreed upon something to relieve your burden of shame, for not you alone bear the burden; all of us share your trouble. "Therefore, princess, we beseech you, best ease your heart of sorrow; good fortune shall be yours hereafter. "We have agreed here to share your fortune; our younger sister has consented to go and get Kaonohiokala for your husband, the boy chief who dwells in the taboo house at the borders of Tahiti, a brother of ours, through whom Aiwohikupua gained the rank of chief. "If you will consent to your brother being fetched, then we shall win greater honor than was ours before, and you will become a sacred person of great dignity so that you can not associate with us; now this is what we have thought of; you consent, then your reproach is lifted, Waka is put to shame." Said Laieikawai, "Indeed I would consent to ease my burden of shame, only one thing I will not consent to--my becoming your brother's wife; for you say he is a taboo chief, and if we should be united, I should not see you again, so high a chief is he, and this I should regret exceedingly, our friendship together." Said her companions, "Do not think of us; consider your grandmother's taunts; when her reproach is lifted, then we are happy, for we think first of you." And for this reason Laieikawai gave her consent. Then Kahalaomapuana left directions with Laieikawai and her sisters, saying: "I go to get our brother as husband for the princess; your duty is to take good care of our mistress; wherever she goes, there you go, whatever she wishes, that is yours to fulfill; but let her body be kept pure until I return with our brother." After saying all this, Kahalaomapuana left her sisters and was borne on the back of the big lizard Kihanuilulumoku and went to fetch Kaonohiokala. At this place we will leave off speaking of this journey; we must tell about Laieikawai and her meeting with the prophet who followed her from Kauai hither, as related in the first two chapters of this story. After Kahalaomapuana left her sisters, the desire grew within Laieikawai's mind to travel around Hawaii. So her companions carried out the chief's wish and they set out to travel around about Hawaii. On the princess's journey around Hawaii they went first to Kau, then Kona, until they reached Kaiopae in Kohala, on the right-hand side of Kawaihae, about five miles distant; there they stayed several days for the princess to rest. During the days they were there the seer saw the rainbow arching over the sea as if right at Kawaihae. The uplands of Ouli at Waimea was the place the seer looked from. For in former chapters it has been told how the seer came to Hilo, to Kaiwilahilahi, and lived there some years waiting for the sign he was seeking. But when it did not come to the seer as he waited for the sign he was seeking, then he waited and sought no longer for the sign he had followed from Kauai to this place. So he left Hilo, intending to go all the way back to Kauai, and he set out. On his return, he did not leave the offerings which he had brought from Kauai thither, the pig and the cock. When he reached Waimea, at Ouli, there he saw the rainbow arching over the sea at Kawaihae. And the seer was so weary he was not quick to recognize the rainbow, but he stayed there, and on the next day he did not see the sign again. Next day the seer left the place, the very day when Laieikawai's party left Kaiopae, and came back above Kahuwa and stopped at Moolau. When the seer reached Puuloa from Waimea, he saw the rainbow arching over Moolau; then the seer began to wonder, "Can that be the sign I came to seek?" The seer kept right on up to the summit of Palalahuakii. There he saw the rainbow plainly and recognized it, and knew it was the sign he was seeking. Then he prayed to his god to interpret the rainbow to him, but his god did not answer his prayer. The seer left that place, went to Waika and stayed there, for it was then dark. In the early morning, lo! the rainbow arched over the sea at Kaiopae, for Laieikawai had gone back there. Then the seer went away to the place where he had seen the rainbow, and, approaching, he saw Laieikawai plainly, strolling along the sea beach. A strange sight the beautiful woman was, and there, directly above the girl, the rainbow bent. Then the seer prayed to his god to show him whether this woman was the one he was seeking or not, but he got no answer that day. Therefore, the seer did not lay down his offering before Laieikawai. The seer returned and stayed above Waika. The next day the seer left the place, went to Lamaloloa and remained there. Then he went repeatedly into the temple of Pahauna and there prayed unceasingly to his god. After a number of days at Moolau, Laieikawai and her companions left that place. They came and stayed at Puakea and, because the people of the place were surf riding, gladly remained. The next day at noon, when the sun shone clear over the land, the prophet went outside the temple after his prayer. Lo! he saw the rainbow bending over the sea at Puakea, and he went away thither, and saw the same girl whom he had seen before at Kaiopae. So he fell back to a distance to pray again to his god to show him if this was the one he was seeking, but he got no answer that day; and, because his god did not answer his petition, he almost swore at his god, but still he persevered. He approached the place where Laieikawai and her sisters were sitting. The seer was greatly disturbed at seeing Laieikawai, and when he had reached the spot, he asked Laieikawai and her companions, "Why do you sit here? Why do you not go surfing with the natives of the place?" The princess answered, "We can not go; it is better to watch the others." The seer asked again, "What are you doing here?" "We are sitting here, waiting for a canoe to carry us to Maui, Molokai, Oahu, and to Kauai, then we shall set sail," so they answered. To this the seer replied, "If you are going to Kauai, then here is my canoe, a canoe without pay." Said Laieikawai, "If we go on board your canoe, do you require anything of us?" The seer answered, "Where are you? Do not suppose I have asked you on board my canoe in order to defile you; but my wish is to take you all as my daughters; such daughters as you can make my name famous, for my name will live in the saying, 'The daughters of Hulumaniani,' so my name shall live; is not this enough to desire?" Then the seer sought a canoe and found a double canoe with men to man it. Early in the morning of the next day they went on board the canoe and sailed and rested at Honuaula on Maui, and from there to Lahaina, and the next day to Molokai; they left Molokai, went to Laie, Koolauloa, and stayed there some days. On the day of their arrival at Laie, that night, Laieikawai said to her companions and to her foster father: "I have heard from my grandmother that this is my birthplace; we were twins, and because our father had killed the first children our mother bore, because they were girls, when we also were born girls, then I was hidden within a pool of water; there I was brought up by my grandmother. "And my twin, the priest guarded her, and because the priest who guarded my companion saw the prophet who had come here from Kauai to see us, therefore the priest commanded my grandmother to flee far away; and this was why I was carried away to Paliuli and why we met there." CHAPTER XXVI When the seer heard this story the seer saw plainly that this was the very one he sought. But in order to make sure, the seer withdrew to a distance and prayed to his god to confirm the girl's story. After praying he came back and went to sleep, and as he slept the seer received the assurance in a vision from his god, saying, "The time has come to fulfill your wishes, to free you from the weariness of your long search. She is here--the one who told you her story; this is the one you are seeking. "Therefore arise and take the offering you have prepared and lay it before her, having blessed her in the name of your god. "This done, linger not; carry them at once to Kauai, this very night, and let them dwell on the cliffs of Haena in the uplands of Honopuwaiakua." At this the seer awoke from his dream; he arose and brought the pig and the cock and held them out to Laieikawai, saying, "Blessed am I, my mistress, that my god has shown you to me, for long have I followed you to win a blessing from you. "And therefore I beseech you to guard these bones under your special favor, my mistress, and to leave this trust to your descendants unto the last generation." Laieikawai answered, "Father, the time of my prosperity has passed, for Waka has taken her favor from me; but hereafter I shall win honor beyond my former honor and glory; then you shall also rise to prosperity with us." And after these things the prophet did as his god commanded--sailed that night and dwelt in the place commanded. Many days the seer lived here with his daughter above Honopuwaiakua. At one time the seer made one of his customary journeys. As he traveled in his character as seer he came to Wailua. Lo! all the virgin daughters of Kauai were gathered together, all of the rank of chief with the girls of well-to-do families, at the command of Aiwohikupua to bring the virgins before the chief, the one who pleased the chief to become the wife of Aiwohikupua. When the seer came within the crowd, lo! the maidens were assembled in one place before the chief. The seer asked some one in the crowd, "What is this assembly for and why are all these maidens standing in a circle before the chief?" He was told, "All the virgins have been summoned by the chief's command, and the two who please Aiwohikupua, these he will take for his wives in place of Poliahu and Hinaikamalama, and their parents are to be clothed in feather cloaks." Then the seer stood before the chiefs and all the assembly and cried in a loud voice: "O chiefs, it is a wise and good thing for the chief to take whichever one of these virgins pleases him, but not one of these can fill the loss of Poliahu and Hinaikamalama. "If any one of these virgins here could compare in beauty with the left leg of my daughters, then she would be worth it. These are pretty enough, but not like my daughters." Said Aiwohikupua in an angry voice, "When did we ever know that you had daughters!" And those who had brought their daughters before the chief looked upon the seer as an enemy. And to the chief's angry words the seer replied, "Did I not seek diligently and alone for a ruler over all these islands? And this lord of the land, she is my daughter, and my other daughters, they are my lord's sisters. "Should my daughter come hither and stand upon the sea, the ocean would be in tumult; if on land, the wind would blow, the sun be darkened, the rain fall, the thunder crash, the lightning flash, the mountain tremble, the land would be flooded, the ocean reddened, at the coming of my daughter and lord." And the seer's words spread, fear through the assembly. But those whose virgin daughters were present were not pleased. They strongly urged the chief, therefore, to bind him within the house of detention, the prison house, where the chief's enemies were wont to be imprisoned. Through the persistence of his enemies, it was decided to make the seer fast within that place and let him stay there until he died. On the day of his imprisonment, that night at dawn, he prayed to his god. And at early daybreak the door of the house was opened for him and he went out without being seen. In the morning the chief sent the executioner to go and see how the prophet fared in prison. When the executioner came to the outside of the prison, he called with a loud voice: "O Hulumaniani! O Hulumaniani! Prophet of God! How are you? Are you dead?" Three times the executioner called, but heard not a sound from within. The executioner returned to the chief and said, "The prophet is dead." Then the chief commanded the head man of the temple to make ready for the day of sacrifice and flay the prophet on the place of sacrifice before the altar. Now the seer heard this command from some distance away, and in the night he took a banana plant covered with _tapa_ like a human figure and put it inside the place where he had been imprisoned, and went back and joined his daughters and told them all about his troubles. And near the day of sacrifice at the temple, the seer took Laieikawai and her companions on board of the double canoe. In the very early morning of the day of sacrifice at the temple the man was to be brought for sacrifice, and when the head men of the temple entered the prison, lo! the body was tightly wrapped up, and it was brought and laid within the temple. And close to the hour when the man was to be laid upon the altar all the people assembled and the chief with them; and the chief went up on the high place, the banana plant was brought and laid directly under the altar. Said the chief to his head men, "Unwrap the _tapa_ from the body and place it upon the altar prepared for it." When it was unwrapped there was a banana plant inside, not the prophet, as was expected. "This is a banana plant! Where is the prophet?" exclaimed the chief. Great was the chief's anger against the keeper of the prison where the prophet was confined. Then all the keepers were called to trial. While the chief's keepers were being examined, the seer arrived with his daughters in a double canoe and floated outside the mouth of the inlet. The seer stood on one canoe and Aiwohikupua's sisters on the other, and Laieikawai stood on the high seat between, under the symbols of a taboo chief. As they stood there with Laieikawai, the wind blew, the sun was darkened, the sea grew rough, the ocean was reddened, the streams went back and stopped at their sources, no water flowed into the sea.[69] After this the seer took Laieikawai's skirt[70] and laid it down on the land; then the thunder crashed, the temple fell, the altar crumbled. After all these signs had been displayed, Aiwohikupua and the others saw Laieikawai standing above the canoes under the symbol of a taboo chief. Then the assembly shouted aloud, "O the beautiful woman! O the beautiful woman! How stately she stands!" Then the men ran in flocks from the land down to the sea beach; one trampled on another in order to see. Then the seer called out to Aiwohikupua, "Your keepers are not guilty; not by their means was I freed from prison, but by my god, who has saved me from many perils; and this is my lord. "I spoke truly; this is my daughter, my lord, whom I went to seek, my preserver." And when Aiwohikupua looked upon Laieikawai his heart trembled, and he fell to the ground as if dead. When the chief recovered he commanded his head man to bring the seer and his daughter to fill the place of Poliahu and Hinaikamalama. The head man went and called out to the seer on the canoe and told him the chief's word. When the seer heard it he said to the head man, "Return and tell the chief, my lord indeed, that my lordly daughter shall never become his wife; she is chief over all the islands." The head man went away; the seer, too, went away with his daughters, nor was he seen again after that at Wailua; they returned and dwelt at Honopuwaiakua. CHAPTER XXVII In this chapter we will tell how Kahalaomapuana went to get Kaonohiokala, the Eyeball-of-the-Sun, the betrothed husband of Laieikawai, and of her return. After Kahalaomapuana had laid her commands upon her sisters she made preparation for the journey. At the rising of the sun Kahalaomapuana entered inside Kihanuilulumoku and swam through the ocean and came to The Shining Heavens; in four months and ten days they reached Kealohilani. When they arrived they did not see Mokukelekahiki, the guard who watches over Kaonohiokala's wealth, his chief counsellor in The Shining Heavens; twice ten days they waited for Mokukelekahiki to return from his garden patch. Mokukelekahiki returned while the lizard was asleep inside the house; the head alone filled that great house of Mokukelekahiki's, the body and tail of the lizard were still in the sea. A terrible sight to Mokukelekahiki to see that lizard; he flew away up to Nuumealani, the Raised Place in the Heavens; there was Kaeloikamalama, the magician who closes the door of the taboo house on the borders of Tahiti, where Kaonohiokala was hidden. Mokukelekahiki told Kaeloikamalama how he had seen the lizard. Then Kaeloikamalama flew down with Mokukelekahiki from the heights of Nuumealani, the land in the air. As Mokukelekahiki and his companion approached the house where the lizard was sleeping, then said Kihanuilulumoku to Kahalaomapuana, "When those men get here who are flying toward us, then I will throw you out and land you on Kaeloikamalama's neck, and when he questions you, then tell him you are a child of theirs, and when he asks what our journey is for, then tell him." Not long after, Mokukelekahiki and Kaeloikamalama thundered at the door of the house. When the lizard looked, there stood Kaeloikamalama with the digging spade called Kapahaelihonua, The Knife-that-cuts-the-earth, twenty fathoms its length, four men to span it. Thought the lizard, "A slaughterer this." There was Kaeloikamalama swinging the digging spade in his fingers. Then Kihanuilulumoku lifted his tail out of the water, the sea swelled, the waves overwhelmed the cliffs from their foundations as high waves sweep the coast in February; the spume of the sea rose high, the sun was darkened, white sand was flung on the shore. Then fear fell upon Kaeloikamalama and his companion, and they started to run away from before the face of the lizard. Then Kihanuilulumoku threw out Kahalaomapuana, and she fell upon Kaeloikamalama's neck.[71] Kaeloikamalama asked, "Whose child are you?" Said Kahalaomapuana, "The child of Mokuekelekahiki, of Kaeloikamalama, of the magicians who guard the taboo house on the borders of Tahiti."[72] The two asked, "On what journey, my child, do you come hither?" Kahalaomapuana answered, "A journey to seek one from the heavens." Again they asked, "To seek what one from the heavens?" "Kaonohiokala," replied Kahalaomapuana, "the high taboo one of Kaeloikamalama and Mokukelekahiki." Again they asked, "Kaonohiokala found, what is he to do?" Said Kahalaomapuana, "To be husband to the princess of broad Hawaii, to Laieikawai, our mistress." Again they asked, "Who are you?" She told them, "Kahalaomapuana, the youngest daughter of Moanalihaikawaokele and Laukieleula."[73] When Mokukelekahiki and Kaeloikamalama heard she was their own child, then they released her from Kaeloikamalama's neck and kissed their daughter. For Mokukelekahiki and Kaeloikamalama were brothers of Laukieleula, Aiwohikupua's mother. Said Kaeloikamalama, "We will show you the road, then you shall ascend." For ten days they journeyed before they reached the place to go up; Kaeloikamalama called out, "O Lanalananuiaimakua! Great ancestral spider. Let down the road here for me to go up!! There is trouble below!!!" Not long after, Great ancestral spider let down a spider-web that made a network in the air. Then Kaeloikamalama instructed her, saying, "Here is your way, ascend to the top, and you will see a house standing alone in a garden patch; there is Moanalihaikawaokele; the country is Kahakaekaea. "When you see an old man with long gray hair, that is Moanalihaikawaokele; if he is sitting up, don't be hasty; should he spy you first, you will die, he will not listen to you, he will take you for another. "Wait until he is asleep; should he turn his face down he is not asleep, but when you see him with the face turned up, he is really asleep; then approach not the windward, go to the leeward, and sit upon his breast, holding tight to his beard, then call out: "O Moanalihaikawaokele--O! Here am I--your child, Child of Laukieleula, Child of Mokukelekahiki, Child of Kaeloikamalama, The brothers of my mother, Mother, mother, Of me and my older sisters And my brother, Aiwohikupua, Grant me the sight, the long sight, the deep sight, Release the one in the heavens, My brother and lord, Awake! Arise! "So you must call to him, and if he questions you, then, tell him about your journey here. "On the way up, if fine rain covers you, that is your mother's doings; if cold comes, do not be afraid. Keep on up; and if you smell a fragrance, that too is your mother's, it is her fragrance, then all is well, you are almost to the top; keep on up, and if the sun's rays pierce and the heat strikes you, do not fear when you feel the sun's hot breath; try to bear it and you will enter the shadow of the moon; then you will not die, you have entered Kahakaekaea." When they had finished talking, Kahalaomapuana climbed up, and in the evening she was covered with fine rain; this she thought was her father's doings; at night until dawn she smelled the fragrance of the _kiele_ plant; this she thought was her mother's art; from dawn until the sun was high she was in the heat of the sun, she thought this was her brother's doing. Then she longed to reach the shadow of the moon, and at evening she came into the shadow of the moon; she knew then that she had entered the land called Kahakaekaea. She saw the big house standing, it was then night. She approached to the leeward; lo! Moanalihaikawaokele was still awake; she waited at a distance for him to go to sleep, as Kaeloikamalama had instructed her. Still Moanalihaikawaokele did not sleep. When at dawn she went, Moanalihaikawaokele's face was turned upwards, she knew he was asleep; she ran quickly and seized her father's beard and called to him in the words taught her by Kaeloikamalama, as shown above. Moanalihaikawaokele awoke; his beard, the place where his strength lay, was held fast; he struggled to free himself; Kahalaomapuana held the beard tight; he kept on twisting here and there until his breath was exhausted. He asked, "Whose child are you?" Said she, "Yours." Again he asked, "Mine by whom?" She answered, "Yours by Laukieleula." Again he asked, "Who are you?" "It is Kahalaomapuana." Said the father, "Let go my beard; you are indeed my child." She let go, and the father arose and set her upon his lap and wailed, and when he had ended wailing, the father asked, "On what journey do you come hither?" "A journey to seek one from the heavens," answered Kahalaomapuana. "To seek what one from the heavens?" "Kaonohiokala," the girl answered. "The high one found, what is he to do?" Said Kahalaomapuana, "I have come to get my brother and lord to be the husband to the princess of broad Hawaii, to Laieikawai, our royal friend, the one who protects us." She related all that her brother had done, and their friend. Said Moanalihaikawaokele, "The consent is not mine to give, your mother is the only one to grant it, the one who has charge of the chief; she lives there in the taboo place prohibited to me. When your mother is unclean, she returns to me, and when her days of uncleanness are over, then she leaves me, she goes back to the chief. "Therefore, wait until the time comes when your mother returns, then tell her on what journey you have come hither." They waited seven days; it was Laukieleula's time of uncleanness. Said Moanalihaikawaokele, "It is almost time for your mother to come, so to-night, get to the taboo house first and sleep there; in the early morning when she comes, you will be sleeping in the house; there is no place for her to go to get away from you, because she is unclean. If she questions you, tell her exactly what you have told me." That night Moanalihaikawaokele sent Kahalaomapuana into the house set apart for women. CHAPTER XXVIII Very early in the morning came Laukieleula; when she saw someone sleeping there, she could not go away because she was unclean and that house was the only one open to her. "Who are you, lawless one, mischief-maker, who have entered my taboo house, the place prohibited to any other?" So spoke the mistress of the house. Said the stranger, "I am Kahalaomapuana, the last fruit of your womb." Said the mother, "Alas! my ruler, return to your father. I can not see you, for my days of uncleanness have come; when they are ended, we will visit together a little, then go." So Kahalaomapuana went back to Moanalihaikawaokele; the father asked, "How was it?" The daughter said, "She told me to return to you until her days of uncleanness were ended, then she would come to see me." Three days the two stayed there; close to the time when Laukieleula's uncleanness would end, Moanalihaikawaokele said to his daughter, "Come! for your mother's days are almost ended; to-morrow, early in the morning before daylight, go and sit by the water hole where she washes herself; do not show yourself, and when she jumps into the pool and dives under the water, then run and bring hither her skirt and her polluted clothes; when she has bathed and returns for the clothes, they will be gone; then she will think that I have taken them; when she comes to the house, then you can get what you wish. "If you two weep and cease weeping and she asks you if I have taken her clothes, then tell her you have them, and she will be ashamed and shrink from you because she has defiled you; then she will have nothing great enough to recompense you for your defilement, only one thing will be great enough, to get you the high one; then when she asks you what you desire, tell her; then you shall see your brother; we shall both see him, for I see him only once a year; he peeps out and disappears." At the time the father had said, the daughter arose very early in the morning before daylight, and went as her father had directed. When she arrived, she hid close to the water hole; not long after, the mother came, took off her polluted clothes and sprang into the water. Then the girl took the things as directed and returned to her father. She had not been there long; the mother came in a rage; Moanalihaikawaokele absented himself and only the daughter remained in the house. "O Moanalihaikawaokele, give me back my polluted clothes, let me take them to wash in the water." No answer; three times she called, not once an answer; she peeped into the house where Kahalaomapuana lay sleeping, her head covered with a clean piece of _tapa_. She called, "O Moanalihaikawaokele, give me back my polluted skirt; let me take it to wash in the water." Then Kahalaomapuana started up as if she had been asleep and said to her mother, "My mother and ruler, he has gone; only I am in the house; that polluted skirt of yours, here it is." "Alas! my ruler. I shrink with fear of evil for you, because you have guarded my skirt that was polluted; what recompense is there for the evil I fear for you, my ruler?" She embraced the girl and wailed out the words in the line above. When she had ceased wailing, the mother asked, "On what journey do you come hither to us?" "I come to get my older brother for a husband for our friend, the princess of the great broad land of Hawaii, Laieikawai, our protector when we were lovelessly deserted by our older brother; therefore we are ashamed; we have no way to repay the princess for her protection; and for this reason permit me and my princely brother to go down below and bring Laieikawai up here." These were Kahalaomapuana's words to her mother. The mother said, "I grant it in recompense for your guarding my polluted garment. "If anyone else had come to get him, I would not have consented; since you come in person, I will not keep him back. "Indeed, your brother has said that you are the one he loves best and thinks the most of; so let us go up and see your brother. "Now you wait here; let me call the bird guardian of you two, who will bear us to the taboo house at the borders of Tahiti." Then the mother called: O Halulu at the edge of the light, The bird who covers the sun, The heat returns to Kealohilani. The bird who stops up the rain, The stream-heads are dry of Nuumealani. The bird who holds back the clouds above, The painted clouds move across the ocean, The islands are flooded, Kahakaekaea trembles, The heavens flood not the earth. O the lawless ones, the mischief makers! O Mokukelekahiki! O Kaeloikamalama! The lawless ones who close the taboo house at the borders of Tahiti, Here is one from the heavens, a child of yours, Come and receive her, take her above to Awakea, the noonday. Then that bird[71] drooped its wings down and its body remained aloft, then Laukieleula and Kahalaomapuana rested upon the bird's wings and it flew and came to Awakea, the Noonday, the one who opens the door of the sun where Kaonohiokala lived. At the time they arrived, the entrance to the chief's house was blocked by thunderclouds. Then Laukieleula ordered Noonday, "Open the way to the chief's place!" Then Noonday put forth her heat and the clouds melted before her; lo! the chief appeared sleeping right in the eye of the sun in the fire of its intensest heat, so he was named after this custom The Eye of the Sun. Then Laukieleula seized hold of one of the sun's rays and held it. Then the chief awoke. When Kohalaomapuana looked upon her brother his eyes were like lightning and his skin all over his body was like the heat, of the furnace where iron is melted. Laukieleula cried out, "O my heavenly one, here is your sister, Kahalaomapuana, the one you love best, here she is come to seek you." When Kaonohiokala heard he awoke from sleep and signed with his eyes to Laukieleula to call the guards of the shade. She called: O big bright moon, O moving cloud of Kaialea, Guards of the shadows, present yourselves before the chief. Then the guards of the shade came and stood before the chief. Lo! the heat of the sun left the chief. When the shadows came over the place where the chief lay, then he called his sister, and went to her, and wept over her, for his heart fainted with love for his youngest sister, and long had been the days of their separation. When their wailing was ended he asked, "Whose child are you?" Said the sister, "Mokukelekahiki's, Kaeloikamalama's, Moanalihaikawaokele's through Laukieleula." Again the brother asked, "What is your journey for?" Then she told him the same thing she had told the mother. When the chief heard these things, he turned to their mother and asked, "Laukieleula, do you consent to my going to get the one whom she speaks of for my wife?" "I have already given you, as she requested me; if anyone else had brought her to get you, if she had not come to us two, she might have stayed below; grant your little sister's request, for you first opened the pathway, she closed it; no one came before, none after her." Thus the mother. After this answer Kaonohiokala asked further about her sisters and her brother. Then said Kahalaomapuana, "My brother has not done right; he has opposed our living with this woman whom I am come to get you for. When he first went to woo this woman he came back again after us; we went with him and came to the woman's house, the princess of whom I speak. That night we went to the uplands; in the midst of the forest there she dwelt with her grandmother. We stood outside and looked at the workmanship of Laieikawai's house, inwrought with the yellow feathers of the _oo_ bird. "Mailehaiwale went to woo her, gained nothing, the woman refused; Mailekaluhea went, gained nothing at all; Mailelaulii went, gained nothing at all; Mailepakaha went, gained nothing at all; she refused them all; I remained, I never went to woo her; he went away in a rage leaving us in the jungle. "When he left us, we followed; our brother's rage waxed as if we had denied his wish. "Then it was we returned to where he left us, and the princess protected us, until I left to come hither; that is how we live." When Kaonohiokala heard this story, he was angry. Then he said to Kahalaomapuana, "Return to your sisters and to your friend, the princess; my wife she shall be; wait, and when the rain falls and floods the land, I am still here. "When the ocean billows swell and the surf throws white sand on the shore, I am still here; when the wind whips the air and for ten days lies calm, when thunder peals without rain, then I am at Kahakaekaea. "When the dry thunder peals again, then ceases, I have left the taboo house at the borders of Tahiti. I am at Kealohilani, my divine body is laid aside, only the nature of a taboo chief remains, and I am become a human being like you. "After this, hearken, and when the thunder rolls, the rain pours down, the ocean swells, the land is flooded, the lightning flashes, a mist overhangs, a rainbow arches, a colored cloud rises on the ocean, for one month bad weather closes down,[75] when the storm clears, there I am behind the mountain in the shadow of the dawn. "Wait here and at daybreak, when I leave the summit of the mountain, then you shall see me sitting within the sun in the center of its ring of light, encircled by the rainbow of a chief. "Still we shall not yet meet; our meeting shall be in the dusk of evening, when the moon rises on the night of full moon; then I will meet my wife. "After our marriage, then I will bring destruction over the earth upon those who have done you wrong. "Therefore, take a sign for Laieikawai, a rainbow; thus shall I know my wife." These words ended, she returned by the same way that she had climbed up, and within one month found Kihanuilulumoku and told all briefly, "We are all right; we have prospered." She entered into Kihanuilulumoku and swam over the ocean; as many days as they were in going, so many were they in returning. They came to Olaa. Laieikawai and her companions were gone; the lizard smelled all about Hawaii; nothing. They went to Maui; the lizard smelled about; not a trace. He sniffed about Kahoolawe, Lanai, Molokai. Just the same. They came to Kauai; the lizard sniffed about the coast, found nothing; sniffed inland; there they were, living at Honopuwaiakua, and Kihanuilulumoku threw forth Kahalaomapuana. The princess and her sisters saw her and rejoiced, but a stranger to the seer was this younger sister, and he was terrified at sight of the lizard; but because he was a prophet, he stilled his fear. Eleven months, ten days, and four days over it was since Kahalaomapuana left Laieikawai and her companions until their return from The-shining-heavens. CHAPTER XXIX When Kahalaomapuana returned from Kealohilani, from her journey in search of a chief, she related the story of her trip, of its windings and twistings, and all the things she had seen while she was away. When she recited the charge given her by Kaonohiokala, Laieikawai said to her companions, "O comrades, as Kahalaomapuana tells me the message of your brother and my husband, a strange foreboding weighs upon me, and I am amazed; I supposed him to be a man, a mighty god that! When I think of seeing him, however I may desire it, I am ready to die with fear before he has even come to us." Her companions answered, "He is no god; he is a man like us, yet in his nature and appearance godlike. He was the first-born of us; he was greatly beloved by our parents; to him was given superhuman powers which we have not, except Kahalaomapuana; only they two were given this power; his taboo rank still remains; therefore, do not fear; when he comes, you will see he is only a man like us." Now, before Kahalaomapuana's return from Kealohilani, the seer foresaw what was to take place, one month before her return. Then the seer prophesied, in these words: "A blessing descends upon us from the heavens when the nights of full moon come. "When we hear the thunder peal in dry weather and in wet, then we shall see over the earth rain and lightning, billows swell on the ocean, freshets on the land, land and sea covered thick with fog, fine mist and rain, and the beating of the ocean rain. "When this passes, on the day of full moon, in the dusk of the early morning, at the time when the sun's rays strike the mountain tops, then the earth shall behold a youth sitting within the eye of the sun, one like the taboo child of my god. Afterwards the earth shall behold a great destruction and shall see all the haughty snatched away out of the land; then we shall be blessed, and our seed." When his daughters heard the seer's prophecy, they wondered within themselves that he should prophesy at this distance, without knowing anything about their sister's mission for which they waited. As a prophet it was his privilege to proclaim about Kauai those things which he saw would come to pass. So, before leaving his daughters, he commanded them and said, "My daughters, I am giving you my instructions before leaving you, not, indeed, for long; but I go to announce those things which I have told you, and shall return hither. Therefore, dwell here in this place, which my god has pointed out to me, and keep yourselves pure until my prophecy is fulfilled." The prophet went away, as he had determined, and he went into the presence of the chiefs and men of position, at the place where the chiefs were assembled; there he proclaimed what he had seen. And first he came to Aiwohikupua and said, "From this day, erect flag signals around your dwelling, and bring inside all whom you love. "For there comes shortly a destruction over the earth; never has any destruction been seen before like this which is to come; never will any come hereafter when this destruction of which I tell is ended. "Before the coming of the wonder-worker he will give you a sign of destruction, not over all the people of the land, but over you yourself and your people; then the high ones of earth shall lie down before him and your pride shall be taken from you. "If you listen to my word, then you will be spared from the destruction that is verily to come; therefore, prepare yourselves at once." And because of the seer's words, he was driven away from before the face of the chief. Thus he proclaimed to all the chiefs on Kauai, and the chiefs who listened to the seer, they were spared. He went to Kekalukaluokewa, with his wife and all in their company. And as he said to Aiwohikupua, so he said to Kekalukaluokewa, and he believed him. But Waka would not listen, and answered, "If a god is the one to bring destruction, then I have another god to save me and my chiefs." And at Waka's words the seer turned to the chiefs and said, "Do not listen to your grandmother, for a great destruction is coming over the chiefs. Plant flag signals at once around you, and bring all dear to you inside the signals you have set up, and whoever will not believe me, let them fall in the great day of destruction. "When that day comes, the old women will lie down before the soles of the feet of that mighty youth, and plead for life, and not get it, because they have disbelieved the words of the prophet." And because Kekalukaluokewa knew that his former prophecies had been fulfilled, therefore he rejected the old woman's counsel. When the seer left the chief planted flag signals all around the palace and stayed within the protected place as the prophet had commanded. At the end of his circuit, the seer returned and dwelt with his daughters. For no other reason than love did the seer go to tell those things which he saw. He had been back one day with his daughters at Honopuwaiakua when Kahalaomapuana arrived, as described in the chapter before. CHAPTER XXX Ten days after Kahalaomapuana's return from Kealohilani came the first of their brother's promised signs. So the signs began little by little during five days, and on the sixth day the thunder cracked, the rain poured down, the ocean billows swelled, the land was flooded, the lightning flashed, the mist closed down, the rainbow arched, the colored cloud rose over the ocean. Then the seer said, "My daughters, the time is come when my prophecy is fulfilled as I declared it to you." The daughters answered, "This is what we have been whispering about, for first you told us these things while Kahalaomapuana had not yet returned, and since her return she has told us the same thing again." Said Laieikawai, "I tremble and am astonished, and how can my fear be stilled?" "Fear not; be not astonished; we shall prosper and become mighty ones among the islands round about; none shall be above us; and you shall rule over the land, and those who have done evil against you shall flee from you and be chiefs no more. "For this have I followed you persistently through danger and cost and through hard weariness, and I see prosperity for me and for my seed to be mine through you." One month of bad weather over the land as the last sign; in the early morning when the rays of the sun rose above the mountain, Kaonohiokala was seen sitting within the smoking heat of the sun, right in the middle of the sun's ring, encircled with rainbows and a red mist. Then the sound of shouting was heard all over Kauai at the sight of the beloved child of Moanalihaikawaokele and Laukieleula, the great high chief of Kahakaekaea and Nuumealani. Behold! a voice shouting, "The beloved of Hulumaniani! the wonderful prophet! Hulumaniani! Give us life!" From morning until evening the shouting lasted, until they were hoarse and could only point with their hands and nod their heads, for they were hoarse with shouting for Kaonohiokala. Now, as Kaonohiokala looked down upon the earth, lo! Laieikawai was clothed in the rainbow garment his sister, Kahalaomapuana, had brought her; then through this sign he recognized Laieikawai as his betrothed wife. In the dusk of the evening, at the rising of the bright full moon, he entered the prophet's inclosure. When he came, all his sisters bowed down before him, and the prophet before the Beloved. And Laieikawai was about to do the same; when, the Beloved saw Laieikawai about to kneel he cried out, "O my wife and ruler! O Laieikawai! do not kneel, we are equals." "My lord, I am amazed and tremble, and if you desire to take my life, it is well; for never have I met before with anyone so terrible as this!" answered Laieikawai. "I have not come to take your life, but on my sister's visit to me I gave her a sign for me to know you by and recognize you as my betrothed wife; and therefore have I come to fulfill her mission," so said Kaonohiokala. When his sisters and the seer heard, then they shouted with joyful voices, "Amen! Amen! Amen! it is finished, flown beyond!". They rose up with joy in their eyes. Then he called to his sisters, "I take my wife and at this time of the night will come again hither." Then his wife was caught away out of sight of her companions, but the prophet had a glimpse of her being carried on the rainbow to dwell within the moon; there they took in pledge their moments of bliss. And the next night when the moon shone bright, at the time when its light decreased, a rainbow was let down, fastened to the moon and reaching to the earth; when the moon was directly over Honopuwaiakua, then the chiefs appeared above in the sky in their majesty and stood before the prophet, saying: "Go and summon all the people for ten days to gather together in one place; then I will declare my wrath against those who have done you wrong. "At the end of ten days, then we shall meet again, and I will tell you what is well for you to do, and my sisters with you." When these words were ended the seer went away, and when he had departed the five sisters were taken up to dwell with the wife in the shelter of the moon. On the seer's circuit, according to the command of the Beloved, he did not encounter a single person, for all had gone up to Pihanakalani, the place where it had been predicted that victory should be accomplished. After ten days the seer returned to Honopuwaiakua; lo! it was deserted. Then Kaonohiokala met him, and the seer told him about the circuit he had made at the Beloved's command. Then the prophet was taken up also to dwell in the moon. And in the morning of the next day, at sunrise, when the hot rays of the sun rose over the mountains, Then the Beloved began to punish Aiwohikupua and Waka. To Waka he meted out death, and Aiwohikupua was punished by being deprived of all his wealth, to wander like a vagrant over the earth until the end of his days. At the request of Laieikawai to spare Laielohelohe and her husband, the danger passed them by, and they became rulers over the land thereafter. Now in the early morning of the day of Aiwohikupua's and Waka's downfall, lo! the multitude assembled at Pihanakalani saw a rainbow let down from the moon to earth, trembling in the hot rays of the sun. Then, as they all crowded together, the seer and the five girls stood on the ladder way, and Kaonohiokala and Laieikawai apart, and the soles of their feet were like fire. This was the time when Aiwohikupua and Waka fell to the ground, and the seer's prophecy was fulfilled. When the chief had avenged them upon their enemies, the chief placed Kahalaomapuana as ruler over them and stationed his other sisters over separate islands. And Kekalukaluokewa was chief counsellor under Laielohelohe, and the seer was their companion in council, with the power of chief counsellor. After all these things were put in order and well established, Laieikawai and her husband were taken on the rainbow to the land within the clouds and dwelt in the husband's home. In case her sisters should do wrong then, it was Kahalaomapuana's duty to bring word to the chief. But there was no fault to be found with his sisters until they left this world. CHAPTER XXXI After the marriage of Laieikawai and Kaonohiokala, when his sisters and the seer and Kekalukaluokewa and his wife were well established, after all this had been set in order, they returned to the country in the heavens called Kahakaekaea and dwelt in the taboo house on the borders of Tahiti. And when she became wife under the marriage bond, all power was given her as a god except that to see hidden things and those obscure deeds which were done at a distance; only her husband had this power. Before they left Kauai to return to the heavens, a certain agreement was made in their assembly at the government council. Lo! on that day, the rainbow pathway was let down from Nuumealani and Kaonohiokala and Laieikawai mounted upon that way, and she laid her last commands upon her sisters, the seer, and Laielohelohe; these were her words: "My companions and our father the prophet, my sister born with me in the womb and your husband, I return according to our agreement! leave you and return to that place where you will not soon come to see me; therefore, live in peace, for each alike has prospered, not one of you lacks fortune. But Kaonohiokala will visit you to look after your welfare." After these words they were borne away out of sight. And as to her saying Kaonohiokala would come to look after the welfare of her companions, this was the sole source of disturbance in Laieikawai's life with her husband. While Laieikawai lived at home with her husband it was Kaonohiokala's custom to come down from time to time to look after his sisters' welfare and that of his young wife three times every year. They had lived perhaps five years under the marriage contract, and about the sixth year of Laieikawai's happy life with her husband, Kaonohiokala fell into sin with Laielohelohe without anyone knowing of his falling into sin. After Laieikawai had lived three months above, Kaonohiokala went down to look after his sister's welfare, and returned to Laieikawai; so he did until the third year, and after three years of going below to see after his sisters, lo! Laielohelohe was full-grown and her beauty had increased and surpassed that of her sister, Laieikawai's. Not at this time, however, did Kaonohiokala fall into sin, but his sinful longing had its beginning. On every trip Kaonohiokala took to do his work below, for four years, lo! Laielohelohe's loveliness grew beyond what he had seen before, and his sinful lust increased mightily, but by his nature as a child of god he persisted in checking his lust; for perhaps a minute the lust flew from him, then it clung to him once more. In the fifth year, at the end of the first quarter, Kaonohiokala went away to do his work below. At that time virtue departed far from the mind of Kaonohiokala and he fell into sin. Now at this time, when he met his sisters, the prophet and his _punalua_ and their wife (Laielohelohe), Kaonohiokala began to redistribute the land, so he called a fresh council. And to carry out his evil purpose, he transferred his sisters to be guards over the land called Kealohilani, and arranged that they should live with Mokukelekahiki and have charge of the land with him. When some of his sisters saw how much greater the honor was to become chiefs in a land they had never visited, and serve with Mokukelekahiki there, they agreed to consent to their brother's plan. But Kahalaomapuana would not consent to return to Kealohilani, for she cared more for her former post of honor than to return to Kealohilani. And in refusing, she spoke to her brother as follows: "My high one, as to your sending us to Kealohilani, let them go and I will remain here, living as you first placed me; for I love the land and the people and am accustomed to the life; and if I stay below here and you above and they between, then all will be well, just as we were born of our mother; for you broke the way, your little sisters followed you, and I stopped it up; that was the end, and so it was." Now he knew that his youngest sister had spoken well; but because of Kaonohiokala's great desire to get her away so that she would not detect his mischievous doings, therefore he cast lots upon his sisters, and the one upon whom, the lot rested must go back to Kealohilani. Said Kaonohiokala to his sisters, "Go and pull a grass flower; do not go together, every one by herself, then the oldest return and give it to me, in the order of your birth, and the one who has the longest grass stem, she shall go to Kealohilani." Every one went separately and returned as they had been told. The first one went and pulled one about two inches in length, and the second one pulled and broke her flower perhaps three inches and a half; and the third, she pulled her grass stem about two inches long; and the fourth of them, hers was about one inch long; and Kahalaomapuana did not pull the tall flowers, she pulled a very short one, about three feet long hers was, and she cut off half and came back, thinking her grass stem was the shortest. But in comparing them, the oldest laid hers down before her brother. Kahalaomapuana saw it and was much surprised, so she secretly broke hers inside her clothing; but her brother saw her doing it and said, "Kahalaomapuana, no fooling! leave your grass stem as it is." The others laid down theirs, but Kahalaomapuana did not show hers; said he, "The lot rests upon you." Then she begged her brother to draw the lot again; again they drew lots, again the lot rested upon Kahalaomapuana; Kahalaomapuana had nothing left to say, for the lot rested upon her. Lo! she was sorrowful at separating herself from her own chief-house and the people of the land; darkened was the princess's heart by the unwelcome lot that sent her back to Kealohilani. And on the day when Kahalaomapuana was to depart for Kealohilani, the rainbow was let down from above the earth. Then she said to her brother, "Let the pathway of my high one wait ten days, and let the chiefs be gathered together and all the people of the land, that I may show them my great love before you take me away." When Kaonohiokala saw that his sister's words were well, he granted her wish; then the pathway was taken up again with her brother. And on the tenth day, the pathway was let down again before the assembly, and Kahalaomapuana mounted upon the ladder way prepared for her and turned with heavy heart, her eyes filled with a flood of tears, the water drops of Kulanihakoi, and said: "O chiefs and people, I am leaving you to return to a land unknown to you; only I and my older sisters have visited it; it was not my wish to go back to this land; but my hand decided my leaving you according to the lot laid by my divine brother. But I know that every one of us has a god, no one is without; now, therefore, do you pray to your god and I will pray to my god, and if our prayer has might, then shall we meet again hereafter. Love to you all, love to the land, we cease and disappear." Then she caught hold of her garment and held it up to her eyes before the assembly to hide her feeling for the people and the land. And she was borne by the rainbow to the land above the clouds, to Lanikuakaa, the heavens higher up. The great reason why Kaonohiokala wished to separate Kahalaomapuana in Kealohilani was to hide his evil doings with Laielohelohe, for Kahalaomapuana was the only one who could see things done in secret; and she was a resolute girl, not one to give in. Kaonohiokala thought she might disclose to Moanalihaikawaokele this evil doing; so he got his sister away, and by his supernatural arts he made the lot fall to Kahalaomapuana. When his sister had gone, about the end of the second quarter of the fifth year, he went away below to carry out his lustful design upon Laielohelohe. Not just at that time, but he made things right with Kekalukaluokewa by putting him in Kahalaomapuana's place and the seer as his chief counsellor. Mailehaiwale was made governor on Kauai, Mailekaluhea on Oahu, Mailelaulii on Maui and the other islands, Mailepakaha on Hawaii. CHAPTER XXXII When Kekalukaluokewa became head over the group, then Kaonohiokala sent him to make a tour of the islands and perform the functions of a ruler, and he put Laielohelohe in Kekalukaluokewa's place as his substitute. And for this reason Kekalukaluokewa took his chief counsellor (the prophet) with him on the circuit. So Kekalukaluokewa left Pihanakalani and started on the business of visiting the group; the same day Kaonohiokala left those below. When Kaonohiokala started to return he did not go all the way up, but just watched that day the sailing of Kekalukaluokewa's canoes over the ocean. Then Kaonohiokala came back down and sought the companionship of Laielohelohe, but not just then was the sin committed. When the two met, Kaonohiokala asked Laielohelohe to separate herself from the rest, and at the high chief's command the princess's retainers withdrew. When Laielohelohe and Kaonohiokala were alone he said, "This is the third year that I have desired you, for your beauty has grown and overshadowed your sister's, Laieikawai's. Now at last my patience no longer avails to turn away my passion from you." "O my high one," said Laielohelohe, "how can you rid yourself of your passion? And what does my high one see fit to do?" "Let us know one another," said Kaonohiokala, "this is the only thing to be done for me." Said Laielohelohe, "We can not touch one another, my high one, for the one who brought me up from the time I was born until I found my husband, he has strictly bound me not to defile my flesh with anyone; and, therefore, my high one, it is his to grant your wish." When Kaonohiokala heard this, then he had some check to his passion, then he returned to the heavens to his wife, Laieikawai. He had not been ten days there when, he was again thick-pressed by the thunders of his evil lust, and he could not hold out against it. To ease this passion he was again forced down below to meet Laielohelohe. And having heard that her guardian who bound her must give his consent, he first sought Kapukaihaoa and asked his consent to the chief's purpose. So he went first and said to Kapukaihaoa: "I wish to unite myself with Laielohelohe for a time, not to take her away altogether, but to ease my heavy heart of its lust after your foster child; for I first begged my boon of her, but she sent me for your consent, and so I have come to you." Said Kapukaihaoa: "High one of the highest, I grant your request, my high one; it is well for you to go in to my foster child; for no good has come to me from my charge. It was our strong desire, mine and hers who took care of your wife Laieikawai, that Kekalukaluokewa should be our foster child's husband; very good, but in settling the rule over the islands, the gain has gone to others and I have nothing. For he has given all the islands to your sisters, and I have nothing, the one who provided him with his wife; so it will be well, in order to avoid a second misfortune, that you have the wife for the two of you." At the end of their secret conference, Kapukaihaoa went with the chief to Laielohelohe. Said he, "My ward, here is the husband, be ruled by him; heavens above, earth beneath; a solid fortune, nothing can shake its foundation; and look to the one who bore the burden." Then Laielohelohe dismissed her doubts; and Kaonohiokala took Laielohelohe and they took their pleasure together. Three days after, Kaonohiokala returned to Kahakaekaea. And after he had been some days absent, the pangs of love caught him fast, and changed his usual appearance. Then on the fourth day of their separation, he told a lie to Laieikawai and said, "This was a strange night for me, I never slept, there was a drumming all night long." Said Laieikawai, "What was it?" Said Kaonohiokala, "Perhaps the people below are in trouble." "Perhaps so," said Laieikawai. "Why not go down and see?" And at his wife's mere suggestion, in less than no time Kaonohiokala was below in the companionship of Laielohelohe. But Laielohelohe never thought of harm; what was that to her mind! When they met at the chief's wish. Laielohelohe did not love Kaonohiokala, for the princess did not wish to commit sin with the great chief from the heavens, but to satisfy her guardian's greed. After perhaps ten days of these evil doings, Kaonohiokala returned above. Then Laielohelohe's love for Kekalukaluokewa waxed and grew because she had fallen into sin with Kaonohiokala. One day in the evening Laielohelohe said to Kapukaihaoa, "My good guard and protector, I am sorry for my sin with Kaonohiokala, and love grows within me for Kekalukaluokewa, my husband; good and happy has been our life together, and I sinned not by my own wish, but through your wish alone. What harm had you refused? I referred the matter to you because of your binding me not to keep companionship with anyone; I thought you would keep your oath; not so!" Said Kapukaihaoa, "I allowed you to be another's because your husband gave me no gifts; for in my very face your husband's gifts were given to others; there I stood, then you were gone. Little he thought of me from whom he got his wife." Said Laielohelohe to her foster father, "If that is why you have given me over to sin with Kaonohiokala, then you have done very wrong, for you know the rulers over the islands were not appointed by Kekalukaluokewa, but by Kaonohiokala; and therefore to-morrow I will go on board a double canoe and set sail to seek my husband." That very evening she commanded her retainers, those who guarded the chief's canoe, to get the canoe ready to set sail to seek the husband. And not wishing to meet Kaonohiokala, she hid inside the country people's houses where he would not come, lest Kaonohiokala should come again and sin with her against her wish; so she fled to the country people's houses, but he did not come until that night when she had left and was out at sea. When she sailed, she came to Oahu and stayed in the country people's houses. So she journeyed until her meeting with Kekalukaluokewa. About the time that Laielohelohe was come to Oahu, that next day Kaonohiokala came again to visit Laielohelohe; but on his arrival, no Laielohelohe at the chief's house; he did not question the guard for fear of his suspecting his sin with Laielohelohe. Now Laielohelohe had secretly told the guard of the chief's house why she was going. And failing in his desires he returned above. The report of his lord's falling into sin had reached the ears of the chief through some of his retainers and he had heard also of Laielohelohe's displeasure. Now the vagabond, Aiwohikupua, was one of the chief's retainers, he was the one who heard these things. And when he heard Laielohelohe's reason for setting sail to seek her husband, then he said to the palace guard, "If Kaonohiokala returns again, and asks for Laielohelohe, tell him she is ill, then he will not come back, for she would pollute Kaonohiokala and our parents; when the uncleanness is over, then the deeds of Venus may be done." When Kaonohiokala came again and questioned the guard then he was told as Aiwohikupua had said, and he went back up again. CHAPTER XXXIII In Chapter XXXII of this story the reason was told why Laielohelohe went in search of her husband. Now, she followed him from Kauai to Oahu and to Maui; she came to Lahaina, heard Kekalukaluokewa was in Hana, having returned from Hawaii. She sailed by canoe and came to Honuaula; there they heard that Hinaikamalama was Kekalukaluokewa's wife; the Honuaula people did not know that this was his wife. When Laielohelohe heard this news, they hurried forward at once and came to Kaupo and Kipahulu. There was substantiated the news they heard first at Honuaula, and there they beached the canoe at Kapohue, left it, went to Waiohonu and heard that Kekalukaluokewa and Hinaikamalama had gone to Kauwiki, and they came to Kauwiki; Kekalukaluokewa and his companion had gone on to Honokalani; many days they had been on the way. On their arrival at Kauwiki, that afternoon, Laielohelohe asked a native of the place how much farther it was to Honokalani, where Kekalukaluokewa and Hinaikamalama were staying. Said the native, "You can arrive by sundown." They went on, accompanied by the natives, and at dusk reached Honokalani; there Laielohelohe sent the natives to see where the chiefs were staying. The natives went and saw the chiefs drinking _awa_, and returned and told them. Then Laielohelohe sent the natives again to go and see the chiefs, saying, "You go and find out where the chiefs sleep, then return to us." And at her command, the natives went and found out where the chiefs slept, and returned and told Laielohelohe. Then for the first time she told the natives that she was Kekalukaluokewa's married wife. Before Laielohelohe's meeting with Kekalukaluokewa he had heard of her falling into sin with Kaonohiokala; he heard it from one of Kauakahialii's men, the one who became Aiwohikupua's chief counsellor; and, because of that man's hearing about Laielohelohe, he came there to tell Kekalukaluokewa. When Laielohelohe and her companions came to the house where Kekalukaluokewa was staying, lo! they lay sleeping in the same place under one covering, drunk with _awa_. Laielohelohe entered and sat down at their heads, kissed him and wept quietly over him; but the fountain of her tears overflowed when she saw another woman sleeping by her husband, nor did they know this; for they were drunk with _awa_. Then Laielohelohe did not stay her anger against Hinaikamalama. So she got between them, pushed Hinaikamalama away, took Kekalukaluokewa and embraced him, and wakened him. Then Kekalukaluokewa started from his sleep and saw his wife; just then, Hinaikamalama waked suddenly from sleep and saw this strange woman with them; she ran away from them in a rage, not knowing this was Kekalukaluokewa's wife. When Kekalukaluokewa saw the anger in Hinaikamalama's eyes as she went, then he said, "O Hinaikamalama, will you run to people with angry eyes? Do not take this woman for a stranger, she is my wedded wife." Then her rage left her and shame and fear took the place of rage. When Kekalukaluokewa awoke from his drunken sleep and saw his wife Laielohelohe, they kissed as strangers meet. Then he said to his wife, "Laielohelohe, I have heard about your falling into sin with our lord, Kaonohiokala, and now this is well for you and him, and well for me to rule under you two; for from him this honor comes, and life and death are with him; if I should object, he would kill me; therefore, whatever our lord wishes it is best for us to obey; it was not for my pleasure that I gave you up, but for fear of death." Then Laielohelohe said to her husband, "Where are you, husband of my childhood? What you have heard is true, and it is true that I have fallen into sin with the lord of the land, not many times, only twice have we sinned; but, my husband, it was not I who consented to defile my body with our lord, but it was my guardian who permitted the sin; for on the day when you went away, that very day our lord asked me to defile myself; but I did not wish it, therefore I referred my refusal to him; but on his return from above he asked Kapukaihaoa, and so we met twice; and because I did not like it, I hid myself in the country people's houses, and for the same reason have I left the seat appointed me, and have sought you; and when I arrived, I found you with that woman. Therefore we are square; I have nothing to complain of your you have nothing to complain of me; therefore, leave this woman this very night." Now his wife's words seemed right to her husband; but at Laielohelohe's last request to separate them from their sinful companionship, then was kindled the fire of Hinaikamalama's hot love for Kekalukaluokewa. Hinaikamalama returned home to Haneoo to live; every day that Hinaikamalama stayed at her chief-house, she was wont to sit at the door of the house and turn her face to Kauwiki, for the hot love that wrapped her about. One day, as the princess sought to ease the love she bore to Kekalukaluokewa, she climbed Kaiwiopele with her attendants, and sat there with her face turned toward Kauwiki, facing Kahalaoaka, and as the clouds rested there right above Honokalahi then the heart of the princess was benumbed with love for her lover; then she chanted a little song, as follows: Like a gathering cloud love settles upon me, Thick darkness wraps my heart. A stranger perhaps at the door of the house, My eyes dance. It may be they weep, alas! I shall be weeping for you. As flies the sea spray of Hanualele, Right over the heights of Honokalani. My high one! So it is I feel. After this song she wept, and seeing her weep, her attendants wept with her. They sat there until evening, then they returned to the house; her parents and her attendants commanded her to eat, but she had no appetite for food because of her love. It was the same with Kekalukaluokewa, for when Hinaikamalama left Kekalukaluokewa that night, when Laielohelohe came, the chief was not happy, but he endured it for some days after their separation. And on the day when Hinaikamalama went up on Kaiwiopele, that same night, he went to Hinaikamalama without Laielohelohe's knowledge, for she was asleep. While Hinaikamalama lay awake, sleepless for love, entered Kekalukaluokewa, without the knowledge of anyone in the chief's house. When Kekalukaluokewa came, he went right to the place where the princess slept, took the woman by the head and wakened her. Then Hinaikamalama's heart leaped with the hope it was her lover; now when she seized him it was in truth the one she had hoped for. Then she called out to the attendants to light the lamps, and at dawn Kekalukaluokewa returned to his true wife, Laielohelohe. After that, Kekalukaluokewa went to Hinaikamalama every night without being seen; ten whole days passed that the two did evil together without the wife knowing it; for in order to carry out her husband's desire Laielohelohe's senses were darkened by the effects of _awa_. One day one of the native-born women of the place felt pity for Laielohelohe, therefore the woman went to visit the princess. While Kekalukaluokewa was in the fiber-combing house with the men, the woman visited with Laielohelohe, and she said mysteriously, "How is your husband? Does he not struggle and groan sometimes for the woman?" Said Laielohelohe, "No; all is well with us." Said the woman again, "It may be he is deceiving you." "Perhaps so," answered Laielohelohe, "but so far as I see we are living very happily." Then the woman told her plainly, "Where are you? Our garden patch is right on the edge of the road; my husband gets up to dig in our garden. As he was digging, Kekalukaluokewa came along from Haneoo; my husband thought at once he had been with Hinaikamalama; my husband returned and told me, but I was not sure. On the next night, at moonrise, I got up with my husband, and we went to fish for red fish in the sea at Haneoo; as we came to the edge of the gulch, we saw some one appear above the rise we had just left; then we turned aside and hid; it was Kekalukaluokewa coming; then we followed his footsteps until we came close to Hinaikamalama's house; here Kekalukaluokewa entered. After we had fished and returned to the place where we met him first, we met him going back, and we did not speak to him nor he to us; that is all, and this day Hinaikamalama's own guard told me--my husband's sister she is--ten days the chiefs have been together; that is my secret; and therefore my husband and I took pity on you and I came to tell you." CHAPTER XXXIV And at the woman's words, the princess's mind was moved; not at once did she show her rage; but she waited but to make sure. She said to the woman, "No wonder my husband forces me to drink _awa_ so that when I am asleep under the influence of the _awa_, he can go; but to-night I will follow him." That night Kekalukaluokewa again gave her the _awa_, then she obeyed him, but after she had drunk it all, she went outside the house immediately and threw it up; and afterwards her husband did not know of his wife's guile, and she returned to the house, and Laielohelohe lay down and pretended to sleep. When Kekalukaluokewa thought that his wife was fast asleep under the effects of the _awa_, then he started to make his usual visit to Hinaikamalama. When Laielohelohe saw that he had left her, she arose and followed Kekalukaluokewa without being seen. Thus following, lo! she found her husband with Hinaikamalama. Then Laielohelohe said to Kekalukaluokewa, when she came to Hinaikamalama's house where they were sleeping, "My husband, you have deceived me; no wonder you compelled me to drink _awa_, you had something to do; now I have found you two, I tell you it is not right to endure this any longer. We had best return to Kauai; we must go at once." Her husband saw that the princess was right; they arose and returned to Honokalani and next day the canoes were hastily prepared to fulfill Laielohelohe's demand, thinking to sail that night; but they did not, for Kekalukaluokewa pretended to be ill, and they postponed going that night. The next day he did the same thing again, so Laielohelohe gave up her love for her husband and returned to Kauai with her canoe, without thinking again of Kekalukaluokewa. The next day after Laielohelohe reached Kauai after leaving her husband, Kaonohiokala arrived again from Kahakaekaea, and met with Laielohelohe. Four months passed of their amorous meetings; this long absence of Kaonohiokala's seemed strange to Laieikawai, he had been away four months; and as Laieikawai wondered at the long absence, Kaonohiokala returned. Laieikawai asked, "Why were you gone four months? You have not done so before." Said Kaonohiokala, "Laielohelohe has had trouble with her husband; Kekalukaluokewa has taken a stranger to wife, and this is why I was so long away." Then Laieikawai said to her husband, "Get your wife and bring her up here and let us live together." Therefore, Kaonohiokala left Laieikawai and went away, as Laieikawai thought, to carry out her command. Not so! On this journey Kaonohiokala stayed away a year; now Laieikawai did not think her husband's long stay strange, she laid it to Laielohelohe's troubles with Kekalukaluokewa. Then she longed to see how it was with her sister, so Laieikawai went to her father-in-law and asked, "How can I see how it is with my sister, for I have heard from my husband and high one that Laielohelohe is having trouble with Kekalukaluokewa, and so I have sent Kaonohiokala to fetch the woman and return hither; but he has not come back, and it is a year since he went, so give me power to see to that distant place to know how it is with my relatives." Then said Moanalihaikawaokele, her father-in-law, "Go home and look for your mother-in-law; if she is asleep, then go into the taboo temple; if you see a gourd plaited with straw and feathers mounted on the edge of the cover, that is the gourd. Do not be afraid of the great birds that stand on either side of the gourd, they are not real birds, only wooden birds; they are plaited with straw and inwrought with feathers. And when you come to where the gourd is standing take off the cover, then put your head into the mouth of the gourd and call out the name of the gourd, 'Laukapalili, Trembling Leaf, give me wisdom.' Then you shall see your sister and all that is happening below. Only when you call do not call in a loud voice; it might resound; your mother-in-law, Laukieleula, might hear, the one who guards the gourd of wisdom." Laukieleula was wont to watch the gourd of wisdom, at night, and by day she slept. Very early next morning, at the time when the sun's warmth began to spread over the earth, she went to spy out Laukieleula; she was just asleep. When she saw she was asleep Laieikawai did as Moanalihaikawaokele had directed, and she went as he had instructed her. When she came to the gourd, the one called "the gourd of wisdom," she lifted the cover from the gourd and bent her head to the mouth of the gourd, and she called the name of the gourd, then she began to see all that was happening at a distance. At noon Laieikawai's eyes glanced downward, lo! Kaonohiokala sinned with Laielohelohe. Then Laieikawai went and told Moanalihaikawaokele about it, saying, "I have employed the power you gave me, but while I was looking my high lord sinned; he did evil with my sister; for the first time I understand why his business takes him so long down below." Then Moanalihaikawaokele's wrath was kindled, and Laukieleula heard it also, and her parents-in-law went to the gourd--lo! they plainly saw the sin committed as Laieikawai had said. That day they all came together, Laieikawai and her parents-in-law, to see what to do about Kaonohiokala, and they came to their decision. Then the pathway was let down from Kahakaekaea and dropped before Kaonohiokala; then Kaonohiokala's heart beat with fear, because the road dropped before him; not for long was Kaonohiokala left to wonder. Then the air was darkened and it was filled with the cry of wailing spirits and the voice of lamentation--"The divine one has fallen! The divine one has fallen!!" And when the darkness was over, lo! Moanalihaikawaokele and Laukieleula and Laieikawai sat above the rainbow pathway. And Moanalihaikawaokele said to Kaonohiokala, "You have sinned, O Kaonohiokala, for you have defiled yourself and, therefore, you shall no longer have a place to dwell within Kahakaekaea, and the penalty you shall pay, to become a fearsome thing on the highway and at the doors of houses, and your name is Lapu, Vanity, and for your food you shall eat moths; and thus shall you live and your posterity." Then was the pathway taken from him through his father's supernatural might. Then they returned to Kahakaekaea. In this story it is told how Kaonohiokala was the first ghost on these islands, and from his day to this, the ghosts wander from place to place, and they resemble evil spirits in their nature.[76] On the way back after Kaonohiokala's punishment, they encountered Kahalaomapuana in Kealohilani, and for the first time discovered she was there. And at this discovery, Kahalaomapuana told the story of her dismissal, as we saw in Chapter XXVII of this story, and at the end Kahalaomapuana was taken to fill Kaonohiokala's place. At Kahakaekaea, sometimes Laieikawai longed for Laielohelohe, but she could do nothing; often she wept for her sister, and her parents-in-law thought it strange to see Laieikawai's eyes looking as if she had wept. Moanalihaikawaokele asked the reason for this; then she told him she wept for her sister. Said Moanalihaikawaokele, "Your sister can not live here with us, for she is defiled with Kaonohiokala; but if you want your sister, then you go and fill Kekalukaluokewa's place." Now Laieikawai readily assented to this plan. And on the day when Laieikawai was let down, Moanalihaikawaokele said, "Return to your sister and live virgin until your death, and from this time forth your name shall be no longer called Laieikawai, but your name shall be 'The Woman of the Twilight,' and by this name shall all your kin bow down to you and you shall be like a god to them." And after this command, Moanalihaikawaokele took her, and both together mounted upon the pathway and returned below. Then, Moanalihaikawaokele said all these things told above, and when he had ended he returned to the heavens and dwelt in the taboo house on the borders of Tahiti. Then, The Woman of the Twilight placed the government upon the seer; so did Laieikawai, the one called The Woman of the Twilight, and she lived as a god, and to her the seer bowed down and her kindred, according to Moanalihaikawaokele's word to her. And so Laieikawai lived until her death. And from that time to this she is still worshiped as The Woman of the Twilight. (THE END) NOTES ON THE TEXT CHAPTER I [Footnote 1: Haleole uses the foreign form for wife, _wahine mare_, literally "married woman," a relation which in Hawaiian is represented by the verb _hoao_. A temporary affair of the kind is expressed in Waka's advice to her granddaughter, "_O ke kane ia moeia_," literally, "the man this to be slept with".] [Footnote 2: The chief's vow, _olelo paa_, or "fixed word," to slay all his daughters, would not be regarded as savage by a Polynesian audience, among whom infanticide was commonly practiced. In the early years of the mission on Hawaii, Dibble estimated that two-thirds of the children born perished at the hands of their parents. They were at the slightest provocation strangled or burned alive, often within the house. The powerful Areois society of Tahiti bound its members to slay every child born to them. The chief's preference for a son, however, is not so common, girls being prized as the means to alliances of rank. It is an interesting fact that in the last census the proportion of male and female full-blooded Hawaiians was about equal.] [Footnote 3: The phrase _nalo no hoi na wahi huna_, which means literally "conceal the secret parts," has a significance akin to the Hebrew rendering "to cover his nakedness," and probably refers to the duty of a favorite to see that no enemy after death does insult to his patron's body. So the bodies of ancient chiefs are sewed into a kind of bag of fine woven coconut work, preserving the shape of the head and bust, or embalmed and wrapped in many folds of native cloth and hidden away in natural tombs, the secret of whose entrance is intrusted to only one or two followers, whose superstitious dread prevents their revealing the secret, even when offered large bribes. These bodies, if worshiped, may be repossessed by the spirit and act as supernatural guardians of the house. See page 494, where the Kauai chief sets out on his wedding embassy with "the embalmed bodies of his ancestors." Compare, for the service itself, Waka's wish that the Kauai chief might be the one to hide her bones, the prayer of Aiwohikupua's seer that his master might, in return for his lifelong service, "bury his bones"--"_e kalua keai mau iwi_," and his request of Laieikawai, that she would "leave this trust to your descendants unto the last generation."] [Footnote 4: Prenatal infanticide, _omilomilo_, was practiced in various forms throughout Polynesia even in such communities as rejected infanticide after birth. The skeleton of a woman, who evidently died during the operation, is preserved in the Bishop Museum to attest the practice, were not testimony of language and authority conclusive.] [Footnote 5: The _manini_ (_Tenthis sandvicensis_, Street) is a flat-shaped striped fish common in Hawaiian waters. The spawn, called _ohua_, float in a jellylike mass on the surface of the water. It is considered a great delicacy and must be fished for in the early morning before the sun touches the water and releases the spawn, which instantly begin to feed and lose their rare transparency.] [Footnote 6: The month _Ikuwa_ is variously placed in the calendar year. According to Malo, on Hawaii it corresponds to our October; on Molokai and Maui, to January; on Oahu, to August; on Kauai, to April.] [Footnote 7: The adoption by their grandparents and hiding away of the twins must be compared with a large number of concealed birth tales in which relatives of superior supernatural power preserve the hero or heroine at birth and train and endow their foster children for a life of adventure. This motive reflects Polynesian custom. Adoption was by no means uncommon among Polynesians, and many a man owed his preservation from death to the fancy of some distant relative who had literally picked him off the rubbish heap to make a pet of. The secret amours of chiefs, too, led, according to Malo (p. 82), to the theme of the high chief's son brought up in disguise, who later proves his rank, a theme as dear to the Polynesian as to romance lovers of other lands.] CHAPTER II [Footnote 8: The _iako_ of a canoe are the two arched sticks which hold the outrigger. The _kua iako_ are the points at which they are bound to the canoe, or rest upon it, aft and abaft of the canoe.] [Footnote 9: The verb _hookuiia_ means literally "cause to be pierced" as with a needle or other sharp instrument. _Kui_ describes the act of piercing, _hoo_ is the causative prefix, _ia_ the passive particle, which was, in old Hawaiian, commonly attached to the verb as a suffix. The Hawaiian speech expresses much more exactly than our own the delicate distinction between the subject in its active and passive relation to an action, hence the passive is vastly more common. Mr. J.S. Emerson points out to me a classic example of the passive used as an imperative--an old form unknown to-day--in the story of the rock, Lekia, the "pohaku o Lekia" which overlooks the famous Green Lake at Kapoho, Puna. Lekia, the demigod, was attacked by the magician, Kaleikini, and when almost overcome, was encouraged by her mother, who called out, "_Pohaku o Lekia, onia a paa_"--"be planted firm." This the demigod effected so successfully as never again to be shaken from her position.] [Footnote 10: Hawaiian challenge stories bring out a strongly felt distinction in the Polynesian mind between these two provinces, _maloko a mawaho_, "inside and outside" of a house. When the boy Kalapana comes to challenge his oppressor he is told to stay outside; inside is for the chief. "Very well," answers the hero, "I choose the outside; anyone who comes out does so at his peril." So he proves that he has the better of the exclusive company.] [Footnote 11: In his invocation the man recognizes the two classes of Hawaiian society, chiefs and common people, and names certain distinctive ranks. The commoners are the farming class, _hu, makaainu, lopakuakea, lopahoopiliwale_ referring to different grades of tenant farmers. Priests and soothsayers are ranked with chiefs, whose households, _aialo_, are made up of hangers-on of lower rank--courtiers as distinguished from the low-ranking countrymen--_makaaina_--who remain on the land. Chiefs of the highest rank, _niaupio_, claim descent within the single family of a high chief. All high-class chiefs must claim parentage at least of a mother of the highest rank; the low chiefs, _kaukaualii_, rise to rank through marriage (Malo, p. 82). The _ohi_ are perhaps the _wohi_, high chiefs who are of the highest rank on the father's side and but a step lower on the mother's.] [Footnote 12: With this judgment of beauty should be compared Fornander's story of _Kepakailiula_, where "mother's brothers" search for a woman beautiful enough to wed their protegé, but find a flaw in each candidate; and the episode of the match of beauty in the tale of _Kalanimanuia_.] CHAPTER III [Footnote 13: The building of a _heiau_, or temple, was a common means of propitiating a deity and winning his help for a cause. Ellis records (1825) that on the journey from Kailua to Kealakekua he passed at least one _heiau_ to every half mile. The classic instance in Hawaiian history is the building of the great temple of Puukohala at Kawaihae by Kamehamaha, in order to propitiate his war god, and the tolling thither of his rival, Keoua, to present as the first victim upon the altar, a treachery which practically concluded the conquest of Hawaii. Malo (p. 210) describes the "days of consecration of the temple."] [Footnote 14: The nights of Kane and of Lono follow each other on the 27th and 28th of the month and constitute the days of taboo for the god Kane. Four such taboo seasons occur during the month, each lasting from two to three days and dedicated to the gods Ku, Kanaloa, and Kane, and to Hua at the time of full moon. The night Kukahi names the first night of the taboo for Ku, the highest god of Hawaii.] [Footnote 15: By _kahoaka_ the Hawaiians designate "the spirit or soul of a person still living," in distinction from the _uhane_, which may be the spirit of the dead. _Aka_ means shadow, likeness; _akaku_, that kind of reflection in the mists which we call the "specter in the brocken." _Hoakaku_ means "to have a vision," a power which seers possess. Since the spirit may go abroad independently of the body, such romantic shifts as the vision of a dream lover, so magically introduced into more sophisticated romance, are attended with no difficulties of plausibility to a Polynesian mind. It is in a dream that Halemano first sees the beauty of Puna. In a Samoan story (Taylor, I, 98) the sisters catch the image of their brother in a bottle and throw it upon the princess's bathing pool. When the youth turns over at home, the image turns in the water.] [Footnote 16: The feathers of the _oo_ bird (_Moho nobilis_), with which the princess's house is thatched, are the precious yellow feathers used for the manufacture of cloaks for chiefs of rank. The _mamo_ (_Drepanis pacifica_) yields feathers of a richer color, but so distributed that they can not be plucked from the living bird. This bird is therefore almost extinct in Hawaiian forests, while the _oo_ is fast recovering itself under the present strict hunting laws. Among all the royal capes preserved in the Bishop Museum, only one is made of the _mamo_ feathers.] [Footnote 17: The reference to the temple of Pahauna is one of a number of passages which concern themselves with antiquarian interest. In these and the transition passages the hand of the writer is directly visible.] [Footnote 18: The whole treatment of the Kauakahialii episode suggests an inthrust. The flute, whose playing won for the chief his first bride, plays no part at all in the wooing of Laieikawai and hence is inconsistently emphasized. Given a widely sung hero like Kauakahialii, whose flute playing is so popularly connected with his love making, and a celebrated heroine like the beauty who dwelt among the birds of Paliuli, and the story-tellers are almost certain to couple their names in a tale, confused as regards the flute, to be sure, but whose classic character is perhaps attested by the grace of the description. The Hebraic form in which the story of the approach of the divine beauty is couched can not escape the reader, and may be compared with the advent of the Sun god later in the story. There is nothing in the content of this story to justify the idea that the chief had lost his first wife, Kailiokalauokekoa, unless it be the fact that he is searching Hawaii for another beauty. Perhaps, like the heroine of _Halemano_, the truant wife returns to her husband through jealousy of her rival's attractions. A special relation seems to exist in Hawaiian story between Kauai and the distant Puna on Hawaii, at the two extremes of the island group: it is here that _Halemano_ from Kauai weds the beauty of his dream, and it is a Kauai boy who runs the sled race with Pele in the famous myth of _Kalewalo_. With the Kauakahialii tale (found in _Hawaiian Annual_, 1907, and Paradise of the Pacific, 1911) compare Grey's New Zealand story (p. 235) of Tu Tanekai and Tiki playing the horn and the pipe to attract Hinemoa, the maiden of Rotorua. In Malo, p. 117, one of the popular stories of this chief is recorded, a tale that resembles Gill's of the spirit meeting of Watea and Papa.] [Footnote 19: These are all wood birds, in which form Gill tells us (Myths and Songs, p. 35) the gods spoke to man in former times. Henshaw tells us that the _oo_ (_Moho nobilis_) has "a long shaking note with ventriloquial powers." The _alala_ is the Hawaiian crow (_Corvus hawaiiensis_), whose note is higher than in our species. If, as Henshaw says, its range is limited to the dry Kona and Kau sections, the chief could hardly hear its note in the rainy uplands of Puna. But among the forest trees of Puna the crimson _apapane_ (_Himatione sanguinea_) still sounds its "sweet monotonous note;" the bright vermillion _iiwipolena_ (_Vectiaria coccinea_) hunts insects and trills its "sweet continual song;" the "four liquid notes" of the little rufous-patched _elepaio_ (_Eopsaltria sandvicensis_), beloved of the canoe builder, is commonly to be heard. Of the birds described in the Laielohelohe series the cluck of the _alae_ (_Gallinula sandricensis_) I have heard only in low marshes by the sea, and the _ewaewaiki_ I am unable to identify. Andrews calls it the cry of a spirit.] [Footnote 20: _Moaulanuiakea_ means literally "Great-broad-red-cock," and is the name of Moikeka's house in Tahiti, where he built the temple Lanikeha near a mountain Kapaahu. His son Kila journeys thither to fetch his older brother, and finds it "grand, majestic, lofty, thatched with the feathers of birds, battened with bird bones, timbered with _kauila_ wood." (See Fornander's _Kila_.)] CHAPTER IV [Footnote 21: Compare Gill's story of the first god, Watea, who dreams of a lovely woman and finds that she is Papa, of the underworld, who visits him in dreams to win him as her lover. (Myths and Songs, p. 8.)] [Footnote 22: In the song the girl is likened to the lovely _lehua_, blossom, so common to the Puna forests, and the lover's longing to the fiery crater, Kilauea, that lies upon their edge. The wind is the carrier of the vision as it blows over the blossoming forest and scorches its wing across the flaming pit. In the _Halemano_ story the chief describes his vision as follows: "She is very beautiful. Her eyes and form are perfect. She has long, straight, black hair and she seems to be of high rank, like a princess. Her garment seems scented with the _pele_ and _mahuna_ of Kauai, her skirt is made of some very light material dyed red. She wears a _hala_ wreath on her head and a _lehua_ wreath around her neck."] [Footnote 23: No other intoxicating liquor save _awa_ was known to the early Hawaiians, and this was sacred to the use of chiefs. So high is the percentage of free alcohol in this root that it has become an article of export to Germany for use in drug making. Vancouver, describing the famous Maui chief, Kahekili, says: "His age I suppose must have exceeded 60. He was greatly debilitated and emaciated, and from the color of his skin I judged his feebleness to have been brought on by excessive use of _awa_."] [Footnote 21: In the Hawaiian form of checkers, called _konane_, the board, _papamu_, is a flat surface of stone or wood, of irregular shape, marked with depressions if of stone, often by bone set in if of wood; these depressions of no definite number, but arranged ordinarily at right angles. The pieces are beach pebbles, coral for white, lava for black. The smallest board in the museum collection holds 96, the largest, of wood, 180 men. The board is set up, leaving one space empty, and the game is played by jumping, the color remaining longest on the board winning the game. _Konane_ was considered a pastime for chiefs and was accompanied by reckless betting. An old native conducting me up a valley in Kau district, Hawaii, pointed out a series of such evenly set depressions on the flat rock floor of the valley and assured me that this must once have been a chief's dwelling place.] [Footnote 25: The _malo_ is a loin cloth 3 or 4 yards long and a foot wide, one end of which passes between the legs and fastens in front. The red _malo_ is the chief's badge, and his bodyguard, says Malo, wear the girdle higher than common and belted tight as if ready for instant service. Aiwohikupua evidently travels in disguise as the mere follower of a chief.] [Footnote 28: In Hawaiian warfare, the biggest boaster was the best man, and to shame an antagonist by taunts was to score success. In the ceremonial boxing contest at the Makahiki festivities for Lono, god of the boxers, as described by Malo, the "reviling recitative" is part of the program. In the story of _Kawelo_, when his antagonist, punning on his grandfather's name of "cock," calls him a "mere chicken that scratches after roaches," Kawelo's sense of disgrace is so keen that he rolls down the hill for shame, but luckily bethinking himself that the cock roosts higher than the chief (compare the Arab etiquette that allows none higher than the king), and that out of its feathers, brushes are made which sweep the chief's back, he returns to the charge with a handsome retort which sends his antagonist in ignominious retreat. In the story of Lono, when the nephews of the rival chiefs meet, a sparring contest of wit is set up, depending on the fact that one is short and fat, the other long and lanky, "A little shelf for the rats," jeers the tall one. "Little like the smooth quoit that runs the full course," responds the short one, and retorts "Long and lanky, he will go down in the gale like a banana tree." "Like the _ea_ banana that takes long to ripen," is the quick reply. Compare also the derisive chants with which Kuapakaa drives home the chiefs of the six districts of Hawaii who have got his father out of favor, and Lono's taunts against the revolting chiefs of Hawaii.] [Footnote 27: The idiomatic passages "_aohe puko momona o Kohala_," etc., and (on page 387) "_e huna oukou i ko oukou mau maka i ke aouli_" are of doubtful interpretation.] [Footnote 28: This boast of downing an antagonist with a single blow is illustrated in the story of _Kawelo_. His adversary, Kahapaloa, has struck him down and is leaving him for dead. "Strike again, he may revive," urge his supporters. Kahapaloa's refusal is couched in these words: "He is dead; for it is a blow from the young, The young must kill with a blow Else will the fellow go down to Milu And say Kahapaloa struck frim twice, Thus was the fighter slain." All Hawaiian stories of demigods emphasize the ease of achievement as a sign of divine rather than human capacity.] CHAPTER V [Footnote 29: Shaking hands was of foreign introduction and marks one of the several inconsistencies in Haleole's local coloring, of which "the deeds of Venus" is the most glaring. He not only uses such foreign coined words as _wati_, "watch," and _mare_, "marry," but terms which are late Hawaiian, such as the triple canoe, _pukolu_, and provision boat, _pelehu_, said to have been introduced in the reign of Kaméhaméha I.] [Footnote 30: Famous Hawaiian boxing teachers kept master strokes in reserve for the pupils, upon whose success depended their own reputation. These strokes were known by name. Compare Kawelo, who before setting out to recapture Kauai sends his wife to secure from his father-in-law the stroke called _wahieloa_. The phrase "_Ka ai a ke kumu i ao oleia ia oukou_" has been translated with a double-punning meaning, literal and figurative, according to the interpretation of the words. Cold-nose's faith in his girdle parodies the far-fetched dependence upon name signs common to this punning race. The snapping of the end of his loin cloth is a good omen for the success of a stroke named "End-that-sounds"! Even his supporters jeer at him.] [Footnote 31: Few similes are used in the story. This figure of the "blood of a lamb," the "blow like the whiz of the wind," the _moo_ ploughing the earth with his jaw "like a shovel," a picture of the surf rider--"foam rose on each side of his neck like a boar's tusks," and the appearance of the Sun god's skin, "like a furnace where iron is melted," will, perhaps, cover them all. In each the figure is exact, but ornamental, evidently used to heighten the effect. Images are occasionally elaborated with exact realization of the bodily sensation produced. The rainbow "trembling in the hot rays of the sun" is an example, and those passages which convey the lover's sensations--"his heart fainted with love," "thick pressed with thunders of love," or such an image as "the burden of his mind was lifted." Sometimes the image carries the comparison into another field, as in "the windings and twistings of his journey"--a habit of mind well illustrated in the occasional proverbs, and in the highly figurative songs.] [Footnote 32: The Polynesians, like the ancient Hebrews, practiced circumcision with strict ceremonial observances.] [Footnote 33: The gods invoked by Aiwohikupua are not translated with certainty, but they evidently represent such forces of the elements as we see later belong among the family deities of the Aiwohikupua household. Prayer as an invocation to the gods who are called upon for help is one of the most characteristic features of native ritual, and the termination _amama_, generally accompanied by the finishing phrases _ua noa_, "it is finished," and _lele wale aku la_, "flown away," is genuine Polynesian. Literally _mama_ means "to chew," but not for the purpose of swallowing like food, but to spit out of the mouth, as in the preparation of _awa_. The term may therefore, authorities say, be connected with the ceremonial chewing of _awa_ in the ritualistic invocations to the gods. A similar prayer quoted by Gill (Myths and Songs, 120) he ascribes to the antiquity of the story.] [Footnote 34: The _laau palau_, literally "wood-that-cuts," which Wise translates "war club," has not been identified on Hawaii in the Bishop Museum, but is described from other groups. Gill, from the Hervey Islands, calls it a sharpened digging stick, used also as a weapon. The gigantic dimensions of these sticks and their appellations are emphasized in the hero tales.] [Footnote 35: The Hawaiian cloak or _kihei_ is a large square, 2 yards in size, made of bark cloth worn over the shoulders and joined by two corners on one side in a knot.] [Footnote 36: The meaning of the idiomatic boast _he lala kamahele no ka laau ku i ka pali_ is uncertain. I take it to be a punning reference to the Pali family from whom the chief sprang, but it may simply be a way of saying "I am a very high chief." Kamahele is a term applied to a favorite and petted child, as, in later religious apostrophe, to Christ himself.] CHAPTER VI [Footnote 37: The _puloulou_ is said to have been introduced by Paao some five hundred years ago, together with the ceremonial taboo of which it is the symbol. Since for a person of low rank to approach a sacred place or person was death to the intruder, it was necessary to guard against accidental offences by the use of a sign. The _puloulou_ consisted of a ball-shaped bundle of white bark cloth attached to the end of a staff. This symbol is to be seen represented upon the Hawaiian coat of arms; and Kalakaua's _puloulou_, a gilded wooden ball on the end of a long staff, is preserved in the Bishop Museum.] [Footnote 38: Long life was the Polynesian idea of divine blessing. Of Kualii the chanter boasts that he "lived to be carried to battle in a net." The word is _kaikoko_, "to carry on the back in a net," as in the case of old and feeble persons. Polynesian dialects contain a full vocabulary of age terms from infancy to old age.] [Footnote 39: Chickens were a valuable part of a chief's wealth, since from their feathers were formed the beautiful fly brushes, _kahili_, used to wave over chiefs of rank and carried in ceremonial processions. The entrance to the rock cave is still shown, at the mouth of Kaliuwaa valley, where Kamapuaa's grandmother shut up her chickens at night, and it was for robbing his uncle's henroost that this rascally pig-god was chased away from Oahu. This reference is therefore one of many indications that the Laieikawai tale belongs with those of the ancient demigods.] [Footnote 40: Mr. Meheula suggested to me this translation of the idiomatic allusions to the canoe and the coral reef.] CHAPTER VIII [Footnote 41: A peculiarly close family relation between brother and sister is reflected in Polynesian tales, as in those of Celtic, Finnish, and Scandinavian countries. Each serves as messenger or go-between for the other in matters of love or revenge, and guards the other's safety by magic arts. Such a condition represents a society in which the family group is closely bound together. For such illustrations compare the Fornander stories of _Halemano, Hinaikamalama, Kalanimanuia, Nihoalaki, Kaulanapokii, Pamano_. The character of accomplished sorceress belongs especially to the helpful sister, a woman of the Malio or Kahalaomapuana type, whose art depends upon a life of solitary virginity. She knows spells, she can see what is going on at a distance, and she can restore the dead to life. In the older stories she generally appears in bird form. In more human tales she wins her brother's wishes by strategy. This is particularly true of the characters in this story, who win their way by wit rather than magic. In this respect the youngest sister of Aiwohikupua should be compared with her prototype, Kaulanapokii, who weaves spells over plants and brings her slain brothers back to life. Kahalaomapuana never performs any such tasks, but she is pictured as invincible in persuasion; she never fails in sagacity, and is always right and always successful. She is, in fact, the most attractive character in the story. It is rather odd, since modern folk belief is firmly convinced of the power of love spells, that none appear in the recorded stories. All is accomplished by strategy.] [Footnote 42: For the translation of this dialogue I am indebted, to the late Dr. Alexander, to whose abstract of the story I was fortunate enough to have access.] CHAPTER X [Footnote 43: To express the interrelation between brothers and sisters two pairs of kinship terms are used, depending upon the age and sex. Sisters speak of brothers as _kaikunane_, and brothers of sisters as _kaikuahine_, but within the same sex _kaikuaana_ for the elder and _kaikaina_ for the younger is used. So on page 431 Aiwohikupua deserts his sisters--_kaikuahine_--and the girls lament for their younger sister--_kaikaina_. After their reunion her older sisters--_kaikuaana_ --ask her counsel. Notice, too, that when, on page 423, the brother bids his youngest sister--_kaikuahine opiopio_--stay with "her sisters" he uses the word _kaikuaana_, because he is thinking of her relation to them, not of his own. The word _pokii,_--"little sister"--is an endearing term used to good effect where the younger sister sings-- "I am going back to your little sisters (_me o'u pokii_) To my older sisters (_kaikuaana_) I return."] [Footnote 44: The line translated "Fed upon the fruit of sin" contains one of those poetic plays upon words so frequent in Polynesian song, so difficult to reproduce in translation. Literally it might read "Sheltering under the great _hala_ tree." But _hala_, also means "sin." This meaning is therefore caught up and employed in the next line--"is constancy then a sin?"--a repetition which is lost in translation. _Malu_, shade, is a doubtful word, which may, according to Andrews, mean "protected," or may stand for "wet and uncomfortable," a doubt evidently depending upon the nature of the case, which adds to the riddling character of the message. In their songs the sisters call up the natural scenery, place names, and childhood experiences of their native home on Kauai. The images used attempt actual description. The slant of the rain, the actual ladder of wood which helps scale the steep footpath up Nualolo Valley (compare _Song of Kualii_, line 269, Lyons' version), the rugged cliffs which are more easily rounded by sea--"swimming 'round the steeps"--picture actual conditions on the island. Notice especially how the song of the youngest sister reiterates the constant theme of the "follow your leader" relation between the brother and his younger sisters. Thus far they have unhesitatingly followed his lead; how, then, can he leave them leaderless? is the plea: first, in their sports at home; next, in this adventure over sea and through the forest; last, in that divine mystery of birth when he first opened the roadway and they, his little sisters, followed after.] CHAPTER XI [Footnote 45: This _ti_-leaf trumpet is constructed from the thin, dry, lilylike leaf of the wild _ti_ much as children make whistles out of grass. It must be recalled that musical instruments were attributed to gods and awakened wonder and awe in Polynesian minds.] CHAPTER XII [Footnote 46: In the story of _Kapuaokaoheloai_ we read that the daughter of the king of Kuaihelani, the younger brother of Hina, has a daughter who lives apart under a sacred taboo, with a bathing pool in which only virgins can safely bathe, and "ministered to by birds." Samoan accounts say that the chiefs kept tame birds in their houses as pets, which fluttered freely about the rafters. A stranger unaccustomed to such a sight might find in it something wonderful and hence supernatural.] CHAPTER XIII [Footnote 47: A strict taboo between man and woman forbade eating together on ordinary occasions. Such were the taboo restrictions that a well-regulated, household must set up at least six separate houses: a temple for the household gods, _heiau_; an eating house for the men, _hale mua_, which was taboo to the women; and four houses especially for the women--the living house, _hale noa_, which the husband might enter; the eating house, _hale aina_; the house of retirement at certain periods, which was taboo for the husband, _hale pea_; and the _kua_, where she beat out tapa. The food also must be cooked in two separate ovens and prepared separately in different food vessels.] [Footnote 48: The place of surf riding in Hawaiian song and story reflects its popularity as a sport. It inspires chants to charm the sea into good surfing--an end also attained by lashing the water with the convolvulus vine of the sea beach; forms the background for many an amorous or competitive adventure; and leaves a number of words in the language descriptive of the surfing technique or of the surf itself at particular localities famous for the sport, as, for example, the "Makaiwa crest" in Moikeha's chant, or the "Huia" of this story. Three kinds of surfing are indulged in--riding the crest in a canoe, called _pa ka waa_; standing or lying flat upon a board, which is cut long, rounded at the front end and square at the back, with slightly convex surfaces, and highly polished; and, most difficult feat of all, riding the wave without support, body submerged and head and shoulders erect. The sport begins out where the high waves form. The foundation of the wave, _honua_, the crest side, _muku_, and the rear, _lala_, are all distinguished. The art of the surfer lies in catching the crest by active paddling and then allowing it to bear him in swift as a race horse to the _hua_, where the wave breaks near the beach. All swimmers know that three or four high waves follow in succession. As the first of these, called the _kulana_, is generally "a high crest which rolls in from end to end of the beach and falls over bodily," the surfer seldom takes it, but waits for the _ohu_ or _opuu_, which is "low, smooth and strong." For other details, see the article by a Hawaiian from Kona, published in the _Hawaiian Annual_, 1896, page 106.] CHAPTER XIV [Footnote 49: _Honi_, to kiss, means to "touch" or "smell," and describes the Polynesian embrace, which is performed by rubbing noses. Williams (I, 152) describes it as "one smelling the other with a strong sniff."] CHAPTER XV [Footnote 50: The abrupt entrance of the great _moo_, as of its disappearance later in the story, is evidently due to the humanized and patched-together form in which we get the old romance. The _moo_ is the animal form which the god takes who serves Aiwohikupua's sisters, and represents the helpful beast of Polynesian folk tale, whose appearance is a natural result of the transformation power ascribed to the true demigod, or _kupua_, in the wilder mythical tales. The myths of the coming of the _moo_ to Hawaii in the days of the gods, and of their subjection by Hiiaka, sister of Pele, are recounted in Westervelt's "Legends of Honolulu" and in Emerson's "Pele and Hiiaka." Malo (p. 114) places Waka also among the lizard gods. These gods seem to have been connected] with the coming of the Pali family to Hawaii as recounted in Liliuokalani's "Song of Creation" and in Malo, page 20. The ritual of the god Lono, whose priests are inferior to those of Ku, is called that of "Paliku" (Malo, 210), a name also applied to the northern part of Hilo district on Hawaii with which this story deals. The name means "vertical precipice," according to Emerson, and refers to the rending by earthquakes. In fact, the description in this story of the approach of the great lizard, as well as his name--the word _kiha_ referring to the writhing convulsions of the body preparatory to sneezing--identify the monster with the earthquakes so common to the Puna and Hilo districts of Hawaii, which border upon the active volcano, Kilauea. Natives say that a great lizard is the guardian spirit or _aumakua_ of this section. At Kalapana is a pool of brackish water in which, they assert, lies the tail of a _moo_ whose head is to be seen at the bottom of a pool a mile and a half distant, at Punaluu; and bathers in this latter place always dive and touch the head in order to avert harm. As the lizard guardians of folk tale are to be found "at the bottom of a pit" (see Fornander's story of _Aukele_), so the little gecko of Hawaii make their homes in cracks along cuts in the _pali_, and the natives fear to harm their eggs lest they "fall off a precipice" according to popular belief. When we consider the ready contractility of Polynesian demigods, the size of the monster dragons of the fabulous tales is no difficulty in the way of their identification with these tiny creatures, the largest of which found on Hawaii is 144 millimeters. By a plausible analogy, then, the earthquake which rends the earth is attributed to the god who clothes himself in the form of a lizard; still further, such a convulsion of nature may have been used to figure the arrival of some warlike band who peopled Hawaii, perhaps settling in this very Hilo region and forcing their cult upon the older form of worship. CHAPTER XVI [Footnote 51: The _ieie_ vine and the sweet-scented fern are, like the _maile_ vine, common in the Olaa forests, and are considered sacred plants dedicated to ceremonial purposes.] [Footnote 52: The fight between two _kupua_, one in lizard form, the other in the form of a dog, occurs in Hawaiian story. Again, when Wahanui goes to Tahiti he touches a land where men are gathering coral for the food of the dead. This island takes the form of a dog to frighten travelers, and is named Kanehunamoku.] [Footnote 53: The season for the bird catcher, _kanaka kia manu_, lay between March and May, when the _lehua_ flowers were in bloom in the upland forest, where the birds of bright plumage congregated, especially the honey eaters, with their long-curved bill, shaped like an insect's proboscis. He armed himself with gum, snares of twisted fiber, and tough wooden spears shaped like long fishing poles, which were the _kia manu_. Having laid his snare and spread it with gum, he tolled the birds to it by decorating it with honey flowers or even transplanting a strange tree to attract their curiosity; he imitated the exact note of the bird he wished to trap or used a tamed bird in a cage as a decoy. All these practical devices must be accompanied by prayer. Emerson translates the following bird charm: Na aumakua i ka Po, Na aumakua i ka Ao, Ia Kane i ka Po, Ia Kanaloa i ka Po, Ia Hoomeha i ka Po, I ko'u mau kapuna a pau loa i ka Po. Spirits of darkness primeval, Spirits of light, To Kane the eternal, To Kanaloa the eternal, To Hoomeha the eternal, To all my ancestors from eternity. Ia Ku-huluhulumanu i ka Po, Ia pale i ka Po, A puka i ke Ao, Owau, o Eleele, ka mea iaia ka mana, Homai he iki, Homai he loaa nui, Pii oukou a ke kuahiwi, A ke kualono, Ho'a mai oukou i ka manu a pau, Hooili oukou iluna o ke kepau kahi e pili ni, Amama! Ua noa. To Kuhuluhulumanu, the eternal. That you may banish the darkness. That we may enter the light. To me, Eleele, give divine power. Give intelligence. Give great success. Climb to the wooded mountains. To the mountain ridges. Gather all the birds. Bring them to my gum to be held fast. Amen, it is finished.] CHAPTER XVII [Footnote 54: For the cloud sign compare the story of Kualii's battles and in Westervelt's _Lepeamoa_ (Legends of Honolulu, p. 217), the fight with the water monster.] [Footnote 55: Of Hawaiians at prayer Dibble says: "The people were in the habit of praying every morning to the gods, clapping their hands as they muttered a set form of words in a singsong voice."] CHAPTER XVIII [Footnote 56: The three mountain domes of Hawaii rise from 13,000 to 8,000 feet above the sea, and the two highest are in the wintertime often capped with snow.] [Footnote 57: The games of _kilu_ and _ume_, which furnished the popular evening entertainment of chiefs, were in form much like our "Spin the plate" and "Forfeits." _Kilu_ was played with "a funnel-shaped toy fashioned from the upper portion of a drinking gourd, adorned with the _pawehe_ ornamentation characteristic of Niihau calabashes." The player must spin the gourd in such a way as to hit the stake set up for his side. Each hit counted 5, 40 scoring a game. Each player sang a song before trying his hand, and the forfeit of a _hula_ dance was exacted for a miss, the successful spinner claiming for his forfeit the favor of one of the women on the other side. _Ume_ was merely a method of choosing partners by the master of ceremonies touching with a wand, called the _maile_, the couple selected for the forfeit, while he sang a jesting song. The sudden personal turn at the close of many of the _oli_ may perhaps be accounted for by their composition for this game. The _kaeke_ dance is that form of _hula_ in which the beat is made on a _kaekeeke_ instrument, a hollow bamboo cylinder struck upon the ground with a clear hollow sound, said to have been introduced by Laamaikahiki, the son of Moikeha, from Tahiti.] CHAPTER XIX [Footnote 58: In the story of Kauakahialii, his home at Pihanakalani is located in the mountains of Kauai back of the ridge Kuamoo, where, in spite of its inland position, he possesses a fishpond well stocked with fish.] [Footnote 59: The Hawaiian custom of group marriages between brothers or sisters is clearly brought out in this and other passages in the story. "Guard our wife"--_Ka wahine a kaua_--says the Kauai chief to his comrade, "she belongs to us two"--_ia ia kaua_. The sisters of Aiwohikupua call their mistress's husband "our husband"--_ka kakou kane_. So Laieikawai's younger sister is called the "young wife"--_wahine opio_--of Laieikawai's husband, and her husband is called his _punalua_, which is a term used between friends who have wives in common, or women who have common husbands.] [Footnote 60: The Hawaiian flute is believed to be of ancient origin. It is made of a bamboo joint pierced with holes and blown through the nose while the right hand plays the stops. The range is said to comprise five notes. The name Kanikawi means "changing sound" and is the same as that given to Kaponohu's supernatural spear.] CHAPTER XX [Footnote 61: At the accession of a new chief in Hawaii the land is redistributed among his followers.] [Footnote 62: The names of Malio and Halaaniani are still to be found in Puna. Ellis (1825) notes the name Malio as one of three hills (evidently transformed demigods), which, according to tradition, joined at the base to block an immense flow of lava at Pualaa, Puna. Off the coast between Kalapana and Kahawalea lies a rock shaped like a headless human form and called Halaaniani, although its legend retains no trace of the Puna rascal.] CHAPTER XXI [Footnote 63: The _huia_ is a specially high wave formed by the meeting of two crests, and is said to be characteristic of the surf at Kaipalaoa, Hawaii.] [Footnote 64: Kumukahi is a bold cape of black lava on the extreme easterly point of the group. Beyond this cape stretches the limitless, landless Pacific. Against its fissured sides seethes and booms the swell from the ocean, in a dash of foaming spray. Piles of rocks mark the visits of chiefs to this sacred spot, and tombs of the dead abut upon its level heights. A visitor to this spot sees a magnificent horizon circling the wide heavens, hears the constant boom of the tides pulling across the measureless waters. It is one of the noteworthy places of Puna, often sung in ancient lays.] CHAPTER XXII [Footnote 65: The name of Laieikawai occurs in no old chants with which I am familiar. But in the story of _Umi_, the mother of his wife, Piikea, is called Laielohelohe. She is wife of Piilani and has four children who "have possession on the edge of the tabu," of whom Piikea is the first-born, and the famous rival chiefs of Maui, Lonopili, and Kihapiilani, are the next two; the last is Kalanilonoakea, who is described in the chant quoted by Fornander as white-skinned and wearing a white loin cloth. Umi's wife is traditionally descended from the Spaniards wrecked on the coast of Hawaii (see Lesson). The "Song of Creation" repeats the same genealogy and calls Laielohelohe the daughter of Keleanuinohoonaapiapi. In the "ninth era" of the same song Lohelohe is "the last one born of Lailai" and is "a woman of dark skin," who lived in Nuumealani.] [Footnote 66: To preserve the umbilical cord in order to lengthen the life of a child was one of the first duties of a guardian. J.S. Emerson says that the _piko_ was saved in a bottle or salted and wrapped in tapa until a suitable time came to deposit it in some sacred place. Such a depository was to be found on Oahu, according to Westervelt, in two rocks in the Nuuanu valley, the transformed _moo_ women, Hauola and Haupuu. In Hawaii, in Puna district, on the north and south boundaries of Apuki, lie two smooth lava mounds whose surfaces are marked with cup hollows curiously ringed. Pictographs cover other surfaces. These are named Puuloa and Puumahawalea, or "Hill of long life" and "Hill that brings together with rejoicing," and the natives tell me that within their own lifetime pilgrimages have been made to this spot to deposit the _piko_ within some hollow, cover it with a stone, and thus insure long life to the newborn infant.] CHAPTER XXIV [Footnote 67: More than 470 species of land snails of a single genus, _Achatinella_, are to be found in the mountains of Hawaii, a fact of marked interest to science in observing environmental effect upon the differentiation of species. One of these the natives call _pupu kani oi_ or "shrill voiced snail," averring that a certain cricketlike chirp that rings through the stillness of the almost insectless valleys is the voice of this particular species. Emerson says that the name _kahuli_ is applied to the land snail to describe the peculiar tilting motion as the snail crawls first to one side and then to the other of the leaf. He quotes a little song that runs: Kahuli aku, kahuli mai, Kahuli lei ula, lei akolea. Kolea, kolea, e kii ka wai, Wai akolea. Tilting this way and that Tilts the red fern-plume. Plover, plover, bring me dew, Dew from the fern-plume.] [Footnote 68: This incident is unsatisfactorily treated. We never know how Waka circumvented Malio and restored her grandchild to the husband designed for her. The whole thing sounds like a dramatic innovation with farcical import, which appeared in the tale without motivation for the reason that it had none in its inception. The oral narrator is rather an actor than a composer; he may have introduced this episode as a surprise, and its success as farce perpetuated it as romance.] CHAPTER XXVI [Footnote 69: This episode of the storm is another inconsistency in the story. The storm signs belong to the gods of Aiwohikupua and his brother, the Sun god, not to Laieikawai, and were certainly not hers when Waka deserted her. If they were given her for protection by Kahalaomapuana or through the influence of the seer with the Kauai family, the story-teller does not inform us of the fact.] [Footnote 70: The _pa-u_ is a woman's main garment, and consists of five thicknesses of bark cloth 4 yards long and 3 or 4 feet wide, the outer printed in colors, and worn wrapped about the loins, reaching the knees.] CHAPTER XXVII [Footnote 71: In mythical quest stories the hero or heroine seeks, by proving his relationship, generally on the mother's side, to gain the favor of the supernatural guardian of whatever treasure he seeks. By breaking down the taboo he proclaims his rank, and by forcing the attention of the relative before the angry god (or chief) has a chance to kill him (compare the story of _Kalaniamanuia_, where the father recognizes too late the son whom he has slain), he gains time to reveal himself. In this episode the father's beard is, like the locks of Dionysus in Euripides' line, dedicated to the god, hence to seize it was a supreme act of lawlessness.] [Footnote 72: According to the old Polynesian system of age groups, the "mother's brother" bears the relation to the child of _makua_ equally with his real parents. Kahalaomapuana says to her father: "I am your child (_kama_), The child of Laukieleula, The child of Mokukelekahiki, The child of Kaeloikamalama." thus claiming rank from all four sources. Owing to inbreeding and this multiple method of inheriting title, Polynesian children may be of higher rank than either parent. The form of colloquy which follows each encounter (compare Kila's journey to Tahiti) is merely the customary salutation in meeting a stranger, according to Hawaiian etiquette.] [Footnote 73: The name Laukieleula means "Red-kiele-leaf." The kiele, Andrews says, is "a sweet-scented flower growing in the forest," and is identified by some natives with the gardenia, of which there are two varieties native in Hawaii; but the form does not occur in any chants with which I am familiar. It is probably selected to express the idea of fragrance, which seems to be the _kupua_ property of the mother's side of the family. It is the rareness of fragrant plants indigenous to the islands, coupled with sensuous delight in odor, which gives to perfume the attributes of deity, and to those few varieties which possess distinct scent like the _maile_ and _hala_, a conspicuous place in religious ceremonial. The name of Moanalihaikawaokele, on the other hand, appears in the "Song of Creation," in the eighth era where the generations of Uli are sung. In the time of calm is born the woman Lailai, and after her the gods Kii, Kane, and Kanaloa, and it is day. Then "The drums are born, Called Moanaliha, Kawaomaaukele came next, The last was Kupololiilialiimuaoloipo, A man of long life and very high rank." There follow 34 pages devoted to the history and generations of this family before the death of this last chief is recorded. Now it is clear that out of the first two names, Moanaliha and Kawao(maau)kele, is compounded that of the storm god. This would place him in the era of the gods as the father of Ku and ancestor of the Uli line.] CHAPTER XXVIII [Footnote 74: The story of the slaying of Halulu in the legend of _Aukelenuiaiku_ is a close parallel to the Indian account of the adventure with the thunder bird. (See Matthews's "Navajo legends.") The thunder bird is often mentioned in Hawaiian chants. In the "Song of Creation" the last stanza of the third or bird era points out "--the leaping point of the bird Halulu, Of Kiwaa, the bird of many notes, And of those birds that fly close together and shade the sun."] [Footnote 75: The divine approach marked by thunder and lightning, shaken by earthquake and storm, indicates the _kupua_ bodies in which the Sun god travels in his descent to earth. There are many parallels to be found in the folk stories. When the sister of Halemano sets out to woo the beauty of Puna she says: "When the lightning flashes, I am at Maui; when it thunders I am at Kohala; when the earth quakes, at Hamakua; when freshets stain the streams red, I am at Puna." When Hoamakeikekula, the beauty of Kohala, weds, "thunder was heard, lightning flashed, rain came down in torrents, hills were covered with fog; for ten days mist covered the earth." When Uweuwelekehau, son of Ku and Hula, is born "thunder, lightning, earthquake, water, floods and rain" attend his birth. In Aukelenuiaiku, when the wife of Makalii comes out of her house her beauty overshadows the rays of the sun, "darkness covered the land, the red rain, fog, and fine rain followed each other, then freshets flowed and lightning played in the heavens; after this the form of the woman, was seen coming along over the tips of the fingers of her servants, in all her beauty, the sun shone at her back and the rainbow was as though it were her footstool." In the prayer to the god Lono, quoted by Fornander, II, 352, we read: "These are the sacred signs of the assembly; Bursting forth is the voice of the thunder; Striking are the rays of the lightning; Shaking the earth is the earthquake; Coming is the dark cloud and the rainbow; Wildly comes the rain and the wind; Whirlwinds sweep over the earth; Rolling down are the rocks of the ravines; The red mountain streams are rushing to the sea; Here the waterspouts; Tumbled about are the clustering clouds of heaven; Gushing forth are the springs of the mountains."] CHAPTER XXXIV [Footnote 75: Kaonohiokala, Mr. Emerson tells me, is the name of one of the evil spirits invoked by the priest in the art of _po'iuhane_ or "soul-catching." The spirit is sent by the priest to entice the soul of an enemy while its owner sleeps, in order that he may catch it in a coconut gourd and crush it to death between his hands. "_Lapu lapuwale_" is the Hawaiian rendering of Solomon's ejaculation "Vanity of vanities!"] [Illustration: A NATIVE GRASS HOUSE OF THE HUMBLER CLASS (HENSHAW)] APPENDIX HAWAIIAN STORIES ABSTRACTS FROM THE TALES COLLECTED BY FORNANDER AND EDITED BY THOMAS G. THRUM. THE BISHOP MUSEUM, HONOLULU HAWAIIAN STORIES I. SONG of CREATION, as translated by Liliuokalani II. CHANTS RELATING THE ORIGIN OF THE GROUP: From the Fornander manuscript: A. Kahakuikamoana B. Pakui C. Kamahualele D. Opukahonua E. Kukailani F. Kualii III. HAWAIIAN FOLKTALES, ROMANCES, OR MOOLELO: From the Fornander manuscript: A. Hero tales primarily of Oahu and Kauai 1. Aukelenuiaiku 2. Hinaaikamalama 3. Kaulu 4. Palila 5. Aiai 6. Puniaiki 7. Pikoiakaalala 8. Kawelo 9. Kualii 10. Opelemoemoe 11. Kalelealuaka B. Hero tales primarily of Hawaii 1. Wahanui 2. Kamapuaa 3. Kana 4. Kapunohu 5. Kepakailiula 6. Kaipalaoa 7. Moikeha 8. Kila 9. Umi 10. Kihapiilani (of Maui) 11. Pakaa and Kuapakaa 12. Kalaepuni 13. Kalaehina 14. Lonoikamakahiki 15. Keaweikekahialii (an incident) 16. Kekuhaupio (an incident) C. Love stories 1. Halemano 2. Uweuwelekehau 3. Laukiamanuikahiki 4. Hoamakeikekula 5. Kapunokaoheloai D. Ghost stories and tales of men brought to life 1. Oahu stories Kahalaopuna Kalanimanuia Pumaia Nihoalaki 2. Maui stories Eleio Pamano 3. Hawaii stories Kaulanapokii Pupuhuluena Hiku and Kawelu E. Trickster stories 1. Thefts Iwa Maniniholokuaua Pupualenalena 2. Contests with spirits Kaululaau (see Eleio) Lepe Hanaaumoe Punia Wakaina 3. Stories of modern cunning Kulepe Kawaunuiaola Maiauhaalenalenaupena Waawaaikinaaupo and Waawaaikinaanao Kuauamoa I. SONG OF CREATION (HEKUMULIPO) The "account of the creation of the world according to Hawaiian tradition" is said to celebrate Lonoikamakahiki, also called Kaiimamao, who was the father of Kalaniopuu, king of Hawaii at the time of Cook's visit. The song was "composed by Keaulumoku in 1700" and handed down by the chanters of the royal line since that day. It was translated by "Liliuokalani of Hawaii" in 1895-1897, and published in Boston, 1897. From the Sea-bottom (?) (the male) and Darkness (the female) are born the coral insect, the starfish, sea urchin, and the shellfish. Next seaweed and grasses are born. Meanwhile land has arisen, and in the next era fishes of the sea and plants of the forest appear. Next are born the generations of insects and birds; after these the reptiles--all the "rolling, clinging" creatures. In the fifth era is born a creature half pig, half man; the races of men also appear (?). In the sixth come the rats; in the seventh, dogs and bats; in the eighth is born the woman Lailai (calmness), the man Kii, and the gods Kane and "the great octopus" Kanaloa. Lailai flies to heaven, rests upon "the boughs of the _aoa_ tree in Nuumealani," and bears the earth. She weds Kii and begets a generation of gods and demigods. In the course of these appear Wakea and his three wives, Haumea, Papa, and Hoohokukalani. Wakea, becoming unfaithful to Papa, changes the feast days and establishes the taboo. Later the stars are hung in the heavens. Wakea seeks in the sea for "seeds from Hina," with which to strew the heavens. Hina floats up from the bottom of the sea and bears sea creatures and volcanic rocks. Haumea, a stranger of high rank from Kuaihelani at Paliuli, marries her own sons and grandsons. To her line belong Waolena and his wife Mafuie, whose grandchild, Maui, is born in the shape of a fowl. The brothers of his mother, Hina, are angry and fight Maui, but are thrown. They send him to fetch a branch from the sacred _awa_ bush; this, too, he achieves. He desires to learn the art of fishing, and his mother gives him a hook and line with which he catches "the royal fish Pimoe." He "scratches the eight eyes" of the bat who abducts Hina. He nooses the sun and so wins summer. He conquers (?) Hawaii, Maui, Kauai, and Oahu. From him descends "the only high chief of the island." H. CHANTS RELATING THE ORIGIN OF THE GROUP A. KAHAKUIKAMOANA This famous priest chants the history of "the row of islands from Nuumea; the group of islands from the entrance to Kahiki." First Hawaii is born, "out of darkness," then Maui, then Molokai "of royal lineage." Lanai is a foster child, Kahoolawe a foundling, of whose afterbirth is formed the rock island Molokini. Oahu and Kauai have the same mother but different fathers. Another pair bear the triplets, the islets Niihau, Kaulu, and Nihoa. B. PAKUI According to this high priest and historian of Kamehameha I, from Wakea and Papa are born Kahikiku, Kahikimoe ("the foundation stones," "the stones of heaven"), Hawaii, and Maui. While Papa is on a visit to Kahiki, Wakea takes another wife and begets Lanai, then takes Hina to wife and begets Molokai. The plover tells Papa on her return, and she in revenge bears to Lua the child Oahu. After this she returns to Wakea and bears Kauai and its neighboring islets. C. KAMAHUALELE The foster son of Moikeha accompanies this chief on the journey to Hawaii and Kauai. On sighting land at Hawaii he chants a song in honor of his chief in which he calls Hawaii a "man," "child of Kahiki," and "royal offspring from Kapaahu." D. OPUKAHONUA This man with his two brothers and a woman peopled Hawaii 95 generations before Kamehameha. According to his chant, the islands are fished up from Kapaahu by Kapuheeuanui, who brings up one piece of coral after another, and, offering sacrifices and prayers to each, throws it back into the ocean, so creating in succession Hawaii, Maui, Kauai, and the rest of the islands of the group. E. KUKAILANI A powerful priest, 75 generations from Opukahonua, on the occasion of the sacrifice in the temple of the rebel Iwikauikana by Kenaloakuaana, king of Maui, chants the genealogies, dividing them into the time from the migration from Kahiki to Pili, Pili to Wakea, Wakea to Waia, and Waia to Liloa. F. KUALII The song of Kualii was composed about 1700 to celebrate the royal conqueror of Oahu. It opens with an obscure allusion to the fishing up by Maui from the hill Kauwiki, of the island of Hawaii, out of the bottom of the sea, and the fetching of the gods Kane and Kanaloa, Kauakahi and Maliu, to these islands. III. HAWAIIAN FOLK TALES, ROMANCES, OR MOOLELO A. HERO TALES PRIMARILY OF OAHU AND KAUAI 1. AUKELENUIAIKU[1] The eleventh child of Iku and Kapapaiakea in Kuaihelani is his father's favorite, and to him Iku wills his rank and his kingdom. The brothers are jealous and seek to kill him. They go through the Hawaiian group to compete in boxing and wrestling, defeat Kealohikikaupea, the strong man of Kauai; Kaikipaananea, Kupukupukehaikalani, and Kupukupukehaiaiku, three strong men of Oahu, and King Kakaalaneo of Maui; but are afraid when they hear of Kepakailiula, the strong man of Hawaii, and return to Kuaihelani. Aukelenuiaiku has grown straight and faultless. "His skin is like the ripe banana and his eyeballs like the blood of the banana as it first appears." He wants to join his brothers in a wrestling match, but is forbidden by the father, who fears their jealousy. He steals away and shoots an arrow into their midst; it is a twisted arrow, theirs are jointed. The brothers are angry, but when one of them strikes the lad, his own arm is broken. The younger brother takes up each one in turn and throws him into the sea. The brothers pretend friendship and invite him into the house, but only to throw him into the pit Kamooinanea, where lives the lizard grandmother who devours men. She saves her grandchild and instructs him how to reach the queen, Namakaokahai. For the journey she furnishes him with a box for his god, Lonoikoualii; a leaf, _laukahi_, to satisfy his hunger; an ax and a knife; her own tail, in which lies the strength of her body; and her feather skirt and _kahili_, by shaking which he can reduce his enemies to ashes. When his brothers see him return safe from the pit they determine to flee to foreign lands. They make one more attempt to kill him by shutting him into a water hole, but one soft-hearted brother lets him out. The hero then persuades the brothers to let him accompany them. On the way he feeds them with "food and meat" from his club, Kaiwakaapu. They sail eight months, touch at Holaniku, where they get _awa_, sugar cane, bananas, and coconuts, and arrive in four months more at Lalakeenuiakane, the land of Queen Namakaokahai. The queen is guarded by four brothers in bird form, Kanemoe, Kaneapua, Leapua and Kahaumana, by two maid servants in animal form, and by a dog, Moela. The whole party is reduced to ashes at the shaking of the queen's skirt, except the hero, who escapes and by his good looks and quick wit wins the friendship of the queen's maids and her brothers. When he approaches the queen he must encounter certain tests. The dog he turns into ashes; to befriend him the maids run away and the bird brothers transform themselves into a rock, a log, a coral rock, and a hard blue rock, in order to hide themselves. He escapes poisoned food set before him. Then he worships each one by name, and they are astounded at his knowledge. The queen therefore takes him as her husband. She is part human, part divine; the moon is her grandfather, the thunder-and-lightning-bolt is her uncle. Aukelanuiaiku must know her taboos, eat where she bids him, not come to her unless she leads him in. The bird Halulu with feathers on her forehead, called Hinawaikolii, who is the queen's cousin, carries the hero away to her nest in the cliff, but he kills her with his ax, and her mate, Kiwaha, lets him down on a rainbow. The two live happily. Their first child is to be called Kauwilanuimakehaikalani, "the lightning seen in a rainstorm," and for him sugar cane, potato, banana and taro are tabooed. The queen can return to life if cut to pieces; can turn herself into a cliff, a roaring fire, and a great ocean; and has the power of flight. All her tricks the queen and her brothers teach to the hero. Then she sends him with her brothers to meet her relatives. He goes ahead of his guides, encounters Kuwahailo, who sends against him two bolts of fire, Kukuena and Mahuia, and two thunder rocks, Ikuwa and Welehu, all of which he wards off like a puff of wind. Next they meet Makalii and his wife, the beautiful Malanaikuaheahea. The next adventure is after the water of life with which to restore the brothers to life. The first trip is unsuccessful. Instead of flying in a straight line between the sky (_lewa_) and space (_nenelu_--literally, mud) the hero falls into space and is obliged to cling to the moon for support. Meanwhile his wife thinks him dead and has summoned Night, Day, Sun, Stars, Thunder, Rainbow, Lightning, Water-spout, Fog, Fine rain, etc., to mourn for him. Then, through her supernatural knowledge she hears him declare to the moon, her grandfather, Kaukihikamalama, his birth and ancestry, and learns for the first time that they are related. On the next trip he reaches a deep pit, at the bottom of which is the well of everlasting life, the property of Kamohoalii. It is guarded by two maternal uncles of the hero, Kanenaiau and Hawewe and a maternal aunt, Luahinekaikapu, the sister of the lizard grandmother, who is blind. The hero steals the bananas she is roasting, dodges her anger, and restores her sight. She paints up his hands to look like Kamohoalii's and the guards at the well hand him the gourd Huawaiakaula with its string network called Paleaikaahalanalana. The rustling of the _lama_ trees, the _loulou_ palms and the bamboo, as Aukelenuiaiku retreats, wakens Kamohoalii, who pursues; but with a start of one year and six months, the hero can not be overtaken. The brothers are restored to life and the hero hands over to them his wife and kingdom and lives humbly. When he woos Pele and Hiiaka, his wife drives them over seas until they come to Maunaloa, Hawaii. Then the brothers leave for Kuaihelani, and Aukelenuiaiku desires also to see his native land again. There he finds the lizard grandmother overgrown with coral and his parents gone to Kauai. [Footnote 1: Compare Westervelt's Gods and Ghosts, p. 66.] 2. HINAAIKAMALAMA Kaiuli and Kaikea are gods who change into _Paoo_ fish and live in the bottom of the sea in Kahikihonuakele. They have two children, the girl Hinaluaikoa and the boy Kukeapua. These two have 10 children, Hinaakeahi, Hinaaimalama, Hinapaleaoana, Hinaluaimoa, all girls, Iheihe, a boy, Moahelehaku, Kiimaluhaku, and Kanikaea, girls, and the boys Kipapalaula and Luaehu. As Hinaaikamalama is the most beautiful she is placed under strict taboo under guard of her brother Kipapalaula. He is banished for neglect of duty, crawls through a crack at Kawaluna at the edge of the great ocean. The king treats him kindly, hence he returns and gets his sister to be the king's wife. In her calabash, called Kipapalaulu, she carries the moon for food and the stars for fish. King Konikonia and Hinaaikamalama have 10 children, the youngest of whom, the boy Maikoha, is found to be guilty of sacrilege and banished. He goes to Kaupo and changes into the _wauke_ plant. His sisters coming in search of him, land at Oahu and turn into fish ponds--Kaihuopalaai into Kapapaapuhi pond at Ewa; Kaihukoa into Kaena at Waianae; Kawailoa into Ihukoko at Waialua, and Ihukuuna into Laniloa at Laie. Kaneaukai, their brother, comes to look for them in the form of a log. It drifts ashore at Kealia, Waialua, changes into a man, and becomes fish god for two old men at Kapaeloa.[1] [Footnote 1: The rock called Kaneaukai, "Man-floating-on-the-sea," on the shore below Waimea, Oahu, is still worshiped with offerings. The local story tells how two old men fish up the same rock three times. Then they say, "It is a god," and, in spite of the weight of the rock, carry it inshore and place it where it now stands and make it their fish god. Thrum tells this, story, p. 250.] 3. KAULU Kukaohialaka and Hinauluohia live in Kailua, Oahu, with their two sons, Kaeha and Kamano. A third, Kaulu, remains five years unborn because he has heard Kamano threaten to kill him. Then he is born in the shape of a rope, and Kaeho puts him on an upper shelf until he grows into a boy. Meanwhile Kaeha is carried away by spirits to Lewanuu and Lewalani where Kane and Kanaloa live, and Kaulu goes in search of him. On the way he defeats and breaks into bits the opposing surfs and the dog Kuililoloa, hence surf and dogs remain small. In the spirit land he fools the spirits, then visits the land where their food is raised, Monowaikeoo, guarded by Uweleki and Uweleka, Maaleka, and Maalaki. He fools these guards into promising him all he can eat, and devours everything, even obscuring the rays of the sun. In revenge the shark Kukamaulunuiakea swallows his brother. Kaulu drinks the sea dry in search for him, catches a thunder rock on his _poi_ finger, and forces Makalii to tell him where Kaeho is. Then he spits out the sea and this is why the sea is salt. The dead shark becomes the milky way. The brothers return to Oahu, and Kaulu kills Haumea, a female spirit, at Niuhelewai, by catching her in a net got from Makalii. Next he kills Lonokaeho, also called Piokeanuenue, king of Koolau, by singing an incantation which makes his forehead fast to the ground on the hill of Olomana.[1] After Kaeha's death, Kaulu marries Kekele, but they have no children. [Footnote 1: See _Kamapuaa_, where the same feat is described.] 4. PALILA Palila, son of Kaluapalena, chief over one-half of Kauai, and of Mahinui the daughter of Hina, is born at Kamooloa, Koloa, Kauai, in the form of a cord and cast out upon the rubbish heap whence he is rescued by Hina and brought up in the temple of Alanapo among the spirits, where he is fed upon nothing but bananas. The other chief of Kauai, Namakaokalani, is at war with his father. Hina sends Palila to offer his services. With his war club he fells forests as he travels and makes hollows in the ground. When he arrives before his father, all fall on their faces until Hina rolls over their bodies to make Palila laugh and thus remove the taboo. As he stands on a rise of ground, Maunakalika, with his robe Hakaula, and his mat Ikuwa, she circumcises Palila and returns with him to Alanapo. When Palila leaves home to fight monsters, he travels by throwing his club and hanging to one end. The first throw is to Uualolo cliff on Kamaile, the next to Kaena Point, Oahu, thence to Kalena, to Pohakea, Maunauna, Kanehoa, Keahumoa, and finally to Waikele. The king of Oahu, Ahuapau, offers the rule of Oahu to anyone who can slay the shark man, Kamaikaakui. After effecting this, Palila (who has inherited the nature of a spirit from his mother), is carried to the temple and made all human, in order to wed the king's daughter. He slays Olomana, the greatest warrior on Oahu, goes fishing successfully with Kahului, with war club for paddle and fishhook, then, with his club to aid him, springs to Molokai, Lanai, Maui, and thence to Kaula, Hawaii. Hina's sister Lupea becomes his attendant. She is a _hau_ tree, and where Palila's malo is hung no _hau_ tree grows to this day, through the power of Ku, Palila's god. The kings of Hilo and Hamakua districts, Kulukulua and Wanua, are at war. Palila fights secretly, known only by a voice which at each victim calls "slain by me, Palila, by the offspring of Walewale, by the word of Lupea, by the _oo_ bird that sings in the forest, by the mighty god Ku." Finally he makes himself known and kills Moananuikalehua, whose war club, Koholalele, takes 700 men to carry; Kumunuiaiake, whose spear of _mamane_ wood from Kawaihae can be thrown farther than one _ahupuaa_; and Puupuukaamai, whose spear of hard _koaie_ wood can kill 1,200 at a stroke. The jaw bones of these heroes he hangs on the tree Kahakaauhae. Kulukulua is made ruler; finally Palila becomes king of Hilo. 5. AIAI Kuula and Hina live at Molopa, Nuuanu. They possess a pearl fish hook called Kanoi, guarded by the bird Kamanuwai, who lives upon the _aku_ fish caught by the magic hook. When Kipapalaulu, king of Honolulu, steals the hook, the bird sleeps from hunger, hence the name of the locality. Kaumakapili, "perching with closed eyes." Hina bears an abortive child which she throws into the water. It drifts to a rock below the Hoolilimanu bridge and floats there. This child is Aiai. The king's daughter discovers it, brings up the child, and when he becomes a handsome youth, she marries him. One day she craves the _aku_ fish. Her husband, Aiai, persuades her to beg the stolen hook of her father. Thus he secures the hook and returns it to its bird guardian.[1] [Footnote 1: Compare the fishhook Pahuhu in _Nihoalaki_; the _leho_ shells in _Iwa_, and the pearl fishhook of Kona in _Kaulanapokii_. In Thrum's story from Moke Manu (p. 230) Aiai is the son of the fish god, Kuula, and, like his father, acts as a culture hero who locates the fishing grounds and teaches the art of making fish nets for various kinds of fishes. The hero of this story is Aiai's son, Puniaiki.] 6. PUNIAIKI The handsome son of Kuupia and of Halekou of Kaneohe, Oahu, who nurses Uhumakaikai, the parent of all the fishes, is furnished with whatever fish he wants. He marries Kaalaea, a handsome and well-behaved woman of the district, who brings him no dowry, but to whom he and his father make gifts according to custom. With his mother's permission he goes to live in her home, but the aunt insults him because he does nothing but sleep. The family offer to kill her, but he broods over his wrong, leaves for Kauai, and, on a wager, bids his mother use her influence to send the fish thither. They come just in time to save his life and to win for him the island of Kauai. But his pet fish laments his unfaithfulness to his home, he takes it up and kisses it and returns to Oahu. 7. PIKOIAKAALALA Raven is the father, Koukou the mother, Hat and Bat the sisters, and Pikoiakaalala the brother of the rat family of Wailua, Kauai, who change into human beings. The sisters marry men of note. Pikoiakaalala wins in his first attempt to float the _Koieie_ board, then follows it down the rapids and swims to Oahu. Here he beats Mainele, the champion rat shooter, by summoning the rats in a chant and then shooting ten rats and one bat at once. Then he defeats him in a riddling contest in which the play turns upon the word rat. On Hawaii the king, Keawenuiaumi, wants the birds shot because they deceive his canoe builders and prevent any trees from being felled. Pikoiakaalala succeeds in shooting them by watching their reflection in a basin of water. 8. KAWELO When Kawelo is born to Maihuna and Malaiakalani in Hanamaulu, Kauai, the fourth of five children, the maternal grandparents foresee that he is to be a wonder, and they offer to bring him up at Wailua, where Aikanaka, the king's son, and Kauahoa of Hanalei are his companions. Later the parents take him to Oahu, where Kakuhewa is king, and live at Waikiki, where Kawelo marries Kanewahineikiaoha, daughter of a famous warrior, Kalonaikahailaau, from whom he learns the art of war. Fishing he learns from Maakuakeke. On his parents' return to Kauai they are abused of their property, and summon Kawelo to redress their wrongs. He sends his' wife to fetch the stroke Wahieloa from his father-in-law, who heaps abuse upon the son-in-law, not aware that Kawelo hears all his derisive comments through his god Kalanikilo. A fight follows in which the son-in-law knocks out the old man and proves his competence as a pupil. The Oahu king furnishes a canoe in which Kawelo sets out for Kauai with his wife, his brother, Kamalama, and other followers, of whom Kalaumeki and Kaeleha are chief. On Kauai he and his brother defeat all the champions of Aikanaka, with their followers, one after the other, finally slaying his old playmate Kauahoa, this with the aid of his wife, who tangles her _pikoi_ ball in the end of his opponent's war club. In the division of land that follows this victory Kona falls to his brother and Koolau and Puna to his two chief warriors. But Kaelehu visits Aikanaka at Hanapepe, falls in love with his daughter, and persuades himself that he could do better by taking up the cause of the defeated chief. Knowing that Kawelo has never learned the art of dodging stones, they bury him in a shower of rocks, beat him with a club, and leave him, for dead. He revives when carried to the temple for sacrifice, rises, and slays them all; not one escapes. 9. KUALII Kualii's first battle happens before he is a man, when he and his father dedicate the temple on Kawaluna, Oahu, as an act of rebellion. The chiefs of Oahu come against him with three armies, but Kualii, with his warriors, Maheleana and Malanaihaehae, and his war club, Manaiakalani, slays the enemy chiefs and beats back 12,000 men at Kalena. Later he conducts a successful campaign in Hawaii, establishes Paepae against the rebel faction of Molokai, and pacifies Haloalena, who is rebelling against the king of Maui. In this campaign he secures the bold and mischievous Kauhi as his follower, who is in time his chief warrior. As Kualii grows stronger, he goes in disguise to battle, kills the bravest chief, secures his feather cloak, and runs home with it. A lad who sees him pass each day runs after and cuts a finger from the dead enemy, after the battle of Kalakoa, and reveals the true hero of the day.[1] The chant to Kualii is composed by two brothers, Kapaahulani and Kamakaaulani, who are in search of a new lord. On the day of battle at Kaahumoa one joins each army; one brother leads Kualii's forces to an appointed spot and the other attempts to pacify the chief with the prearranged chant, in which he is successful; the brothers are raised to honor and peace is declared. Kualii lives to old age, when he is "carried to battle in a net of strings." His genealogical tree carries his ancestry back to Kane, and Kualii himself has the knowledge and attributes of a god. [Footnote 1: Compare _Kalelealuaka_.] 10. OPELEMOEMOE A man of Kalauao, Ewa, Oahu, has a habit of falling into a supernatural sleep for a month at a time. In such a sleep he is taken to be sacrificed at the temple of Polomauna, Kauai, but waking at the sound of thunder, he goes to Waimea, where he marries, and cultivates land. When the time comes for his sleep, he warns his wife, but she and her brothers and servants decide to drop him into the sea. When the month is up, it thunders, he wakens, finds himself tied in the bottom of the sea, breaks loose and comes back to his wife. Before their son is born he leaves her and returns to Oahu. The child is born, is abused by his stepfather, and finding he has a different father, follows Opelemoemoe to Oahu. The rest of his story is told under Kalelealuaka. 11. KALELEALUAKA Kakuhihewa, king of Ewa, on Oahu, and Pueonui, king from Moanalua to Makapuu, are at war with each other. Kalelealuaka, son of Opelemoemoe, the sleeper, lives with his companion, Keinohoomanawanui, at Oahunui. He is a dreamer; that is, a man who wants everything without working for it. One night the two chant their wishes. His companion desires a good meal and success in his daily avocations, but Kalelealuaka wishes for the king's food served by the king himself, and the king's daughter for his wife. Now Kakuhihewa has night after night seen the men's light and wondered who it might be. This night he comes to the hut, overhears the wish, and making himself known to the daring man, fulfills his wish to the, letter. Thus Kalelealuaka becomes the king's son-in-law. When the battle is on with the rival king, Kalelealuaka's companion goes off to war, but Kalelealuaka remains at home. When all are gone, he runs off like the wind, slays Pueo's best captain and brings home his feather cloak, while his friend gets the praise for the deed. Finally he is discovered, he brings out the feather cloaks and is made king of Oahu, Kakuhihewa serving under him. B. HERO TALES PRIMARILY OF HAWAII 1. WAHANUI Wahanui, king of Hawaii, makes a vow to "trample the breasts of Kane and Kanaloa."[1] He takes his prophet, Kilohi, and starts for Kahiki. Kane and Kanaloa have left their younger brother, Kaneapua, on Lanai, because he made their spring water filthy. He forces himself upon Wahanui, and saves him from the dangers of the way--from the land of Kanehunamoku, which takes the shape of Hina's dog; from the two demigod hills, Paliuli and Palikea, sent against them by Kane and Kanaloa; and from a 10 days' storm loosened from the calabash of Laamaomao, which they escape by making their boat fast to the intestines of Kamapuaa's grandmother under the sea. When Wahanui has fulfilled his quest and sets out to return, Kaneapua gives him his double-bodied god, Pilikua, and warns him not to show it until he gets to Hawaii. He displays it at Kauai, and the Kauai people kill him in order to get the god. The Hawaii people hear of it, invite the Kauai people to see them, and slaughter them in revenge. [Footnote: 1 This means literally "to travel over land and sea." (See Malo, p. 316.) The song runs: "Wahilani, king of Oahu. Who sailed away to Kahiki, To the islands of Moananuiakea, To trample the breasts of Kane and Kanaloa."] 2. KAMAPUAA This demigod, half man, half hog, lives in Kaliuwaa valley, Oahu, in the reign of Olopana.[1] His father is Kahikiula, his mother, Hina, his brother, Kahikihonuakele. He robs Olopana's chicken roosts, is captured, swung on a stick, and carried in triumph until his grandmother sings a chant which gives him supernatural strength to slay his enemies. Four times he is captured and four times escapes, killing all of Olopana's men but Makalii. Then he flees up the valley Kaliuwaa and lets his followers climb up over his back to the top of the cliff, except his grandmother, who insists upon climbing up his front. He flees to Wahiawa, loses his strength by eating food spelled with the letters _lau_, but eventually becomes lord of Oahu. In Kahiki, his father-in-law, Kowea, has a rival, Lonokaeho, who in his supernatural form has eight foreheads as sharp as an ax. Kamapuaa chants to his gods, and the weeds Puaakukui, Puaatihaloa, and Puaamaumau grow over the foreheads. Thus snared, Lonokaeho is slain. Kamapuaa also defeats Kuilioloa, who has the form of a dog. The story next describes the struggle between Pele and the pig god. Kamapuaa goes to Kilauea on Hawaii and stands on a point of land overlooking the pit called Akanikolea. Below sit Pele and her sisters stringing wreaths. Kamapuaa derides Pele's red eyes and she in revenge tells him he is a hog, his nose pierced with a cord, his face turned to the ground and a tail that wags behind. When he retaliates she is so angry that she calls out to her brothers to start the fires. Kamapuaa's love-making god, Lonoikiaweawealoha, decoys the brothers to the lowlands. Then Pele bids her sisters and uncles to keep up the fire, but Kamapuaa's sister, Keliiomakahanaloa, protects him with cloud and rain. Kamapuaa takes his hog form, and hogs overrun the place; Pele is almost dead. Then the love-making god restores her, she fills up the pit again with fire; but Kamapuaa calls for the same plants as before, which are his supernatural bodies, to choke out the flames. At length peace is declared and Pele takes Puna, Kau, and Kona districts, while Kamapuaa takes Hilo, Hamakua, and Kohala. (Hence the former districts are overrun with lava flows; the latter escape.) Next Kamapuaa gets Kahikikolo for a war club. Makalii, king of Kauai, is fighting Kaneiki. After Kamapuaa has killed two warriors and driven away two spear throwers, he reveals himself to Makalii, who prostrates himself. Kamapuaa recounts the names of over fifty heroes whom he has slain and boasts of his amours. He spares Makalii on condition that he chant the name song in his honor, and spares his own father, brother, and mother. Later he pays a visit to his parents at Kalalau, but has to chant his name song to gain recognition. This angers him so much that he can be pacified only when Hina, his mother, chants all the songs in honor of his name. By and by he goes away to Kahiki with Kowea.[1] [Footnote 1: This is not the Olopana of Hawaii.] 3. KAINA The first-born of Hakalanileo and Hina is born in the form of a rope at Hamakualoa, Maui, in the house Halauoloolo, and brought up by his grandmother, Uli, at Piihonua, Hilo. He grows so long that the house has to be lengthened from mountain to sea to hold him. When the bold Kapepeekauila, who lives on the strong fortress of Haupu, Molokai, carries away Hina on his floating hill, Hakalanileo seeks first his younger son, Niheu, the trickster, then his terrible son Kana, to beseech their aid in recovering her. From Uli, Kana secures the canoe Kaumaielieli, which is buried at Paliuli, and the expedition sets forth, bearing Kana stretched in the canoe like a long package to conceal his presence, Niheu with his war club Wawaikalani, and the father Hakalanileo, with their equipment of paddlers. The Molokai chief has been warned by his priest Moi's dream of defeat, but, refusing to believe him, sends Kolea and Ulili to act as scouts. As the canoe approaches, he sends the scoutfish Keauleinakahi to stop it, but Niheu kills the warrior with his club. When a rock is rolled down the cliff to swamp it, Kana stops it with his hand and slips a small stone under to hold it up. Niheu meanwhile climbs the cliff, enters the house Halehuki, seizes Hina and makes off with her. But Hina has told her new lover that Niheu's strength lies, in his hair, so Kolea and Ulili fly after and lay hold of the intruder's hair. Niheu releases Hina and returns unsuccessful. Kana next tries his skill. He stretches upward, but the hill rises also until he is spun out into a mere cobweb and is famishing with hunger. Niheu advises him to lean over to Hawaii that his grandmother may feed him. After three days, this advice reaches his ear and he bends over Haleakala mountain on Maui, where the groove remains to this day, and puts his head in at the door of his grandmother's house in Hawaii, where he is fed until he is fat again. Niheu, left behind in the boat, sees his brother's feet growing fat, and finally cuts off one to remind Kana of the business in hand. Now the hill Haupu is really a turtle. Uli tells Kana that if he breaks the turtle's flippers it can no longer grow higher. Thus Kana succeeds in destroying the hill Haupu and winning Hina back to his father.[2] [Footnote 1: This is only a fragment of the very popular story of the pig god. For Pele, see Ellis, IV. For both Pele and Kamapuaa, Emerson, _Unwritten Literature_, pp. 25, 85, 180, 228; and _Pele and Hiiaka_; Thrum, pp. 36, 193; and Daggett, who places the beginning of the Pele worship in the twelfth century.] [Footnote 2: Rev. A.O. Forbes's version of this story is printed in Thrum, p. 63. See also Daggett. They differ only in minor detail. Uli's chant of the canoe is used by sorcerers to exorcise the spirits, and Uli is the special god of the priests who use sorcery.] 4. KAPUNOHU Kukuipahu and Niulii are chiefs of Kohala when Kapunohu, the great warrior, is born in Kukuipahu. Kanikaa is his god, and Kanikawi his spear. Insulted by Kukuipahu, he goes to the uplands to test his strength, and sends his spear through 800 _wili-wili_ trees at once. Two men he meets on the way are offered as much land as they can run over in a certain time; thus the upland districts of Pioholowai and Kukuikiikii are formed. Kapunohu makes a conquest of a number of women, before joining Niulii against Kukuipahu. In the battle that follows at Kapaau 3,200 men are killed and trophies taken, and Kukuipahu falls. Kapunohu, armed with Kanikawi, kills Paopele at Lamakee, whose huge war club 4,000 men carry. After this feat he goes to Oahu, where his sister has married Olopana, who is at war with Kakuhihewa. Kapunohu pulls eight patches of taro at one time for food, then joins his brother-in-law and slays Kakuhihewa. Next he wins against Kemano, chief of Kauai, in a throwing contest, spear against sling stone, and becomes ruler over Kauai. His skill in riddles brings him wealth in a tour about Hawaii, but two young men of Kau finally outdo him in a contest of wit. 5. KEPAKAILIULA When this son of Ku and Hina is born in Keaau, Puna, in the form of an egg, the maternal uncles, Kiinoho and Kiikele, who are chiefs of high rank, steal him away and carry him to live in Paliuli, where in 10 days' time he becomes a beautiful child; in 40 days he has eyes and skin, as red as the feather cape in which h& is wrapped, and eats nothing but bananas, a bunch at a meal. The foster parents travel about Hawaii to find a bride of matchless beauty for their favorite, and finally choose Makolea, the daughter of Keauhou and Kahaluu, who live in Kona. Thither they take the boy, leaving Paliuli forever, and this place has never since been seen by man. The girl is, however, betrothed to Kakaalaneo, king of Maui, and when her parents discover her amour with Kepakailiula they send her off to her husband, who is a famous spearsman. Kepakailiula now moves to Kohala and marries the pretty daughter of its king. Two successive nights he slips over to Maui, fools the drunken king, and enjoys his bride. Then he persuades his father-in-law, Kukuipahu, to send a friendly expedition to Maui, which he turns into a war venture, and slays the chief Kakaalaneo and so many men that his father-in-law is obliged to put a stop to the slaughter by running in front of him with his wife in his arms. He then makes Kukuipahu king over Maui and goes on to Oahu, where Kakuhihewa hastens to make peace. One day when Makolea is out surf riding, messengers of the king of Kauai, Kaikipaananea, steal her away and she becomes this king's wife. Kepakailiula follows her to Kauai and defeats the king in boxing. One more contest is prepared; the king has two riddles, the failure to answer which will mean death. Only one man knows the answers, Kukaea, the public crier, and he is an outcast who has lived on nothing but filth air his life. Kepakailiula invites him in, feeds, and clothes him. For this attention, the man reveals the riddles, Kepakailiula answers them correctly, and bakes the king in his own oven. The riddles are: 1. "Plaited all around, plaited to the bottom, leaving an opening. Answer: A house, thatched all around and leaving a door." 2. "The men that stand, the men that lie down, the men that are folded. Answer: A house, the timbers that stand, the battens laid down, the grass and cords folded." 6. KAIPALAOA. The boy skilled in the art of disputation, or _hoopapa_, lives in Waiakea, Hilo, Hawaii. In the days of Pueonuiokona, king of Kauai, his father, Halepaki, has been killed in a riddling contest with Kalanialiiloa, the taboo chief of Kauai, whose house is almost surrounded by a fence of human bones from the victims he has defeated in this art. Kaipalaoa's mother teaches him all she knows, then his aunt, Kalenaihaleauau, wife of Kukuipahu, trains him until he is an expert. He meets Kalanialiiloa, riddles against all his champions, and defeats them. They are killed, cooked in the oven, and the flesh stripped from their bones. Thus Kaipalaoa avenges his father's death. 7. MOIKEHA. Olopana and his wife Luukia, during the flood at Waipio, are swept out to sea, and sail, or swim, to Tahiti, where Moikeha is king. Olopana becomes chief counsellor, and Luukia becomes Moikeha's mistress. Mua, who also loves Luukia, sows discord by reporting to her that Moikeha is boasting in public of her favors. She repulses Moikeha and he, out of grief, sails away to Hawaii. The lashing used for water bottles and for the binding of canoes is called the _pauoluukia_ ("skirt of Luukia") because she thus bound herself against the chief's approaches. Moikeha touches at various points on the islands. At Hilo, Hawaii, he leaves his younger brothers Kumukahi and Haehae; at Kohala, his priests Mookini and Kaluawilinae; at Maui, a follower, Honuaula; at Oahu his sisters Makapuu and Makaaoa. With the rest--his foster son Kamahualele, his paddlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his fellow, and two spies, Kaukaukamunolea and his fellow--he reaches Wailua, Kauai, at the beach Kamakaiwa. He has dark reddish hair and a commanding figure, and the king of Kauai's two daughters fall in love with and marry him. He becomes king of Kauai and by them has five sons, Umalehu, Kaialea, Kila, Kekaihawewe, Laukapalala. How his bones are buried first in the cliff of Haena and later removed to Tahiti is told in the story of Kila.[1] [Footnote 1: See Daggett's account, who places Moikeha's role in the eleventh century.] 8. KILA Moikeha, wishing to send a messenger to fetch his oldest son from Tahiti, summons his five sons and tests them to know by a sign which boy to send. The lot falls upon Kila, the youngest. On his journey Kila encounters dangers and calls upon his supernatural relatives. The monsters Keaumiki and Keauka draw him down to the coral beds, but Kakakauhanui saves him. His rat aunt, Kanepohihi, befriends him, and when he goes to his uncle Makalii,[1] who has all the food fastened up in his net, she nibbles the net and the food falls out. At Tahiti he first kills Mua, who caused his father's exile. Then his warriors are matched with the Tahiti champions and he himself faces Makalii, whose club is Naulukohelewalewa. Kila, with the club Kahikikolo stuns his uncle "long enough to cook two ovens of food." The spirits of Moikeha's slain followers appear and join their praises to those of the crowd assembled, together with ants, birds, pebbles, shells, grass, smoke, and thunder. Kila goes to his father's house, Moaulanuiakea, thatched with birds' feathers, and built of _kauila_ wood. All is desolate. The man whom he seeks, Laamaikahiki, is hidden in the temple of Kapaahu. On a strict taboo night Kila conceals himself and, when the brother comes to beat the drum, delivers his message. Kila succeeds in bringing his brother to Hawaii, who later returns to Kahiki from Kahoolawe, hence the name "The road to Tahiti" for the ocean west of that island. When Laamaikahiki revisits Hawaii to get the bones of his father, he brings the _hula_ drum and _kaeke_ flute. Meanwhile Kila has become king, after his father's death. The jealous brothers entice him to Waipio, Hawaii, where they abandon him to slavery. The priest of the temple adopts him. He gains influence and introduces the tenant system of working a number of days for the landlord, and is beloved for his industry. At the time of famine in the days of Hua,[2] one of his brothers comes to Waipo to get food. Kila has him thrown into prison, but each time he is taken out to be killed, Kila imitates the call of a mud hen and the sacrifice is postponed. Finally the mother and other brothers are summoned, Kila makes himself known, and the mother demands the brothers' death. Kila offers himself as the first to be killed, and reconciliation follows. Later he goes with Laamaikahiki back to Tahiti to carry their father's bones. [Footnote 1: Kaulu meets the wizard Makalii in rat form and kills him by carrying him up in the air and letting him drop. Makalii means "little eyes" and refers to a certain mesh of fish net. One form of cat's cradle has this name. It also names the six summer months, the Pleiades, and the trees of plenty planted in Paliuli. "Plenty of fish" seems to be the root idea of the symbol.] [Footnote 3: Daggett tells the story of _Hua_, priest of Maui.] 9. UMI The great chief of Hawaii, Liloa, has a son by Piena, named Hakau. On a journey to dedicate the temple of Manini at Kohalalele, Liloa sees Akahiakuleana bathing in the Hoea stream at Kaawikiwiki and falls in love with her. Some authorities claim she was of low birth, others make her a relative of Liloa. He leaves with her the customary tokens by which to recognize his child. When their boy Umi is grown, having quarreled with his supposed father, he takes the tokens and, by his mother's direction, goes to seek Liloa in Waipio valley. Two boys, Omaokamao and Piimaiwaa, whom he meets on the way, accompany him. Umi enters the sacred inclosure of the chief and sits in his father's lap, who, recognizing the trophies, pardons the sacrilege and sending for his gods, performs certain ceremonies. At his death he wills his lands and men to Hakau, but his gods and temples to Umi. Hakau is of a cruel and jealous disposition. Umi is obliged to leave him and go to farming with his two companions and a third, Koi, whom he meets on the way. He marries two girls, but their parents complain that he is lazy and gets no fish. Racing with Paiea at Laupahoehoe, he gets crowded against the rocks. This is a breach of etiquette and he nurses his revenge. Finally, by a rainbow sign and by the fact that a pig offered in sacrifice walks toward Umi, his chiefly blood is proved to the priest Kaoleioku. The priest considers how Umi may win the kingdom away from the unpopular Hakau. Umi studies animal raising and farming. He builds four large houses, holding 160 men each, and these are filled in no time with men training in the arts of war. A couple of disaffected old men, Nunu and Kakohe, are won over to Umi's cause, and they advise Hakau to prepare for war with Umi. While all the king's men are gone to the forests to get feathers for the war god, Umi and his followers start, on the day of Olekulua, and on the day of Lono they surprise and kill Hakau and his few attendants, who thought they were men from the outdistricts come with their taxes. So Umi becomes king. Kaoleioku is chief priest, and Nunu and Kakohe are high in authority. The land he divides among his followers, giving Kau to Omaokamau, Hilo to Kaoleioku, Hamakua to Piimaiwaa, Kahala to Koi, Kona to Ehu, and Puna to another friend. To prove how long Umi will hold his kingdom, he is placed 8 fathoms away from a warrior who hurls his spear at the king's middle, using the thrust known as Wahie. Umi wards it off, catches it by the handle and holds it. This is a sign that he will hold his kingdom successfully--"your son, your grandson, your issue, your offspring until the very last of your blood." Umi now makes a tour of the island for two years. He slays Paiea. He sends Omaokamau to Piilani of Maui to arrange a marriage with Piikea. After 20 days, Piikea sets sail for Hawaii with a fleet of 400 canoes, and a rainbow "like a feather helmet" stands out at sea signaling her approach. The rest of the story has to do with the adventures of Umi's three warriors, Omaokamau who is right-handed, Koi who is left-handed, and Piimaiwae, who is ambidextrous, during the campaign on Maui, undertaken at Piikea's plea to gain for her brother, Kihapiilani, the rule over Maui. The son and successor of Umi is Keawenuiaumi, father of Lonoikamakahiki. 10. KIHAPILANI Lonoapii, king of Maui, has two sisters, Piikea, the wife of Umi, and Kihawahine, named for the lizard god, and a younger brother, Kihapiilani, with whom he quarrels. Kihapiilani nurses his revenge as he plants potatoes in Kula. Later he escapes to Umi in Hawaii, and his sister Piikea persuades her husband to aid his cause with a fleet of war canoes that make a bridge from Kohala to Kauwiki. Hoolae defends the fort at Kauwiki. Umi's greatest warriors, Piimaiwae, Omaokamau, and Koi, attack in vain by day. At night a giant appears and frightens away intruders. One night Piimaiwaa discovers that the giant is only a wooden image called Kawalakii, and knocks it over with his club. Lonoapii is slain and Kihapiilani becomes king. He builds a paved road from Kawaipapa to Kahalaoaka and a shell road on Molokai. 11. PAKAA AND KUAPAKAA[1] Pakaa, the favorite of Keawenuiaumi, king of Hawaii, regulates the distribution of land, has charge of the king's household, keeps his personal effects, and is sailing master for his double canoe. The king gives him land in the six districts of Hawaii. He owns the paddle, Lapakahoe, and the wooden calabash with netted cover in which are the bones of his mother, Laamaomao, whose voice the winds obey. Two men, Hookeleiholo and Hookeleipuna, ruin him with the king. So, taking the king's effects, his paddle and calabash, he sails away to Molokai where he marries a high chiefess and has a son, Kuapakaa, named after the king's cracked skin from drinking _awa_. He plants fields in the uplands marked out like the districts of Hawaii, and trains his son in all the lore of Hawaii. The king dreams that Pakaa reveals to him his residence in Kaula. His love for the man returns and he sets out with a great retinue to seek him. Pakaa foresees the king's arrival and goes to meet him and bring him to land. He conceals his own face under the pretense of fishing, and leaves the son to question the expedition. First pass the six canoes of the district chiefs of Hawaii, and Kuapakaa sings a derisive chant for each, calling him by name. Then he inquires their destination and sings a prophecy of storm. The king's sailing masters, priests, and prophets deny the danger, but the boy again and again repeats the warning. He names the winds of all the islands in turn, then calls the names of the king's paddlers. Finally he uncovers the calabash, and the canoes are swamped and the whole party is obliged to come ashore. Pakaa brings the king the loin cloth and scented tapa he has had in keeping, prepares his food in the old way, and makes him so comfortable that the king regrets his old servant. The party is weather-bound four months. As they proceed, they carry the boy Kuapakaa with them. He blows up a storm in which the two sailing masters are drowned, and carries the rest of the party safe back to Kawaihae, Kohala. Here the boy is forgotten, but by a great racing feat, in which he wins against his contestants by riding in near shore in the eddy caused by their flying canoes, thus coming to the last stretch unwearied, he gets the lives of his father's last enemies. Then he makes known to the king his parentage, and Pakaa is returned to all his former honors. [Footnote 1: This story Fornander calls "the most famous in Hawaiian history."] 12. KALAEPUNI The older brother of Kalaehina and son of Kalanipo and Kamelekapu, is born and raised in Holualoa, Kona, in the reign of Keawenuiaumi. He is mischievous and without fear. At 6 he can outdo all his playmates, at 20 he is fully developed, kills sharks with his hands and pulls up a _kou_ tree as if it were a blade of grass. The king hides himself, and Kalaepuni rules Hawaii. The priest Mokupane plots his death. He has a pit dug on Kahoolawe, presided over by two old people who are told to look out for a very large man with long hair like bunches of _olona_ fiber. Once Kalaepuni goes out shark killing and drifts to this island. The old people give him fish to eat, but send him to the pit to get water; then throw down stones on his head until he dies, at the place called Keanapou. 13. KALAEHINA The younger brother of Kalaepuni can throw a canoe into the sea as if it were a spear, and split wood with his head. He proves his worth by getting six canoes for his brother out of a place where they were stuck, in the uplands of Kapua, South Kona, Hawaii. He makes a conquest of the island of Maui; its king, Kamalalawalu, flees and hides himself when Kalaehina defies his taboo. There he rules until Kapakohana, the strong usurper of Kauai, wrestles with him and pushes him over the cliff Kaihalulu and kills him.[1] 14. LONOIKAMAKAHIKE Lonoikamakahike was king of Hawaii after Keawenuiaumi, his father, 64 generations from Wakea. According to the story, he is born and brought up at Napoopo, Hawaii, by the priests Loli and Hauna. He learns spear throwing from Kanaloakuaana; at the test he dodges 3 times 40 spears at one time. He discards sports, but becomes expert in the use of the spear and the sling, in wrestling, and in the art of riddling disputation, the _hoopapa_. He also promotes the worship of the gods. While yet a boy he marries his cousin Kaikilani, a woman of high rank who has been Kanaloakuaana's wife, and gives her rule over the island until he comes of age. Then they rule together, and so wisely that everything prospers. Kaikilani has a lover, Heakekoa, who follows them as they set out on a tour of the islands. While detained on Molokai by the weather, Lonoikamakahike and his wife are playing checkers when the lover sings a chant from the cliff above Kalaupapa. Lonoikamakahike suspects treachery and strikes his wife to the ground with the board. Fearful of the revenge of her friends he travels on to Kailua on Oahu to Kekuhihewa's court, which he visits incognito. Reproached because he has no name song, he secures from a visiting chiefess of Kauai the chant called "The Mirage of Mana." In the series of bets which follow, Lonoikamakahike wins from Kakuhihewa all Oahu and is about to win his daughter for a wife when Kaikilani arrives, and a reconciliation follows. The betting continues, concluded by a riddling match, in all of which Lonoikamakahike is successful. But his wife brings word that the chiefs of Hawaii, enraged by his insult to her person, have rebelled against him, only the district of Kau remaining faithful. In a series of battles at Puuanahulu, called Kaheawai; at Kaunooa; at Puupea; at Puukohola, called Kawaluna because imdertaken at night and achieved by the strategy of lighting torches to make the appearance of numbers; at Kahua, called Kaiopae; at Halelua, called Kaiopihi from a warrior slain in the battle; finally at Puumaneo, his success is complete, and Hawaii becomes his. Lonoikamakahike sails to Maui with his younger brother and chief counsellor, Pupuakea, to visit King Kamalalawalu, whose younger brother is Makakuikalani: In the contest of wit, Lonoikamakahike is successful. The king of Maui wishes to make war on Hawaii and sends his son to spy out the land, who gains false intelligence. At the same time Lonoikamakahike sends to the king two chiefs who pretend disaffection and egg him on to ruin. In spite of Lanikaula's prophecy of disaster, Kamalalawalu sails to Hawaii with a fleet that reaches from Hamoa, Hana, to Puakea, Kohala; he and his brother are killed at Puuoaoaka, and their bodies offered in sacrifice.[1] Lonoikamakahike, desiring to view "the trunkless tree Kahihikolo," puts his kingdom in charge of his wife and sails for Kauai. Such are the hardships of the journey that his followers desert him, only one stranger, Kapaihiahilani, accompanying him and serving him in his wanderings. This man therefore on his return is made chief counsellor and favorite. But he becomes the queen's lover, and after an absence on Kauai, finds himself disgraced at court. Standing without the king's door, he chants a song recalling their wanderings together; the king relents, the informers are put to death, and he remains the first man in the kingdom until his death. Nor are there any further wars on Hawaii until the days of Keoua. [Footnote 1: One of the most popular heroes of the Puna, Kau, and Kona coast of Hawaii to-day is the _kupua_ or "magician," Kalaekini. His power, _mana_, works through a rod of _kauila_ wood, and his object seems to be to change the established order of things, some say for good, others for the worse. The stories tell of his efforts to overturn the rock called Pohaku o Lekia (rock of Lekia), of the bubbling spring of Punaluu, whose flow he stops, and the blowhole called Kapuhiokalaekini, which he chokes with cross-sticks of _kauila_ wood. The double character of this magician, whom one native paints as a benevolent god, another, not 10 miles distant, as a boaster and mischief-maker, is an instructive example of the effect of local coloring upon the interpretation of folklore. Daggett describes this hero. He seems to be identical with the Kalaehina of Fornander.] 15. KEAWEIKEKAHIALII This chief, born in Kailua, Kona, has a faithful servant, Mao, who studies how his master may usurp the chief ship of Hawaii. One day while Keaweikekahialii plays at checkers with King Keliiokaloa, Mao approaches, and while speaking apparently about the moves of the game, conveys to him the intelligence that now is the time to strike. Mao kills the king by a blow on the neck, and they further slay all the 800 chiefs of Hawaii save Kalapanakuioiomoa, whose daughter Keaweikekahialii marries, thus handing down the high chief blood of Hawaii to this day. [Footnote 1: Mr. Stokes found on the rocks at Kahaluu, near the _heiau_ of Keeku, a petroglyph which the natives point to as the beheaded figure of Kamalalawalu.] 16. KEKUHAUPIO One of the most famous warriors and chiefs in the days of Kalaniopuu and of Kamehameha, kings of Hawaii, was Kekuhaupio, who taught the latter the art of war. He could face a whole army of men and ward off 400 to 4,000 spears at once. In the battle at Waikapu between Kalaniopuu of Hawaii and Kahekili of Maui, the Hawaii men are put to flight. As they flee over Kamoamoa, Kekuhaupio faces the Maui warriors alone. Weapons lie about him in heaps, still he is not wounded. The Maui hero, Oulu, encounters him with his sling; the first stone misses, the god Lono in answer to prayer averts the next. Kekuhaupio then demands with the third a hand-to-hand conflict, in which he kills Oulu. C. LOVE STORIES 1. HALEMANO The son of Wahiawa and Kukaniloko is born in Halemano, Waianae, and brought up in Kaau by his grandmother, Kaukaalii. Dreaming one day of Kamalalawalu, the beauty of Puna, he dies for love of her, but his sister Laenihi, who has supernatural power, restores him to life and wins the beauty for her brother. First she goes to visit her and fetches back her wreath and skirt to Halemano. Then she shows him how to toll the girl on board his red canoe by means of wooden idols, kites, and other toys made to please her favorite brother. The king of Oahu, Aikanaka, desires Halemano's death in order to enjoy the beauty of Puna. They flee and live as castaways, first on Molokai, then Maui, then Hawaii, at Waiakea, Hilo. Here the two are estranged. The chief of Puna seduces her, then, after a reconciliation, the Kohala chief, Kumoho, wins her affection. Halemano dies of grief, and his spirit appears to his sister as she is surfing in the Makaiwi surf at Wailua, Kauai. She restores him to life with a chant. In order to win back his bride, Halemano makes himself an adept in the art of singing and dancing (the _hula_). His fame travels about Kohala and the young chiefess Kikekaala falls in love with him. Meanwhile the seduced wife has overheard his wonderful singing and her love is restored. When his new mistress gives a _kilu_ singing match, she is present, and when Halemano, after singing eight chants commemorating their life of love together, goes off with the new enchantress, she tries in vain to win him back by chanting songs which in turn deride the girl and recall herself to her lover. He soon wearies of the girl and escapes from her to Kauai, where his old love follows him. But they do not agree. Kamalalawalu leaves for Oahu, where she becomes wife to Waiahole at Kualoa. Two Hawaii chiefs, Huaa and Kuhukulua, come with a fleet of 8,000 canoes, make great slaughter at Waiahole, and win the beauty of Puna for their own. 2. UWEUWELEKEHAU Olopana, king of Kauai, has decreed that his daughter, Luukia, shall marry none but Uweuwelekehau, the son of Ku and Hina in Hilo, and that he shall be known when he comes by his chiefly equipment, red canoe, red sails, etc. Thunder, lightning, and floods have heralded this child's birth, and he is kept under the chiefly taboo. One day he goes to the Kalopulepule River to sail a boat; floods wash him out to sea; and in the form of a fish he swims to Kauai, is brought to Luukia and, changing into a man, becomes her lover. When Olopana hears this, he banishes the two to Mana, where only the gods dwell. These supply their needs, however, and the country becomes so fertile that the two steal the hearts of the people with kindness, and all go to live at Mana. Finally Olopana recognizes his son-in-law and they become king and queen of Kauai, plant the coconut grove at Kaunalewa, and build the temple of Lolomauna. 3. LAUKIAMANUIKAHIKI Makiioeoe, king of Kuaihelani, has an amour with Hina on Kauai and, returning home, leaves with Hina his whale-tooth necklace and feather cloak to recognize the child by, and bids that his daughter be sent to him with the full equipment of a chief. Meanwhile he prepares a bathing pool, plants a garden, and taboos both for his daughter's arrival. Laukiamanuikahiki is abused by her supposed father, and, discovering the truth, starts out under her mother's direction to find her real father. With the help of her grandmother she reaches Kuaihelani. Here she bathes in the taboo pool and plucks the taboo flowers. She is about to be slain for this act when her aunt, in the form of an owl, proclaims her name, and the chief recognizes his daughter. Her beauty shines like a light. Kahikiula, her half brother, on a visit to his father, becomes her lover. When he returns to his wife, Kahalaokolepuupuu in Kahikiku, she follows in the shape of an old woman called Lupewale. Although her lover recognizes her, she is treated like a servant. In revenge she calls upon the gods to set fire to the dance house, and burns all inside. Kahikiula now begs her to stay, but she leaves him and returns to Kuaihelani. 4. HOAMAKEIKEKULA "Companion-in-suffering-on-the-plain" is a beautiful woman of Kohala, Hawaii, born at Oioiapaiho, of parents of high rank, Hooleipalaoa and Pili. As she is in the form of an _ala_ stone, she is cast out upon the trash; but her aunt has a dream, rescues her through a rainbow which guides her to the place, and wraps her in red _tapa_ cloth. In 20 days she is a beautiful child. Until she is 20 she lives under a strict taboo; then, as she strings _lehua_ blossoms in the woods, the _elepaio_ bird comes in the form of a handsome man and carries her away in a fog to be the bride of Kalamaula, chief's son of Kawaihae. She asks for 30 days to consider it, and dreams each night of a handsome man, with whom she falls in love. She runs away and, accompanied by a rainbow, wanders in the uplands of Pahulumoa until Puuhue finds her and carries her home to his lord, the king of Kohala, Puuonale, who turns out to be the man of her dream. Her first child is the image Alelekinakina. 5. KAPUAOKAOHELOAI When Ku and Hina are living at Waiakea, Hilo, they have two children, a boy called Hookaakaaikapakaakaua and a lovely girl named Kapuaokaoheloai. They are brought up apart and virgin, without being permitted to see each other, until one day the sister discovers the brother by the bright light that shines from his house, and outwits the attendants. The two are discovered and banished. Attendants of the king of Kuaihelani find the girl and, because she is so beautiful, carry her back with them to be the king's wife. Her virginity is tested and she slips on the platform, is wounded in the virgin's bathing pool, and slips on the bank getting out. Her guilt thus proved, she is about to be slain when a soothsayer reveals her high rank as the child of Hina, older sister to the king, and the king forgives and marries her. His daughter, Kapuaokaohelo, who is ministered to by birds, hearing Kapuaokaoheloai tell of her brother on Hawaii, falls in love with him and determines to go in search of him. When she reaches Punahoa harbor at Kumukahi, Hawaii, where she has been directed, she finds no handsome youth, for the boy has grown ill pining for his sister. In two days, however, he regains his youth and good looks, and the two are married. D. GHOST STORIES AND TALES OF MEN BROUGHT TO LIFE 1. OAHU STORIES KAHALAOPUNA During the days of Kakuhihewa, king of Oahu, there is born in Manoa, Oahu, a beautiful girl named Kahalaomapuana. Kauakuahine is her father, Kahioamano her mother. Her house stands at Kahoiwai. Kauhi, her husband, hears her slandered, and believing her guilty, takes her to Pohakea on the Kaala mountain, and, in spite of her chant of innocence, beats her to death under a great _lehua_ tree, covers the body with leaves, and returns. Her spirit flies to the top of the tree and chants the news of her death. Thus she is found and restored to life, but she will have nothing more to do with Kauhi.[1] [Footnote 1: This story is much amplified by Mrs. Nakuina in Thrum, p. 118. Here mythical details are added to the girl's parentage, and the ghost fabric related in full, in connection with her restoration to life and revenge upon Kauhi. The Fornander version is, on the whole, very bare. See also Daggett.] KALANIMANUIA The son of Ku, king of Lihue, through a secret amour with Kaunoa, is brought up at Kukaniloko, where he incurs the anger of his supposed father by giving food away recklessly. He therefore runs away to his real father, carrying the king's spear and malo; but Ku, not recognizing them, throws him into the sea at Kualoa point. The spirit comes night after night to the temple, where the priests worship it until it becomes strong enough to appear in human form. In this shape Ku recognizes his son and snares the spirit in a net. At first it takes the shape of a rat, then almost assumes human form. Kalanimanuia's sister, Ihiawaawa, has three lovers, Hala, Kumuniaiake, and Aholenuimakiukai. Kalanimanuia sings a derisive chant, and they determine upon a test of beauty. A cord is arranged to fall of itself at the appearance of the most handsome contestant. The night before the match, Kalanimanuia hears a knocking at the door and there enter his soles, knees, thighs, hair, and eyes. Now he is a handsome fellow. Wind, rain, thunder, and lightning attend his advent, and the cord falls of itself. PUMAIA King Kualii of Oahu demands from the hog raiser, Pumaia, of Pukoula, one hog after another in sacrifice. At last Pumaia has but one favorite hog left. This he refuses to give up, since he has vowed it shall die a natural death, and he kills all Kualii's men, sparing only the king and his god. The king prays to his god, and Pumaia is caught, bound, and sacrificed in the temple Kapua. Pumaia's spirit directs his wife to collect the bones out of the bone pit in the temple and flee with her daughter to a cave overlooking Nuuanu pali. Here the spirit brings them food and riches robbed from Kualii's men. In order to stop these deprivations, Kualii is advised by his priest to build three houses at Waikiki, one for the wife, one for the daughter, and one for the bones of Pumaia. (In one version, Pumaia is then brought back to life.) NIHOALAKI Nihoalaki is this man's spirit name. He is born at Keauhou, Kona, Hawaii, and goes to Waianae, Oahu, where he marries and becomes chief, under the name of Kaehaikiaholeha, because of his famous _aku_-catching hook called Pahuhu (see Aiai). He goes on to Waimea, Kauai, and becomes ruler of that island, dies, and his body is brought back to Waianae. The parents place the body in a small house built of poles in the shape of a pyramid and worship it until it is strong enough to become a man again. Then he goes back to Waimea, under the new name of Nihoalaki. Here his supernatural sister, in the shape of a small black bird, Noio, has guarded the fishhook. When Nihoalaki is reproached for his indolence, he takes the hook and his old canoe and, going out, secures an enormous haul of _aku_ fish. As all eat, the "person with dropsy living at Waiahulu," Kamapuaa, who is a friend of Nihoalaki's, comes to have his share and the two go off together, diving under the sea to Waianae. A Kauai chief, who follows them, is turned into the rock Pohakuokauai outside Waianae. Nihoalaki goes into his burial house at Waianae and disappears. Kamapuaa marries the sister. 2. MAUI STORIES ELEIO Eleio runs so swiftly that he can make three circuits of Maui in a day. When King Kakaalaneo of Lahaina is almost ready for a meal, Eleio sets out for Hana to fetch fish for the king, and always returns before the king sits down to eat. Three times a spirit chases him for the fish, so he takes a new route. Passing Kaupo, he sees a beautiful spirit, brings her to life, and finds that she is a woman of rank from another island, named Kanikaniaula. She gives him a feather cape, until then unknown on Maui. The king, angry at his runner's delay, has prepared an oven to cook him in at his return, but at sight of the feather cape he is mollified, and marries the restored chiefess. Their child is Kaululaau. (See under Trickster stories.) PAMANO In Kahikinui, Maui, in the village of Kaipolohua, in the days of King Kaiuli, is born Pamano, child of Lono and Kenia. His uncle is Waipu, his sisters are spirits named Nakinowailua and Hokiolele. Pamano studies the art of the _hula_, and becomes a famous dancer, then comes to the uplands of Mokulau in Kaupo, where the king adopts him, but places a taboo between him and his daughter, Keaka. Keaka, however, entices Pamano into her house. Now Pamano and his friend, Hoolau, have agreed not to make love to Keaka without the other's consent. Koolau, not knowing it is the girl's doing, reports his friend to the king, and he and his wife decide that Pamano must die. They entice him in from surf riding, get him drunk with _awa_ in spite of his spirit sisters' warnings, and chop him to pieces. The sisters restore him to life. At a _kilu_ game given by Keaka and Koolau. Pamano reveals himself in a chant and orders his three enemies slain before he will return to Keaka. 3. HAWAII STORIES KAULANAPOKII Kaumalumalu and Lanihau of Holualoa, Kona, Hawaii, have five sons and five daughters. The boys are Mumu, Wawa, Ahewahewa, Lulukaina and Kalino; their sisters are Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, and Kaulanapokii, who is endowed with gifts of magic. The girls go sight-seeing along the coast of Kohala, and Mailelaulii weds the king of Kohala, Hikapoloa. He gets them to send for the supernatural pearl fishhook with which their brothers catch _aku_ fish, but the hook sent proves a sham, and the angry chief determines to induce the brothers thither on a visit and then kill them in revenge. When the five arrive with a boatload of _aku_, the sisters are shut up in the woman's house composing a name song for the first-born. Each brother in turn comes up to the king's house and thrusts his head in at the door, only to have it chopped off and the body burnt in a special kind of wood fire, _opiko_, _aaka_, _mamane_, _pua_ and _alani_. The youngest sister, however, is aware of the event, and the sisters determine to slay Hikapoloa. When he comes in to see his child, Kaulanapokii sings an incantation to the rains and seas, the _ie_ and _maile_ vines, to block the house. Thus the chief is killed. Then Kaulanapokii sings an incantation to the various fires burning her brothers' flesh, to tell her where their bones are concealed. With the bones she brings her brothers to life, and they all return to Kona, abandoning "the proud land of Kohala and its favorite wind, the Aeloa." PUPUHULUENA The spirits have potatoes, yam, and taro at Kalae Point, Kau, but the Kohala people have none. Pupuhuluena goes fishing from Kohala off Makaukiu, and the fishes collect under his canoe. As he sails he leaves certain kinds of fish as he goes until he comes just below Kalae. Here Ieiea and Poopulu, the fishermen of Makalii, have a dragnet. By oiling the water with chewed _kukui_ nut, he calms it enough to see the fishes entering their net, and this art pleases the fishermen. By giving them the nut he wins their friendship, hence when he goes ashore, one prompts him with the names of the food plants which are new to him. Then he stands the spirits on their heads, so shaming them that they give him the plants to take to Kohala. HIKU AND KAWELU[1] The son of Keaauolu and Lanihau, who live in Kaumalumalu, Kona, once sends his arrow, called Puane, into the hut of Kawelu, a chiefess of Kona. She falls violently in love with the stranger who follows to seek it, and will not let him depart. He escapes, and she dies of grief for him, her spirit descending to Milu. Hiku, hearing of her death, determines to fetch her thence. He goes out into mid-ocean, lets down a _koali_ vine, smears himself with rancid _kukui_ oil to cover the smell of a live person, and lowers himself on another vine. Arrived in the lower world, he tempts the spirits to swing on his vines. At last he catches Kawelu, signals to his friends above, and brings her back with him to the upper world. Arrived at the house where the body lies, he crowds the spirit in from the feet up. After some days the spirit gets clear in. Kawelu crows like a rooster and is taken up, warmed, and restored. [Footnote 1: See Thrum, p. 43.] E. TRICKSTER STORIES 1. THEFTS IWA At Keaau, Puna, lives Keaau, who catches squid by means of two famous _leho_ shells, Kalokuna, which the squid follow into the canoe. Umi, the king, hears about them and demands them. Keaau, mourning their loss, seeks some one clever enough to steal them back from Umi. He is directed to a grove of _kukui_ trees between Mokapu Point and Bird Island, on Oahu, where lives Kukui and his thieving son Iwa. This child, "while yet in his mother's womb used to go out stealing." He was the greatest thief of his day. Keaau engages his services and they start out. With one dip of Iwa's paddle, Kapahi, they are at the next island. So they go until they find Umi fishing off Kailua, Hawaii. Iwa swims 3 miles under water, steals the shells, and fastens the hooks to the coral at the bottom of the sea 400 fathoms below. Later, Iwa steals back the shells from Keaau for Umi. Iwa's next feat is the stealing of Umi's ax, Waipu, which is kept under strict taboo in the temple of Pakaalana, in Waipio, on Hawaii. It hangs on a rope whose ends are fastened to the necks of two old women. A crier runs back and forth without the temple to proclaim the taboo. Iwa takes the place of the crier, persuades the old women to let him touch the ax, and escapes with it. Umi arranges a contest to prove who is the champion thief. Iwa is pitted against the six champions from each of the six districts of Hawaii. The test is to see which can fill a house fullest in a single night. The six thieves go to work, but Iwa sleeps until cockcrow, when he rises and steals all the things out of the other thieves' house. He also steals sleeping men, women, and children from the king's own house to fill his own. The championship is his, and the other six thieves are killed. MANINIHOLOKUAUA This skillful thief lives at Kaunakahakai on Molokai, where he is noted for strength and fleetness. In a cave at Kalamaula, in the uplands, his lizard guardian keeps all the valuables that he steals from strangers who land on his shore. This cave opens and shuts at his call. Maniniholokuaua steals the canoe of the famous Oahu runner, Keliimalolo, who can make three circuits of Oahu in a day, and this man secures the help of two supernatural runners from Niihau, Kamaakauluohia (or Kaneulohia), and Kamaakamikioi (or Kaneikamikioi), sons of Halulu, who can make ten circuits of Kauai in a day. In spite of his grandmother's warning, Maniniholokuaua steals from them also, and they pursue him to his cave, where he is, caught between the jaws in his haste. PUPUALENALENA This marvelous dog named Pupualenalena fetches _awa_ from Hakau's food patches in Waipio, Hawaii, to his master in Puako. Hakau has the dog tracked, and is about to kill both dog and master when he bethinks himself. He has been troubled by the blowing of a conch shell, Kuana, by the spirits above Waipio, and he now promises life if the dog will bring him the shell. This the dog effects in the night, though breaking a piece in his flight, and the king, delighted, rewards the master with land in Waipio. 2. CONTESTS WITH SPIRITS The son of Kakaalaneo, king of Maui and Kanikaniaula, uproots all the breadfruit trees of Lahaina to get the fruit that is out of reach, and does so much mischief with the other children born on the same day with him, who are brought to court for his companions, that they are sent home, and he is abandoned on the island of Lanai to be eaten by the spirits. His god shows him a secret cave to hide in. Each night the spirits run about trying to find him, but every time he tricks them until they get so overworked that all die except Pahulu and a few others. Finally his parents, seeing his light still burning, send a double canoe to fetch him home with honor. This is how Lanai was cleared of spirits.[1] [Footnote 1: Daggett tells this story.] LEPE A trickster named Lepe lives at Hilo, Hawaii, calls up the spirits by means of an incantation, and then fools them in every possible way. HANAAUMOE Halalii is the king of the spirits on Oahu. The ghost of Hawaii is Kanikaa; that of Maui, Kaahualii; of Lanai, Pahulu; of Molokai, Kahiole. The great flatterer of the ghosts, Hanaaumoe, persuades the Kauai chief, Kahaookamoku, and his men to land with the promise of lodging, food, and wives. When they are well asleep, the ghost come and eat them up--"they made but one smack and the men disappeared." But one man, Kaneopa, has suspected mischief and hidden under the doorsill where the king of the spirits sat, so no one found him. He returns and tells the Kauai king, who makes wooden images, brings them with him to Oahu, puts them in place of his men in the house; while they hide without, and while the ghosts are trying to eat these fresh victims, burns down the house and consumes all but the flatterer, who manages to escape. PUNIA. The artful son of Hina in Kohala goes to the cave of lobsters and by lying speech tricks the shark who guard it under their king, Kaialeale. He pretends to dive, throws in a stone, and dives in another place. Then he accuses one shark after another as his accomplice, and its companions kill it, until only the king is left. The king is tricked into swallowing him whole instead of cutting him into bits. There he remains until he is bald--"serves him right, the rascal!"--but finally he persuades the shark to bring him to land, and the shark is caught and Punia escapes. Next he kills a parcel of ghosts by pretending that this is an old fishing ground of his and enticing them out to sea two by two, when he puts them to death, all but one. WAKAINA A cunning ghost of Waiapuka, North Kohala, disguises himself as a dancer and approaches a party of people. He shows off his skill, then calls for feather cloak, helmet, bamboo flute, skirt, and various other valuable things with which to display his art. When he has them secure, he flies off with them, and the audience never see him or their property again.[1] [Footnote 1: Gill tells this same story from the Hervey group. Myths and Songs, p. 88.] 3. STORIES OF MODERN CUNNING KULEPE A cunning man and great thinker lives on Oahu in the days of Peleioholani. He travels to Kalaupapa, Molokai, is hungry, and, seeing some people bent over their food, chants a song that deceives them into believing him a soldier and man of the court. They become friendly at once and invite him to eat. KAWAUNUIAOLA A woman of Kula, Maui, whose husband deserts her for another woman, makes herself taboo, returns to her house, and offers prayers and invents conversations as if she had a new husband. The news quickly spreads, and Hoeu starts at once for home. In this cunning manner she regains her husband. MAIAUHAALENALENAUPENA The upland peddlers bring sugar cane, bananas, gourds, etc., to sea to peddle for fish. Maiauhaalenalenaupena pretends to be a fisherman. He spreads out his net as if just driven in from sea by the rough weather. The peddlers trust him with their goods until he has better luck; but he really is no fisherman and never gives them anything. WAAWAAIKINAAUPO AND WAAWAAIKINAANAO One day these two brothers go out snaring birds. The older brother suggests that they divide the spoils thus: He will take all those with holes on each side of the beak. The unobservant younger brother consents, thinking this number will be few, and the older wins the whole catch. KUAUAMOA At Kawaihae, Kohala, lives the great trickster, Kuauamoa. He knows Davis and Young after they are made prisoners by the natives, and thus learns some English words. On the plains of Alawawai he meets some men going to sell rope to the whites and they ask him to instruct them what to say. He teaches them to swear at the whites. When the white men are about to beat the peddlers, they drop the rope and run away. INDEX TO REFERENCES ALEXANDER, W.D. _Short synopsis of the most essential points of Hawaiian Grammar_. By William DeWitt Alexander, LL.D. (Yale), Honolulu, 1908. _Brief History of the Hawaiian People_ (school edition), Honolulu, 1908. _Hawaiian Geographic Names_. Compiled by W.D. Alexander. Report of Coast and Geodetic Survey for 1902. Appendix No. 7, Washington, 1903. ANDREWS, L. _Dictionary of the Hawaiian Language_. 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Edinburgh, 1827. MOERENHOUT, J.A. _Voyages aux iles du Grand Ocean_. By J.A. Moerenhout. 2 volumes. Paris, 1837. POWELL, T. _A Samoan Tradition of Creation and the Deluge_. By Rev. T. Powell, F.L.S., Victoria Institute of Great Britain. Vol. XX. RIVERS, W.H. _The History of Melanesian Society_. By William Halse Rivers. 2 volumes. Illustrated. Cambridge, 1914. SMITH, S.P. _Hawaiki_, the original home of the Maori; with a sketch of Polynesian History. By S. Percy Smith, F.R.G.S. (3rd edition.) London, 1904. STATE, J.B. _Old Samoa_, or Floatsam and Jetsam from the Pacific Ocean. By Rev. John B. Stair. Religious Tract Society. London, 1897. STOKES, J.F.G. _Hawaiian Petroglyphs_. By John F.G. Stokes. Occasional papers iv 4, Bishop Museum, Honolulu. _Index to Forander's Polynesian Race_. Honolulu, 1909. STÜBEL, A. _Samoanische Texte_. By Alfons Stübel, Königlichen Museum für Völkerkunde. Vol. IV, 1896. THOMSON, B. _The Fijians_: A study of the decay of custom. By Basil Thomson. London, 1908. THRUM, T.G. _Hawaiian Folktales_. A collection of Native Legends. By Thomas G. Thrum. Chicago, 1907. _The Hawaiian Annual_; the reference book of information and statistics relating to the Hawaiian Islands. Edited by Thomas G. Thrum. Honolulu, 1874-. _Ancient Hawaiian Mythology_. To appear. TREGEAR, E. _The Maori-Polynesiam Comparative Dictionary_. By Edward Tregear, F.R.G.S. Wellington, 1891. _Polynesian Folk-lore_. Hina's Voyage and Origin of Fire. Transactions of the New Zealand Institute, XIX (1886); XX (1887), TURNER, G. _Nineteen Years in Polynesia_. By Rev. George Turner, LL.D. London, 1861. _Samoa a Hundred Years Ago_. London, 1884. WESTERVELT, W.D. _Legends of Maui_, a demigod of Polynesia, and his mother Hina. By Rev. William D. Westervelt. Honolulu, 1910; Melbourne, 1913. _Legends of Old Honolulu_. Boston and London, 1915. _Legends of Gods and Ghosts_. Boston and London, 1915. _Hawaiian Legends of Volcanoes_. Boston, 1916. WHITE, J. _Ancient History of the Maori_, his mythology and traditions. By John White. 6 volumes. New Zealand, 1887. WILLIAMS, T. _Fiji and the Fijians_. By Thomas Williams and James Calvert, edited by George Rowe. 2 volumes. London, 1858. WOHLERS, J.F.H. _Mythology and Traditions of the Maori in New Zealand_. By the Rev. J.F.H. Wohlers. Transactions of the New Zealand Institute, Vol. VII. 1874. THE ORIGINAL HAWAIIAN TEXT OLELO HOAKAKA Ua hoopuka ka mea nana i pai keia buke me ka olioli nui, ka makamua o ka hoao ana e hoolako i buke hoonanea na na kanaka Hawaii. Ua loaa mua mai ia kakou na buke kula o na ano he nui wale, a he nui no hoi na buke i hoolakoia mai na kakou, e hoike mai ana ia kakou i ka pono a me ka hewa; aka, o ka buke mua nae keia i paiia na ka poe Hawaii nei, ma ke ano hoikeike ma ke Kaao i na mea kahiko a keia lahui kanaka, me ka aua mai hoi mai ka nalowale loa ana'ku o kekahi o na moolelo punihei a lakou. E hoike ana iloko o na huaolelo maikai wale i na olelo a me na hana a kekahi o ko Hawaii kaikamahine wahine maikai a punahele no hoi, a na ia mea no hoi e kokua mai i ka noho mau ana o ke aloha o na poe o Hawaii nei, no ko lakou mau kupuna a me ko lakou aina. E lawe hoi ano, i keia wahi buke uuku, a e hoike ia ia ma ke ano o kona loaa ana mai, e heluhelu, a e malama hoi ia ia, e hoike ana i kou iini i ka naauao Hawaii, me kou makaukau mau no hoi e kokua aku ia mea, i ku mau ai. He mea nui no ka hapai ana i ka mea nana e hoomaamaa mai ia kakou ma ka heluhelu ana, me ka hoonanea pu mai no hoi i na minute noho hana ole o ko kakou noho ana; nolaila, i ka hoomaka ana a ka mea nana i pai i keia buke, e hoomakaukau ia ia no ka hele ana'ku imua o keia lahui, ua hilinai oia i ke kokua nui mai o na makamaka a pau o ka naauao iwaena o keia mau pae moku; a na ia manao wale iho no i hooikaika mai ia ia ma ke kupaa ana mamuli o kana mea i manaolana'i e hana aku, iloko o na pilikia he nui wale e alai mai ana. Akahi no a haawiia i ka lahui Hawaii, ka buke e pili ana i ka hoonanea'ku i ka noho ana, e like me ka na haole, he mea ia nana e hanai mai i ko kakou mau manao i ka ike a me ka naauao. Ua hiki ia kakou a pau ke hui mai ma ka malama ana a me ka hooholomua aku hoi i keia wahi buke, he kumu ia e hapai hou ia mai ai i mau buke hou na keia lahui, ma kana olelo iho--ka olelo Hawaii. A nolaila la, e na makamaka a pau o ka naauao a me na keiki kupa no hoi o Hawaii nei, mai ka la hiki a ka la kau, eia mai Kawahineokaliula, ke hele aku la imua o oukou me ke aloha, a e pono hoi ke hookipa ia ia me ka aloha makamae o ka puuwai Hawaii. ALOHA NO! MOKUNA I I ke kamailio ana i keia kaao, ua oleloia ma Laie, Koolau, kona wahi i hanau ai, a he mau mahoe laua, o Kahauokapaka ka makuakane, o Malaekahana ka makuahine. O Kahauokapaka nae, oia ke Alii nona na okana elua, o Koolauloa a me Koolaupoko, a ia ia ka mana nui maluna o kela mau okana. I ka manawa i lawe ai o Kahauokapaka ia Malaekahana'i wahine mare nana (hoao) mahope iho o ko laua hoao ana, hai mua o Kahauokapaka i kana olelo paa imua o kana wahine, o laua wale no ma ke kaawale, oiai iloko o ko laua mau minute oluolu, a eia ua olelo paa la: "E kuu wahine, he nani ia ua mare ae nei kaua, a nolaila, ke hai nei au i kuu olelo paa ia oe; i noho aku auanei kaua, a i loaa ka kaua keiki, a he keikikane, alaila pomaikai kaua, ola na iwi iloko o ko kaua mau la elemakule, a haule aku i ka make, nalo no hoi na wahi huna: na ia keiki e nai na moku e pau ai, ke loaa hoi ia kaua ke keiki mua a he keikikane; aka hoi, ina he kaikamahine ke hanau mua mai, alaila e make, a ina he mau kaikamahine wale no ka kaua ke hanau mai e make no, aia no ke ola a hanau mai a he keikikane, ola na hanau mui i na he mau kaikamahine." I ka ewalu paha o na makahiki o ko laua noho ana he kane a he wahine, hapai ae la o Malaekahana, a hanau mai la he kaikamahine, ua maikai na helehelena i ka nana aku, a no ka maikai o na helehelena o ua kaikamahine nei, manao iho la ka makuahine o ke kumu la hoi ia e lilo ai ka olelo paa a Kahauokapaka i mea ole, ola la hoi ua kaikamahine nei, aole ka! Ia manawa i hanau ai, aia nae o Kahauokapaka i ka lawai-a me na kanaka. A hoi mai o Kahauokapaka mai ka lawai-a mai, haiia aku la ua hanau o Malaekahana he kaikamahine. A hiki ke alii i ka hale, ua wahiia ke kaikamahine i ke kapa keiki, kena koke ae la o Kahauokapaka i ka Ilamuku e pepehi. Ma ia hope iho hapai hou o Malaekahana, a hanau hou mai la he kaikamahine, o keia nae ke kaikamahine oi aku o ka maikai mamua o kela kaikamahine mua, manao iho la e ola la hoi, aole ka! Ike ae la o Kahauokapaka i ke kaikamahine e hiiia mai ana, ua hoaahuia i ke kapa keiki, ia manawa, kena koke ae la ke alii i ka Ilamuku e pepehi. Mahope mai, ua hapai wale no o Malaekahana, he mau kaikamahine wale no, aole nae i ola iki kekahi oia mau hanau ana o Malaekahana, ua pau wale no i ka pepehiia e like me ka olelo paa a ke alii. A i ka hapai hou ana o Malaekahana i ke keiki, o ka lima ia, a kokoke i na la hanau, hele aku la kela a imua o ke Kahuna, a olelo aku la, "E! auhea oe? E nana mai oe i keia opu o'u e hapai nei, no ka mea, ua pauaho ae nei hoi i ka pau o na keiki i ka make i ka pakela pepehi a ke kane, aha ae nei a maua keiki, aha no i ka make; nolaila, e nana mai oe i keia opu o'u e hapai nei, ina i ike oe he kaikamahine, e omilomilo ae au, oiai aole i hookanaka ae ke keiki. Aka hoi, ina i ike mai hoi oe i keia opu o'u e hapai nei a he keikikane, aole ana." Alaila, olelo mai ke Kahuna ia Malaekahana, "O hoi, a kokoke i ko la hanau, alaila, hele mai oe i o'u nei, i nana aku au i keia hapai ana." A kokoke i na la hanau, i ka malama o Ikuwa, i na la kapu heiau, hoomanao ae la o Malaekahana i ke kauoha a ke Kahuna. Ia ianei e nahunahu ana, hele aku la keia imua o ke Kahuna, me ka olelo aku, "I hele mai nei au ma ke kauoha a ke Kahuna, no ka mea, ke hoomaka mai nei ka nahunahu hanau keiki ana; nolaila, ano oe e nana mai oe i kuu keiki e hapai nei." Ia Malaekahana me ke Kahuna e kamailio ana no keia mau mea, alaila, hai aku la ke Kahuna i kana olelo ia Malaekahana, "E hailona aku au ia oe, ma ka mea a'u e noi aku ai, e haawi mai oe." Ia manawa, nonoi aku la ke Kahuna ia Malaekahana e haawi mai i kekahi lima imua o ke alo o ke Kahuna, e like no me ka hailona mau o keia lahui, ma ka lima no nae ana e makemake ai e haawi aku imua o ke Kahuna. Ia manawa a ke Kahuna i noi aku ai i kekahi lima, haawi mai la o Malaekahana i ka lima hema, me ka hoohuliia o ke alo o ka lima iluna. Alaila, hai aku la ke Kahuna i ka hailona i ku i kana ike, "E hanau hou ana no oe he kaikamahine, no ka mea, ua haawi mai nei oe i kou lima hema ia'u, me ka huli nae o ke alo o ka lima iluna." A no keia olelo a ke Kahuna, kaumaha loa iho la ka naau o Malaekahana, no ka mea, ua kumakena mau kela i ka pepehi mau a kana kane i na keiki mua; nolaila, noi aku la o Malekahana i ke Kahuna e noonoo mai i mea e pono ai ka wahine, a e ola ai hoi ke keiki. Alaila, hai aku la ke Kahuna i kana mau olelo ia Malaekahana, "E hoi oe a ka hale, ina e hiki i ka wa e aneane hanau ai, alaila ea, e ono ae oe i ka ohua, me ka olelo aku ia Kahauokapaka, nana ponoi no e lawai-a, o ka i-a ponoi no e loaa ana ma kona lima oia kau i-a e ono ai; no ka mea, he kanaka puni kaalauohua hoi ko kane, i lilo ai kela i ka lawai-a, ike ole ia i kou hanau ana, a ina e hanau ae, alaila, na'u e malama ke keiki, i hoi mai ia ua lilo ia'u ke keiki, a ina e niuau mai, hai aku oe he heiki alualu, alaila pau wale." A pau ka laua kamailio ana no keia mau mea, hoi aku la o Malaekahana a hiki i ka hale, in manawa, nui loa mai la ka nahunahu ana a aneane e hanau, alaila, hoomanao ae la o Malaekahana i na olelo a ke Kahuna i a-oa-o mai ai ia ia. A i ka mao ana'e o ka eha no ka aneane hanau, olelo aku la o Malaekahana i kana kane, "E Kahauokapaka e! ke kau mai nei i ko'u mau maka ka ohuapalemo; nolaila, e holo aku oe i ke kaalauohua, me he mea'la a loaa mai ka ohuapalemo, alaila hemo kuu keiki, akahi wale no o'u hanau ino ana, a me ka ono o'u i ka ohua; nolaila, e hele koke aku oe me na kanaka i ka lawai-a." Ia manawa, puka koke aku o Kahauokapaka a hele aku la. Ia lakou e hele ana, hanau ae la ua keiki nei he kaikamahine, a lilo ae la ia Waka ka hanai, a kapa iho la i ka inoa o Laieikawai. Ia lakou no hoi e lawelawe ana i ke keiki mua, hanau hou mai la he kaikamahine no, a lilo ae la ia Kapukaihaoa, a kapa iho la i ka inoa o ka muli o Laielohelohe. A lilo na kaikamahine ma ka lima o Waka a me Kapukaihaoa me ke kaawale, hoi mai la o Kahauokapaka mai ka lawai-a mai, ninau iho la i ka wahine, "Pehea oe?" I mai la ka wahine, "Ua hanau ae nei au he keiki alualu, ua kiola ia aku nei i ka moana." Ua akaka mua no nae ia Kahauokapaka ka hanau ia lakou i ka moana; no ka mea, elua hekili o ke kui ana, manao ae la no hoi o Kahauokapaka ua hanau ka wahine; mai ka hanau ana o Laieikawai me Laielohelohe, oia ka hoomaka ana o ka hekili e kani iloko o Ikuwa, pela i olelo ia iloko o keia moolelo. Ia Waka me Kapukaihaoa ma ke kaa wale me na hanai a laua, olelo aku la o Waka ia Kapukaihaoa, "Pehea la auanei e nalo ai na hanai a kaua ia Kahauokapaka?" I mai la ke Kahuna, "E pono oe ke huna loa i kau hanai iloko o ke kiowai i Waiapuka, aia malaila kekahi ana i ike oleia e na mea a pau, a na'u no hoi e imi ko'u wahi e malama ai i ka'u hanai." Lawe aku la o Waka ia Laieikawai ma kahi a Kapukaihaoa i kuhikuhi ai, a malaila oia i malama malui'ai o Laieikawai a hiki i kona manawa i hoomahuahua iki ae ai. Mahope iho o keia mau la, lawe ae la o Kapukaihaoa ia Laielohelohe i uka o Wahiawa ma kahi i oleloia o Kukaniloko. Iloko o ko Laieikawai mau la ma Waiapuka, ua hoomauia ka pio ana o ke anuenue ma kela wahi, iloko o ka manawa ua a me ka malie, i ka po a me ke ao; aka, aole nae i hoomaopopo na mea a pau i ke ano o keia anuenue; aka, ua hoomauia keia mau hailona alii ma na wahi i malamai'ai ua mau mahoe nei. I kekahi manawa, ia Hulumaniani e kaahele ana ia Kauai apuni, ma kona ano Makaula nui no Kauai, a ia ia i hiki ai iluna pono o Kalalea, ike mai la oia i ka pio a keia anuenue i Oahu nei; noho iho la oia malaila he iwakalua la, i kumu e ike maopopoi'ai o ke ano o kana mea e ike nei. Ia manawa, ua, maopopo lea i ka Makaula he Alii Nui ka mea nona keia anuenue e pio nei, a me na onohi elua i hoopuniia i na ao polohiwa apuni. Ia manawa, hooholo ae la ka Makaula i kona manao e holo i Oahu, i maopopo ai ia ia kana mea e ike nei. Haalele keia ia wahi, hiki aku la keia i Anahola, hoolimalima aku la keia i waa e holo ai i Oahu nei; aka, aole i loaa ia ia he waa e holo ai i Oahu nei. Kaapuni hou ka Makaula ia Kauai a puni, pii hou oia iluna o Kalalea, a ike hou no oia i kana mea i ike mua ai, aia no e mau ana e like no me mamua, alaila, hoi hou keia a hiki i Anahola. I ua Makaula nei malaila, lohe keia o Poloula ka mea waa o Wailua, no ka mea, he alii ia no ia wahi, ake aku la oia e halawai me Poloula, me ka manao e noi aku i ke alii i waa e hiki ai i Oahu. Ia Hulumaniani i halawai aku ai me Poloula, nonoi aku la oia i waa e holo ai i Oahu nei; alaila, haawiia mai la ka waa me na kanaka; ia po iho, i ka hiki ana o ka Hokuhookelewaa, haalele lakou ia Kauai, he umikumamalima ko lakou nui, hiki mua mai la lakou ma Kamaile, i Waianae. Mamua ae nae o ko ka Makaula holo ana mai, ua hoomakaukau mua oia hookahi puaa hiwa, he moa lawa, a me ka i-a ula. Ia la o lakou i hiki ai ma Waianae, kauoha ka Makaula i na kanaka e noho malaila a hoi mai oia mai ka huakai kaapuni ana. I ua Makaula nei i hele ai, hiki mua keia iluna pono o Maunalahilahi, ike aku la keia i ke anuenue e pio ana ma Koolauloa, e like me kana ike ana i kona mau la iluna o Kalalea. A hiki keia i Waiapuka, kahi i malamaia ai o Laieikawai, ike iho la oia aole he kuleana kupono o kela wahi e nohoi'ai e na'lii. I kela manawa nae a ka Makaula i hiki ai ilaila, ua nalo mua aku o Waka ma kahi i hunai'ai o Laieikawai. I ka manawa nae a ka Makaula e kunana ana, alaila, ike aku la oia i ka aleale ana o ka wai o ko Waka luu ana aku. Olelo iho la ka Makaula iloko ona, "He mea kupanaha, aole hoi he makani o keia lua wai e kuleana ai la hoi ka aleale ana o ka wai, me he mea he mea e auau ana, a ike ae nei ia'u pee iho nei." A pau ko Waka manawa ma kahi o Laieikawai, hoi mai la oia; aka, ike ae la keia maloko o ka wai i keia mea e noho ana maluna iho, emi hope hou aku la o Waka, no ka mea, ua manao oia o Kahauokapaka, keia mea ma kae o ka luawai. Hoi hou aku la o Waka me kana moopuna, a hiki i ka molehulehu ana, hoomakakiu hou mai la oia me ka manao ua hele aku kela mea ana i ike ai; aka, aia no ua Makaulanei ma kana wahi i noho mua ai, nolaila, hoi hope hou o Waka. Ua noho ua Makaula nei ma ke kae o kela luawai, a moe oia malaila a ao ia po. Ia kakahiaka ana ae, i ka manawa molehulehu, ala ae la oia, ike aku la kela i ka pio a ke anuenue i uka o Kukaniloko, haalele keia ia wahi, kaapuni keia ia Oahu nei, ma Koolaupoko kona hele mua ana, a ma Kona nei, a mai anei aku hiki ma Ewa; a hiki keia i Honouliuli, ike aku la ua Makaula nei i ka pio o ke anuenue i uka o Wahiawa, pii loa aku la oia a hiki i Kamaoha, a malaila oia i moe ai a ao ia po, aole oia i ike i kana mea i ukali mai ai. MOKUNA II A nele ka Makaula i ka ike i kana mea e ukali nei, haalele keia ia Kamaoha, hiki keia iluna pono o Kaala, a malaila oia i ike ai e pio ana ke anuenue i Molokai; nolaila, haalele ka Makaula ia wahi, kaapuni hou ia Oahu nei; o ka lua ia o kana huakai kaapuni ana, i mea e hiki ai ia ia ke ike maopopo i kana mea e ukali nei, no ka mea, ua ano e ka hana a ke anuenue, no ka holoholoke ana i kela wahi keia wahi. I ka la a ua Makaula nei i haalele ai ia Kaala, hiki mua aku oia iluna o Kuamooakane, aia hoi e pio ana ke anuenue i Molokai, e ku ana ka punohu i uhipaaia e na ao hekili, ekolu mau la oia nei ma Kuamooakane, ua hoomauia ka uhi paapu a ka ua a me ka noe. I ka eha o na la oia nei malaila, loaa ia ia he waa e holo ana i Molokai; kau aku la oia maluna o ka waa, a holo aku la a like a like o ka moana, loaa ka manao ino i na mea waa, no ka mea, ua uluhua laua i ua Makaula nei no ka hiamoe, a me ka ala a mau ana o kahi puaa, a o-o-o mau no hoi o kahi moa. A no keia mea, kunou aku la ka mea mahope o ka waa i ke kanaka iluna o kuaiako, e hoi hou ka waa i hope, a hoonoho hou i ka Makaula i Oahu nei, a ua like ka manao o na mea waa ma ia mea e hoihoi hope ka waa, e moe ana nae ka Makaula ia manawa. Hoohuli ae la na mea waa i ka waa i hope a holo i Oahu nei; ia manawa a ka waa e hoi hope nei, hoohuoi iho la ka Makaula i ka pa ana a ka makani ma kona papalina, no ka mea, ua maopopo ia ia kahi a ka makani i pa ai i ka holo ana mai Oahu aku nei manao iho la oia, ma kai mai ka makani e pa nei. Nolaila, kaakaa ae la na maka o ka Makaula, aia hoi e hoi hou ana ka waa i Oahu nei; ia manawa, nalu iho la ka Makaula i ke kumu o keia hoi hou ana o ka waa. Aka hoi, no ko ianei makemake e ike maopopo i ka hana a na mea waa, pule aku la oia i kona Akua ia Kuikauweke, e hooili mai i ka ino nui maluna o ka moana. Ia ia e pule ana iloko ona iho, hiki koke mai la ka ino nui maluna o lakou, a pono ole ka manao o na mea waa. Ia manawa, hoala ae la na mea waa ia ianei, "E keia kanaka e moe nei! e ala ae paha oe, kainoa paha he pono kau i kau mai ai maluna o ko maua waa, aole ka! oia no ka moe a nei kanaka la o uka." Alaila, ala ae la ua Makaula nei, e hooiho ana ka waa i Oahu nei. Alaila, ninau aku la oia i na mea waa, "Heaha iho nei keia hana a olua ia'u i hoi hope ai ka waa? A heaha kuu hewa?" Alaila, olelo mai la na mea waa, "Ua uluhua maua no kou hiamoe, a me ka alala mau o ko wahi puaa, a me ke kani mau a ko wahi moa, nolaila kulikuli; mai ka holo ana mai nei no ka ke kulikuli a hiki i keia manawa, ua pono no la hoi ia, i na la hoi e hoe ana oe, aole ka, he moe wale iho no ka kau." I aku la ka Makaula, "Ua hewa olua i kuu manao; ina o kuu noho wale ke kumu o ka hoi hou ana o ka waa o kakou i Oahu, alaila, ke olelo nei au, ua hewa ka mea iluna o kuaiako, no ka mea, he noho wale iho no kana, aole ana hana." Ia lakou e kamailio ana no keia mau mea, lele aku la ka Makaula mahope o ka waa, a lilo iho la ia ia ka hookele, holo aku la lakou a kau ma Haleolono i Molokai. Ia lakou i hiki aku ai malaila, aia hoi, e pio ana ke anuenue i Koolau, e like me kana ike ana i kona mau la maluna o Kuamooakane, haalele keia i na mea waa, ake aku la oia e ike i kana mea i ukali mai ai. Ia hele ana hiki mua keia i Waialala maluna pono ae o Kalaupapa; ia ianei malaila, ike maopopo aku la oia e pio ana ke anuenue iluna o Malelewaa, ma kahi nihinihi hiki ole ke heleia. Aia nae malaila kahi i hunaia ai o Laieikawai, oia a me kona kupunawahine, e like me ke kauoha mau a Kapukaihaoa ia Waka ma ka hihio. No ka mea, i ka Makaula e holo mai ana ma ka moana, ua ike mua e aku o Kapukaihaoa i ka Makaula, a me kana mau hana, nolaila oia i olelo mau ai ia Waka ma ka hihio e ahai mua ia Laieikawai ma kahi hiki ole ke loaa. I ka Makaula i haalele ai ia Waialala, hiki aku keia ma Waikolu ilalo pono o Malelewaa, aia nae e pio ana ke anuenue i kahi hiki ole ia ia ke hele aku; aka, ua noonoo ka Makaula i kekahi manawa, i wahi e hiki ai e ike i kana mea e ukali nei, a waiho aku i kana kanaenae i hoomakaukau mua ai, aole nae e hiki. I kela la a ka Makaula i hiki ai ma Waikolu, ia po iho, hiki mua ke kauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, a puoho ae la oia, he moeuhane. Alaila, hoala aku la o Laieikawai i kona kupunawahine, a ala ae la, ninau aku la ke kupunawahine i kana moopuna i ke kumu o ka hoala ana. Hai mai la ka moopuna, "Ua hiki mai o Kapukaihaoa i o'u nei ma ka moeuhane, e olelo mai ana, e ahai loa oe ia'u i Hawaii a hoonoho ma Paliuli, a malaila kaua e noho ai, pela mai nei oia ia'u, a puoho wale ae la wau la, hoala aku la ia oe." Ia Laieikawai nae e kamailio ana i ke kupunawahine, hiki iho la ka hihio ma o Waka la, a ua like me ka ka moopuna e olelo ana, ia manawa, ala ae la laua i ke wanaao a hele aku la e like me ke kuhikuhi a Kapukaihaoa ia laua ma ka moeuhane. Haalele laua ia wahi, hiki aku laua ma Keawanui, kahi i kapaia o Kaleloa, a malaila laua i halawai ai me ke kanaka e hoomakaukau ana i ka waa e holo ai i Lanai. La laua i halawai aku ai me ka mea waa, olelo aku la o Waka, "E ae anei oe ia maua e kau pu aku me oe ma ko waa, a holo aku i kau wahi i manao ai e holo?" Olelo mai la ka mea waa, "Ke ae nei wau e kau pu olua me a'u ma ka waa, aka hookahi no hewa, o ko'u kokoolua ole e hiki ai ka waa." Ia manawa a ka mea waa i hoopuka ai i keia olelo "i kokoolua" hoewaa, wehe ae la o Laieikawai i kona mau maka i uhiia i ka aahu kapa, mamuli o ka makemake o ke kupunawahine e huna loa i kana moopuna me ka ike oleia mai e na mea e ae a hiki i ko laua hiki ana i Paliuli, aka, aole pela ko ka moopuna manao. I ka manawa nae a Laieikawai i hoike ai i kona mau maka mai kona hunaia ana e kona kupunawahine, luliluli ae la ke poo o ke kupunawahine, aole a hoike kana moopuna ia ia iho, no ka mea, e lilo auanei ka nani o kana moopuna i mea pakuwa wale. I ka manawa nae a Laieikawai i wehe ae ai i kona mau maka, ike aku la ka mea waa i ka oi kelakela o ko Laieikawai helehelena mamua o na kaikamahine kaukaualii o Molokai a puni, a me Lanai. Aia hoi, ua hookuiia mai ka mea waa e kona iini nui no kana mea e ike nei. A no keia mea, noi aku la ka mea waa i ke kupunawahine, me ka olelo aku, "E kuu loa ae oe i na maka o ko moopuna mai kona hoopulouia ana, no ka mea, ke ike nei wau ua oi aku ka maikai o kau milimili, mamua o na kaikamahine kaukaualii o Molokai nei a me Lanai." I mai la ke kupunawahine. "Aole e hiki ia'u ke wehe ae ia ia, no ka mea, o kona makemake no ka huna ia ia iho." A no keia olelo a Waka i ka mea waa mamuli o kana noi, alaila, hoike pau loa ae la o Laieikawai ia ia mai kona hunaia ana, no ka mea, ua lohe aku la o Laieikawai i ka olelo a kona kupunawahine, o Laieikawai no ka makemake e huna ia ia; aka, ua, makemake ole keia e huna. A no ka ike maopopo loa ana aku o ka mea waa ia Laieikawai, alaila, he nuhou ia i ka mea waa. Alaila, kupu ae la ka manao ano e iloko ona, e hele e hookaulana ia Molokai apuni, no keia mea ana e iini nei. Alaila, olelo aku la ua mea waa nei ia Laieikawai ma, "Auhea olua, e noho olua i ka hale nei, na olua na mea a pau oloko, aole kekahi mea e koe o ka hale nei ia olua, o olua maloko a mawaho o keia wahi." A no ka hoopuka ana o ka mea waa i keia olelo, alaila, olelo aku la o Laieikawai, "E ke kamaaina o maua, e hele loa ana anei oe? No ka mea, ke ike lea nei maua i kou kauoha honua ana, me he mea la e hele loa ana oe?" I aku la ke kamaaina, "E ke kaikamahine, aole pela, aole au e haalele ana ia oula; aka, i manao ae nei au e huli i kokoolua no'u e hoe aku ai ia olua a pae i Lanai." A no keia olelo a ka mea waa, i aku la o Waka i ke kamaaina o laua nei, "Ina o ke kumu ia o kou hele ana i kauoha honua ai oe i na mea a pau o kou hale ia maua; alaila, ke i aku nei wau, he hiki ia maua ke kokua ia oe ma ka hoe ana." A ike ka mea waa he mea kaumaha keia olelo a Waka imua ona. Olelo aku la oia imua o na malahini, "Aole o'u manao e hoounauna aku ia olua e kokua mai ia'u ma ka hoe pu ana i ka waa, no ka mea, he mea nui olua na'u." Aka, aole pela ka manao o ka mea waa e huli i kokoolua hoe waa pu me ia, no ka mea, ua hooholo mua oia i kana olelo hooholo iloko ona, e hele e kukala aku ia Laieikawai apuni o Molokai. A pau ke kamailio ana a lakou i keia mau olelo, haalele iho la ka mea waa ia laua nei, a hele aku la e like me ka olelo hooholo mua iloko ona. Ia hele ana, ma Kaluaaha kona hiki mua ana, a moe aku oia i Halawa, a ma keia hele ana a ia nei, ua kukala aku oia i ka maikai o Laieikawai e like me kona manao paa. A ma kekahi la ae, i ke kakahiaka nui, loaa ia ia ka waa e holo ana i Kalaupapa, kau aku la oia maluna o ka waa, hiki mua oia i Pelekunu, a me Wailau, a mahope hiki i Waikolu kahi a ka Makaula e noho ana. Ia ia nae i hiki aku ai i Waikolu, ua hala mua aku ua Makaula nei i Kalaupapa, aka, o ka hana mau a ua wahi kanaka nei, ke kukala hele no Laieikawai. A hiki keia i Kalaupapa, aia hoi, he aha mokomoko e akoakoa ana ku aku la oia mawaho o ka aha, a kahea aku la me ka leo nui, "E ka hu, e na makaainana, e ka lopakuakea, lopahoopiliwale, e na'lii, na Kahuna, na kilo, na aialo, ua ike au i na mea a pau ma keia hele ana mai nei a'u, ua ike i na mea nui, na mea liilii, na kane, na wahine, na kaukaualii kane, na kaukaualii wahine, ka niaupio, ke ohi, aole wau i ike i kekahi oi o lakou e like me ka'u mea i ike ai, a ke olelo nei au, oia ka oi mamua o na kaikamahine kaukaualii o Molokai nei apuni, a me keia aha no hoi." Ia manawa nae a ia nei e kahea nei, aole i lohe pono mai ka aha, no ka mea, ua uhiia kona leo e ka haukamumu leo o ka aha, a me ka nene no ka hoouka kaua. A no ko ianei manao i lohe ponoia mai kana olelo, oi pono loa aku la ia iwaena o ke anaina, ku iho la oia imua o ka aha, a kuehu ae la oia i ka lepa o kona aahu, a hai hou ae la i ka olelo ana i olelo mua ai. Iloko o keia manawa, lohe pono loa aku la ke Alii nui o Molokai i keia leo, alaila hooki ae la ke alii i ka aha, i loheia aku ai ka olelo a keia kanaka malahini e kuhea nei; no ka mea, iloko o ko ke alii ike ana aku i ua wahi kanaka nei, ua hoopihaia kona mau maka i ka olioli, me ke ano pihoihoi. Kaheaia aku la ua wahi kanaka nei mamuli o ke kauoha a ke alii, a hele mai la imua o ke alii, a ninau aku la, "Heaha kou mea e nui nei kou leo imua o ka aha, me ka maka olioli?" Alaila, hai mai la kela i ke kumu o kona kahea ana, a me kona olioli imua o ke alii. "Ma ke kakahiakanui o ka la i nehinei, e lawelawe ana wau i ka waa no ka manao e holo i Lanai, hoea mai ana keia wahine me ke kaikamahine, aole nae au i ike lea i ke ano o ua kaikamahine la. Aka, iloko o ko maua wa kamailio, hoopuka mai la ke kaikamahine i kona mau maka mai kona hunaia ana, aia hoi, ike aku la wau he kaikamahine maikai, i oi aku mamua o na kaikamahine alii o Molokai nei." A lohe ke alii i keia olelo, ninau aku la, "Ina ua like kona maikai me kuu kaikamahine nei la, alaila, ua nani io." A no keia ninau a ke alii, noi aku la ua wahi kanaka nei e hoikeia mai ke kaikamahine alii imua ona, a laweia mai la o Kaulaailehua ke kaikamahine a ke alii. I aku la ua wahi kanaka nei, "E ke alii! oianei la, eha kikoo i koe o ko iala maikai ia ianei, alaila, like aku me kela." I mai la ke alii, "E! nani io aku la, ke hoole ae nei oe i ka makou maikai e ike nei, no ka mea, o ko Molokai oi no keia." Alaila, olelo aku la kahi kanaka i ke alii me ka wiwo ole, "No ko'u ike i ka maikai, ko'u mea no ia i olelo kaena ai." Ia manawa a kahi kanaka e kamailio ana me ke alii, e noho ana ka Makaula ia manawa e hoolohe ana i ke ano o ke kamailio ana, aka, ua haupu honua ae ka Makaula, me he mea la o kana mea e ukali nei. A no keia mea, neenee loa aku la ka Makaula a kokoke, paa aku la ma ka lima o kahi kanaka, a huki malu aku la ia ia. Ia laua ma kahi kaawale, ninau pono aku la ka Makaula i ua wahi kanaka nei, "Ua ike no anei oe i kela kaikamahine mamua au e kamailio nei i ke alii?" Hoole aku la ua wahi kanaka nei, me ka i aku, "Aole au i ike mamua, akahi no wau a ike, a he mea malahini ia i ko'u mau maka." A no keia mea, manao ae la ka Makaula, o kana mea i imi mai ai, me ka ninau pono aku i kahi i noho ai, a hai ponoia mai la. A pau ka laua kamailio ana, lawe ae la oia i na mea ana i hoomakaukau ai i mohai no ka manawa e halawai aku ai, a hele aku la. MOKUNA III Ia hele ana o ka Makaula mahope iho o ko laua halawai ana me kahi kanaka, hiki mua keia iluna o Kawela; nana aku la oia, e pio ana ke anuenue i kahi a ua wahi kanaka nei i olelo ai ia ia; alaila, hoomaopopo lea iho la ka Makaula o kana mea no e ukali nei. A hiki keia i Kaamola ka aina e pili pu la me Keawanui, kahi hoi a Laieikawai ma e kali nei i ka mea waa, ia manawa, ua poeleele loa iho la, ua hiki ole ia ia ke ike aku i ka mea ana i ike ai iluna o Kawela, aka, ua moe ka Makaula malaila ia po, me ka manao i kakahiaka e ike ai i kana mea e imi nei. I kela po a ka Makaula e moe la i Kaamola, aia hoi, ua hiki ka olelo kauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, e like me ke kuhikuhi ia laua iloko o ko laua mau la ma Malelewaa. Ia wanaao ana ae, loaa ia laua ka waa e holo ai i Lanai, a kau laua malaila a holo aku la, a ma Maunalei ko laua wahi i noho ai i kekahi mau la. Ia Laieikawai ma i haalele ai ia Kalaeloa ia kakahiaka, ala ae la ka Makaula, e ku ana ka punohu i ka moana, a me ka ua koko, aia nae, ua uhi paapuia ka moana i ka noe a me ke awa, mawaena o Molokai, a me Lanai. Ekolu mau la o ka uhi paapu ana o keia noe i ka moana, a i ka eha o ko ka Makaula mau la ma Kaamola, i ke kakahiaka nui, ike aku la oia e ku ana ka onohi iluna pono o Maunalei; aka, ua nui loa ka minamina o ka Makaula no ke halawai ole me kana mea e imi nei, aole nae oia i pauaho a hooki i kona manaopaa. Ua aneane e hala na la he umi ia ia ma Molokai, ike hou aku la oia e ku ana ka punohu iluna o Haleakala; haalele keia ia Molokai, hiki mua oia iluna o Haleakala ma kela lua pele, aole nae oia i ike i kana mea e imi nei. I ua Makaula nei nae i hiki ai malaila, ike aku la oia ia Hawaii, ua uhi paapuia ka aina i ka ohu, a me ka noe. A haalele keia ia wahi, hiki keia i Kauwiki, a malaila oia i kukulu ai i wahi heiau, kahi hoi e hoomana ai i kona Aku, ka mea hiki ke kuhikuhi i kana mea e imi nei. I ua Makaula nei e kaapuni ana ma na wahi a pau ana i kipa aku ai, ua kauoha mua aku ka Makaula, i na e loaa kana mea e imi nei, alaila, e huli aku ia ia ma kahi e loaa ai. A pau ke kapu heiau a ua Makaula nei ma, Kauwiki, i na po o Kane, a me Lono paha, alaila, ike maopopoia aku la ke kalae ana o ka aina a puni o Hawaii, a ua waiho pono mai na kuahiwi. Ua nui no na la o ka Makaula ma Kauwiki, aneane makahiki a oi ae paha, aole nae oia i ike iki i ka hoailona mau ana e ukali nei. I kekahi la, i ka malama o Kaaona, i na Ku, i ka manawa kakahiaka nui, ike aweawea aku la oia he wahi onohi ma Koolau, o Hawaii; ia manawa, puiwa koke ae la oia me ka lele o kona oili me ka maikai ole o kona noonoo ana; aka, ua kali loihi no oia me ka hoomanawanui a maopopo lea ka hana a kela wahi onohi; a pau ia malama okoa i ka hoomanawanuiia eia, a i kekahi malama ae, i ka la o Kukahi, i ke ahiahi, mamua o ka napoo ana o ka la, komo aku la oia iloko o kona wahi heiau, kahi i hoomakaukau ai no kona Akua, a pule aku la oia. Ia ia e pule ana, a i ka waenakonu o ka manawa, ku mai la imua o ua Makaula nei ke kahoaka o Laieikawai, a me kona kupunawahine; a no keia mea, hooniau aku la oia i ka pule ana, aole nae i haalele kela kahoaka ia ia a hiki i ka maamaama ana. Ia po iho, iloko o kona manawa hiamoe, halawai mai la kona Akua me ia ma ka hihio, i mai la, "Ua ike au i kou luhi, a me kou hoomanawanui ana, me ke ake e loaa ia oe ka moopuna a Waka, me kou manao hoi e loaa kou pomaikai no kana moopuna mai. Iloko o kau pule ana, ua hiki ia'u ke kuhikuhi, e loaa no o Laieikawai ia oe, mawaena o Puna, a me Hilo, iloko o ka ululaau, e noho ana iloko o ka hale i uhiia i na hulu melemele o ka Oo, nolaila, apopo e ku oe a hele." Puoho ae la oia mai ka hiamoe, aia ka he hihio, a no keia mea, pono ole iho la kona manao, aole e hiki ia ia ke moe ia po a ao. Ia po a ao ae i ke kakahiaka nui, ia ia maluna o Kauwiki, ike aku la oia i ke kilepalepa a ka pea o ka waa ilalo o Kaihalulu; holo wikiwiki aku la oia a hiki i ke awa, ninau aku la i kahi a keia waa e holo ai, haiia mai la, "E holo ana i Hawaii," a noi aku la oia e kau pu me lakou ma ka waa, a aeia mai la oia pu me lakou. Hoi hou aku la ka Makaula iluna o Kauwiki, e lawe mai i kana mau wahi ukana, na mea ana i hoomakaukau ai i kanaenae. Ia manawa, aia nei i hiki ai i ka waa, hai mua aku la oia i kona manao i na mea waa, "E na mea waa, e hai mai oukou i ka'u hana ma keia holo ana o kakou; ma ka oukou mea e olelo mai ai, malaila wau e hoolohe ai, no ka mea, he kanaka wau i hana pono oleia e na mea waa i ko'u holo ana mai Oahu mai, nolaila wau e hai mua aku nei ia oukou e na mea waa, malia o like oukou me laua." A no keia olelo a ka Makaula, olelo mai la na mea waa, aole e hanaia kekahi, mea pono ole ma ia holo ana o lakou; a pau keia mau mea kau lakou ma ka waa a holo aku la. Ma ia holo ana hiki mua lakou i Mahukona, ma Kohala, moe malaila ia po, a i ke kakahiaka ana ae, haalele ka Makaula i na mea waa, pii aku la oia a hiki i Lamaloloa, a komo aku la i Pahauna ka hoiau, he heiau kahiko kela mai ka po mai, a hiki i keia manawa. Ua nui loa na la ona malaila o ka noho ana, aole nae oia i ike i kana mea e imi ai; aka, ma kona ano Makaula, hoomau aku la oia i ka pule i ke Akua, e like me kona mau la ma Kauwiki, a no ka pule hoomau a ua Makaula nei, ua looa hou ia ia ke kuhikuhi ana e like me kela hoike ia ia ma Kauwiki. A no keia mea, haalele oia ia wahi, kaahele aku la oia ia Hawaii; ma Hamakua kona hiki mua ana, oi hele aku oia mai ka manawa uuku o kahi puaa a nui loa, a na ka puaa no e hele. Ia ia i hiki ai i Hamakua, malalo o Waipio kona wahi i noho ai ma Pakaalana, aole nae he nui kona mau la malaila. Haalele ka Makaula ia wahi, hiki aku oia i Laupahoehoe, a malaila aku a hiki i Kaiwilahilahi, a malaila oia i noho ai he mau makahiki. (Maanei, e waiho kakou i ka moolelo no pa imi ana o ka Makaula. Pono e kamailio no ka hoi ana o Kauakahialii, i Kauai, me Kailiokalauokekoa: i ike ai kakou, aia o Laieikawai i Paliuli.) Ma na Helu mua o keia Kaao, ua ike kakou na Kapukaihaoa i kauoha ia Waka ma ka moeuhane e hoihoi ia Laieikawai i Paliuli, mamuli o ka ike a ka Makaula. Ua hookoia no nae e like me ke kauoha, ua noho o Laieikawai ma Paliuli, a hiki i kona hookanakamakua ana. Ia Kauakahialii, laua o Kailiokalauokekoa i hoi ai i Kauai, mahope iho o ko laua halawai ana me ka Olali o Paliuli (Laieikawai), a hiki lakou i Kauai, mauka o Pihanakalani, kui aku la ka lono ia Kauaiapuni; akoakoa mai la na'lii, na kaukaualii, a me na makaainana a pau e ike i ka puka malahini ana aku o Kailiokalauokekoa ma, e like me ka mea mau; o Aiwohikupua nae kekahi oia poe Alii i akoakoa pu mai ma keia aha uwe o na malihini. A pau ka uwe ana a lakou, ninau aku la na'lii ia Kauakahialii "Pehea kau hele ana aku nei mamuli o kou hoaa'ia ianei?" (Kailiokalauokekoa.) Alaila, hai aku la o Kauakahialii i kona hele ana, penei: "I ko'u hele ana mai anei aku mamuli o ke aloha o ka wahine, a puni Oahu, a me Maui, aole i loaa ia'u kekahi wahine e like me Kailiokalauokekoa nei; a hiki au i Hawaii, kaapuni wau ia mokupuni. Ma Kohala kuu hiki mua ana. Kaahele au ma Kona, Kau, a hiki au i Keaau, a ma Puna, a malaila wau i noho ai, a malaila wau i halawai ai me kekahi wahine maikai i oi aku mamua o ianei (Kailiokalauokekoa). A o ka oi no hoi ia mamua o na wahine maikai o keia mau mokupuni a pau." Iloko o keia olelo ana a Kauakahialii, hoomaopopo loa mai la o Aiwohikupua i ka helehelena maikai o ua wahine nei. Alaila, hai aku la o Kauakahialii, "I ka po mua, mahope iho o ko laua halawai ana me kuu wahi kahu nei, hai mai la oia i kona manawa e hiki mai ai i kahi o ko makou wahi e noho ana, a hai mai la no hoi oia i na hoailona o kona hiki ana mai; no ka mea, ua olelo aku kuu wahi kahu nei i kane au na ua wahine nei, me ke koi aku no hoi e iho pu mai laua me ua wahi kahu nei o'u, aka, ua hai mai kela i kana olelo, 'E hoi oe a ko hanai, kuu kane hoi au e olelo mai nei, olelo aku oe ia ia, a keia po wau hiki aku, ina e kani aku ka leo o ka Ao, aole wau iloko oia leo; a kani aku ka leo o ka Alala, aole no wau iloko oia leo; i na e kani aku ka leo o ka Elepaio, hoomakaukau wau no ka iho aku; a i kani aku ka leo o ka Apapane, alaila, ua puka wau mawaho o kuu hale nei; hoolohe mai auanei oe a i kani aku ka leo o ka Iiwipolena, alaila, aia wau mawaho o ka hale o ko hanai; imi ae olua a loaa wau mawaho, oia kuu manawa e launa ai me ko hanai.' Pela mai ka olelo ua wahi kahu nei o'u. "I ka po hoi ana e kauoha nei, aole i hiki ae, o i kali aku makou a ao ia po, aole i hiki ae; o na manu wale no kai kani mai, manao iho la wau he wahahee na kuu wahi kahu; i Punahoa nae lakou nei (Kailiokalauokekoa ma) kahi i moe ai me na aikane. No kuu manao he wahahee na kuu wahi kahu, nolaila, kauoha ae ana wau i ka Ilamuku e hoopaa i ke kaula; aka, ua hala e ua wahi kahu nei o'u i uka o Paliuli, e ninau aku i ua wahine nei i ke kumu o kona hiki ole ana i kai ia po, me ka hai aku no hoi e make ana ia. "A pau kana olelo ana ia Laieikawai i keia mau mea, i mai la ka wahine i ua wahi kahu nei o'u, 'E hoi oe, a ma keia po hiki aku au, e like me ka'u kauoha ia oe i ka po mua, pela no wau e hiki aku ai.' "Ia po iho, oia ka po e hiki mai ai ua wahine nei, ua puka mua ae lakou nei (Kailiokalauokekoa ma) i ke ao, i ua po nei e kaao ana no o ianei ia makou, i ke kihi o ke ahiahi, kani ana ka leo o ka Ao; i ka pili o ke ahiahi, kani ana ka leo o ka Alala; i ke kau, kani ka leo o ka Elepaio; i ka pili o ke ao, kani ana ka leo o ka Apapane; a i ka owehewhe ana o ke alaula, kani ana ka leo o ka Iiwipolena; ia kani ana no hoi, malu ana ke aka ma ka puka o ka hale, aia hoi, ua paa oloko i ka noe, a i ka mao ana ae, e kau mai ana kela iluna o ka eheu o na manu, me kona nani nui." A no keia olelo a Kauakahialii imua o na'lii, ua hookuiia mai ko Aiwohikupua kino okoa e ka iini nui, me ka ninau aku, "Owai ka inoa oia wahine?" Haiia aku la oia o Laieikawai; a no ka iini nui o Aiwohikupua i keia mea a Kauakahialii e olelo nei, manao iho la ia e kii i wahine mare nana, aka, ua haohao o Aiwohikupua no keia wahine. Nolaila, hai aku oia i kana olelo imua o Kauakahialii, "Ke haohao nei wau i keia wahine, no ka mea, owau ka mea nana i kaapuni keia mau mokupuni, aole wau i ike i kekahi wahine e kau mai iluna o ka eheu o na manu; me he mea la no kukulu o Tahiti mai ia wahine, noloko o Moaulanuiakea." No ka manao o Aiwohikupua no Moaulanuiakea, o Laieikawai, oia kona mea i manao ai e kii i wahine nana. No ke mea, manua aku o kona lohe ana i keia mau mea, ua olelo paa o Aiwohikupua, aole e lawe i kekahi wahine o keia mau mokupuni i wahine mare nana; ua olelo oia, aia kana wahine makemake noloko o Moaulanuiakea. A pau ke kamailio ana a na'lii no keia mau mea, a me ka walea ana e like me ka mea mau o ka puka malihini ana. A mahope koke iho oia mau la, lawe ae la o Aiwohikupua i kahi o Kauakahialii, i kanaka lawelawe imua o kona alo, me ka manao o Aiwohikupua o kela wahi kanaka ka mea e loaa ai ko ke Alii makemake. A no keia kumu, hoolilo loa ae la o Aiwohikupua i ua wahi kanaka nei i poo kiekie maluna o na mea a pau, o ko ke Alii mau aina a pau, a me na kanaka a pau loa, na'lii a me na makaainana, ma kona ano Kuhina Nui. A lilo ae la ua wahi kanaka nei i mea nui, huahua mai la na punahele mua a Aiwohikupua, aka, he mea ole lakou i ko ke Alii manao. MOKUNA IV Mahope iho o ka lilo ana o ua wahi kanaka nei i mea nui imua o ke Alii, me he Kuhina Nui la; a oia ka hoa kuka mau o ke Alii ma na mea e lealea ai ke Alii, me ka manao aku o ka poe e, e kuka ana ma na mea pili i ka aina, a me na waiwai e like me ka mea mau i ka noho Alii ana. Eia ka o Laieikawai no ka laua kuka mau, a he uuku ke kuka ma na mea e ae. Mamua aku nae o ko Aiwohikupua lohe ana ia Kauakahialii no Laieikawai, ua hoike e oia i kana olelo paa imua o kona mau kaukaualii, a me na kaikuahine ona, a me kona poe aialo a pau, a eia kana olelo paa, "Auhea oukou e ko'u mau kaukaualii, a me na kaikuahine o'u ko'u mau aialo a pau; mai keia la aku a hiki i ko'u mau la hope, aole loa ana wau e lawe i kekahi wahine o keia mau mokupuni i wahine mare na'u, mai Kauai nei a hala loa i Hawaii, ina i oleloia mai he mau wahine maikai, aole no hoi au e haawi i ko'u kino e komo aku ma ke ano kolohe, he oleloa no. No ka mea, he kanaka hana pono oleia wau e na wahine, mai ko'u wa opiopio mai a hiki i ko'u hookanakamakua ana. Aia no ka'u wahine ae ke kii mai, no kekahi mau aina e mai, ina noloko mai o Moaulanuiakea, kahi o na wahine oluolu a'u i lohe ai; alaila, o ka'u wahine makemake ia, i na i kiiia mai wau ma na ano elua." Iloko o ko Aiwohikupua lohe ana ia Kauakahialii, a me ko laua kuka mau ana me kona Kuhina Nui no Laieikawai, alaila, manaopaa ae la ke Alii no Tahiti mai ua wahine la. I kekahi la, i ke awakea, hiamoe iho la ke Alii, loaa iho la o Laieikawai ia Aiwohikupua ma ka moeuhane, ua like kana ike ana ia Laieikawai ma ka moeuhane me ka Kauakahialii olelo ana ia ia. A puoho ae la ke Alii he moeuhane kana. Iloko oia ala ana ae, aia hoi, he mea minamina loa i ke Alii i kona ike ana ia Laieikawai ma ka moeuhane, no ka mea, ua ala e mai ka hiamoe o ke Alii; a no ia mea, makemake iho la ke Alii e loaa hou ia ia ka hiamoe loihi ana ma ia awakea, i kumu e ike hou aku ai i kana mea i ike ai ma ka moeuhane. Hoao hou iho la ke Alii e hiamoe hou, loaa hou no o Laieikawai ma ka hihio pokole loa, aole nae oia i ike maopopo loa aku, he wahi helehelena wale no kana ike lihi ana, a hikilele ae a oia. A no keia mea, ua ano e loa ko ke Alii manao, ia manawa ka hoopuka ana a ke Alii i olelo paa imua o kona mau mea a pau, penei no ia: "Auhea oukou, mai walaau oukou iloko o kuu wa hiamoe, mai hamumumu, a ina e walaau, he alii aimoku, e pau kona aimoku ana; ina lie alii aiahupuaa, e pau la; a ina he konohiki, a lopa paha ka mea nana i hahai kuu olelo paa, alaila, o ka make ka uku." Oia iho la ka olelo paa a ke Alii, no ka mea, tia makemake loa ke Alii e loaa ia ia ka hiamoe loihi i kumu e launa hou ai laua ma ka moeuhane me Laieikawai. A pau ka ke Alii olelo ana no keia mau mea, hoomaka hou oia e hiamoe, aole nae i loaa ia ia ka hiamoe a hiki i ka napoo ana o ka la. Iloko o keia hana a ke Alii, aole nae oia i hai aku i keia mea ana e ike nei ma ka moeuhane, ua huna loa ke Alii i kona hoa kuka mau, manao la hoi oia, aia a loaa hou aku, alaila hai aku i kona hoa Kuhina Nui. A no ka makemake loa o ke Alii e loaa mau ia ia ka moeuhane mau no Laieikawai, kauoha ae la oia i kona Kuhina Nui e mama i awa. A nolaila, hoolale koke ae la ke Kuhina i na mea mama awa o ke Alii e mama i ka awa, a makaukau ko ke Alii makemake, a laweia mai la, inu iho la ke Alii me kona Kuhina, a oki mai la ka ona a ka awa. Kau koke mai la nae iluna o ke Alii ka halialia aloha o Laieikawai, me he mea ala ua launa kino mamua. Alaila, hapai ae la ia i wahi olelo ma ke mele penei: "Kau mai ana i o'u nei Ka halialia nae lehua o Puna, I lawea mai e ka lau makani, E ka ahe makani puulena o ka lua, Hiamoe ole loko i ka minamina, I ka makemake--e." I aku la ke Kuhina o ke Alii, mahope iho o ka pau, ana o ke mele ana, "He mea kupanaha, aole hoi au wahine a kaua e noho nei, aka, iloko o kau mele e heluhelu nei, me he wahine la kau." I mai la ke Alii, "Ua oki na olelo a kaua, no ka mea, ke oki mai nei ka ona o ka awa ia'u." Iloko oia manawa, haule aku la ke Alii i ka hiamoe nui, o ke oki no ia, no ka mea, ua poina loa ka hiamoe o ke Alii, ua ike ole ke Alii i kana mea e manao ai. Hookahi po, hookahi ao o ka moe ana mama ka ona awa o ke Alii. Olelo aku la ke Alii i kona hoa kuka, "Ma keia ona awa o kaua, aole i waiwai iki." I mai la kona hoa kuka, "Pehea la ka hoi ka waiwai o ka ona awa? Kainoa o ka ona no kona waiwai, o ka mahuna alua." I mai la ke Alii, "Aole hoi paha oia, o ka ike aku ka hoi paha la ia Laieikawai, alaila waiwai ka ona ana o ka awa." Mahope iho oia manawa, hoomau aku la ke Alii i ka inu awa a hala na la he nui, ua like paha me hookahi makahiki, aole nae ke Alii i ike i ka waiwai oia hana ana, nolaila, hoopau iho la ke Alii ia hana. Mahope iho o ko ke Alii hoopau ana no ka inu awa, akahi no a hai aku ke Alii i ka loaa ana o Laieikawai ma ka moeuhane, a me ke kumu o kona hoomau ana i ka inu awa, a hai pu aku la no hoi ke Alii i ke kumu o kona kau ana i kanawai paa, no ka mea walaau iloko o kona wa hiamoe. Ia laua e kamailio ana no keia mau mea, alaila, hoomaopopo loa ae la ke Alii e holo i Hawaii e ike ia Laieikawai. Ia wa ka hoopuka ana o laua i olelo hooholo no ke kii ia Laieikawai i wahine mare. I ka pau ana o na la ino, a hiki mai ka manawa kupono no ka holo moana, kauoha ae la ke Kuhina i na Kapena waa o ke Alii, e hoomakaukau i na waa no ka holo i Hawaii ia po iho, ia manawa ke koho ana a ke Alii i na hoewaa kupono ke holo pu, ko ke Alii mau Iwikuamoo ponoi. Mamua o ka napoo ana o ka la, kauohaia ka poe nana uli o ke Alii, a me na Kilokilo e nana i na ouli o ke ao a me ka moana, i na he hiki i ke Alii ke hele, a ina he hiki ole e like me ka mea mau; aka, ua maopopo i kona poe nana uli a Kilokilo hoi, he hike i ke Alii ke hele i kana huakai. A i ka wanaao, i ka puka ana o ka Hokuhookelewaa, kau aku la ke Alii a me kona Kuhina, na hoewaa he umikumamaono, na hookele elua, he iwakalua ko lakou nui maluna o na kaulua, a holo aku la. Ia holo ana a lakou ma keia holo ana, hiki mua lakou ma Nanakuli, i Waianae, ia wanaao, haalele lakou ia wahi, hiki mua lakou i Mokapu, a malaila lakou i noho ai he umi la, no ka mea, ua loohia iakou e ka ino, hiki ole ke holo i Molokai. A pau na la he umi, ike maopopoia aku la ka malie, a maikai ka moana. Ia po iho a ao, hiki lakou i Polihua, ma Lanai, a mailaila aku hiki ma Ukumehame, a no ka makani ino ia la, ua noho lakou malaila, a i kekahi la ae, haalele lakou ia wahi, hiki lakou i Kipahulu ia la. Ia lakou ma Kipahulu, hooholo ae la ke Alii i olelo e hele wawae mauka, a ma na waa na kanaka. Ma kahi nae a lakou i noho ai, ua nui ka poe mahalo no Aiwohikupua no ke kanaka maikai. Haalele lakou ia Kipahulu, hiki lakou ma Hana, ma uka no ke Alii me kona Kuhina, ma na waa no na kanaka. I ke Alii nae e hele ana, he nui ka poe i ukali ia laua, no ka makemake ia Aiwohikupua. Ia lakou i hiki aku ai ma ke awa pae waa o Haneoo i Hana, he nue ka poe i lulumi mai e makaikai i ke Alii, no ka pakela o ka maikai. Ia Aiwohikupua ma nae i hiki aku ai, e heenalu mai ana na kane a me na wahine i ka nalu o Puhele, aia nae ilaila kekahi kaikamahine Alii maikai kaulana o Hana, o Hinaikamalama kona inoa. Iloko hoi o ko laua ike ana i ua kaikamahine Alii nei o Hana, alaila, ua hoopuniia ke Alii kane, a me kona Kuhina e na kuko; a oia no hoi ke kumu o ko Aiwohikupua ma noho ana malaila ia la. A pau ka heenalu ana a na kamaaina, a i ka nalu pau loa o ko Hinaikamalama hee ana, o ka nalu ia i pae, hoopolilei mai la ka hee ana a ke kaikamahine Alii ma ka wai o Kumaka, kahi hoi a Aiwohikupua ma e noho mai ana. I ke kaikamahine Alii nae e auau ana i ka wai o Kumaka, ua hoopuiwaia ke Alii kane, a me kona Kuhina e ke kuko ino. A no ia mea, iniki malu aku la ke Kuhina o ke Alii ia Aiwohikupua, e hookaawale ia lana mai kahi a Hinaikamalama e auau ana, i ole laua e pilikia ma ka manao. Ia Aiwohikupua ma i hoomaka ai e hookaawale ia laua mai ko ke Alii wahine wahi e auau ana, alaila, pane aku la ke Alii wahine, "E na'lii! he holo ka hoi ka olua, kainoa hoi he wehe ko ke kapa, lele iho hoi he wai, hookahi hoi ka auau ana o kakou, hoi aku he hale, a moe, he ai no, he i-a no hoi, a he wahi moe no hoi, oia iho la no ka waiwai a ke kamaaina, i makemake no hoi e hele, hele no, ina he makemake e noho, o Hana no hoi nei noho iho." A no keia olelo a ke Alii wahine, I aku la ke Kuhina i ke Alii, "E! pono ha ka manao o ke Alii wahine, no ka mea, ua makemake loa ke Alii wahine ia oe." I mai la o Aiwohikupua, "Ua makemake au i ke Alii wahine, no ka mea, ke ike lea nei au i ka oi loa o kona maikai mamua o ka'u mau wahine mua nana i kumakaia; aka, ua lohe oe i ka'u hoohiki paa ana, aole au e lawe mai i kekahi wahine o keia mau moku i wahine na'u." A no keia olelo a Aiwohikupua, i aku kona Kuhina, "Ua laa oe no kela hoohiki au, alaila, e aho na'u ka wahine a kaua." A pau keia kamailio liilii ana a laua, hele aku la laua i ka heenalu. A ia laua e heenalu ana, aia hoi, ua hoopuniia mai la ke Alii wahine no Aiwohikupua, a ua nui ka poe i hoopuni paaia no ka makemake i ke Alii kane. A pau ka auau ana a laua, hoi aku la laua me ka manao e kau maluna o na waa a holo aku; aka, ike aku la o Aiwohikupua i ke Alii wahine e konane mai ana, a manao iho la ke Alii kane malihini e hele i ke konane; aka, ua lilo mua na ke Alii wahine ke kahea e konane laua. A hiki o Aiwohikupua ma kahi o ke Alii wahine, kau na ilili a paa ka papa, ninau mai ke Alii wahine, "Heaha ke kumu pili o ka malihini ke make i ke kamaaina?" I aku o Aiwohikupua, "He mau waa kaulua ko'u kumu pili, aia ke lana mai la iloko o ke kai, oia ko'u kumu pili me oe." I mai la ke Alii wahine, "Aole he maikai o kou kumu pili e ka malihini, hookahi no kumu pili mama loa, oia na kino no o kaua, ina e make au ia oe, alaila, e lilo wau nau, ma kau hana e olelo mai ai, malaila wau e hoolohe ai, a e hooko ai hoi, ma ka mea kupono nae i ka hooko aku, a ina hoi e make oe ia'u, alaila, o oe no ka'u, e like me kau hana ia'u, pela no au e hana ai ia oe, me ko noho i Maui nei." A no keia olelo a ke Alii wahine, hooholo koke ae la ke Alii kane i ka olelo ae. I ka hahau ana a laua i ka papa mua, make o Aiwohikupua. Alaila, i mai la ke Alii wahine, "Ua eo ia'u, aohe ou kumu e ae e pili mai ai, a ina nae he kaikaina kou, alaila ae aku au e pili hou kaua." A no keia mau olelo maikai a ke Alii wahine imua o Aiwohikupua, alaila, hooholo koke ae la oia i kona manao ae ma ka waha wale no. A iloko o ko laua manawa kamailio, hoopuka aku la o Aiwohikupua i kona manao imua o ke Alii wahine, "He nani hoi ia ua pili ae nei ko'u kino me oe, a ua maikai no; aka, aole kaua e launa koke, aia a hoi mai au mai kuu kuakai kaapuni ia Hawaii; no ka mea, ua hoohiki wau mamua o kuu holo ana mai nei, aole wau e launa me kekahi o na wahine e ae, aia no a puni o Hawaii, alaila, hana wau e like me kuu makemake, e like me ka kaua e kamailio nei, a oia hoi ka hookoia ana o kou makemake. Nolaila, ke kauoha mua aku nei wau ia oe mamua o kuu hele ana, e noho oe me ka maluhia loa, aole e lilo i kekahi mea e ae, aole hoi e hana iki i kekahi mea pono ole e keakea ai i ka kaua hoohiki, a hoi mai wau mai kuu huakai makaikai mai, alaila, e hookoia ke kumu pili o ka wahine Alii. Ina i hoi mai wau, aole oe i maluhia, aole hoi oe i hooko i ka'u mau kauoha, alaila, o ka pau no ia." Aole nae keia o ko Aiwohikupua manao maoli. A pau na kauoha a Aiwohikupua ia Hinaikamalama, haalele lakou ia Maui, hiki lakou nei i Kapakai ma Kohala. I kekahi la ae, haalele lakou ia Kapakai, holo aku la lakou a mawaho pono o Kauhola, nana aku la o Aiwohikupua i ka akoakoa lehulehu ana o na kanaka mauka o Kapaau. Ia manawa, kauoha ae la o Aiwohikupua i na hoewaa, e hookokoke aina aku na waa, no ka mea, ua makemake ke Alii e ike i ke kumu o keia akoakoa lehulehu ana o na kanaka. A hiki lakou i ke awa pae waa ma Kauhola, ninau aku la ke Alii i ke kumu o ka akoakoa lehulehu ana o na kanaka, alaila, hai mai la na kamaaina, he aha mokomoko ke kumu o ia lehulehu ana. Ia manawa, okalakala koke ae la o Aiwohikupua e hele e makaikai i ka aha mokomoko, a hekau iho la na waa o lakou, pii aku la o Aiwohikupua, a me kona Kuhina, a me na hookele elua, eha ko lakou nui o ka pii ana. A hiki lakou i Hinakahua i ke kahua mokomoko, ia manawa, ike mai la ka aha mokomoko i ke keiki Kauai, no ka oi o kona kanaka maikai mamua o na keiki kamaaina, a lilo iho la ka aha i mea haunaele. Mahope iho o keia haunaele ana, hoomaka hou ka hoonoho o ke kahua mokomoko, ia manawa, pili aku la o Aiwohikupua ma ke kumu laau milo, e nana ana no ka hoouka kaua. Ia Aiwohikupua nae e ku ana ma kona wahi, puka mai la o Ihuanu a ku iwaena o ke kahua mokomoko, e hoike ana ia ia iho imua o ke anaina, a kahea mai la me ka leo nui, "Owai ka mea ma kela aoao mai e hele mai e mokomoko?" Aka, aole e hiki i kekahi mea ke aa mai e ku imua o Ihuanu, no ka mea, o ko Kohala oi kelakela no ia ma ka ikaika i ke kuikui. Ia Ihuanu e hoike ana ia ia iho, huli ae la oia, a ike ia Aiwohikupua, kahea mai la, "Pehea oe e ka malihini? E pono paha ke lealea?" A lohe o Aiwohikupua i keia leo kahea a Ihuanu, hele aku la a ku imua o ke kahua kaua, e hawele ana me kona aahu pukohukohu, i like me ke ano mau o na Puali o ke Alii. Pane aku la oia imua o kona hoa hakaka. "E ke kamaaina, ua noi nai oe ia'u e lealea kaua, a eia hoi ka'u noi ia oe, i elua mai ma kou aoao, huipu me oe, akolu oukou, alaila mikomiko iki iho ka malihini." A lohe o Ihuanu i keia olelo a Aiwohikupua, i mai la oia, "He oi oe o ke kanaka nana i olelo hookano iho nei wau imua o keia aha a pau, owau no ka oi mamua o na kanaka a pau, a ke olelo mai nei hoi oe i ekolu aku ma keia aoao, a heaha la oe i mua o'u?" Olelo mai la o Aiwohikupua, "Aole au e aa aku e hakaka me oe ma kau noi, ke ole oe e ku mai me na mea e ae ma kou aoao, a heaha hoi oe imua o'u! Nolaila, ke olelo paa nei wau ano, he hiki ia'u ke hoolilo i keia Aha i mea ole iloko o kuu lima." A no keia olelo a Aiwohikupua, hele mai la kekahi o na puali ikaika a ma ke kua o Aiwohikupua, olelo mai la. "E! mai olelo aku oe ia Ihuanu, o ko Kohala oi no kela; aohe puko momona o Kohala nei i kela kanaka." Ia manawa, huli ae la o Aiwohikupua, a pale ae la i ka mea nana i olelo mai ma kona kua, haula aku la ilalo a make loa. MOKUNA V A ike mai la ka aha kanaka a pau o ke kahua mokomoko i ka oi ana o ka ikaika o Aiwohikupua, no ka make loa ana o ke kanaka ma ke pale wale ana no. Ia manawa, hele mai la kekahi mau puali o Ihuanu, a olelo mai la ia Ihuanu penei: "E Ihuanu e! ke ike maopopo lea aku nei wau ano i keia manawa, aole e lanakila ana ko kakou aoao, a ma kuu manao paa hoi, e lanakila ana ka malihini maluna o kakou, no ka mea, ke ike maopopo aku la no oe, ua make loa ko kakou kanaka i ka welau wale no o koia la lima, ahona a kui maoli aku kela, lele liilii. Nolaila, ke noi aku nei au ia oe, e hui ka aha, e pono ke hoopau ka mokomoko ana, a me kou aa ana aku i ka malihini, a nolaila, e hele oe a i ka malihini, e lulu lima olua, a e haawi aku i kou aloha nona, i aloha pu ai olua me ka ike aku o ka aha ua hoomoe a pau wale ke kaua." Iloko o keia olelo, alaila, ua ho-ai'a ka inaina wela o Ihuanu no keia olelo, me ka olelo aku, "E ko'u poe kokua, mai maka'u oukou, mai hopohopo no ka make ana o kela kanaka o kakou ma ke pale ana i ka welau o kona lima, aole anei wau i hana pela i kekahi mau la mamua ae nei maanei? A heaha la oukou i maka'u ai; a nolaila, ke hai aku nei wau ia oukou, ina i hopo oukou no kela malihini, alaila, e huna oukou i ko oukou mau maka i ke aouli, aia a lohe aku oukou ua lanakila o Ihuanu, alaila, hoomanao oukou i kuu puupuu ia Kanikapiha, ka ai a ke kumu i ao oleia ia oukou. No ka mea, ke ike nei wau, aole e lanakila mai oia maluna o'u, no ka mea, ua kani ka pola o kuu malo i keia la." A no keia olelo a Ihuanu, i aku kona mau hoa hui mokomoko, "Auhea oe! Ua pau ka makou olelo, aohe hana i koe, kulia imua o ka ai a ke kumu a kakou i ao pu oleia mai ia makou, a ke olelo mai nei hoi oe, ua kani ka pola o ko malo, malia o lanakila oe i ua malo ou." Alaila, nee aku la kona mau hoa mawaho o ka aha. Ia Ihuanu nae e olelo kaena ana ia ia iho imua o kona mau hoa no kona lanakila maluna o Aiwohikupua, alaila, oi mai la o Aiwohikupua a kokoke iki ma ke alo o Ihuanu, upoipoi ae la oia i kona mau lima ma ka poohiwi, me he moa kane la e hoomakaukau ana no ke kani ana, a olelo aku la oia ia Ihuanu, "E Ihuanu! Kuiia i kuu piko a pololei i eha kauna kui?" A lohe o Ihuanu i keia kaena a Aiwohikupua e kui, alaila, leha ae la na maka o Ihuanu a puni ka aha, ike aku la oia e hiiia mai ana kekahi keiki opiopio loa, alaila, olelo aku la o Ihuanu ia Aiwohikupua, "Aole na'u oe e kui, na kela wahi keiki e hiiia mai la, nana oe e kui, a oia kou hoa hakaka." A lohe o Aiwohikupua i keia olelo, he mea e kona ukiuki, ia manawa, pii ae la ka ula o Aiwohikupua a puni ke kino, me he mea la ua hooluuia i ke koko o na hipa keiki. Huli ae la oia a kupono imua o ka aha, a olelo aku la, "Owai keia kanaka i aa mai ai oia i ke keiki Kauai nei, nolaila, ke olelo nei wau i keia, he hiki i kuu Akua ke haawi mai ia'u e lanakila maluna o keia kanaka, a e hoolilo ae kuu Akua i ke poo o ko oukou ikaika i mea milimili na kuu mau hoewaa." Alaila, kukuli iho la o Aiwohikupua a pule aku la i kona mau Akua penei: "E Lanipipili, Lanioaka, Lanikahuliomealani, e Lono, e Hekilikaakaa, a me Nakolowailani, i keia la, e ike mai oukou ia'u i ka oukou kama, ka oukou pua i koe ma ke ao nei, ma keia la, e haawi mai oukou i ka ikaika a pau maluna o ka oukou kama nei, e hiki no ia oukou ke hoohala i kana puupuu ma kona kui ana mai i ka oukou kama, a ke noi aku nei wau e haawi mai i ke poo o Ihuanu i kuu lima, i mea paani na ko'u mau hoewaa, i ike ai keia aha a pau, owau ke lanakila maluna o keia kanaka i Okipoepoe Oleia. Amene." (Amama.) A pau kana pule ana, ku ae la o Aiwohikupua iluna me ka maka ikaika a makaukau no ka hoouka kaua, a ninau aku la ia Ihuanu, "Ua makaukau anei oe e kue mai ia'u?" Olelo mai la o Ihuanu, "Aole au e kui aku ia oe, nau e kui mua mai ia'u." A lohe ke kumu kui a Ihuanu i keia mau olelo, hele mai la a ma ka aoao o Ihuanu, i mai la, "Hawawa oe e kuu haumana, ina e kena hou mai kela, alaila, e hoomaka oe e kui me kou ikaika a pau, no ka mea, o kona manawa e kena mai ai e kui, oia iho la no ka hoomaka ana," a nolaila, ua pono keia ia Ihuanu. A pau ka laua kamailio ana, ninau hou aku la o Aiwohikupua ia Ihuanu, "Ua makaukau anei oe e kui mai ia'u; ina he manao e kui, kui mai I kuu maka." Ia manawa, i waiho koke mai ana o Ihuanu i ka puupuu, hu ka makani ma ka papalina o Aiwohikupua, aole nae i ku, no ka mea, ua alo o Aiwohikupua, oia ka mea i hala'i. A hala ka puupuu a Ihuanu, e waiho koke ae ana o Aiwohikupua i kana puupuu, ku no i ka houpo, hula ma ke kua; ia manawa, kaikai ae la o Aiwohikupua i ke kanaka me kona lima, a kowali ae la ia Ihuanu imua o ke anaina, a kiola aku la i waho o ka aha, a lanakila iho la o Aiwohikupua maluna o Ihuanu uwauwa aku la ka pihe me ka hui o ka aha i ka poe makaikai. A make iho la o Ihuanu, hele mai la kona mau hoa, e waiho ana, na mea hoi nana i olelo mai e hooki ka hakaka, me ka ninau iho, "E Ihuanu! ua hiki anei i ko ai i ao oleia ia makou ke hoola ia oe, e hakaka hou me kela kanaka ikaika lua ole?" Oia ke olelo henehene a kona mau hoa. I ka lehulehu e lulumi ana no ka make o Ihuanu ko lakou Pukaua, a e uwe ana hoi, hele aku la o Aiwohikupua, a oki ae la i ke poo o Ihuanu, a me ka laau palau a Ihuanu, a kiola aku la i kona mau hookele, oia ka hooko hope loa ana o kana pule. A pau keia mau mea, haalele o Aiwohikupua i ka aha, a hoi aku la a kau iluna o na waa, a holo aku la, kui aku la ka lono o keia make a puni o Kohala, Hamakua, a puni o Hawaii. Holo aku la lakou nei a kau i Honokaape, ma Waipio, mailaila aku a waho o Paauhau, nana ae la lakou e ku ana ka ea o ka lepo o uka, ninau aku la o Aiwohikupua i kona Kuhina, "Heaha la kela lehulehu e paapu mai nei o uka? He mokomoko no paha? Ina he aha mokomoko kela, e hele hou kaua e makaikai." Olelo aku la kona Kuhina, "Ua oki ia manao ou, no ka mea, aole he huakai mokomoko ka kaua i hele mai nei, he huakai imi wahine ka kaua." I mai o Aiwohikupua i ke Kuhina, "Kaheaia aku na hookele, e hooponopono ae na waa a holo pololei aku i ke awa, i lohe aku kakou i keia lehulehu." A hookoia ko ke Alii makemake, a holo aku lakou a malalo o ka pali kahakai, ninau aku la i na wahine e kuiopihi ana, "Heaha kela lehulehu o uka?" Hai mai la na wahine ia lakou, "He aha hookuku mokomoko, a o ka mea oi o ka ikaika, alaila, oia ke hoounaia e hele e kuikui me ke kanaka Kauai i hakaka mai nei me Ihuanu, a make mai nei ua o Ihuanu; oia ia pihe e uwa ala." A no keia mea, kena koke ae la o Aiwohikupua e hekau na waa, a lele aku la o Aiwohikupua, o kona Kuhina aku me na hookele elua, pii aku la lakou nei a hiki i ka aha mokomoko, aia nae lakou ma kahi kaawale mai e nana ana i ka aha. Alaila, hele mai la kekahi kamaaina ma ko lakou nei wahi e noho ana, ninau aku la o Aiwohikupua i ka hana a ka aha, haiia mai la e like me ka olelo a kela mau wahine i olelo ai. Olelo aku la o Aiwohikupua i kahi kamaaina, "E hele oe a olelo aku, owau kekahi e lealea me keia poe, aole nae e lealea me ka poe ikaika ole." I mai la ua wahi kamaaina nei, "Hookahi no ikaika o keia aha o Haunaka, a oia ke hoounaia ana i Kohala, e hakaka me ke kanaka Kauai." Olelo aku la o Aiwohikupua, "E hele koke oe, a olelo aku ia Haunaka e lealea maua." A hiki aku ua wahi kanaka kamaaina nei a halawai me Haunaka; a lohe o Haunaka i keia mau olelo, lulu iho la oia i kona mau lima, paipai ae la i ka umauma, keekeehi na wawae, a peahi mai la ia Aiwohikupua e hele aku iloko o ka aha, a hele aku la o Aiwohikupua, a wehe ae la i kona kihei, a kaei ae la ma kona puhaka. Ia Aiwohikupua ma ka aha, olelo aku la oia imua o Haunaka, "Aole e eha ke keiki Kauai ia oe, he lala kamahele no ka laau ku i ka pali." Ia manawa a Aiwohikupua e kamailio ana no keia mau mea, kahea mai la mawaho o ka aha he wahi kanaka i ike i ka hakaka ana a Aiwohikupua me Ihuanu, "E Haunaka, a me ka aha, aole oukou e pakele i keia kanaka, ua like ka puupuu o keia kanaka me ka pololu, hookahi no kui ia Ihuanu, hula pu ka puupuu ma ke kua, a o ke kanaka no keia i make mai nei o Ihuanu." Ia manawa, lalau mai la o Haunaka i na lima o Aiwohikupua, a aloha mai la oia, a o ka pau no ia, hoaikane laua, hui ka aha. A haalele lakou ia wahi, hele pu aku la o Aiwohikupua ma me ke aikane a kau lakou la ma na waa, a holo aku la a pae i Laupahoehoe. MOKUNA VI (Ma ka Mokuna V o keia Kaao, ua ike kakou ua hiki aku a Aiwohikupua ma Laupahoehoe; maanei e kamailio iki kakou no Hulumaniani ka Makaula nana i ukali mai o Laieikawai, mai Kauai mai, ka mea i olelomuaia ma ka helu mua o keia Kaao.) I ka la a Aiwohikupua ma i haalele ai ia Paauhau, ma Hamakua, i ka la hoi i holo mai ai a hiki i Laupahoehoe, ua ike mua aku ka Makaula i na mea a pau i kekahi ahiahi iho mamua o ko Aiwohikupua hiki ana ma Laupahoehoe, a penei kona ike ana: I ua ahiahi la, mamua o ka napoo ana o ka la, e noho ana ka Makaula ma ka puka o ka hale, nana aku la oia i ke kuku o na opua ma ka nana ana i na ouli o ke ao, a like me ka mea mau i ka poe kilokilo mai ka wa kahiko mai a hiki i keia manawa. I aku la ua Makaula nei, "He waa Alii hoi keia e holo mai nei, he umikumamaiwa kanaka, hookahi Alii Nui, he mau waa kaulua nae." Ia manawa, puiwa koke ae la ka lehulehu e noho pu ana me ka Makaula, a nana aku la aole he mau waa holo mai; nolaila, ninau aku la ka poe me ia, "Auhea hoi na waa au i olelo mai nei he mau waa Alii?" Olelo aku ka Makaula, "Aole he mau waa maoli, ma ka opua ka'u ike ana aku la, apopo e ike kakou he waa Alii." Ia po a ao ae, mahope o ka auina la ike hou aku la oia i ke ku a ka punohu i ka moana, ma ka hoailona i ku ia Aiwohikupua e like me ka mea i maa i ua Makaula nei. (E like paha me ka ike ana i ke Kalaunu Moi o kela Alii keia Alii ke hiki mai io kakou nei, pela paha ka maopopo ana o ko Aiwohikupua punohu i ikeia e ua Makaula nei.) A no ka ike ana o ka Makaula i kela hoailona, ku ae la oia a hopu he wahi puaa, he moa lawa, me ka puawa, e hoomakaukau ana no ka hiki mai o Aiwohikupua. A no keia hana a ka Makaula, he mea haohao loa ia i ko lakou poe, me ka ninau aku, "E hele ana oe e hoomakaukau nei keia ukana au?" Hai mai la ka Makaula, "E hoomakaukau mua ana wau no ka hiki mai o kau Alii o Aiwohikupua, oia kela mea a'u i olelo aku ai ia oukou i ke ahiahi nei, nolaila, eia oia ke holo mai nei i ka moana, nona kela kualau i ka moana, a me keia noe e uhi nei." A kokoke o Aiwohikupua ma i ke awa pae o Laupahoehoe, ia manawa ke kui ana o na hekili he iwakalua, pili pu na kanaka o Hilo nokeia mea, a i ka mao ana ae, ike aku la na mea a pau i keia kaulua e holo mai ana a pae i ke awa, me ka puloulou Alii iluna o na waa, alaila, maopopo ae la ka wanana a ka Makaula I na waa e holo mai ana a pae, ku ana ka Makaula i ke awa, mai luna mai o Kaiwilahilahi, hahau iho la ka Makaula i ka puaa imua o ke Alii, a pule aku la oia ma ka inoa o na Akua o Aiwohikupua, a eia kana pule. "E Lanipipili, e Lanioaka, e Lanikahuliomealani, e Lono, e Hekilikaakaa, e Nakolowailani. E na Akua o kuu Alii, kuu milimili, kuu ihi kapu, ka mea nana e kalua keia mau iwi. Eia ka puaa, ka moa lawa, ka awa, he makana, he mohai, he kanaenae i ke Alii na ka oukou kauwa nei, e ike i ka oukou kauwa ia Hulumaniani homai he ola, i ola nui, i ola loa, a kau i ka puaneane, a kani koo, a palalauhala, a haumakaiola, amama, ua noa, lele wale aku la." Ia manawa a ke Alii e hoolohe ana i ka pule a ka Makaula, ike mai la o Aiwohikupua, o kana Makaula keia, ua mokumokuahua ka manawa o ke Alii i ke aloha i kana kauwa, no ka mea, ua loihi ka manawa o ka nalo ana, aole no hoi i ikeia ka manawa i nalo ai. A pau ka pule ana a ua Makaula nei, kena koke ae ana o Aiwohikupua i kona Kuhina, "E haawi na makana a ka Makaula na na Akua." Lele koke aku la ka Makaula a hopu i na wawae o ke Alii, a kau iho la iluna o ka a-i, a uwe iho la; a o Aiwohikupua hoi, apo aku la ma na poohiwi o kana kauwa, a uwe helu iho la. A pau ka uwe ana, ninau iho la ke Alii i kana kauwa, " Heaha kou mea i hiki mai ai a noho ianei; a pehea ka loihi o kou hele ana." Hai aku la ke kauwa e like me ka kakou heluhelu ana ma na Mokuna mua. Ia manawa a ka Makaula i olelo aku ai i ke Alii i na kumu a me na kuleana o kona hele ana, a pau ia. Alaila, na ka Makaula ka ninau hope ia Aiwohikupua; aka hoi, ma ka paewaewa o ka ke Alii olelo ana, me ka olelo aku, e huakai kaapuni kana. Walea iho la ke Alii me ka Makaula ia po a wanaao, hoo makaukau na waa, a holo aku la. Holo aku la lakou mai Laupahoehoe aku a hiki lakou i waho o Makahanaloa, nana aku la ua wahi kanaka nei (ka mea i kapaia he Kuhina), i ka pio mai a ke anuenue iuka o Paliuli. Olelo aku la oia i ke Alii, "E! auhea oe? E nana oe i kela anuenue e pio mai la, aia ilaila o Laieikawai, ka mea a kaua e kii nei, a malaila no kahi i loaa ai ia'u." Olelo aku la o Aiwohikupua, "Ke manao nei wau aole kela o Laieikawai, aole no nona kela anuenue, no ka mea, he mea mau no ia no na wahi ua a pau, he pio no ke anuenue. Nolaila, ke noi aku nei wau ia oe, e kali kaua a ike ia mai ka malie ana, a ikeia aku ka pio mai o ke anuenue iloko o ka manawa malie, alaila maopopo nona kela hoailona." A ma keia olelo a ke Alii, hekau iho la na waa o lakou i ke kai, pii aku la o Aiwohikupua me kona Kuhina a hiki i Kukululaumania, ma ke kauhale o na kamaaina, a noho iho la malaila e kali ana no ka malie o ka ua. A hala na la eha malaila, haalele loa ka malie o Hilo, ike maopopoia aku la ke kalae ana mai o ka aina, a waiho wale mai o Panaewa. I ka eha o ka la, i ke kakahiaka nui, ala ae la o Aiwohikupua, a puka aku la mawaho o ka hale, aia hoi, e pio mai ana no ke anuenue i kahi a laua i ike mua ai, kakali, loihi iho la ke Alii a hiki i ka puka ana o ka la, hoi aku la a kona Kuhina aia kela e hiamoe ana, hooala aku la, me ka i aku i ke Kuhina, "E! pono io paha kau e olelo nei, ia'u no kakahiaka poeleele, ala e aku nei no wau iwaho, ike aku nei no au, e pio mai ana ke anuenue i kahi no au i kuhikuhi ai ia'u, i ke kali mai la no wau a puka ka la, aia no ke mau la ke anuenue, hoi mai la wau hoala aku nei ia oe." Olelo aku la ua wahi kanaka nei, "O ka'u ia e olelo aku ana ia oe, e holo kakou, i na paha aia kakou i uka o Paliuli kahi i noho ai i keia mau la." Ia kakahiaka, haalele lakou ia Makahanaloa, holo waho na waa o lakou, o Keaau ke awa. Ia holo ana o lakou a ahiahi, pae lakou i Keaau, nana aku la lakou e ku mai ana no na hale o Kauakahialii ma, e heenalu mai ana no hoi na kamaaina; a hiki lakou, mahalo mai la na kamaaina no Aiwohikupua e like me kona ano mau. Noho malihini iho la lakou ia Keaau, a ahiahi, kauoha mua iho la o Aiwohikupua i na hookele a me na hoewaa, e noho malie a hoi mai laua mai ka laua huakai imi wahine mai, oiai o lakou wale no. I ka napoo ana o ka la, hopu aku la o Aiwohikupua i kona aahu Ahuula, a haawi aku la i kahi kanaka, a pii aku la. Pii aku la laua iloko o na ululaau loloa, i ka hihia paa o ka nahelehele, me ka luhi, a hiki laua ma kahi e kokoke ana i Paliuli, lohe laua i ka leo o ka moa. I aku la kahi kanaka i ke Alii, "Kokoke puka kaua." Hoomau aku la no laua i ka pii a lohe hou laua i ka leo o ka moa (o ka moa kualua ia). Hoomau aku laua i ka pii a hiki i ka malamalama loa ana. I aku la kahi kanaka i ke Alii, "E! puka kaua, aia ke kupunawahine o Laieikawai ke houluulu mai la i na moa, e like me kana hana mau." Ninau aku la o Aiwohikupua, "Auhea ka hale o ke Alii Wahine?" I aku la kahi kanaka, "Aia a puka lea aku kaua iwaho o ka mahinaai nei la, alaila, ike maopopo leaia aku ka hale." A maopopo ia Aiwohikupua, ke kokoke hiki o laua i ka hale o Laieikawai, nonoi aku la oia e haawi mai kahi kanaka i ka ahuula, i paa iho ai o Aiwohikupua ia mea ma kona lima, a hiki i ko laua launa ana me ke Alii wahine o Paliuli. A hala ka mahinaai, ike aku la laua i ka hale o Laieikawai, ua uhiia me no hulu melemele o ka Oo, e like me ka alelo a ke akua i ka Makaula, ma ka hihio iluna o Kauwiki. Ia Aiwohikupua e nana ana i ka hale o ke Alii wahine o Paliuli, he mea e ke kahaha a me ka hilahila, ia manawa ka hoomaka ana o ko Aiwohikupua kanalua ana. A no ke kanalua i loaa ia Aiwohikupua, olelo aku oia i kona kokoolua, "Auhea oe, ua hele mai nei kaua me ka manao ikaika no kuu wahine, kuhi iho nei wau, he wahine a lohe mai i ke ao, aole ka! i ike aku nei ka hana i ka hale o ke Alii Wahine, aole no ona lua, nolaila, ano e hoi kaua me ka launa ole." I mai la kona Kuhina, "He mea kupanaha, a hiki ka hoi kaua i ka hale o ko wahine, ka kaua mea i au mai nei i keia mau kai ewalua, eia ka hoi he koi kau e hoi; e hele no kaua a launa, aia mai ilaila ka nele a me ka loaa; no ka mea, ina no paha ia e hoole mai, hoomano aku no, ua akaka no he waa naha i kooka ko kaua, ko ke kane." "Auhea oe?" Wahi a Aiwohikupua, "Aole e hiki ia kaua ke hele e halawai me ke Alii wahine, a aole no hoi e Ioaa; no ka mea, ke ike nei wau, ua ano e loa ka hale. Ua lawe mai nei au i ko'u ahuula, i makana e haawi aku ai i ke Alii wahine e Paliuli nei; aka, ke nana aku nei wau o ke pili iho la ia o ka hale o ke Alii; no ka mea, ua ike no oe, o keia mea, he ahuula aole ia e loaa i na mea e ae, i na Alii aimoku wale no e loaa'i, nolaila, e hoi kaua." O ka hoi iho la no ia me ka launa ole. MOKUNA VII Ia Aiwohikupua ma i haalele ai ia Paliuli, hoi aku la laua a hiki i Keaau, hoomakaukau na waa, a ma ia wanaao, kau maluna o na waa, a hoi i Kauai. Ma ia hoi ana, aole nae i hai aku o Aiwohikupua i kekahi kumu o ka hoi ana, aia i ka hiki ana i Kauai, ma keia hoi ana, akahi no a ike kona Kuhina i ke kumu. Ma keia holo ana mai Keaau mai, a kau i Kamaee, ma Hilopaliku, a ma kekahi la ae, haalele lakou ia laila, hiki lakou i Humuula, ma ka palena o Hilo, me Hamakua, ia manawa ka ike ana mai a ka Makaula ia Aiwohikupua e holo ana i ka moana. A hala hope o Humuula ia lakou, hiki lakou mawaho pono o Kealakaha, ike mai la lakou nei i keia wahine e noho ana i ka pali kahakai, e hiamoe ana nae ke Alii ia manawa. Ia lakou i ike aku ai i kela wahine, hooho ana lakou iluna o na waa, "E! ka wahine maikai hoi!" A no keia, hikilele ae la ka hiamoe o Aiwohikupua, ninau ae la i ka lakou mea e walaau nei, haiia aku la, "He wahine maikai aia ke noho mai la i ka pali." Alawa ae la ke Alii, a ike aku la he mea e o ka wahine maikai. A no keia mea, kauoha ae la ke Alii i na hoewaa e hoe pololei aku ma kahi a ka wahine e noho mai ana, a holo aku la a kokoke, halawai mua iho la lakou me ke kanaka e paeaea ana, ninau aku la, "Owai kela wahine e noho mai la iluna o ka pali maluna pono ou?" Haiia mai la, "O Poliahu." A no ka manao nui o ke Alii e ike i kela wahine, peahiia aku la, a iho koke mai la kela me kona aahukapa i hoopuniia i ka hau, a haawi mai la i kona aloha ia Aiwohikupua, a aloha aku la no hoi ke Alii kane i kona aloha ma ka lululima ana. Ia laua e halawai malihini ana, i aku o Aiwohikupua "E Poliahu e! E ka wahine maikai o ka pali, pomaikai wale wau ia oe ma ko kaua halawai ana iho nei, a no aila, e ke Alii wahine o ka pali nei, ke makemake nei wau e lawe oe ia'u i kane hoao nau, a e noho kanaka lawelawe aku malalo ou, ma kau mau olelo e olelo ai, a malaile wale no wau. Ina hoi e ae oe e lawe ia'u e like me ka'u e noi aku nei ia oe, alaila, e kau kaua maluna o na waa, a holo aku i Kauai, a pehea ia?" I mai la ka wahine, "Aole wau he wahine no keia pali, no uka lilo mai wau, mai ka piko mai o kela mauna, e aahu mau ana i na kapa keokeo e like me keia kapa a'u e aahu aku nei. A pehea la i hikiwawe ai ka loaa ana o ko'u inoa ia oe e ke Alii?" Olelo aku la o Aiwohikupua, "Akahi no wau a maopopo no Maunakea mai oe, a ua loaa koke kou inoa ia makou ma ka haiia ana e kela kanaka paeaea." "A no kau noi e ke Alii," wahi a Poliahu, "E lawe wau ia oe i kane na'u, a nolaila, ke hai aku nei wau ia oe, me ka ninau aku; aole anei o oe ke Alii i ku iluna a hoohiki ma ka inoa o kou mau Akua, aole oe e lawe i hookahi wahine o keia mau mokupuni, mai Hawaii nei, a Kauai; aia kau wahine lawe noloko mai o Moaulanuiakea? Aole anei oe i hoopalau me Hinaikamalama, ke kaikamahine Alii kaulana o Hana? A pau ko huakai kaapuni ia Hawaii nei, alaila, hoi aku a hoao olua? A no kau noi mai e lawe kaua ia kaua i mau mea hoohui nolaila, ke hai aku nei wau ia oe; aia a hoopau oe i kau hoohiki mua, alaila, aole na'u e lawe ia oe, nau no e lawe ia'u a hui kaua e like me kou makemake." A no keia olelo a Poliahu, pili pu iho la ko Aiwohikupua manao me ke kaumaha no hoi; a liuliu hoopuka aku la o Aiwohikupua i wahi ninau pokole penei, "Pehea la oe i ike ai, a i lohe ai hoi no ka'u mau hana au e hai mai nei? He oiaio, e Poliahu e, o na mea a pau au e olelo mai nei, ua hana wau e like me ia nolaila, e hai mai i ka mea nana i olelo aku ia oe." "Aole o'u mea nana i hai mai i keia mau mea, e ke Alii kane, no'u iho no ko'u ike," wahi a ke Alii wahine, "no ka mea, ua hanau kupuaia mai wau e like me oe, a ua loaa no ia'u ka ike mai ke Akua mai o ko'u mau kupuna a hooili ia'u, e like me oe, a na ia Akua wau i kuhikuhi mai e like me ka'u e olelo nei ia oukou. Ia oukou no e holo mai ana i Humuula, ua ike wau nou na waa, a pela wau i ike ai ia oe." A no keia olelo, kukuli iho la o Aiwohikupua, a hoomaikai aku la imua o Poliahu, me ke noi aku e lilo ia i kane hoopalau na Poliahu, me ke noi aku e holo pu i Kauai. "Aole kaua e holo pu i Kauai," wahi a ka wahine, "aka, e kau wau me oukou a Kohala, hoi mai wau, alaila hoi oukou." Mai ka hoomaka ana e halawai na'lii a hiki i ka pau ana o na olelo a laua, iluna no o na waa keia mau kamailio ana. Mamua o ka holo ana, olelo aku ka wahine ia Aiwohikupua, "Ke holo pu nei kakou, e hookaawale mai ko'u wahi, kaawale aku ko olua wahi, aole o na kanaka, ua akaka ko lakou wahi, mai hoopa mai oukou ia'u, aole hoi au e hoopa ia oukou a hiki wale i Kohala, e noho maluhia loa kakou a pau." A ua maikai ia mea imua o lakou. Ia holo ana o lakou a hiki i Kohala, aole i hanaia kekahi mea iho iwaena o lakou. Ia lakou ma Kohala, a hiki i ka la i haalele ai o Aiwohikupua ma ia Kohala, lawe ae la o Poliahu i kona kapa hau, a haawi aku la ia Aiwohikupua me ka olelo aku, "O kuu kapa hau, he kapa i papa loaia e ko'u mau makua, aole e lilo i kekahi mea e ae, ia'u wale iho no; aka, no ko kaua lawe ana ia kaua i kane hoao oe na'u, a pela hoi wau ia oe, nolaila, ke haawi lilo aku nei wau i keia kapa, a hiki i kou la e manao mai ai ia'u ma na hoohiki a kaua, alaila, loaa kou kuleana e imi ae ai ia'u a loaa, iluna o Maunakea, alaila, hoike ae oe ia'u, alaila, hui kino kaua." A lohe o Aiwohikupua i keia mau mea, alaila, he mea olioli nui loa ia i ko ke Alii kane naau, a me kona Kuhina, a me na kanaka hoewaa. Ia manawa, kii aku la o Aiwohikupua i kona Ahuula, lawe mai la a hoouhi aku la ia Poliahu, me ka olelo aku, "E like me kau olelo ia'u mamua o kou haawi ana mai ia'u i ke kapa hau, pela no oe e malama ai a hiki i ko kaua hui ana e like me ke kauoha." A pau ka laua kamailio ana i ka wanaao, hookaawale lakou i ka wahine noho mauna, a holo aku la a hiki i Hana, a halawai me Hinaikamalama. MOKUNA VIII A hiki o Aiwohikupua ma i Hana, mai Kohala aku mahope iho o ko lakou hookaawale ana ia Poliahu, ma ke awa pae waa o Haneoo ko lakou hiki mua ana, ma ko Hinaikamalama wahi e noho ana. Ia Aiwohikupua nae i hiki aku ai ma kela awa pae waa, i ka moana no lakou i lana aku ai; a ia lakou e lana ana malaila, ike mai la o Hinaikamalama, o Aiwohikupua keia mau waa, mahamaha mai la ka wahine me ka manao e hele aku ana a halawai me ka wahine; aka, aia no lakou ke lana malie mai la i ka moana. Hele mai o Hinaikamalama a ma kahi a Aiwohikupua ma e lana ana; I aku la ka wahine, "He mea kupanaha! heaha iho nei hoi keia o ka lana ana o na waa iloko o ke kai? Mahamaha mai nei keia i ka ike ana mai nei ia oukou, kainoa la hoi he holo mai a pae ae, aole ka! Nolaila, ke ninau aku nei wau ia oe; malaila no anei oukou e lana ai a holo aku?" "Ae," wahi a Aiwohikupua. "Aole oukou e hiki," wahi a ka wahine "no ka mea, e kauoha no wau i ka Ilamuku e hoopaa ia oe, ua lilo oe ia'u i ke konaneia, a ke waiho nei no ia hoohiki a kaua, a ua noho maluhia wau me ka malu loa a hiki i kou hoi ana mai la." "E ke Alii Wahine, aole pela," wahi a Aiwohikupua, "aole au i hoopau i ka kaua hoohiki, ke mau nei no ia, aole no i hiki i ka manawa e hookoia ai ia hoohiki a kaua, no ka mea, ua hai mua aku wau ia oe, aia a puni o Hawaii ia'u, alaila, hookoia kou kumu pili e ke Alii wahine. Nolaila, holo aku nei wau me ka manao e puni o Hawaii, aole nae i puni, a Hilo no, loaa ae nei i ka uhai mai Kauai mai no ka pilikia o ko ka hale poe, nolaila, hoi mai nei; i kipa mai nei i ou la e hai aku no keia mau mea ia oe, a nolaila, e noho malu oe a hiki i kuu hoi hou ana mai, hookoia ka hoohiki." A no keia olelo a Aiwohikupua, hoi mai la ka manao o ke Alii wahine, a like me mamua. A pau keia mau mea, haalele lakou ia Hana, a holo mai lakou a hiki i Oahu nei, a mai anei aku a like a like o ka moana o Oahu nei, a me Kauai, hai aku la oia i kana olelo i na hoewaa, a me na hookele, penei: "Auhea oukou, ke hai aku nei wau i kuu olelo paa; ina i hiki kakou i Kauai, mai olelo oukou i Hawaii aku nei kakou i ka imi wahine, o lilo auanei ia i mea hoohilahila ia'u, i na e loheia ma keia hope aku, alaila, i loheia no ia oukou, a o ka uku o ka mea nana e hai keia olelo no ka holo ana i Hawaii, o ka makemake ka mea nana e olelo, make mai kana wahine, o ka ohi no ia o ka make a ka mea hoaikane mai." Oia ke kanawai paa a ke Alii i kau ai no ka poe i holo pu me ia i Hawaii. A hiki lakou i Kauai, ma ka napoo ana o ka la, a halawai me na kaikuahine. Ia manawa ka hoopuka ana i olelo i kona mau kaikuahine, penei: "Ia'u i hele aku nei i ka'u huakai hele, ua haohao paha oukou, no ka mea, aole wau i hai aku ia oukou i ke kumu o ia hele ana, aole no hoi wau i hai aku i ka'u wahi e hele ai; a nolaila, ke hai malu aku nei wau ia oukou e o'u mau kaikuahine o kakou wale. I Hawaii aku nei makou i nalo iho nei, i kii aku nei wau ia Laieikawai i wahine mare (hoao) na'u, no ko'u lohe ana no ia Kauakahialii e olelo ana i ka la a lakou i hiki mai ai. I ka hele ana aku nei hoi, aole no hoi i kanamai a ke ano-e o ka wahine; aole nae au i ike aku ia Laieikawai; aka, o ka hale ka'u i ike maka aku, ua uhiia mai i ka hulu melemele o na manu Oo; nolaila, manao no au aole e loaa, hoi okoa mai nei me ka nele. A no ia manao o'u, aole e loaa ia'u, manao ae au ia oukou e na kaikuahine, ka poe no e loaa ai ko'u makemake i na la i hala, nolaila, kii mai nei au ia oukou e holo i Hawaii, o oukou no ka poe e loaa ai ko'u makemake, a ma keia wanaao, e ku kakou a e hele." Alaila, he mea maikai keia olelo a ko lakou kaikunane ia lakou. Iloko o keia manawa a Aiwohikupua e olelo ana me na kaikuahine, akahi no a maopopo i kona Kuhina, oia ka ke kumu o ka hoi wikiwiki ana ia Kauai. I kekahi la ae, wae ae la o Aiwohikupua i mau hoewaa hou, no ka mea, ua maopopo i ke Alii ua luhi na hoewaa mua; a makaukau ka holo ana, ia po iho, lawe ae la ke Alii he umikumamaha hoewaa, elua hookele, o na kaikuahine elima, o Mailehaiwale, o Mailekaluhea, o Mailelaulii, o Mailepakaha, a me ko lakou muli loa o Kahalaomapuana, o ke Alii a me kona Kuhina, he iwakalua-kumakolu ko lakou nui. I ka wanaao oia po, haalele lakou ia Kauai, hiki ma Puuloa, a mailaila aku a kau ma Hanauma, i kekahi la ae kau i Molokai, ma Kaunakakai; mailaila aku a pae i Mala, ma Lahaina; a haalele lakou ia wahi, hiki lakou i Keoneoio, ma Honuaula; a malaila i noho loihi ai ekolu anahulu. No ka mea, ua nui ka ino ma ka moana, a pau na la ino, alaila, ua ikeia mai ka maikai o ka moana. Ia manawa ko lakou haalele ana ia Honuaula, a holo aku la a hiki ma Kaelehuluhulu, ma Kona, Hawaii. Ia Aiwohikupua ma i holo aku ai mai Maui aku a hiki i kela wahi, ua ike mua mai o Poliahu i ko lakou holo ana a me ka hiki ana i Kaelehuluhulu. Nolaila, hoomakaukau mua o Poliahu ia ia no ka hiki aku o Aiwohikupua, alaila hoao; hookahi malama ke kali ano o Poliahu no ko laua hoao e like me ka laua hoohiki ana; aka, ua hala o Aiwohikupua ma Hilo, no ke kii no ia Laieikawai. I kekahi manawa, ku mai ia Poliahu ka ike no ka Aiwohikupua mau hana; ma ko Poliahu ano kupua keia ike ana, a no ia mea, waiho wale no iloko o ka wahine kona manao, aia a halawai laua, alaila, hoike aku i kana mea e ike nei no ka Aiwohikupua mau hana. Ma keia holo ana a Aiwohikupua, mai Kaelehuluhulu aku, hiki mua lakou ma Keaau, aka, ua nui no na la, a me na po o keia hele ana. I ke awakea o kekahi la, hiki aku lakou ma Keaau, a pau na waa i ka hooponopono, a me na ukana o lakou, ia wa no, hoolale koke ae ana ke Alii i na kaikuahine, a me kona Kuhina e pii i uka o Paliuli; a ua hooholo koke lakou ia manao o ke Alii. Mamua o ko lakou pii ana i Paliuli, kauoha iho la o Aiwohikupua i na hookele, a me na hoewaa, "Eia makou ke hele nei i ka makou huakai hele, ka mea hoi a kuu manao i kau nui ai a halawai maka, e noho malie loa oukou, aia no ka oukou mea malama o na waa; i kali oukou a i ao keia po, a i po ka la apopo, alaila, ua waiwai makou; aka, i hoi kakahiaka mai makou i ka la apopo, alaila, ua nele no ka'u mea i manao ai, alaila, o Kauai ke alo, huli aku hoi." Oia ke kauoha a ke Alii. A pau ke kauoha a ke Alii i na kanaka, pii aku la a like a like o ka po, hiki lakou i Paliuli. Olelo aku la o Aiwohikupua i na kaikuahine, "O Paliuli keia, eia ianei o Laieikawai, ko oukou kaikoeke, nolaila, imiia ka oukou pono." Alaila, lawe ae la o Aiwohikupua ia Mailehaiwale, i ka hanau mua o lakou e like me ko lakou hanau ana. Ku iho la ma ka puka ponoi o ka hale o Laieikawai, ia Mailehaiwale e ku la ma ka puka o ka Halealii, kuu aku ana keia i ke ala, po oloko i ke ala, aia nae o Laieikawai me kona kahu ua pauhiaia e ka hiamoe nui; aka, aole nae e hiki ke hiamoe i kela manawa, no ka mea ua hoalaia e ke ala o Mailehaiwale. Ia puoho ana ae o laua mai ka hiamoe, haohao ana laua nei i keia ala launa ole; a no keia haohao, kahea aku la o Laieikawai me ka leo oluolu i kona kupunawahine penei: LAIEIKAWAI: "E Waka, e Waka--e." WAKA: "E-o, heaha kau o ka po e ala nei?" LAIEIKAWAI: "He ala, eia--la, he ala e wale no keia, he ala anuanu, he ala huihui, eia la i ka houpo i ka manawa o maua." WAKA: "Aole no he ala e, o Mailehaiwale aku la na, o na kaikuahine aala o Aiwohikupua i kii mai la ia oe i wahine oe, a i wahine oe, a i kane ia; o ke kane ia moeia." LAIEIKAWAI: "Ka! aole au e moe ia ia." A lohe aku la o Aiwohikupua i ka hoole ana mai a Laieikawai, no ka makemake ole e lawe ia Aiwohikupua i kane mare, alaila, he mea e ka hilahila, no ka mea, ua lohe maopopo aku la lakou nei i ka hoole ana mai. MOKUNA IX Mahope iho o ka manawa i hooleia ai ko ke Alii kane makemake; alaila, olelo aku la o Aiwohikupua i kona Kuhina, "E hoi kaua, a e noho na kaikuahine o'u iuka nei, a na lakou no e imi ae ko lakou wahi e noho ai, no ka mea, aole a lakou waiwai, ua nele ae la no ka mea i manaoia ai e loaa ia lakou." I mai la kona Kuhina, "He mea kupanaha loa ia oe, kainoa, ua olelo oe ia'u mamua o ko kakou la i haalele ai ia Kauai; o na kaikuahine wale no ou ka mea nana e kii kou makemake, a ua ike no hoi oe i ke ko ana o ka lakou mau hana; ua kena ae nei oe ia Mailehaiwale i kana loaa, a ua lohe aku la no hoi kakou i ka hoole ana mai a Laieikawai, aole paha no ko kaikuahine ia hewa, e hiki ai ia kaua ke haalele ia lakou. Nolaila, hele ae la ia ia, eha ou mau kaikuahine i koe, malia paha o loaa i kekahi o lakou." I aku la o Aiwohikupua, "Nele ae la ka i ka hanau mua, okiloa aku paha lakou." I hou aku kona Kuhina, "E kuu Haku, e hoomanawanui hou kaua, e hoao ae o Mailekaluhea i kana loaa, a i nele, alaila, hoi kakou." Alaila, ua maikai iki ia olelo i ke Alii, olelo aku la o Aiwohikupua, "E hoao aku hoi oe i kau loaa, a i nele oia iho la no." Hele aku la o Mailekaluhea, a ma ka puka o ka Halealii, ku iho la, kuu aku la i ke ala, oia hele no o ke ala a pa i kaupoku maloko o ka hale, mai kaupoku ka hoi ana iho loaa ia Laieikawai ma, ia manawa, hikilele hou ae laua mai ka hiamoe ae. I aku la o Laieikawai i kahi kahu, "He ala okoa hoi keia, aole hoi e like me ke ala mua iho nei, he oi nae hoi keia mamua o kela iho nei, he kane paha ka mea nona, keia ala." Olelo aku kahi kahu, "Kaheaia ko kupunawahine, e hai mai i ke ano o keia ala." Kahea aku la o Laieikawai. LAIEIKAWAI: "E Waka, e Waka--e." WAKA: "E--o, heaha kau o ka po e ala nei?" LAIEIKAWAI: "Eia la he ala, he ala e wale no keia, he ala anuanu, he ala huihui, eia la i ka houpo i ka manawa o maua." WAKA: "Aole na he ala e, o Mailekaluhea aku la, o kekahi kaikuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia moeia." LAIEIKAWAI: "Ka! aole au e moe ia ia." I aku la o Aiwohikupua i ua wahi Kuhina nei ona, "E! ke lohe pono aku la oe i ka hoole ana ae la a ke Alii wahine." "Ae, ua loke, heaha la auanei ko ia hoole ana ae la, o ko laua aala no kai makemake oleia ae la, malia hoi o ae ia Mailelaulii." "Hoopaa no hoi oe," wahi a Aiwohikupua, "kainoa ua hai mua iho nei wau ia oe i ko'u manao e hoi kakou, eia kau he hoololohe, hoololohe iho la oe la, aeia mai la." "Aole ka hoi i pau na kaikuahine o kaua, alua i hala, ekolu i koe," wahi a kona Kuhina, "kuuia aku paha i pau, he nani ia, ua pau na kaikuahine o kaua i ke kii, wikiwiki auanei hoi paha oe e hoi, a hiki kakou i kai o Keaau, olelo kakou no ka loaa ole, e olelo ae auanei ka poe kaikuahine ou i koe; ina no ia makou ka olelo ana mai e kii, ina no ua ae mai o Laieikawai, aia la, loaa ka lakou mea e kamailio ai, kuuia aku i pau." "Auhea oe e kuu Kuhina," wahi a Aiwohikupua, "aole o oe ke hilahila ana, owau no, ina e like ana ka manao o ka moopuna me ko Waka la, ina ua pono." "Kuuia aku paha i ka hilahila," wahi a kona Kuhina, "kainoa ua ike no oe, he waa naha i kooka ko kaua ko ke kane, a hoole mai aunei ia nawai e olelo kana hoole ana, kainoa o kakou wale no kai lohe, hoaoia'ku paha o Mailelaulii." A no ka ikaika loa o ua wahi Kuhina nei ona i ke koi, hooholo ke Alii i ka ae. Hele aku la o Mailelaulii a kupono i ka puka o ka Halealii, kuu aku ana oia i kona aala e like me na mea mua, hikilele hou mai la o Laieikawai mai ka hiamoe, a olelo aku la i kahi kahu, "He wahi ala okoa wale no hoi keia, aole hoi e like me kela mau mea mua." I mai la kahi kahu, "Kaheaia o Waka." LAIEIKAWAI: "E Waka, e Waka--e." WAKA: "E--o, heaha la kau o ka po e ala nei?" LAIEIKAWAI: "Eia la he ala, he ala e wale no keia, he ala anuanu, he ala huihui, eia la i ka houpo i ka manawa o maua." WAKA: "Aole na he ala e, o Mailelaulii aku la na o na kaikuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia moeia." LAIEIKAWAI: "Ka! aole au e moe ia ia." "I hookahi no hoi hoole ana o ka pono," wahi a Aiwohikupua, "o ka hele ka ia he kauna wale ae no koe o ka hoole, makena no hoi ua hilahila ia oe e ke hoa." "Kuuia aku paha i ka hilahila," wahi a kona Kuhina, "a i ole e loaa i na kaikuahine o kaua, alaila, na'u e kii a loaa iloko o ka hale, a olelo aku wau e lawe ia oe i kane hoao nana e like me kou makemake." A no keia olelo a kona Kuhina, alaila, ua hoopihaia ko ke Alii naau i ka olioli, no ka mea, ua lohe kela ia Kauakahialii i ka loaa ana i ua wahi kanaka nei o Laieikawai, i hiki ai i kai o Keaau. Ia manawa, kena koke ae la o Aiwohikupua ia Mailepakaha, hele aku la a ku ma ka puka o ka Halealii; kuu aku la i kona aala, a hikilele mai la ko Laieikawai hiamoe, honi hou ana no i ke ala. I hou aku keia i kahi kahu, "Eia hou no keia ala, he wahi ala nohea hoi keia." Olelo hou aku kahi kahu, "Kaheaia o Waka." LAIEIKAWAI: "E Waka, e Waka--e." WAKA: "E--o, heaha kau o ka po e ala nei?" LAIEIKAWAI: "Eia la he ala, he ala okoa hoi keia, aole hoi i like me na ala mua iho nei, he ala maikai keia, he ala nohea, eia la i ka houpo i ka manawa o maua." WAKA: "Aole na he ala e, o Mailepakaha aku la o ke kaikuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia moeia." LAIEIKAWAI: "Ka! aole au e moe ia ia, ina i kii mai kekahi mea e ia'u, aole no wau e ae ana! Mai hoomoe hou oe ia'u ia Aiwohikupua." A lohe o Aiwohikupua, a me kona Kuhina i keia hoole hou ana o Laieikawai, i aku ua Kuhina nei ona, "E kuu Haku, pale ka pono! aohe pono i koe, hookahi no pono o ka hoi wale no koe o kakou; kaukai aku nei hoi ka pono i ko kaikuahine muli la hoi, i ole ae hoi ia lakou, ia'u aku la hoi, i lohe aku nei ka hana, e hoole loa ae ana no kela, me ka nuku maoli ae la no i ke kupunawahine; a eia nae hoi ka'u wahi olelo i koe ia oe, o ka olelo no auanei ka'u, o ka ae no kau." "Oleloia ana," wahi a Aiwohikupua, "a i ike aku au he kupono i ka ae, alaila ae aku, i na he kupono ole, aole no au e ae aku." "E kii kaua ma o ke kupunawahine la," wahi a ua Kuhina nei, "e noi aku ia ia, malia o ae mai kela." Olelo aku o Aiwohikupua, "Aole a kakou hana i koe, ua pau, eia wale no ka olelo i koe, o na kaikuahine o kaua, e noho lakou i ka nahelehele nei, no ka mea, aohe a lakou waiwai." Alaila, huli aku la o Aiwohikupua a olelo aku la i na kaikuahine, "E noho oukou, ua nele ae la no ka'u mea i makemake ai e lawe mai ia oukou, o ka nahele no nei noho iho." Ke hele aku nei e maamaama. A pau ka Aiwohikupua olelo ana i na kaikuahine; kulou like iho la ke poo o na kaikuahine i kahi hookahi, e uwe ana. Kaha aku la o Aiwohikupua ma iho, kahea aku la o Kahalaomapuana, ke kaikuahine muli loa, i aku la, "E laua la! ku iho, e lohe mua makou i Kauai, e lawe ana oe a haalele ia makou i keia wahi, i na aole makou e hiki mai. Pono no la hoi ia, ina owau kekahi i kii aku nei ia Laieikawai, a nele ana la hoi, alaila, pono kau haalele ana ia'u, pau pu no o ka mea i hewa, a me ka mea hewa ole. Aole oe he malihini ia'u, ia'u wale no e ko ai kau mau mea a pau." A lohe o Aiwohikupua i keia olelo a kona kaikuahine opio, hoohewa iho la oia ia ia iho. Kahea mai la o Aiwohikupua i ke kaikuahine opiopio, "Iho mai kaua, ou mau kaikuaana ke noho aku." "Aole wau e hiki aku," wahi a kona kaikuahine opiopio, "aia a pau loa makou i ka hoi pu me oe, alaila, hoi aku au." A no keia olelo a kona kaikauhine opiopio, alaila i aku o Aiwohikupua, "O noho mamuli ou mau kaikuaana, a nau no e huli ae me ko mau kaikuaana i ka oukou wahi e hele ai, eia wau ke hoi nei." Huli aku la o Aiwohikupua ma e hoi, ia laua e hele ana ma ke ala, kani aku la ke oli a Mailehaiwale, penei: "Kuu kaikunane kapu, Laniihikapu o ka manawa--e, e hoi--e; E hoi oe a ike aku I ka maka o na makua, hai aku, Eia makou ianei, E malu ana i ka hala nui, He hooumau hala paha?" Huli mai la o Aiwohikupua nana hope aku la i na kaikuahine, me ka i aku, "Aole he hala hoomau, kainoa ua hai mua iho nei no wau ia oukou, no ka oukou waiwai ole, oia kuu mea i haalele ai ia oukou, ina i loaa iho nei kuu makemake ia oukou, alaila, aole oukou e noho, oia iho la no ko oukou mea i laweia mai ai." Huli aku la no laua hoi, pau ka ike ana i na kaikuahine. A hala aku la o Aiwohikupua ma, kuka iho la na kaikuahine i ko lakou manao, a hooholo iho la lakou, e ukali mahope o ke kaikuane, me ka manao e maliu mai. Iho aku la lakou a hiki i kai o Keaau, e hoomakaukau ana na waa; noho iho la na kaikuahine ma ke awa, e kali ana no ke kaheaia mai, a pau lakou i ke kau maluna o na waa, aole nae kaheaia mai, ia lakou i hoomaka ai e holo, kani aku la ke oli a Mailekaluhea, penei: "Kuu kaikunane kapu, Laniihikapu o ka manawa, e huli mai, E nana mai i ou mau pokii, I na hoa ukali o ke ala, O ke ala nui, ala iki, O ka ua haawe kua, Me he keiki la; O ka na hookamumu hala, Hookamumu hala o Hanalei--e. Pehea makou--e, I hea no la hoi kau haalele, Haalele oe i ka hale, Hele oe i kau huakai. Ike aku--e, Ike aku i ka maka, I ka maka o na makua, Aloha wale--e." Iloko o keia oli ana a Mailekaluhea, aole nae i maliu iki mai ko lakou kaikunane, a hala aku la lakou la ma na waa, noho iho la na kaikuahine, kuka iho la i manao no lakou, hookahi mea nana i hoopuka ka lakou olelo, o Kahalaomapuana, ko lakou muli loa. Eia kana olelo, "He nani ia ua maliu ole mai la ko kakou kaikunane alii, i ka Mailehaiwale a me Mailekaluhea, i ka laua uwalo aku, e aho e hele no kakou mauka a kahi e pae ae ai lakou, alaila, na Mailelaulii e kaukau aku i ko kakou kaikuahine, malia o aloha mai ia kakou." A ua holo like ae la ia manao ia lakou. A haalele lakou ia Keaau, hiki mua na kaikuahine i Punahoa, ma kahi i kapaia o Kanoakapa, noho iho lakou malaila; hiki hope o Aiwohikupua ma. Ia Aiwohikupua ma i aneane ai e pae mai ma kahi a na kaikuahine e noho aku ana, ike mai la o Aiwohikupua e noho aku ana kona mau kaikuahine, kahea koke ae la o Aiwohikupua i na hoewaa a me na hookele, "E haalele kakou i keia awa; no ka mea, eia no ua poe uhai loloa nei, e pono kakou ke imi aku i awa e ae e pae aku ai." Ia lakou i haalele ai i kahi a na kaikuahine e noho ana, hea aku la o Mailelaulii mahope, ma ke mele, penei: "Kuu kaikunane kapu, Laniihikapu o kuu manawa--e! Heaha ka hala nui? I paweo ai na maka o kuu haku, I kapu ai ka leo i ka uwalo, Ka uwalo hoi a kou mau pokii, Kou mau pokii kaikuahine hoi, E maliu mai. E maliu mai i na hoa ukali, Na hoa pii pali o Haena, Kokolo pali o ke ala haka, Alahaka ulili o Nualolo, Pali kui--e! kui o Makana, E iala--e, hoi mai--e. Homai ka ihu i ou pokii, A hele aku i kau huakai, I ka huakai hoi a ke aloha ole--e. Aloha oe, ike aku, Ike aku i ka aina, I ka maka o na makua--e." A lohe o Aiwohikupua ma i ka leo o keia kaikuahine, lana malie iho la na waa, alaila, i aku la o Kahalaomapuana, "Pono io kakou, akahi no hea ana i lana malie ai na waa, hoolohe aku kakou o ka leo o ke kahea mai, a kau kakou maluna o na waa, alaila, palekana." A liuliu ka lakou la hoolana ana i na waa, o ka huli aku la no ia o Aiwohikupua ma e holo, aole wahi mea a maliu iki mai. A hala aku la lakou la, kuka hou iho la na kaikuahine i olelo hou na lakou. O Kahalaomapuana no ko lakou mea manao. I mai la oia i kona mau kaikuaana, "Elua maua i koe, owau a me Mailepakaha." Olelo mai hoi o Mailepakaha, "Aole no e maliu mai ia'u; no ka mea, ke maliu ole ae la ka hoi i ko kaua mau kaikuaana, oki loa aku paha wau, i ko'u manao, e aho nau e hoalohaloha'ku na kahi mea uuku o kakou, malia o maliu mai ia oe." Aole nae he ae o kahi muli loa, alaila, hoailona iho la lakou, ma ka huhuki ana i na pua mauu, o ka mea loihi o ka mauu, oia ka mea nana e hoalohaloha ko lakou kaikunane; aka, i ka hoailona ana, ku ia Kahalaomapuana ka hoailona. A pau ka lakou hana ana no keia mau mea, haalele lakou ia Punahoa, hele ukali hou mai Ia lakou ma kahi e loaa ai ko lakou kaikunane, ia hele ana, hiki lakou i Honolii, ua hiki mua o Aiwohikupua ma i Honolii, noho mai la lakou nei ma kahi kaawale, a pela no hoi o Aiwohikupua ma ma kahi kaawale. Ia lakou ma Honolii ia po, kuka iho la lakou e moe kekahi poe, a e ala hookahi, a holo ia mea ia lakou. Hoomaka ko lakou wati e like me ko lakou hanau ana, a i ko lakou kaikaina ka wati wanaao o ke ku ana. O ke kumu o ia hana ana a lakou pela, i ikeia ka manawa holo o Aiwohikupua ma; no ka mea, ua maa kona mau kaikuahine i ka holo ana mai, mai Kauai mai, ma ka wanaao e holo ai. Ku aku la na kaikuahine i ka po, a hiki i ko Mailepakaha wati e ku ana, hoomakaukau o Aiwohikupua ma i na waa no ka holo ana, hoala aku la ia i kekahi poe o lakou, a ala like mai lakou a pau. Ia lakou e okuu nui ana, o ka Kahalaomapuana wati ia, a kau lakou ma na waa, hookokoke aku la kona mau kaikuahine ma ke awa, a o Kahalaomapuana ka mea i hele loa aku a paa mahope o na waa, a kahea aku ma ke mele, penei: "Ko makou kaikunane haku, Kaikunane kapu, Laniihikapu o kuu piko--e! Auhea oe, o o--e, O oe, o makou, i o ianei hoi, Nau ka huakai, Ukali aku makou, I na pali i ka hulaana kakou, Au aku o ka Waihalau, Waihalau i Wailua--e; He aloha ole--e. He aloha ole paha kou ia makou, Na hoa ukali o ka moana, O ka ale nui, ale iki, O ka ale loa, ale poko, O ka ale kua loloa o ka moana, Hoa ukali o kela uka, O kela nahele liuliu, O ka po iu anoano, E huli mai. E huli mai, a e maliu mai, E hoolono mai ka i uwalo a'u, A'u hoi a kou pokii muli loa. Ihea la hoi kau haalele Haalele iho ia makou I kahi haiki, Nau i waele ke alanui mamua, Mahope aku makou ou, Ike'a ai he mau pokii, Ilaila la haalele aku ka huhu, Ka inaina, ka opu aloha ole, Homai ka ihu i ou mau pokii, Aloha wale--e." Ia manawa a kona kaikuahine muli loa e hapai ana i keia leo kaukau imua o Aiohikupua, alaila, ua hoomaeeleia ka naau o ko lakou kaikunane i ke aloha kaumaha no kona kaikuahine. A no ka nui loa o ke aloha o Aiwohikupua i ko lakou pokii, lalau mai la a hoonoho iho la iluna o kona uha, a uwe iho la. Ia Kahalaomapuana e kau ana i ka uha o kona kaikunane, kena ae la o Aiwohikupua i na hoewaa, i hoe ikaika; ia manawa, ua hala hope loa kekahi mau kaikuahine, a hala mua lakou la. Ia lakou e holo ana, alaila, ua pono ole ka manao o Kahalaomapuana i kona mau kaikuaana. Ia Kahalaomapuana e uwe ana no kona mau kaikuaana, ia manawa kona noi ana'ku ia Aiwohikupua, e hoihoi ia ia me kona mau kaikuaana; aka, aole no he maliu mai o Aiwohikupua. "E Aiwohikupua," wahi a kona kaikuahine, "aole wau e ae e lawe oe ia'u owau wale, ke ole oe e lawe pu me ko'u mau kaikuaana; no ka mea, ua kahea mua ae no oe ia'u i ko kakou wa i Paliuli; aka, aole wau i ae mai, no kou lawe ia'u owau wale." A no ka paakiki loa o Aiwohikupua aole e hookuu i kona kaikuahine, ia manawa, lele aku la o Kahalaomapuana mai luna aku o ka waa a haule iloko o ke kai. Ia manawa, hoopuka aku la kona kaikuahine i olelo hope, ma ke mele, penei: "Ke hoi la oe a ike aku, Ike aku i ka maka, I ka maka o na makua, Aloha aku i ka aina, I ka nui a me na makamaka, Ke hoi nei wau me o'u pokii, Me o'u kaikuaana hoi--e." MOKUNA XI Iloko o keia kaukau hope loa a Kahalaomapuana, ua hoopihaia ko Aiwohikupua naau i ke aloha nui; a kahea ae la oia e hooemi hope na waa, aka, ua hala hope loa o Kahalaomapuana i hope, no ka ikaika loa o ka holo o na waa; a i ka wa i huli hope ai na waa e kii hou i kona kaikuahine, aole nae i loaa. (Maanei e waiho iki i ke kamailio ana no Aiwohikupua, e pono ke kamailio hou no kona mau kaikuahine; alaila, e kamailio hou no Aiwohikupua.) Ia manawa a Aiwohikupua ma i haalele aku ai i na kaikuahine ma Honolii, a lawe pu aku ia Kahalaomapuana; nui loa iho la ke aloha, a me ka uwe ana no ko lakou kaikaina, ua oi aku ko lakou aloha ia Kahalaomapuana, mamua o ko lakou aloha i ko lakou mau makua, a me ka aina. Ia lakou no e uwe ana, hoea mai ana o Kahalaomapuana ma ka pali mai, alaila, ua kuuia ka naau kaumaha o kona mau kaikuaana. A hui ae la lakou me ko lakou kaikaina, a hai aku la oia i kana hana, a me ke kumu o kona hoi ana mai e like me ka mea i olelo muaia ae nei ma keia Mokuna. A pau ka lakou kamailio ana no keia mau mea, kuka iho la lakou i ka pono o ko lakou noho ana, a hooholo ae la lakou e hoi hou lakou i Paliuli. Mahope iho o ko lakou kuka ana no lakou iho, haalele lakou ia Honolii, hoi aku la a uka o Paliuli, ma kahi e kokoke aku ana i ka hale o Laieikawai, noho iho la lakou maloko o na puha laau. A no ko lakou makemake nui e ike ia Laieikawai, hoohalua mau lakou i keia la keia la, a nui na la o lakou i hoohalua ai, aole lakou i ike iki no ka lakou mea e hoohalua nei, no ka mea, ua paa mau ka puka o ka hale i na la a pau. A no ia mea, kukakuka ae la lakou i mea e ike aku ai lakou ia Laieikawai, a nui na la o ko lakou imi ana i mea e ike aku ai no ke Alii wahine o Paliuli, aole loaa. Iloko o kela mau la kuka o lakou, aole i pane iki ko lakou kaikaina, a no ia mea, olelo aku kekahi o kona mau kaikuaana, "E Kahalaomapuana, o makou wale no ia e noonoo nei i mea no kakou e ike aku ai ia Laieikawai, aole nae he loaa; malia paha, aia ia oe kekahi mea e hiki ai, e olelo ae oe." "Ae," wahi a ko lakou kaikaina, "e ho-a kakou i ahima kela po keia po, a e oli aku ka hanau mua, alaila, i ka muli iho, pela a pau kakou, i hookahi no olioli ana a ka mea hookahi ma ka po, alaila, ia'u ka po hope loa; malia paha o lilo ka a-a mau ana a ke ahi i na po a pau i mea no ke Alii e uluhua ai, alaila, hele mai e nana ia kakou, alaila, pela paha e ike ai kakou ia Laieikawai." A ma keia olelo a Kahalaomapuana, ua pono ia imua o lakou. I ka po mua, ho-a ae la lakou i ahi, a ia Mailehaiwale ke oli ana ia po, e like me ka lakou hooholo like ana. A i kekahi po mai ia Mailekaluhea, pela mau lakou i hana ai a hala no po eha, aole nae i loaa ia Laieikawai ka hoouluhuaia, ua loho no nae ke Alii wahine i ke oli, a ua ike no hoi i ka _a-a_ mau ana a ke ahi; a heaha la ia mea i ke Alii wahine. I ka lima o ka po, oia ko Kahalaomapuana po, o ka hope loa no hoi ia; ho-a iho la ke ahi, a ma ka waenakonu o ka po, hana iho la o Kahalaomapuana he pu la-i, a hookani aku la. Iloko oia manawa, akahi no a komo iloko o Laieikawai ka lealea no kela leo e kani nei, aole nae i hoouluhuaia ke Alii wahine. A ma ka pili o ke ao, hookani hou aku la o Kahalaomapuana i kana pu la-i e like me ke kani mua ana, alaila, ua lilo iho la no ia i mea lealea no ke Alii; elua wale no puhi ana a Kahalaomapuana ia po. I ka lua o ka po, hana hou no o Kahalaomapuana i kana hana; ma ka pili nae o ke ahiahi kana hoomaka ana e hookani, aole nae i uluhua ke Alii. Ma ka pili o ka wanaao oia po no, ka lua ia o ka hookani ana. Ia manawa, ua hoouluhuaia ko Laieikawai manawa hiamoe; a o ka oi no hoi keia o ka po lealea loa o ke Alii. A no ka uluhua o Laieikawai, kena ae la oia i kona wahi kahu e hele e nana i kahi i kani mai ai keia mea kani. Ia manawa, puka ae la ua wahi kahu nei o ke Alii iwaho o ka Halealii, a ike aku la i ke ahi a ua poe kaikamahine nei e aa mai ana, hookolo aku la oia a hiki i kahi o ke ahi e a ana, ma ke kaawale nae keia kahi i ku aku ai me ka ike ole mai a lakou la ia ianei. A ike keia, hoi aku la a ia Laieikawai, ninau mai la ke Alii. Hai aku la kahi kahu i kana mea i ike ai, mamuli o ka ninau a ke Alii, "Ia'u i puka aku ai mai ka hale aku nei, ike aku la wau he ahi e aa mai ana, hele aku nei wau a hiki, a ma ke kaawale ko'u ku ana aku, me ka ike ole mai o lakou la ia'u. Aia hoi, ike aku la wau he mau kaikamahine elima, e noho ana a puni ke ahi, he mau kaikamahine maikai wale no lakou, ua like wale no na ano, hookahi nae o lakou wahi mea uuku loa, a nana ka mea kani lealea a kaua e lohe aku nei." A lohe ke Alii i keia mea, olelo aku la oia i kona kahu, "E kii oe a kahi mea uuku o lakou, olelo aku oe e hele mai ianei, i hana mai ai oia i kana mea hoolealea imua o kaua." A no keia olelo a ke Alii, hele aku la kahi kahu a hiki i kahi o na kaikamahine, a ike mai la lakou i keia mea, hai aku la oia, "He alele wau i hoounaia mai nei e kuu Alii e kii mai i kekahi o oukou e like me ka'u mea e manao ai e lawe, nolaila, ke lawe nei wau i kahi mea uuku o oukou e hele e launa pu me kuu Alii e like me kana kauoha." A Iaweia aku la o Kahalaomapuana, alaila, ua hoohauoliia ka naau o kona mau kaikuaana, no ka manao no e loaa ana ka pomaikai mahope. A hiki aku la ua wahi kaikaina nei o lakou imua o Laieikawai. Ia ia nae i hiki aku ai a ka hale, wehe ae la ke kahu o ke Alii i ka puka o ka Halealii, ia manawa, ua hoopuiwa kokeia ko Kahalaomapuana lunamanao, no ka ike ana aku ia Laieikawai e kau mai ana iluna o ka eheu o na manu e like me kona ano mau, elua hoi mau manu Iiwipolena e kau ana ma na poohiwi o ke Alii, e lu ana i na wai ala lehua ma ke poo o ke Alii. A no ka ike ana aku o Kahalaomapuana i keia mau mea, a he mea kupanaha ia imua o ke Kaikamahine malihini, haule aku la oia i ka honua me ka naau eehia. Hele aku la ke kahu o ke Alii, a ninau aku la, "Heaha keia e ke kaikamahine?" A palua kana ninau ana, alaila, ala ae la ke kaikamahine, a olelo aku la i ke kahu o ke Alii me ka i aku, "E ae mai oe ia'u e hoi au me ou kaikuaana, ma kahi i loaa ai wau ia oe, no ka mea, ua eehia wau i ka maka'u no ke ano e loa o kau Alii." Olelo mai la ke kahu o ke Alii, "Mai maka'u oe, mai hopohopo, e ku oe a e komo aku e halawai me kuu Alii e like me kana kauoha ia oe." "He maka'u," wahi a ke kaikamahine. A lohe mai la ke Alii i ka laua haukamumu, ala ae la oia a hea aku la ia Kahalaomapuana, alaila, ua hoopauia ko ke kaikamahine naau kaumaha, a komo aku la ka malihini e launa me ke Alii. I mai la o Laieikawai, "Nau anei ka mea kani lealea i kani mai ai i kela po, a me keia po?" "Ae, na'u," wahi a Kahalaomapuana. "O i ana," wahi a Laieikawai, "hookani ia ana." Lalau ae la o Kahalaomapuana i kana pu la-i ma kona pepeiao, a hookani aku la imua o ke Alii; alaila, ua hoolealeaia o Laieikawai. Oia ka makamua o ko ke Alii ike ana i keia mea kani. MOKUNA XII A no ka lilo loa o ko Laieikawai manawa i ka olioli no ka mea kani lealea a ke kaikamahine; alaila, kena ae la o Laieikawai i ke kaikamahine e hookani hou. I aku la ke kaikamahine, "Aole e kani ke hookani hou; no ka mea ua malamalama loa, he mea mau ia, ma ka po wale no e kani ai nei mea kani, aole e pono ma ke ao." A no keia olelo a ke kaikamahine, kahaha loa iho la o Laieikawai me ka manao he wahahee na ke kaikamahine, alaila, lalau aku la o Laieikawai i ka pu la-i ma ka lima o ke kaikamahine, a hookani iho la, a no ko Laieikawai maa ole i ka hookani ka pu la-i, nolaila, ua loaa ole ke kani ma ia hookani ana, alaila, he mea maopopo loa i ke Alii wahine, he mea kani ole no ka pu la-i ke hookani ma ke ao. Olelo aku la o Laieikawai ia Kahalaomapuana, "Ke makemake nei wau e hoaikane kaua, a ma ko'u hale nei oe e noho ai, a e lilo oe i mea punahele na'u, a o kau hana ka hoolealea mai ia'u." Olelo aku la o Kahalaomapuana, "E ke Alii e, ua pono kau olelo; aka, he mea kaumaha no'u ke noho wau me oe, a e loaa ana paha ia'u ka pomaikai, a o ko'u mau kaikuaana, e lilo paha auanei lakou i mea pilikia." "Ehia oukou ka nui," wahi a Laieikawai, "a pehea ko oukou hiki ana maanei?" Olelo aku la o Kahalaomapuana, "Eono makou ko makou nui a na makua hookahi o ko makou ono, he keiki kane, a elima makou na kaikuahine, o ke keiki kane no ko makou mua, a owau ko makou muli loa. A ma ka huakai a ko makou kaikunane, oia ko makou mea i hiki ai maanei, a no ka loaa ole ana ia makou o kona makemake, nolaila, ua haalele kela ia makou, a ua hoi aku la ko makou kaikunane me kona kekoolua, a ke noho nei makou me ka makamaka ole." Ninau mai la o Laieikawai, "Nohea mai oukou?" "No Kauai mai," wahi a Kahalaomapuana. "A owai ka inoa o ko oukou kaikunane?" Hai aku la kela, "O Aiwohikupua." Ninau hou o Laieikawai, "Owai ko oukou mau inoa pakahi?" Alaila hai aku la kela ia lakou a pau. Alaila, hoomaopopo iho la o Laieikawai, o lakou no ka poe i hiki i kela po mua. I aku la o Laieikawai, "O kou mau kaikuaana a me ke kaikunane o oukou kai maopopo, ina nae o oukou kai hiki mai i kela po aku nei la; aka, o oe ka'u mea i lohe ole." "O makou no," wahi a Kahalaomapuana. I aku la o Laieikawai, "Ina o oukou kai hiki mai i kela po, alaila, nawai i alakai ia oukou ma keia wahi? No ka mea, he wahi ike oleia keia, akahi wale no poe i hele mai i keia wahi." I aku keia, "He kamaaina no ko makou mea nana i alakai mai, oia hoi kela wahi kanaka nana i olelo mai ia oe no Kauakahialii." Alaila, ua maopopo he kamaaina ko lakou. A pau ka laua kamailio ana no keia mau mea, kauoha ae la oia i kona kupunawahine, e hoomakaukau i hale no na kaikuahine o Aiwohikupua. Alaila, ma ka mana o Waka, kona kupunawahine, ua hikiwawe loa, ua paa ka hale. A makaukau ka hale, kena aku la o Laieikawai ia, Kahalaomapuana, "E hoi oe, a kela po aku, pii mai oe me ou mau kaikuaana mai, i ike aku wau ia lakou, alaila, e lealea mai oe ia kakou, i kau mea kani lealea." A hala aku la o Kahalaomapuana, a hui me kona mau kaikuaana, ninau mai la nae kona mau kaikuaana i kana hana, a me ke ano o ko laua halawai ana me ke Alii. Hai aku la kela, "Ia'u i hiki aku ai a ma ka puka o ka hale o ke Alii, wehe aku la kahi kuapuu nana i kii mai nei ia'u, a i kuu ike ana aku nei i ke Alii e kau mai ana iluna o ka eheu o na manu, no ia ike ana o'u, ua eehia wau me ka maka'u a haule aku la wau ilalo ma ka lepo. A no keia mea, kiiia mai la wau a komo aku la e kamailio pu me ke Alii, a hana aku wau i kona lealea, e like me ko ke Alii makemake, a ua ninau mai nei kela ia kakou, ua hai pau aku au. Nolaila, e loaa ana ia kakou ka pomaikai, ua kauoha mai nei kela, a i keia po pii aku kakou." A lohe kona mau kaikuaana i keia mau olelo, he mea e ka olioli o lakou. A hiki i ka manawa a ke Alii i kauoha mai ai ia lakou, haalele lakou i na puha laau, kahi a lakou i noho pio ai. Hele aku la lakou a ku ma ka puka o ka Hale Alii, wehe ae la ke kahu o Laieikawai i ka puka, a ike aku la lakou e like me ka olelo a ko lakou kaikaina. Ia lakou nae i ike aku ai ia Laieikawai, alaila, ua puiwa koke lakou, a holo aku la me ka haalulu eehia, a pau loa lakou i ka haule i ka honua, koe nae o Kahalaomapuana. A ma ke kauoha a ke Alii, ua kii ia aku kele poe malihini a laweia mai la imua o ke Alii, a he mea oluolu ia i ko ke Alii manao. Ia lakou e halawai ana me ke Alii wahine, hoopuka mai la oia imua o na malihini he olelo hoopomaikai, a penei no ia: "Ua lohe wau i ko oukou kaikaina, he poe oukou no ka hanauna hookahi, a he poe koko like oukou; a nolaila, ke lawe nei au ia oukou ma ke ano o ke koko hookahi, e kiai kakou ia kakou iho, ma ka olelo a kekahi, malaila like kakou, iloko o kela pilikia keia pilikia, o kakou no kekahi ilaila. A no ia mea, ua kauoha wau e hoomakaukau ko kakou kupunawahine i hale no oukou e noho ai me ka maluhia, e like me a'u nei, aole e aeia kekahi e lawe i kane nana, me ka ae like ole o kakou; pela e pono ai kakou ma keia hope aku." A no keia olelo, hooholo ae la na kaikamahine malihini, na ko lakou kaikaina e hoopuka ka lakou olelo pane aku i ke Alii. "E ke Alii e! Pomaikai makou no kou hookipa ana ia makou, a pomaikai hoi makou, no kou lawe ana ae ia makou I mau hoahanau nou, e like me kau i olelo mai nei ia makou, a pela no makou e hoolohe ai. Hookahi nae mea a makou e hai aku ia oe, he poe kaikamahine makou i hoolaa ia e ko makou mau makua, aole he oluolu e lawe makou i kane mare, a o ka makemake o ko makou mau makua, e noho puupaa na makou a hiki i ko makou mau la hope, a nolaila, ke noi mua aku nei kau mau kauwa, mai ae oe ia makou e hoohaumia me kekahi mau kanaka, e like me ka makemake o ke Alii; nolaila, e hookuu ia makou e noho puupaa e like me ka olelo paa a ko makou mau makua." He mea maikai nae i ko ke Alii manao ka olelo a na malihini. A pau ka lakou olelo ana me ke Alii no keia mau mea, hoihoiia aku la lakou a ma ka hale i hoomakaukauia no lakou. I ua mau kaikamahine nei e noho ana ma ko lakou hale, he mea mau ia lakou ke kuka mau ma na mea e pili ana ia lakou, a me ke Alii, no ko lakou noho ana, a me na hana a ke Alii e olelo mai ai. A hooholo ae la lakou e hoolilo i ko lakou kaikaina i hoa kuka no ke Alii ma na hana e pili ana i ko lakou noho ana. I kekahi awakea, i ko ke Alii manawa ala mai ka hiamoe mai, hele aku la o Kahalaomapuana e hoolealea i ke Alii ma ka hookanikani ana i ka pu la-i, a pau ko ke Alii makemake. Ia manawa, hai aku la oia i kana olelo imua o Laieikawai, no ka lakou mea i kuka ai me kona mau kaikuaana; i aku la, "E ke Alii, ua kuka makou i mea nou e maluhia ai, nolaila, ua hooholo makou i ko makou manao, e hoolilo makou ia makou elima i mau koa kiai no kou Halealii, a ma o makou la e ae ia ai, a ma o makou la e hooleia ai. Ina i hele mai kekahi mea makemake e ike ia oe, ina he kane, a he wahine paha, a ina he alii, aole lakou e ike ia oe ke ole makou e ae aku; nolaila, ke noi aku nei au e ae mai ke Alii e like me ka makou hooholo ana." I mai la o Laieikawai, "Ke ae aku nei wau e like me ka oukou mau olelo hooholo, a o oukou no ka mana ma Paliuli nei a puni." Eia nae ka manao nui o kela poe kaikamahine e lilo i kiai no ke Alii, no ko lakou manao e puka hou ana o Aiwohikupua i Paliuli, alaila, he mana ko lakou e kipaku i ko lakou enemi. Noho iho la lakou ma Paliuli, iloko nae o ko lakou noho ana, aole lakou i ike i ko lakou luhi ma ia noho ana; aole hoi lakou i ike iki i ka mea nana e hana mai ka lakou ai. Eia wale no ko lakou manawa ike i ka lakou mau mea ai, i ka manawa makaukau o lakou e paina, ia manawa e lawe mai ai na manu i na mea ai a lakou, a na na manu no e hoihoi aku i na ukana ke pau ka lakou paina ana, a no keia mea, ua lilo o Paliuli i aina aloha loa na lakou, a malaila lakou i noho ai a hiki i ka haunaele ana ia Halaaniani. (Maanei e ka mea heluhelu e waiho i ke kamailio ana no na kaikuahine o Aiwohikupua, a ma ka Mokuna XIII o keia Kaao e kamailio hou no Aiwohikupua no kona hoi ana i Kauai.) MOKUNA XIII Mahope iho o ko Kahalaomapuana lele ana iloko o ke kai mai luna iho o na waa, e holo ikaika loa ana na waa ia manawa; nolaila, ua hala hope loa o Kahalaomapuana. Hoohuli hou na waa i hope e imi ia Kahalaomapuana, aole nae i loaa; nolaila, haalele loa o Aiwohikupua i kona kaikuahine opiopio, a hoi loa aku i Kauai. Ia Aiwohikupua i hoi ai mai Hawaii mai a hiki mawaena o Oahu nei a me Kauai, olelo aku la o Aiwohikupua i kona mau hoewaa penei: "I ko kakou hoi ana anei a hiki i Kauai, mai olelo oukou, i Hawaii aku nei kakou i o Laieikawai la, o hilahila auanei au; no ka mea, he kanaka wau ua waia i ka olelo ia; a nolaila, ke hai aku nei au i ka'u olelo paa ia oukou. O ka mea nana e hai i keia hele ana o kakou, a lohe wau, alaila, o kona uku ka make, a me kona ohana a pau, pela no au i olelo ai i keia poe hoewaa mamua." Hoi aku la lakou a Kauai. I kekahi mau la, makemake iho la ke Alii, o Aiwohikupua, e hana i Ahaaina palala me na'lii, a me kona mau hoa a puni o Kauai. A i ka makaukau ana o ka Ahaaina palala a ke Alii, kauoha ae la ke Alii i kana olelo e kii aku i na hoa-ai; ma na alii kane wale no, a hookahi wale no, alii wahine i aeia e komo i ka Ahaaina palala, oia o Kailiokalauokekoa. I ka la i Ahaaina ai, akoakoa mai la na hoa-ai a pau loa, ua makaukau na mea ai, a o ka awa ko lakou mea inu ma ia Ahaaina ana. Mamua o ko lakou paina ana, lalau like na hoa i na apuawa, a inu iho la. Iloko o ko lakou manawa ai, aole i loaa ia lakou ka ona ana o ka awa. A no ka loaa ole o ka ona o ka awa, hoolale koke ae la ke Alii i kona mau mama awa e mama hou ka awa. A makaukau ko ke Alii makemake, lalau like ae la na hoa-ai o ke Alii, a me ke Alii pu i na apuawa, a inu ae la. Ma keia inu awa hope o lakou, ua loohia mai maluna o lakou ka ona awa. Aka, hookahi mea oi aku o ka ona, o ke Alii nana ka papaaina. Iloko o keia manawa ona o ke Alii, alaila, ua nalo ole ka olelopaa ana i olelo ai i kona mau hoewaa ma ka moana, aole nae i loheia ma o kana poe i papa ai; aka, ma ka waha ponoi no o Aiwohikupua i loheia'i olelo huna a ke Alii. A ona iho la o Aiwohikupua, alaila, haliu pono aku la oia ma kahi a Kauakahialii e noho mai ana, olelo aku la, "E Kauakahialii e, ia oe no e kamailio ana ia makou no Laieikawai, komo koke iho la iloko o'u ka makemake no kela wahine; nolaila, moe ino ko'u mau po e ake e ike; nolaila, holo aku nei wau a hiki i Hawaii, pii aku nei maua a malamalama, puka i uka o Paliuli, i nana aku ka hana i ka hale o ke Alii, aole i kana mai, o ko'u hilahila; no ia mea, hoi mai nei. Hoi mai nei hoi wau, a manao mai o na kaikuahine hoi ka mea e loaa'i, kii mai nei, i hele aku nei ka hana me na kaikuahine a hiki i ka hale o ke Alii, kuu aku hoi i ka na kaikuahine loaa; i hana aku ka hana, i ka hoole waleia no a pau na kaikuahine eha, koe o kahi muli loa o'u, o ko'u hilahila no ia hoi mai nei, he oi no hoi kela o ka wahine kupaa nui wale, aole i ka lua." Iloko o kela manawa a Aiwohikupua e kama ilio ana no ka paakiki o Laieikawai. Ia manawa e noho ana o Hauailiki, ke keiki puukani o Mana iloko o ka Ahaaina, he keiki kaukaualii no hoi, oia ka oi o ka maikai. Ku ae la oia iluna, a olelo aku la ia Aiwohikupua "He hawawa aku la no kau hele ana, aole wau i manao he wahine paakiki ia, ina e ku au imua o kona mau maka, aole au e olelo aku, nana no e hele wale mai a hui maua; alaila, e ike oukou e noho aku ana maua." I aku la o Aiwohikupua, "E Hauailiki e, ke makemake nei au e hele oe i Hawaii, ina e lilo mai o Laieikawai, he oi oe, a na'u no e hoouna me oe i mau kanaka, a ia'u na waa, a i nele oe ma keia hele ana au, alaila, lilo kou mau aina ia'u; a ina i hoi mai oe me Laieikawai, alaila, nou ko'u mau aina." A pau ka Aiwohikupua ma olelo ana no keia mau mea, ia po iho, kau o Hauailiki ma maluna o na waa a holo aku la; aka, ua nui no na la i hala ma ia holo ana. Ia holo ana, hiki aku lakou iwaho o Makahanaloa, i nana aku ka hana o lakou nei, e pio ana ke anuenue i kai o Keaau. Olelo aku la ke Kuhina o Aiwohikupua ia Hauailiki, "E nana oe i kela anuenue e pio mai la i kai, o Keaau no ia; a aia ilaila o Laieikawai, ua iho ae la i ka nana heenalu." I mai la o Hauailiki, "Kainoa aia o Paliuli kona wahi noho mau." A i kekahi la ae, ma ka auina la, hiki aku la lakou i Keaau, ua hoi aku nae o Laieikawai me na kaikuahine o Aiwohikupua i uka o Paliuli. Ia Hauailiki ma i hiki aku ai, aia hoi ua nui na mea i hele mai e nana no keia keiki oi kelakela o ka maikai mamua o Kauakahialii a me Aiwohikupua, a he mea mahalo nui loa ia na na kamaaina o Keaau. I kekahi la ae ma ka puka ana a ka la, uhi ana ke awa a me ka noe ma Keaau a puni, a i ka mao ana'e, aia hoi ehiku mau wahine e noho ana ma ke awa pae o Keaau, a hookahi oi oia poe. Akahi wale no a iho na kaikuahine o Aiwohikupua ma keia hele ana o Laieikawai, e like me kana olelo hoopomaikai. Ia Laieikawai ma e noho ana ma kela kakahiaka, ku ae la o Hauailiki a holoholo ae la imua o lakou la, e hoika ana ia ia iho ma kona ano kanaka ui, me ka manao e maliuia mai e ke Alii wahine o Paliuli. A heaha la o Hauailiki ia Laieikawai? "he opala paha." Eha na la o Laieikawai o ka hiki ana ma Keaau, mahope iho o ko Hauailiki puka ana aku; a eha no hoi la o ko Hauailiki hoike ana ia ia imua o Laieikawai, a aole nae he maliu iki ia mai. I ka lima o ka la o ko Laieikawai hiki ana ma Keaau, manao iho la o Hauailiki e hoike ia ia iho imua o kana mea e iini nui nei no kona akamai ma ka heenalu; he oiaio, o Hauailiki no ka oi ma Kauai no ke akamai i ka heenalu a oia no ka oi iloko o kona mau la, a he keiki kaulana hoi oia ma ke akamai i ka heenalu, a kaulana, no hoi no kona ui. I ua la la, i ka puka ana a ka la, aia na kamaaina ma kulana, nalu, na kane, a me na wahine. I na kamaaina e akoakoa ana ma kulana heenalu, wehe ae la o Hauailiki i kona aahu kapa, hopu iho la i kona papa heenalu (he olo), a hele aku la a ma kahi e kupono ana ia Laieikawai ma, ku iho la oia no kekahi mau minute, ia manawa nae, komo mai la iloko o na kaikuahine o Aiwohikupua ka makemake no Hauailiki. I aku la o Mailehaiwale ia Laieikawai, "Ina paha aole makou i hoolaaia e ko kakou mau makua, ina ua lawe wau ia Hauailiki i kane na'u." I aku o Laieikawai, "Ua makemake no hoi wau, ina hoi aole wau i hoolaaia e ko'u kupunawahine, nolaila, he mea ole ko'u makemake." "O kaua pu," wahi a Mailehaiwale. A pau ko Hauailiki mau minute hookahakaha, lele aku la ua o Hauailiki me kona papa heenalu i ke kai, a au aku la a kulana nalu. Ia Hauailiki ma kulana nalu, kahea mai la kekahi kaikamahine kamaaina, "Pae hoi kakou." "Hee aku paha," wahi a Hauailiki, no ka mea, aole ona makemake, e hee pu oia me ka lehulehu ma ka nalu hookahi, makemake no oia e hookaokoa ia ia oia wale no ma ka nulu okoa, i kumu e ike mai ai o Laieikawai no kona akamai i ka heenalu, malia o makemake ia mai oia; aole ka! A hala aku la na kamaaina, ohu mai la he wahi nalu opuu, ia manawa ka Hauailiki hee ana i kona nalu. Ia Hauailiki e hee la i ka nalu, uwa ka pihe a na kamaaina, a me na kaikuahine o Aiwohikupua: Heaha la ia ia Laieikawai? A no ka lohe ana aku o Hauailiki i keia pihe uwa, alaila, manao iho ia ua huipu me Laieikawai i keia leo uwa, aole ka! hoomau aku la oia i ka heenalu a hala elima nalu, oia mau no. Aole nae i loaa ka heahea ia mai, nolaila, hoomaka mai la ia Hauailiki ke kaumaha, me ka hooiaio iki i kela olelo a Aiwohikupua no ka "paakiki o Laieikawai." MOKUNA XIV A ike maopopo ae la o Hauailiki, aole i komo iloko o Laieikawai ka makemake ia Hauailiki ma ia mea, hoopau ae la oia i ka heenalu ma ka papa; manao ae la oia e kaha. Haalele iho la oia i kona papa, a au aku la i kulana heenalu. Ia ia e au ana, olelo ae la o Laieikawai i kona mau hoa, "E! pupule o Hauailiki." I aku la kona mau hoa, "Malia paha e kaha nalu ana." Ia Hauailiki ma kulana nalu, i ka nalu i ea mai ai a kakala ma kona kua, ia manawa kaha mai la oia i ka nalu, pii ke kai me he niho puaa la ma o a ma o o kona a i. Ia manawa, uwa ka pihe o uka, akahi no a loaa mai ia Laieikawai ka akaaka, a he mea malihini no hoi ia i kona maka a me kona mea e ae. A ike aku la o Hauailiki i ko Laieikawai akaaka ana iho, manao iho la oia, ua komo ka makemake i Laieikawai ma keia hana a Hauailiki, alaila, hoomau aku la oia ma ke kaha nalu, a hala elima nalu, aole i loaa ka hea mai a Laieikawai ia ia nei. Nolaila, he mea kaumaha loa ia ia Hauailiki, ka maliu ole mai o Laieikawai ia ia nei, a he mea hilahila nui loa hoi nona, no ka mea, ua olelo kaena mua kela ia Aiwohikupua, e like me ka kakou ike ana ma na Mokuna mamua ae. A no keia mea, lana malie iho la oia ma kulana nalu, ia ia e lana malie ana, ua kokoke mai ko Laieikawai ma manawa hoi i Paliuli. Ia manawa, peahi mai la o Laieikawai ia Hauailiki. A ike aku la o Hauailiki i ka peahi ana mai, alaila, ua hoomohalaia kona naau kanalua. I iho la o Hauailiki oia wale no, "Aole no ka hoi oe e kala i makemake ai, hoolohi wale iho no." A no ka peahi a ke Alii wahine o Paliuli, hoomoe iho la keia i ka nalu, a pae pono aku la ma kahi a Laieikawai ma e noho mai ana. Ia manawa, haawi mai la o Laieikawai i ka lei lehua, hoolei iho la ma ka a-i o Hauailiki, e like me kana hana mau i ka poe akamai i ka heenalu. A mahope iho oia manawa, he uhi ana na ka noe a me ka ohu, a i ka mao ana ae, aole o Laieikawai ma, aia aku la lakou la i Paliuli. O ka iho hope ana keia a Laieikawai ma i Keaau, iloko o ko Hauailiki mau la, aia hala aku o Hauailiki ma i Kauai, alaila, hiki hou o Laieikawai i Keaau. Ia Laieikawai ma i hala ai i uka o Paliuli, hoi aku la o Hauailiki mai ka heenalu aku, a halawai me ke Kuhina o Aiwohikupua, o kona alakai hoi. I aku la, "Kainoa o kahi paa ae nei a paa, he oiaio no ka ka Aiwohikupua e olelo nei. Nolaila, ua pau ka loaa a kuu kanaka maikai, a me kuu akamai i ka heenalu, hookahi wale no mea i koe ia kaua, o ke koele wawae no i Paliuli i neia po." A no keia olelo a Hauailiki, hooholo ae la kona hoa i ka ae. Ma ka auina la mahope o ka aina awakea, pii aku la laua iuka, komo aku la iloko o na ululaau, i ka hihia paa o ka nahele. Ia laua i pii ai, halawai mua laua me Mailehaiwale, oia ke kiai makamua o ke Alii wahine. Ike mai la oia ia laua nei e kokoke aku ana io ia nei la, i mai la, "E Hauailiki, malaila olua hoi aku, aole o olua kuleana e pii mai ai ianei; no ka mea, ua hoonohoia mai wau maanei, he kiai makamua no ke Alii, a na'u no e hookuke aku i na mea a pau i hiki mai maanei, me ke kuleana ole; nolaila, e hoi olua me ke kali ole." I aku la o Hauailiki, "E ae mai oe ia maua, e pii aku e ike i ka hale o ke Alii." I mai la o Mailehaiwale, "Aole wau e ae aku i ko olua manao; no ka mea, o ko'u kuleana no ia i hoonohoia ai ma keia wahi, e kipaku aku i ka poe hele mai iuka nei e like me olua." Aka, no ka oi aku o ko laua nei koi ana me ka olelo ikaika imua oiala, nolaila, ua ae aku la keia. Ia Hauailiki ma i hala aku ai mahope iho o ko Mailehaiwale hookuu ana aku ia laua, halawai koke aku la laua me Mailekaluhea, ka lua o ko ke Alii wahine kiai. I mai la o Mailekaluhea, "E! e hoi olua ano, aole he pono no olua e pii mai ianei, pehea la i aeia mai ai e hookuu mai ia olua?" I aku la laua, "I hele mai nei maua e ike i ke Alii wahine." "Aole olua e pono pela," wahi a Mailekaluhea, "no ka mea, ua hoonohoia mai makou he mau kiai e kipaku aku i na mea a pau i hele mai i keia wahi, nolaila, e hoi olua." Aka, ma kela olelo a Mailekaluhea, ua oi aku ka maalea o ka laua nei olelo malimali imua oiala, nolaila, ua hookuuia'ku laua. Ia laua i hala aku ai, halawai aku la laua me Mailelaulii, a e like no me ka olele a laua nei imua o na mea mua, pela no laua i hana ai imua o Mailelaulii. A no ka maalea loa o laua i na olelo malimali, nolaila, ua hookuuia laua mai ko Mailelaulii alo aku. A hala aku la laua, halawai aku la me Mailepakaha, ka ha o na kiai. Ia laua i hiki aku ai imua o Mailepakaha, aole he oluolu iki o keia kiai i ko laua hookuuia ana mai e na kiai mua; aka, no ka pakela o ka maalea ma ke kamailio ana, ua hookuuia aku la laua. A hala aku laua, aia hoi, ike aku la laua ia Kahalaomapuana, ke kiai ma ka puka o ka Halealii, e kau mai ana iluna o ka eheu o na manu, a ike aku la no hoi i ke ano e o ka Halealii, ia manawa haule aku la o Hauailiki i ka honua, me ka naau eehia. Ia Kahalaomapuana i ike mai ai ia laua nei, he mea e kona huhu, alaila, kahea mai la oia me kona mana, ma ke ano Alihikaua no ke Alii, "E Hauailiki e! e ku oe a hele aku; no ka mea, aole o olua kuleana o keia wahi, ina e hoopaakiki mai oe, alaila, e kauoha no wau i na manu o Paliuli nei, e ai aku i ko olua mau io, me ka hoi uhane aku hoi i Kauai." A no keia olelo weliweli a Kahalaomapuana, alaila, ua hoopauia ko Hauailiki naau eehia, ala ae la ia a holo wikiwiki aku la a hiki ma Keaau, ma ke kahahiaka nui. Ma keia hele ana a laua iuka o Paliali, ua nui ka luhi, a no ia luhi, haule aku la laua a hiamoe. Iloko nae o ko Hauailiki manawa hiamoe, halawai mai la o Laieikawai me ka moeuhane, a halawai pu iho la laua, a i ko Hauailiki puoho ana ae mai ka hiamoe, aia hoi, he moeuhane kana. Moe hou iho la no o Hauailiki, loaa hou no ia ia ka moeuhane, e like me mamua. Eha po, eha ao, o ka hoomau ana o keia mea ia Hauailiki, nolaila, ua pono ole ko Hauailiki manao. I ka lima o ka po o ka hoomau ana o keia moeuhane ia Hauailiki, ma ka pili o ke ahiahi, ala ae la oia a pii aku la iuka o Paliuli, me ka ike ole nae o kona hoa. Ia ia i pii aku ai, aole oia i hele aku ma ke alanui mua a laua i pii mua ai, a ma kahi e kokoke aku ana ia Mailehaiwale, hele ae la keia ma kahi kaawale, a pakele aku la i na maka o na kiai o ke Alii. Ia ia i hiki ai mawaho o ka Hale Alii, ua hiamoe loa o Kahalaomapuana, alaila, nihi, malu aku la ko Hauailiki hele ana, a wehe ae la i ke pani o ka puka o ka Hale Alii, ua uhiia mai i ka Ahuula, aiahoi, ike aku la ia ia Laieikawai e kau mai ana iluna o ke eheu o na manu, ua hiamoe loa no hoi. Ia ia i komo aku ai a ku ma kahi a ke Alii e moe ana, lalau aku la oia i ke poo o ke Alii, a hooluilui ae la. Ia manawa, puoho mai la o Laieikawai mai ka hiamoe ana, aia hoi e ku ana o Hauailiki ma kona poo, a he mea pono ole ia i ko ke Alii wahine manao. Alaila, olelo malu mai la o Laieikawai, ia Hauailiki, "E hoi oe ano i keia manawa, no ka mea, ua waihoia ka make a me ke ola i ko'u mau kiai; a nolaila, ke minamina nei wau ia oe; e ku oe a hele, mai kali." I aku la o Hauailiki, "E ke Alii, e honi kaua, no ke mea, ia'u i pii mai ai iuka nei i keia mau po aku nei la, ua hiki mai wau iuka nei me ko ike ole; aka, ma ka mana o kou mau kiai, ua kipakuia wau, a ia maua i hiki ai i kai, a no ka maluhiluhi, haule aku la wau hiamoe. Ia'u e hiamoe ana, halawai pu iho la kaua ma ka moeuhane, a kahaule iho la kaua, a ua mui na la a me na po o ka hoomau ana ia'u o keia mea; nolaila wau i pii mai nei e hooko i ka hana i ka moeuhane." I aku la o Laieikawai, "E hoe oe, aole o'u manao i kau mea e olelo mai nei; no ka mea, ua loaa no ia mea ia'u ma ka moeuhane, ua hana no e like me ka hana ia oe, a heaha la ia mea ia'u; nolaila, e hoi oe." Iloko o ko Kahalaomapuana manawa hiamoe, lohe aku la oia i ka haukamumu o ka Halealii, a puoho ae la oia mai ka hiamoe ae, kahea aku la me ka ninau aku, "E Laieikawai! Owai kou hoa kamailio e haukamumu mai nei?" A lohe laua i keia leo ninau, hoomaha iho la ke Alii aole i pane aku. A mahope, ala ae la o Kahalaomapuana, a komo aku la i ka Halealii, aia hoi e noho mai ana o Hauailiki me Laieikawai iloko o ka Halealii. I aku la o Kahalaomapuana, "E! e Hauailiki, e ku oe a e hele, aole i kupono kou komo ana mai nei, ua olelo aku wau ia oe i kela po mamua, aole ou kuleana ma keia wahi, ua like no ka'u olelo i keia po me ka po mua, nolaila, e ku oe a hoi aku." A no keia olelo a Kahalaomapuana, ku ae la o Hauailiki me ka naau hilahila, a hoi aku la i kai o Keaau, a hai aku la i kona hoa no keia pii ana i Paliuli. A ike iho la o Hauailiki, aole he kuleana hou e loaa ai o Laieikawai, alaila, hoomakaukau ae la na waa no ka hoi i Kauai, a ma ka wanaao, haalele lakou ia Keaau, a hoi aku la. Ia Hauailiki ma i hoi aku ai i Kauai, a hiki lakou ma Wailua, ike aku la oia e akoakoa mai ana na'lii, a me na kaukaualii, a Kauakahialii, a me Kailiokalauokekoa kekahi i kela manawa. Ia Hauailiki ma e hookokoke aku ana ma ka nuku o ka muliwai o Wailua, ike aku la oia ia Aiwohikupua, kahea aku la, "Ua eo wau ia oe." A hiki aku la o Hauailiki, a hai aku la i ke ano o kana hele ana ia Aiwohikupua, me ka hai aku nae i ka lilo ana o kona mau kaikuahine i mau kiai no ke Alii, alaila, he mea olioli ia ia Aiwohikupua. I aku nae oia ia Hauailiki, "Ua pau ka pili a kaua, no ka manawa ona awa aku la no ia." I loko nae o ko Hauailiki manawa e kamailio ana no ka lilo ana o na kaikuahine o Aiwohikupua i mau koa kiai no Laieikawai, alaila, ua manaolana hou ae la o Aiwohikupua e holo i Hawaii, no ke kii no ia Laieikawai e like no me kona manao mua. MOKUNA XV I iho la o Aiwohikupua, "Pomaikai wau no kuu haalele ana i na kaikuahine o'u i Hawaii, a e ko auanei ko'u makemake; no ka mea, ua lohe ae nei wau, ua lilo ko'u mau kaikuahine i mau koa kiai no ka'u mea e manao nei." I kela manawa a na'lii a pau e akoakoa nei ma Wailua, alaila, ku mai la o Aiwohikupua a hai mai la i kona manao imua o na Alii. "Auhea oukou, e holo hou ana wau i Hawaii, aole au e nele ana i ko'u makemake, no ka mea, aia'ku la i o'u mau kaikuahine ke kiai o ka'u mea e manao nei." A no kela olelo a Aiwohikupua, pane mai la o Hauailiki, "Aole e loaa ia oe, no ka mea, ua ike aku la wau i ke kapu o ke Alii wahine, a kapukapu no hoi me ou mau kaikuahine, hookahi nae kaikuahine huhu loa, o kahi mea uuku, nolaila ko'u manao paa aole e loaa ia oe, a he uku no kou kokoke aku." A no keia olelo a Hauailiki, aole he manao io o Aiwohikupua, no ka mea, ua manaolana loa kela no ka lohe ana o kona mau kaikuahine na kiai o ke Alii. Mahope iho oia mau la, hoolale ae la oia i kona mau puali koa kiai, a me kona hanohano Alii a pau. A makaukau ke Alii no na kanaka, alaila, kauoha ae la oia i kona Kuhina e hoomakaukau na waa. Wae ae la ke Kuhina i na waa kupono ke holo, he iwakalua kaulua, elua kanaha kaukahi, no na kaukaualii, a me na puali o ke Alii keia mau waa, a he kanaha peleleu, he mau waa a-ipuupuu no ke Alii ia. A o ke Alii hoi a me kona Kuhina, maluna laua o na pukolu. A makaukau keia mau mea a pau, e like me ka wa holo mau o ke Alii, pela lakou i holo ai. He nui na la i hala ma ia holo ana. A hiki lakou ma Kohala, ia manawa, akahi no a maopopo i ko Kohala poe o Aiwohikupua keia, ke kupua kaulana a puni na moku. A no ko ke Alii huna ana ia ia ma kela hiki ana ma Kohala, i hakaka'i me Ihuanu, oia ka mea i ike oleia ai. Haalele lakou ia Kohala, hiki aku la lakou i Keaau. I kela manawa a lakou i hiki aku ai, ua hoi aku o Laieikawai, a me na kaikuahine pu o Aiwohikupua i Paliuli. Ia Laieikawai ma i hoi aku ai ma kela la a Aiwohikupua ma i hiki aku ai, ua ike mua mai ko lakou kupunawahine i ko Aiwohikupua hiki ana ma Keaau. I mai la o Waka, "Ua hiki hou mai la o Aiwohikupua ma Keaau i keia la; nolaila, e kiai oukou me ka makaukau, e makaala ia oukou iho, mai iho oukou maikai, e noho oukou mauka nei a hiki i ka hoi ana o Aiwohikupua i Kauai." A lohe ke koa kiai Nui o ke Alii wahine i keia olelo a ko lakou kupunawahine, ia manawa, kauoha koke ae la o Kahalaomapuana ia Kihanuilulumoku ko lakou Akua, e hookokoke mai ma ka Halealii, e hoomakaukau no ka hoouka kaua. Ma ko Kahalaomapuana ano kiai nui no ke Alii, kauoha ae la oia i kona mau kaikuaana, e kukakuka lakou ma na mea e pono ai ke Alii. Ia lakou i akoakoa ai, kukakuka iho la lakou ma na mea kupono ia lakou. A eia ka lakou mau olelo hooholo, ma o ka noonoo la o Kahalaomapuana, ke koa kiai nui o ke Alii, "O oe e Mailehaiwale, ina e hiki mai o Aiwohikupua a halawai olua, e kipakuaku oe ia ia; no ka mea, o oe no ke kiai mua loa, a ina e hai mai i kona makemake, e hookuke aku no, a ina i paakiki loa mai ma kona ano keikikane ana, e hookuke ikaika aku ia ia, a ina i nui mai ka paakiki, alaila, e hoouna ae oe i kekahi manu kiai ou i o'u la, alaila, e hele mai au e hoohui ia kakou ma kahi hookahi, a na'u ponoi e kipaku aku ia ia. Ina he hele mai kana me ka inoino, alaila, e kauoha no wau i ko kakou Akua ia Kihanuilulumoku, nana no e luku aku ia ia." A pau aeia ka lakou kuka ana no keia mau mea, hookaawale lakou ia lakou iho e like me mamua, oiai e kiai ana lakou i ke Alii. Ma ka wanaao oia po iho, hiki ana o Aiwohikupua me kona Kuhina. Ia laua i ike mai ai e ku ana ka pahu kapu, ua uhiia i ka _oloa_, alaila, manao ae la laua ua kapu ke alanui e hiki aku ai i kahi o ke Alii. Aka, aole nae o Aiwohikupua manao ia kapu; no ka mea, ua lohe mua no ia, o kona mau kaikuahine ka mana kiai; nolaila, hoomau aku la laua i ka hele ana, a loaa hou he pahu kapu e like no me ka mea mua i loaa'i ia laua. Ua like no ko Aiwohikupua manao ma keia pahu kapu me kona manao mua. Hoomau aku la no laua i ka hele ana a loaa hou ke kolu o ka pahu kapu e like me na mea mua; no ka mea, ua kukuluia no na pahu kapu e like me ka nui o kona mau kaikuahine. A loaa ia laua ka ha o na pahu kapu, alaila, kokoke laua e hiki i ka lima o ka pahu kapu, oia no hoi ko Kahalaomapuana pahu kapu. Oia no hoi ka pahu kapu weliweli loa, ke hoomaka aeia e malamalama loa. Aka, aole nae laua i ike i ka weliweli oia pahu kapu, no ka mea, e molehulehu ana no. Haalele laua i kela pahu, aole i liuliu ko laua hele ana aku, halawai mua no laua me ke kiai mua me Mailehaiwale, mahamaha aku la o Aiwohikupua, no ka ike ana aku i ke kaikuahine; ia wa koke no, pane aku la o Mailehaiwale. "E hoi olua ano, he kapu keia wahi." Kuhi iho la o Aiwohikupua hoomaakaaka hoomaauea, hoomaka hou aku la laua e hookokoke aku i o Mailehaiwale, kipaku hou mai la no ke kiai. "E hoi koke olua, owai ko olua kuleana o uka nei, a o wai ko olua makamaka?" "Heaha keia, e kuu kaikuahine?" wahi a Aiwohikupua, "Kainoa o oukou no ko'u makamaka, a ma o oukou la e loaa'i ko'u makemake." Ia manawa, hoouna aku la o Mailehaiwale i kekahi manu kiai ona, a hiki i o Kahalaomapuana la; he manawa ole, hoohui ae la keia ia lakou a eha ma ko Mailekaluhea wahi kiai, a malaila i manao ai lakou e halawai me Aiwohikupua. MOKUNA XVI A makaukau lakou, kii ia'ku la lakou a hiki mai la. Ia Aiwohikupua i ike aku ai ia Kahalaomapuana e kau mai ana kela iluna o ke eheu o na manu, me he Alihikaua Nui la, a he mea hou loa ia ia Aiwohikupua ma. Pane mai la ka kiai Nui, "E hoi olua ano, mai lohi, a aole hoi e kali, no ka mea, ua kapu ke Alii, aole no ou kuleana ma keia wahi, a aole no hoi e hiki ia oe ke manao mai he mau kaikuahine makou nou, ua hala ia manawa." O ke ku aku la no ia o Kahalaomapuana hoi, pau ka ike ana. I kela manawa, ua ho-aia ka inaina wela o Aiwohikupua a mahuahua. Ma ia manawa, manao iho la oia e hoi a kai o Keaau, alaila, hoouna mai i kona mau puali koa e luku i na kaikuahine. Ia laua i kaha aku e hoi a hiki i ka pahu kapu o Kahalaomapuana, aia hoi ilaila, ua hoopiiia ka huelo o ua moo nui nei iluna o ka pahu kapu, ua uhiia i ka _oloa_, ka ieie, a me ka palai, a he mea weliweli loa ia laua ka nana ana aku. A hiki o Aiwohikupua ma i kai o Keaau, ia manawa, hoolale ae la ke Kuhina o Aiwohikupua i na puali koa o ke Alii e pii e luku i na kaikuahine, ma ke kauoha a ke Alii. Ia la no, ike mua mai la no o Waka i ko Aiwohikupua manao, a me kana mau hana. A no ia mea, hele mai la o Waka a halawai me Kahalaomapuana, ko ke Alii wahine Alihikaua, olelo mai la, "E Kahalaomapuana, ua ike wau i ka manao o ko oukou kaikunane, a me kana mau hana, ke hoomakaukau la oia i umi mau kanaka ikaika, nana e kii mai e luku ia oukou, no ka mea, ua inaina ko oukou kaikunane, no ko oukou kipaku ana i kakahiaka nei; nolaila, e noho makaukau oukou ma ka inoa o ko kakou Akua." Ia manawa, kauoha ae la oia ia Kihanuilulumoku, ka moo nui o Paliuli, ke akua o lakou nei. A hiki mai la ua moo nei, kauoha aku la oia, "E ko makou Akua, e Kihanuilulumoku, nanaia ke kupu, ka eu, ke kalohe o kai, ina e hele mai me ko lakou ikaika, pepehiia a pau, aohe ahailono, e noke oe a holo ke i olohelohe, e ao nae oe ia Kalahumoku, i ka ilio nui ikaika a Aiwohikupua, hemahema no oe, pau loa kakou, aole e pakele, kulia ko ikaika, ko mana a pau iluna o Aiwohikupua, Amama, ua noa, lele wale la." Oia ka pule kauoha a Kahalaomapuana i ko lakou Akua. Ma ka po ana iho, pii aku la na kanaka he umi a ke Alii i wae ae e luku i na kaikuahine o Aiwohikupua, a o ka hope Kuhina ka umikumamakahi, mamuli o ka hookohu a ke Kuhina Nui i hope nona. Ma ka pili o ka wanaao, hiki lakou i kahi e kokoke iki aku ana i Paliuli. Ia manawa, lohe aku la lakou i ka hu o ka nahele i ka makani o ke alelo o ua moo nui nei o Kihanuilulumoku, e hanu mai ana ia lakou nei, aole nae lakou i ike i keia mea, nolaila, hoomau aku la lakou i ka hele ana aole nae lakou i liuliu aku, he ike ana ka lakou i ka upoi ana iho a _kea_ luna o ua moo nei maluna pono iho o lakou nei, aia nae lakou nei iwaenakonu o ka waha o ka moo, ia manawa, e lele koke aku ana ka Hope Kuhina, aole i kaawale aku, o ka muka koke ia aku la no ia pau loa, aohe ahailono. Elua la, aohe mea nana i hai aku keia pilikia ia Aiwohikupua ma. A no ka haohao o ke Alii i ka hoi ole aku o kona mau koa alaila he mea e ka huhu o ke Alii. A no keia mea, wae hou ae la ke Alii he mau kanaka he iwakalua e pii e luku i na kaikuahine, ma ka poe ikaika wale no; a hookohu aku la ke Kuhina i Hope Kuhina nona e hele pu me na koa. Pii hou aku la no lakou a hiki no i kahi i pau ai kela poe mua i ka make, pau hou no i ua moo nei, aohe ahailono. Kali hou no ke Alii aole i hoi aku. Hoouna hou aku no ke Alii hookahi kanaha koa, pau no i ka make; pela mau aku no ka make ana a hiki i ka e walu kanaha o na kanaka i pau i ka make. Ia manawa, kukakuka ae la o Aiwohikupua me kona Kuhina i ke kumu o keia hoi ole mai o na kanaka e hoouna mauia nei. I aku o Aiwohikupua i kona Kuhina, "Heaha keia e hoi ole mai nei na kanaka a kaua e hoouna aku nei?" I aku la kona Kuhina, "Malia paha, ua pii no lakou a hiki iuka, a no ka ike i ka maikai o kela wahi, noho aku la no, a i ole, ua make mai la no i ou mau kaikuahine." "Pehea auanei e make ai ia lakou, o na kaikamahine palupalu iho la ka mea e make ai o kau manao ana e make ia lakou?" pela aku o Aiwohikupua. A no ka makemake o ke Alii e ike i ke kumu e hoi ole nei o kona mau kanaka, hooholo ae la laua me kona Kuhina e hoouna i mau elele e ike i ke kumu o keia hana a na kanaka o laua. Ma ke kauoha a ke Alii, lawe ae la ke Kuhina ia Ulili, a me Akikeehiale, ko Aiwohikupua mau alele mama, a pii aku la e ike i ka pono o kona mau kanaka. I ua mau elele la i hala aku ai, aole i liuliu halawai mai la me laua kekahi kanaka kia manu mai uka mai o Olaa; ninau mai la, "Mahea ka olua hele." Olelo aku na elele, "E pii aku ana maua e ike i ka pono o ko makou poe, e noho la i Paliuli, awalu kanaha kanaka i hoounaia, aole hookahi o lakou i hoi ae." "Pau aku la," wahi a ke kia manu, "i ka moo nui ia Kihanuilulumoku, aole e pakele mai." A lohe laua i keia mea, hoomau aku la laua i ka pii ana, aole i upuupu, lohe aku la laua i ka hu a ka makani, a me ke kamumu o na laau e hina ana ma-o a ma-o, alaila hoomanao laua i ka olelo a ke kia manu, "ina e hu ana ka makani, o ua moo la ia." Maopopo iho la ia laua o ua moo nei keia, e lele ae ana laua ma ko laua kino manu. Ia lele ana a kiekie laua nei, i alawa ae ka hana aia maluna pono o laua _kea_ luna e poi iho ana ia laua nei, a no ko laua nei mama loa o ka lele ana ma ko laua ano kino manu, ua pakele laua. MOKUNA XVII I kela wa, lele Kaawale loa aku la laua a hala loa i luna lilo, i nana iho ka hana o ua o Ulili ma i _kea_ lalo o ua moo nei, e eku ana i ka honua me he Oopalau la, alaila, he mea weliweli ia laua i ka nana aku, maopopo iho la ia laua, ua pau ko lakou poe kanaka i ka make, hoi aku la laua a olelo aku la ia Aiwohikupua i ka laua mea i ike ai. Ia manawa, kiiia aku la o Kalahumoku, ka ilio nui ai kanaka a Aiwohikupua e hele e pepehi i ka moo a make, alaila, luku aku i na kaikuahine o Aiwohikupua. I ka hiki ana o Kalahumoku ua ilio ai kanaka o Tahiti imua o kana moopuna (Aiwohikupua), "E pii oe i keia la e luku aku i o'u mau kaikuahine," wahi a Aiwohikupua, "a e lawe pu mai ia Laieikawai." Mamua o ko ka ilio pii ana e luku i na kaikuahine o Aiwohikupua, kauoha mua ua Ilio nei i ke Alii, a me na kaukaualii, a me na kanaka a pau, a penei kana olelo kauoha: "Auhea oukou, ma keia pii ana a'u, e nana oukou i keia la iuka, ina e pii ka ohu a kupololei i luna a kiekie loa, ina e hina ka ohu ma ka lulu, alaila, ua halawai wau me Kihanuilulumoku, manao ae oukou ua hoaikane maua. Ina hoi e hina ana ka ohu i ka makani, alaila, ua hewa o uka, ua hakaka maua me ua moo nei. Alaila, o ka pule ka oukou i ke Akua ia Lanipipili, nana ae oukou i ka ohu a i hina i kai nei, ua lanakila ka moo; aka hoi, i pii ka ohu i luna a hina i luna o ke kuahiwi, alaila, ua hee ka moo; o ko kakou lanakila no hoi ia. Nolaila, e hoomau oukou i ka pule a hoi wale mai au." I ka pau ana o keia mau kauoha, pii aku la ka ilio, hoouna pu aku la o Aiwohikupua ia Ulili laua me Akikeehiale, i mau elele na laua e hai mai ka hana a ka moo me ka Ilio. I ka ilio i hiki aku ai iuka ma kahi kokoke i Paliuli, ua hiamoe nae o Kihanuilulumoku ia manawa. I ua moo nei e moe ana, hikilele ae la oia mai ka hiamoe ana, no ka mea, ua hoopuiwaia e ka hohono ilio, ia manawa nae, ua hala hope ka moo i ka ilio, e hele aku ana e loaa ke kiai mua o ke Alii Wahine. Ia manawa, hanu ae la ka moo ka hookalakupua hoi o Paliuli, a ike aku la ia Kalahumoku i ke aiwaiwa o Tahiti, ia manawa, wehe ae la ua moo nei i kona a luna e hoouka no ke kaua me Kalahumoku. I kela manawa koke no, hoike aku ana ka ilio i kona mau niho imua o ka moo. O ka hoomaka koke no ia o ke kaua, ia manawa, ua lanakila ka moo maluna o Kalahumoku, a hoi aku la ka ilio me ke ola mahunehune, ua pau na pepeiao a me ka huelo. I ka hoomaka ana nae o ko laua hakaka, hoi aku la na elele a hai aku la ia Aiwohikupua ma i keia kaua weliweli. A lohe aku la lakou ia Ulili ma i keia kaua a ka moo me ka ilio, a he mea mau nae ia Aiwohikupua ma ka nana ia uka. Ia lakou no enana ana, pii ae la ka ohu a kupololei i luna aole i upuupu, hina ana ka ohu i kai, alaila, manao ae la o Aiwohikupua ua lanakila ka moo, alaila, he mea kaumaha ia Aiwohikupua no ke pio ana o ko lakou aoao. Ma ke ahiahi o ua la hoouka kaua nei o na kupueu, hoi mai ana o Kalahumoku me ka nawaliwali, ua pau ke aho, i nana aku ka hana o ke Alii i kana ilio, ua pau na pepeiao, a me ka huelo i ka moo. A no keia mea, manao ae la o Aiwohikupua e hoi, no ka mea, ua pio lakou. Hoi aku la lakou a hiki i Kauai, a hai aku la i ke ano o kana hele ana, a me ka lanakila o ka moo maluna o lakou. (O ke kolu keia, o ko Aiwohikupua hiki ana i Paliuli no Laieikawai, aole he ko iki o kona makemake.) Ma keia hoi ana o Aiwohikupua i Kauai, mai ke kii hope ana ia Laieikawai, alaila, hoopau loa o Aiwohikupua i kona manao ana no Laieikawai. Ia manawa ka hooko ana a Aiwohikupua e hoo ko i ka olelo Kauohu a Poliahu. I kela wa, papaiawa ae la o Aiwohikupua me kona mau kaukaualii, a me na haiawahine ona e hoopau i kana olelo hoohiki imua o Lanipipili kona Akua. A loaa kona hoomaikaiia imua o kona Akua, me ke kalaia o kona hala hoohiki, "Aole e lawe i kekahi o na wahine o keia mau mokupuni i wahine hoao," e like me na mea i hoikeia ma kekahi o na Mokuna mua o keia Kaao. A pau na la o ka papaiawa ma Kauai, hoouna aku la ia i kona mau elele ia Ulili laua me Akikeehiale, e holo aku e hai i ka olelo kauoha a ke Alii imua o Poliahu. Ma ko laua ano kino manu, ua lele koke laua a hiki Hinaikamalama la ma Hana, a hiki laua, ninau aku i na ka maaina, "Auhea la ka wahine hoopalau a ke Alii o Kauai." "E i ae no," wahi a ma kamaaina. Hele aku la laua a halawai me ke Alii wahine o Hana. Olelo aku la na elele i ke Alii wahine, "I hoounaia mai nei maua, e hai aku ia oe, ma ke kauoha a ko kane hoopalau. Ekolu malama ou e hoomakaukau ai no ka hoao o olua, a ma ka ha o ka malama i ka po i o Kulu e hiki mai ai oia a halawai olua e like me ka olua hoohiki ana." A lohe ke Alii wahine i keia mau olelo, hoi aku la na elele a hiki i o Aiwohikupua. Ninau mai la ke Alii, "Ua halawai olua me Poliahu?" "Ae," wahi a na elele, "hai aku nei maua e like me ke kauoha, ke hoomakaukau la paha kela, i mai nei nae o ua Poliahu ia maua, ke hoomanao la no nae paha ia i ke konane ana a maua?" "Ae paha," wahi a na elele. A lohe ke Alii i keia olelo hope a na elele, manao ae la o Aiwohikupua i keia mau olelo, aole ia i hiki i o Poliahu la, alaila, hoomaopopo aku la o Aiwohikupua, "Pehea ka olua lele ana aku nei?" Hai aku laua, "Lele aku nei maua a loaa he mokuaina lele hou aku no a he wahi mokuaina loihi, mailaila aku maua a he mokuaina nui e like me ka moku i loaa mua ia maua, elua nae mau moku liilii iho e like me kahi moku loihi, a he wahi mokuaina uuku loa iho, lele aku la maua ma ka aoao hikina o ua moku la a hiki maua he hele malalo o na puu, a he malu e uhi ana, ilaila o Poliahu i loaa'i ia maua, oia la." I mai la o Aiwohikupua, "Aole i loaa ia olua o Poliahu, o Hinaikamalama aku la ia." Aka, ma keia hana a na elele lalau, ua ho-aia ka inaina o ke Alii no kana mau elele, nolaila, ua hoopauia ko laua punahele. Ma keia hoopauia ana o ua o Ulili ma, manao iho la laua, e hai i na mea huna i papaia ia laua e ko laua haku, nolaila, ua hooko laua i ka laua mea i ohumu ai, aia ma ka Mokuna XVIII, kakou e ike ai. MOKUNA XVIII Mahope iho o ka hoopauia ana o Ulili ma; hoouna hou aku la oia ia Koae, kekahi o kana mau elele mama e like me ka olelo kauoha i na elele mua. A hiki o Koae i o Poliahu la, halawai aku la laua, hai aku la o Koae i ke kauoha a ke Alii e like me ka mea i haiia ma na pauku hope o ka Mokuna XVII o keia Kaao; a pau na olelo a ke Alii i ka haiia, hoi aku la ko ke Alii elele, a hai aku la ma ka pololei, alaila, he mea maikai ia i kona Haku. Noho iho la o Aiwohikupua, a i na la hope o ke kolu o ka malama; lawe ae la ke Alii i kona mau kaukaualii, a me na punahele, i na haiawahine hoi, na hoa kupono ke hele pu ma ke kahiko ana i ka hanohano Alii ke hele ma kana huakai no ka hoao o na Alii. I na la i o Kaloa kukahi, haalele o Aiwohikupua ia Kauai, holo aku oia he kanaha kaulua, elua kanaha kaukahi, he iwahalua peleleu. Mamua o ka po hoao o na Alii, i ka po i o Huna, hiki lakou i Kawaihae, ia manawa, hoouna aku la oia ia koae, kona elele e kii ia Poliahu e iho mai e halawai me Aiwohikupua, i ka la i kauohaia'i e hoao. A hiki ka elele imua o Aiwohikupua mai ke kii ana ia Poliahu, a hai mai la i kana olelo mai a Poliahu mai, "Eia ke kauoha a ko wahine, ma Waiulaula olua e hoao ai, ina e ike aku kakou ma ke kakahiaka nui o ka la o Kulu, e halii ana ka hau mai ka piko o Maunakea, Maunaloa, a me Hualalai, a hiki i Waiulaula, alaila, ua hiki lakou i kahi o olua e hoao ai, alaila, hele aku kakou, pela mai nei." Alaila, hoomakaukau ae la o Aiwohikupua i kona hanohano Alii. Kahiko aku la o Aiwohikupua i kona mau kaukaualii kane, a me na kaukaualii wahine, a me na punahele, i ka Ahuula, a o na haiawahine kekahi i kahikoia i ka Ahuoeno. A kahiko iho la o Aiwohikupua i kona kapa hau a Poliahu i haawi aku ai, kau iho la i ka mahiole ie i hakuia i ka hulu o na Iiwi. Kahiko aku la oia i kona mau hoewaa, a me na hookele i na kihei paiula, e like me ke kahiko ana i na hoewaa o ke Alii, pela no na hoewaa o kona puali alii a pau. Ma na waa o ke Alii i kau ai a holo aku, ua kukuluia maluna o na pola o na waa he anuu, he wahi e noho ai ke Alii; ua hakuia ka anuu o ke Alii i na Ahuula, a maluna pono o ka anuu, he mau puloulou kapu Alii, a maloko o ka puloulou, noho iho la o Aiwohikupua. Ma na waa ukali o ke Alii, he umi kaulua e hoopuni ana i ko ke Alii waa, a maluna o na waa ukali o ke Alii, he poe akamai i ke kaeke. Pela i kahikoia ai o Aiwohikupua i ko laua la i hoao ai me Poliahu. Ma ka la o Kulu, ma ke kakahiaka, i ka puka ana ae o ka la a kiekie iki ae, ike aku la o Aiwohikupua ma i ka hoomaka ana o ka hau e uhi maluna o ka piko o na mauna, a hiki i kahi o laua e hoao ai. I kela manawa, ua hiki o Poliahu, Lilinoe, Waiaie, a me Kahoupokane, i kahi e hoao ai na Alii. Ia manawa, hoomaka o Aiwohikupua e hele e hui me ka wahine noho mauna o Maunakea. E like me ka mea i oleloia maluna, pela ko ke Alii hele ana. Ia Aiwohikupua ma e holo aku ana i ka moana mai Kawaihae aku, he mea e ka olioli o Lilinoe i ka hanohano launa ole o ke Alii kane. A hiki lakou i Waiulaula, ua pauhia lakou e ke anu, a nolaila, hoouna aku la o Aiwohikupua i kona elele e hai aku ia Poliahu, "Aole e hiki aku lakou no ke anu." Ia manawa, haalele e Poliahu i kona kapa hau, lalau like ae la ka poe noho mauna i ko lakua kapa la, hoi aku la ka hau a kona wahi mau. Ia Aiwohikupua ma i hiki aku ai ma ko Poliahu ma wahi e noho ana, he mea lealea loa i ke Alii wahine na mea kani o na waa o ke Alii kane, a he mea mahalo loa no hoi ia lakou ka ike ana i ko ke Alii kane hanohano, a maikai hoi. Ia laua i hui ai, hoike ae la o Aiwohikupua, a me Poliahu, i na aahu o laua i haawi muaia i mau hoike no ka laua olelo ae like. Ia manawa, hoa ae la na Alii, a lilo ae la laua i hookahi io, hoi ae la lakou a noho ma Kauai iuka o Honopuwai. O na elele mua a Aiwohikupua, o Ulili laua me Akikeehiale, na laua i hele aku e hai ia Hinaikamalama i ka hoao ana o Aiwohikupua me Poliahu. Ia Hinaikamalama i lohe ai i keia mau olelo no ka hoao o Aiwohikupua ma, ia manawa, noi aku la oia i kona mau makua e holo e makaikai ia Kauai, a ua pono kana noi imua o kona mau makua. Hoolale ae la kona mau makua i na kanaka e hoomakaukau i na waa no Hinaikamalama e holo ai i Kauai, a wae ae la i mau hoahele kupono no ke Alii e like me ke ano mua o ka huakai Alii. A makaukau ko ke Alii mau pono no ka hele ana, kau aku la o Hinaikamalama ma na waa, a holo aku la a hiki i Kauai. Ia ianei i hiki aku ai, aia o Aiwohikupua me Poliahu ma Mana, e akoakoa ana na Alii malaila no ka la hookahakaha o Hauailiki me Makaweli. Ia po iho, he po lealea ia no na Alii, he kilu, a he kaeke, na lealea ia po. Ia Aiwohikupua ma e lealea ana ia manawa, ma ka waena konu o ka po, hiki aku la o Hinaikamalama a noho iloko o ka aha lealea; a he mea malihini nae i ka aha keia kaikamahine malihini. Ia manawa aianei i komo aku ai iloko o ka aha lealea, aole nae o Aiwohikupua i ike maopopo mai ia manawa, no ka mea, ua lilo i ka hula kaeke. Ia Hinaikamalama e noho ana iloko o ka aha lealea, aia hoi, ua komo iloko o Hauailiki ka iini nui. Ia manawa, hele aku la o Hauailiki a i ka mea ume i aku la, "E hele oe a olelo aku ia Aiwohikupua e hoopau ka hula kaeke, i kilu ka lealea i koe, aia a kilu, alaila, kii aku oe a ume mai i ka wahine malihini, o ko'u pili ia o keia po." Ma ke kauoha a ka mea nona ka po lealea e kilu, ua hoopauia ke kaeke. Ia Hauailiki e kilu ana me Poliahu, a i ka umi o na hauna kilu a laua. Ia manawa, ku mai la ka mea ume a kaapuni ae la a puni ka aha, hoi mai la a kau aku la i ka maile ia Hauailiki me ke oli ana, a ku mai la o Hauailiki. Ia manawa, kaili mai la ka mea ume i ka maile a kau aku la maluna o Hinaikamalama, a ku mai la. Ia manawa, a Hinaikamalama i ku mai ai, nonoi aku la oia i ka mea ume e olelo ae, a kunou mai la ka mea ume. Ninau aku la o Hinaikamalama i ka mea nona ka aha lealea, haiia mai la no Hauailiki me Makeweli. Iloko o kela manawa, huli pono aku la o Hinaikamalama a olelo aku ia Hauailiki, "E ke Alii nona keia aha lealea, ua lohe ae la wau keia aha, ua umeia ae nei kaua e ka mea ume o ka aha lealea au, e ke Alii, no ka hoohui ana ia kaua no ka manawa pokole, alia nae wau e hooko i ka ume a ka mea nana i ume ia kaua e like me kona makemake. Aka, a hoakaka ae wau i ko'u kuleana i hiki mai ai ia Kauai nei, mai kahi loihi mai. Oiala, o Aiwohikupua ko'u kuleana i hiki ai i keia aina, no kuu lohe ana ae nei ua hoao oiala me Poliahu, nolaila i hele mai nei wau e ike i koiala hoopunipuni nui ia'u. No ka mea, hiki ae kela i Hana ma Maui, e heenalu ana makou, na laua la nae ka heenalu hope loa, a pau ka laua la heenalu ana, hoi laua la e konane ana makou, makemake no oiala i ke konane, kau hou ka papa konane a paa, ninau aku wau i kona kumu pili, kuhikuhi kela i na kaulua. Olelo aku wau, aole o'u makemake i kona kumu pili, alaila, hai aku wau i ka'u kumu pili makemake, o na kino no o maua, ina e make wau ia iala ma ke konane ana, alaila, lilo wau na iala, ma kana mau hana a pau e olelo ai ia'u, malaila wau, ma na mea kupono nae, a pela no hoi wau ina e make kela ia'u, alaila, e like me kana hana ia'u, pela no ka'u ia ia; a holo like ia maua keia olelo paa. I ke konane ana nae, aole i liuliu, paa mua ia'u na luna o ka papa konane a maua, o koiala make iho la no ia. I aku wau ia iala, ua eo oe, pono oe ke noho me a'u e like me ka kaua pili ana. I mai kela, 'Alia wau e hooko i kau kumu pili a hoi mai wau mai kuu huakai kaapuni mai, alaila, hookoia ke kumu pili au e ke Alii wahine.' A no keia olelo maikai aianei, ua holo like ia ia maua, a no keia mea, noho puupaa wau me ka maluhia a hiki mai i keia manawa. A no kuu lohe ana ae nei he wahine ka iala, oia ko'u hiki mai nei ia Kauai nei, a komo mai la i ko aha lealea e ke Alii, oia la." Ia manawa, nene aku la ka aha kanaka a puni ka papai kilu, me ka hoohewa loa ia Aiwohikupua. Ia manawa no a Hinaikamalama a haiolelo la, alaila ua hoopihaia o Poliahu i ka huhu wela, o kona hoi no ia i Maunakea a hiki i keia la. Mahope iho nae o ka haiolelo ana a Hinaikamalama, hoomaka hou ke kilu, ia Aiwohikupua laua me Makaweli ke kilu ia manawa. Ia manawa, ku hou mai la ka mea ume a hooili hou i ka maile maluna o Hauailiki me Hinaikamalama, a ku ae la o Hauailiki, a ku mai la no hoi o Hinaikamalama. Ma keia ume hope, hai mai la o Hinaikamalama i kana olelo imua o Hauailiki, "E ke Alii e, ua hoohuiia kaua e ka mea ume ma ka mea mau o na aha lealea. Aka, alia wau e ae aku, aia ae mai o Aiwohikupua e hooko maua i na hoohiki a maua, a pau ko maua manawa, alaila, ma ka po lealea hou a ke Alii, e hookoia ai ka ume o keia po no kaua." Alaila, he mea maikai loa ia i ko Hauailiki manao. A no keia olelo a Hinaikamalama, lawe ae la o Aiwohikupua ia Hinaikamalama no ka hooko i ka laua hoohiki. Ia po no, iloko o ko laua manawa hoomaha no ka hooluolu i ka hoohiki ana, hike mai la ma o Hinaikamalama ke anu maeele loa, no ka mea, ua kuu mai la o Poliahu i ke anu o kona kapahau maluna o kona enemi. Ia manawa, hapai ae la o Hinaikamalama he wahi mele: "He anu e he a--nu He anu e wale no hoi keia, Ke ko nei i ke ano o kuu manawa, Ua hewa ka paha loko o ka noho hale, Ke kau mai nei ka halia i kuu manawa, No ka noho hale paha ka hewa--e. E kuu hoa--e, he anu--e." MOKUNA XIX A pau ke oli ana i Hinaikamalama, olelo aku la oia ia Aiwohikupua, "Auhea oe, e apo mai oe ia'u a paa i mehana iho wau, hele mai nei kuu anu a anu, aohe wahi anu ole." Alaila, hooko mai la o Aiwohikupua i ka ka wahine olelo, alaila, loaa mai la ka mahana e like me mamua. A hoomakaukau iho la laua e hooluolu no ka hooko i ka laua hoohiki ma ka hoopalau ana, alaila, hiki hou mai la ke anu ia Hinaikamalama, o ka lua ia o kona loaa ana i ke anu. Ia manawa, hapai hou ae la oia he wahi mele, penei: "E ke hoa e, he a--nu, Me he anu hau kuahiwi la keia, Ke anu mai nei ma na kapuai, Ke komi nei i kuu manawa, Kuu manawa hiamoe--hoi, Ke hoala mai nei ke anu ia'u, I kuu po hiamoe--hoi." I keia manawa, olelo aku la o Hinaikamalama ia Aiwohikupua, "Aole anei oe i ike i ke kumu o keia anu o kaua? Ina ua ike oe i ke kumu o keia anu, alaila e hai mai; mai huna oe." I aku o Aiwohikupua, "No ko punalua keia anu, ua huhu paha ia kaua, nolaila, aahu ae la ia i ke kapa hau ona, nolaila na anu." Pane aku la o Hinaikamalama, "Ua pau kaua, no ka mea, ua pili ae la no na kino o kaua, a ua ko ae la no ka hoohiki a kaua no ka hoopalau ana." I mai o Aiwohikupua, "Ua oki kaua i keia manawa, e hookaawale kaua, apopo ma ke awakea, alaila, oia ka hooko ana o ka hoohiki a kaua." "Ae," wahi a Hinaikamalama. A kaawale aku la laua, alaila, loaa iho la ia Hinaikamalama ka moe oluolu ana ia koena po a hiki i ke ao ana. Ma ke awakea, lawe hou ae la o Aiwohikupua e hooko i ka laua mea i olelo ai ia po iho mamua. Iloko o ko laua manawa i hoomaka ai no ka hooko ana i ka hoohiki, alaila, ua pono ole ia mea i ko Poliahu manao. Ia manawa, lawe ae la o Poliahu i kona kapa la, a aahu iho la, ia manawa ka hookuu ana'ku o Poliahu i ka wela maluna o Hinaikamalama. Ia manawa, hapai ae la oia he wahi mele, penei: "He wela--e, he wela, Ke poi mai nei ka wela a kuu ipo ia'u, Ke hoohahana nei i kuu kino, Ke hoonakulu nei hoi i kuu manawa, No kuu ipo paha keia wela--e." I aku o Aiwohikupua, "Aole no'u na wela, malia paha no Poliahu no na wela, ua huhu paha ia kaua." I aku la o Hinaikamalama, "E hoomanawanui hou kaua, a ina i hiki hou mai ka wela maluna o kaua, alaila, haalele mai oe ia'u." Mahope iho o keia mau mea, hoao hou ae la laua i ka laua hana no ka hooko i ka laua hoohiki. Ia manawa, kau hou mai la no ka wela maluna o laua, alaila, hapai hou ae la oia ma ke mele: "He wela--e he we--la, Ke apu mai nei ka wela a ka po ia'u, Ke ulili anapu nei i kau manawa, Ka wela kukapu o ka hooilo, I haoa enaena i ke kau, Ka la wela kulu kahi o ka Makalii, Ke hoeu mai nei ka wela ia'u e hele, E hele no--e." Ia manawa, ke ku ae la no ia o Hinaikamalama hele. I mai o Aiwohikupua, "Kainoa o ka haawi mai i ka ihu, alaila hele aku." I mai la o Hinaikamalama, "Aole e haawiia ka ihu ia oe, o ka hao ana mai ia o ka wela o ua wahine au, pono ole. Aloha oe." (E waiho kakou i ke kamailio ana no Aiwohikupua maanei. E pono e kamailio pokole no Hinaikamalama.) Mahope iho o kona hookaawale ana ia Aiwohikupua, hele aku oia a noho ma ka hale kamaaina. Ia po iho, he po lealea hou ia no Hauailiki me na'lii ma Puuopapai. Ia po, hoomanao ae la o Hinaikamalama no kana kauoha ia Hauailiki, mahope iho o ko laua umeia ana, a mamua hoi o kona hoohui ana me Aiwohikupua. I kela po, oia ka lua o ka po lealea, alaila, hele aku la o Hinaikamalama a noho pu aku la mawaho o ka aha. Ia manawa, na Kauakahialii laua me Kailiokalauokekoa ke kilu mua. Mahope iho, na Kailiokalauokekoa me Makaweli, ka lua o ka lealea. Ia laua e kilu ana, komo mai la o Poliahu iloko o ka aha lealea. Ia Hauailiki me Poliahu ke kilu hope oia po. A no ka ike ole o ka mea ume ia Hinaikamalama i kela po, nolaila, aole e hiki i ka mea ume ke hoomaka i kana hana. No ka mea, ua oleloia i ka po mua, no Hauailiki a me Hinaikamalama ka lealea mua oia po, a no ka loaa ole i ka maka o ka mea ume, ua lilo ka lealea i na mea e ae. I ke kokoke ana e ao ua po nei, huli ae la ka mea ume iloko o ka aha ia Hinaikamalama, a loaa iho la. Ia manawa, ku mai la ka mea ume a waenakonu o ka aha, ia Hauailiki me Poliahu e kilu ana, ia manawa, kani aku la ke oli a ka mea ume, e hookolili ana i ka welau o ka maile i luna o Hauailiki, a kaili mai la ka mea ume i ka maile, alaila, ku mai la o Hauailiki. Hele aku la ua mea ume nei a loaa o Hinaikamalama, kau aku la i ka maile a kaili mai la. Ia manawa, ku mai la o Hinaikamalama mawaho o ka aha imua o ke anaina. A ike mai la o Poliahu ia Hinaikamalama, kokoe aku la na maka, i ka ike i kona enemi. A hala aku la o Hauailiki me Hinaikamalama ma kahi kupono ia laua e hooluolu ai. Ia laua e hui ana, i aku la o Hinaikamalama ia Hauailiki. "Ina he lawe kou ia'u no ka manawa pokole a pau ae, alaila, ua pau kaua, no ka mea, aole pela ka makemake o ko'u mau makua, alaila, e waiho puupaa ia'u pela. Aka, ina i manao oe e lawe ia'u i wahine hoao nau, alaila, e haawi wau ia'u nau mau loa, e like me ka makemake o ko'u mau makua." A no kela olelo a ka wahine, hai aku o Hauailiki i kona manao, "Ua pono kou manao, ua like no kou manao me ko'u; aka, e hoohui mua kaua ia kaua iho e like me ka makemake o ka mea ume, a mahope loa aku, alaila hoao loa kaua." "Aole pela," wahi a Hinaikamalama, "e waiho puupaa ia'u pela, a hiki i kou manawa e kii ae ai ia'u, a loaa wau i Hana." I ke kolu o ka po lealea o Hauailiki, i na'lii e akoakoa ana, a me na mea e ae, oia ka po i hui ai o Lilinoe, me Poliahu, o Waiau, a me Kahoupokane, no ka mea, ua imi mai lakou ia Poliahu, me ka manao ke pono nei ko Aiwohikupua ma noho ana me Poliahu. Ia po, ia Aiwohikupua me Makaweli e kilu ana, a i ka waenakonu o ko laua manawa lealea, komo ana na wahine noho mauna iloko o ka aha lealea. Ia Poliahu ma eha e ku ana me na kapa hau o lakou, he mea e ka hulali, ia manawa, nei aku la ka aha lealea no keia poe wahine, no ke ano e o ko lakou kapa. Ia manawa, popoi mai la ke anu i ka aha lealea a puni ka papai kilu, a kau mai la maluna o ka aha ka pilikia a hiki i ka wanaao, haalele o Poliahu ma ia Kauai. O keia manawa pu no hoi ka haalele ana o Hinaikamalama ia Kauai. (Aia a hiki aku i ka hiki ana aku o Laieikawai i Kauai, mahope iho o ko Kekalukaluokewa hoao ana me Laieikawai, alaila, e hoomaka hou ke kamailio no Hinaikamalama. Ma keia wahi e kamailio no ke kauoha a Kauakahialii i kana aikane, pela aku a hiki i ka hui ana me Laieikawai.) Ia Kauakahialii me Kailiokalauokekoa ma Pihanakalani, mahope iho o ko laua hoi ana mai Haawii mai. Oiai ua kokoke mai ko laua mau la hope. Ia manawa, kauoha ae la o Kauakahialii i kana aikane ia Kekalukaluokewa, i kana olelo hoopomaikai maluna ona, a eia no ia: "E kuu aikane aloha nui, ke waiho aku nei wau i olelo hoopomaikai maluna ou, no ka mea, ke kokoke mai nei ko'u mau la hope a hoi aku i ka aoao mau o ka honua. "Hookahi no au mea malama o ka wahine a kaua, aia a haule aku wau i kahi hiki ole ia'u ke ike mai ia olua me ka wahine a kaua, alaila, ku oe i ka moku, o oe no maluna, o ka wahine a kaua malalo, e like no me ka kaua nei ana i ka moku i puni ai, pela no oe e noho aku ai me ka wahine a kaua. "A make wau, a manao ae paha oe i wahine nau, mai lawe oe i ka kaua wahine, aole no hoi e manao oe ia ia o kau wahine ia, no ka mea, ua lilo no ia ia kaua. "Aia kau wahine e kii o kuu wahine i haalele aku nei i Hawaii, o Laieikawai, i na o kau wahine, ia ola ke kino, a kaulana no hoi. A manao oe e kii, hookahi au mea malama o ka ohe a kaua, aia malama pono oe i ka ohe, alaila wahine oe, oia ke kauoha ia oe." Ma keia kauoha a Kauakahialii, ua pono ia i ko ke aikane manao. Ma ia hope mai, make aku la o Kauakahialii, lilo ka noho alii i kana aikane, a o ka laua wahine no ke Kuhina. A ma ia hope mai, i ke kokoke ana i ko Kailiokalauokekoa mau la hope, waiho aku la oia i olelo kuoha no ka malama ana ia Kanikawi ka laua ohe kapu me kana kane, e like me ke kauoha a Kauakahialii: "E kuu kane, eia ka ohe, malamaia, he ohe mana, o na mea a pau au e makemake ai, ina e kii oe i ka wahine a ko aikane i kauoha ai ia oe, o ka mea no keia nana e hoohui ia olua. Eia nae e malama mau loa oe, ma kau wahi e hele ai, a e noho ai, mai haalele iki i ka ohe, no ka mea, ua ike no oe i ka hana a kau aikane i ko olua manawa i kii ae ai ia'u i kuu wa e aneane aku ana i ka make, mamuli o kuu aloha i ko aikane. Na ua ohe la keia ola ana e ola aku nei mai ka luakupapau mai, nolaila, e hoolohe oe me ka malama loa e like me ka'u e olelo aku nei ia oe." MOKUNA XX A make aku la o Kailiokalauokekoa, lilo ae la ka noho Alii a pau loa ia Kekalukaluokewa, a hooponopono aku la oia i ka aina, a me na kanaka a pau malalo o kona noho Alii. Mahope iho o ka pau ana o kana hooponopono ana i ka aina, a me kona noho Alii ana. Ia manawa, hoomanao ae la o Kekalukaluokewa i ke kauoha a kana aikane no Laieikawai. Ia Kekalukaluokewa i manao ai e hooko i ke kauoha a kana aikane, kauoha ae la oia i kona Kuhina, e hoomakaukau i na waa hookahi mano, no ka huakai kii wahine a ke Alii i Hawaii, e like me ke aoao mau o ke Alii. A makaukau ka ke Alii kauoha, lawe ae la ke Alii elua mau punahele, a lawe ae la i na kaukaualii ka poe kupono ke hele pu me ke Alii, a lawe ae la oia i kona mau ialoa a pau. I ka malama i oleloia o ka Mahoe mua, i na malama maikai o ka moana, haalele lakou ia Kauai, a holo aku i Hawaii. Ua nui na la i hala ia lakou ma ia hele ana. Ma keia holo ana a lakou, hiki aku la ma Makahanaloa i Hilo, ma ke kakahiaka nui. Ia manawa, olelo aku kahi kanaka nana i ike mua ia Laieikawai i ke Alii, "E nana oe i kela anuenue e pio la iuka, o Paliuli no ia, oia no ua wahi la, malaila no kahi i loaa'i ia'u." E nee ana nae ka ua o Hilo ia mau la a lakou i hiki aku ai ma Makahanaloa. A no keia olelo a kahi kanaka, i aku ke Alii, "Alia wau e manaoio i kau no Laieikawai kela hoailona, no ka mea, he mea mau iloko o ka wa ua ka pio o ke anuenue, nolaila, i kuu manao, e hekau na waa, a e kali kakou a malie ka ua, alaila, i pio mai ke anuenue iloko o ka wa ua ole, alaila maopopo no Laieikawai ka hoailona." Ua like ko ke Alii manao ana ma keia mea me ko Aiwohikupua. A no keia mea, noho iho la lakou malaila e like me ko ke Alii makemake. Hookahi anahulu me elua la keu, haalele ka malie o Hilo, ike maikaiia aku la ka aina. I ke kakahiaka nui o ka la umikumamalua, puka aku la ke Alii iwaho mai ka hale ae. Aia hoi e hoomau ana ke anuenue e like me mamua, ma ke kiekie iki ana'e o ka la, aia e pio ana ke anuenue i kai o Keaau, ua hala ae la o Laieikawai i kai. (E like me ka kakou kamailio ana mamua ma ko Aiwohikupua moolelo.) Ma kela la, pau ko ke Alii kanalua ana no kela hoailona, a holo aku la a hiki i Keaau. Ia lakou i hiki aku ai ma Keaau, ua hoi aku o Laieikawai iuka o Paliuli. Ia lakou i hiki aku ai, ua nui na kamaaina i lulumi mai e makaikai ia Kekalukaluokewa; me ka olelo mai o na kamaaina, "Akahi no ka aina kanaka maikai o Kauai." I kela la a Kekalukaluokewa ma i holo aku ai a hiki i Keaau. Ua ike mua mai o Waka o Kekalukaluokewa keia. Olelo mai o Waka i kana moopuna, "Mai iho hou oe i kai, no ka mea, ua hiki mai la o Kekalukaluokewa i Keaau, i kii mai la ia oe i wahine oe. Make aku la o Kauakahialii, kauoha ae la i ke aikane e kii mai ia oe i wahine, nolaila o kau kane ia. A ae oe o kau kane ia, ku oe i ka moku, ola no hoi na iwi. Nolaila, e noho oe iuka nei, a hala na la eha, alaila iho aku oe, a ina ua makemake oe, alaila, hoi mai oe a hai mai i kou makemake ia'u." Noho iho la o Laieikawai a hala na la eha e like me ke kauoha a kona kupunawahine. Ma ke kakahiaka nui o ka ha o ko Laieikawai mau la hoomalu, ala ae la oia, a me kona kahu kuapuu, a iho aku la i Keaau. La laua i hiki aku ai, ma kahi kokoke iki e nana aku ai i kauhale; aia hoi, ua hiki mua aku o Kekalukaluokewa ma kulana heenalu mamua o ko laua hiki ana aku, ekolu nae mau keiki e ku ana ma kulana heenalu o ke Alii a me na punahele elua. Ia Laieikawai ma e noho ana ma kahi a laua e hoohalua ana no Kekalukaluokewa, aole nae laua i like i ke kane a ke kupunawahine i makemake ai. I aku o Laieikawai i kona wahi kahu, "Pehea la kaua e ike ai i ke kane a'u a kuu kupunawahine i olelo mai nei?" Olelo aku kona kahu, "Pono kaua ke kali a pau ka lakou heenalu ana, a o ka mea e hele wale mai ana, aole he paa i ka papa heenalu, alaila, o ke Alii no ia, o ko kane no ka hoi ia." Ma ka olelo a ko Laieikawai kahu, noho iho la laua malaila, e kali ana. Ia manawa, hoopau ae la na heenalu i ko lakou manawa heenalu, a hoi mai la a pae iuka. Ia wa, ike aku la laua i ke kiiia ana mai o na papa o na punahele e na kanaka, a laweia aku la. O ka papa heenalu hoi o ke Alii, na na punahele i auamo aku, a hele wale mai la o Kekalukaluokewa, pela i ike ai o Laieikawai i kana kane. A maopopo iho la ia laua ka laua mea i iho mai ai, alaila, hoi aku la laua a hiki i Paliuli, a hai aku la i ke kupunawahine i ka laua mea i ike ai. Ninau mai la ke kupunawahine, "Ua makemake oe i ko kane?" "Ae," wahi a Laieikawai. I mai o Waka, "Apopo, ma ka puka ana o ka la, oia ka wa e a-u ai o Kekalukaluokewa i ka heenalu oia wale, ia manawa, e hoouhi aku ai wau i ka noe maluna o ka aina a puni o Puna nei, a maloko oia noe, e hoouna aku no wau ia oe maluna o na manu a hui olua me Kekalukaluokewa me ka ike oleia, aia a pau ka uhi ana o ka noe maluna o ka aina, ia manawa e ike aku ai na mea a pau, o oe kekahi me Kekalukaluokewa e hee mai ana i ka nalu hookahi, oia ka manawa e loaa'i ko ihu i ke keiki Kauai. Nolaila, i kou puka ana mailoko aku nei o kou hale, aole oe e kamailio iki aku i kekahi mea e ae, aole i kekahi kane, aole hoi i kekahi wahine, aia a laa ko ihu ia, Kekalukaluokewa, oia kou manawa e kamailio ai me na mea e ae. Aia a pau ka olua heenalu ana, alaila, e hoouna aku wau i na manu, a me ka noe maluna o ka aina, o kou manawa ia e hoi mai ai me ko kane a loko o ko olua hale, alaila, e hoolaaia ko kino e like me ko'u makemake." A pau keia mau mea i ka haiia ia Laieikawai, hoi aku la oia ma kona Halealii, oia a me kona kahu. Ia Laieikawai me kona kahu ma ka hale, mahope iho o ke kauoha ana a kona kupunawahine. Hoouna ae la oia i kona kahu e kii aku ia Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, a me Kahalaomapuana, kona mau hoa kuka e like me ka lakou hoohiki ana. A hiki mai la kona mau hoa kuka, kona mau kiai kino hoi, olelo aku la o Laieikawai, "Auhea oukou e o'u mau hoa, ua kuka ae nei au me ke kupunawahine o kakou, e hoao wau i kane na'u, nolaila wau i houna aku nei i ko kakou kahu e kii aku ia oukou e like me ka kakou hoohiki ana, mahope iho o ko kakou hui ana maanei. O ka makemake o ko kakou kupunawahine, o Kekalukaluokewa kuu kane, a pehea? Aia i ka kakou hooholo like ana, ina i ae mai oukou, ua pono no, ina e hoole mai, aia no ia i ko kakou manao." Olelo aku o Kahalaomapuana, "Ua pono, ua hoomoe ae la no ko kakou kupunawahine e like me kona makemake, aohe a makou olelo. Eia nae, a i hoao oe i ke kane, mai haalele oe ia makou e like me ka kakou hoohiki ana; ma kau wahi e hele ai, malaila pu kakou, o oe i ka pilikia, o kakou pu ilaila." "Aole wau e haalele ia oukou," wahi a Laieikawai. Eia hoi, ua ike mua ae nei kakou ma na Mokuna mua, he mea mau no ia Laieikawai ka iho i kai o Keaau, ma ka moolelo o Hauailiki, a me ka moolelo o ka hele alua ana o Aiwohikupua i Hawaii, a oia mau no a hiki i ko Kekalukaluokewa hiki ana i Hawaii. I na manawa a pau o ko Laieikawai hele ana ma Keaau, he mea mau i keia keiki ia Halaaniani ka ike ia Laieikawai ma Keaau, me ka ike ole nae o Halaaniani i kahi e hele mai ai o Laieikawai; mai ia manawa mai ka hoomaka ana o ka manao ino e ake e loaa o Laieikawai, aole nae e hiki, no ka mea, ua alaila mai e ka hilahila, a hiki ole ke pane aku. A o ua Halaaniani nei, ke kaikunane o Malio, he keiki kaulana ia ma Puna no ke kanaka ui, he keiki _koaka_, nae. I ka eha o na la hoomalu o Laieikawai, he mea hoohuoi ia Halaaniani ka nalo ana o Laieikawai, aole i hiki hou ma Keaau. Ia Halaaniani i hookokoke mai ai ma kahi o na kamaaina o Keaau, lohe iho la oia, e lilo ana ua Laieikawai nei ia Kekalukaluokewa. Ia manawa, hoi wikiwiki aku la oia e halawai me kona kaikuahine me Malio. Olelo aku la kona kaikunane, "E Malio, i pii mai nei wau ia oe e kii oe i ko'u makemake. No ka mea, i na la a pau a'u e nalo nei, ma Keaau no wau, no ko'u ike mau i keia wahine maikai, nolaila, ua hookonokonoia mai wau e ke kuko e hele pinepine e ike i ua wahine nei. A ma keia la, ua lohe aku nei wau e lilo ana i ke Alii o Kauai i ka la apopo; nolaila, o ko mana a pau maluna iho ia o kaua like e lilo ia'u kela kaikamahine." I mai la kona kaikuahine, "Aole na he wahine e, o ka moopuna na a Waka, o Laieikawai, ua haawi ae la ke kupunawahine i ke Alii nui o Kauai, popo hoao. Nolaila, a e like me kou makemake, e hoi nae oe a kou wahi, a ma ke ahiahi poeleele pii hou mai, a mauka nei kaua e moe ai, oia ka manawa o kaua e ike ai i ko nele a me ka loaa." Mamuli o ke kauoha o Malio i kona kaikunane, hoi mai la o Halaaniani a ma kona hale noho ma Kula. A hiki i ka manawa i kauohaia nona e hele aku i kahi o kona kaikuahine. Mamua o ko laua manawa hiamoe, olelo aku la o Malio ia Halaaniani, "Ina e moe kaua i keia po, a i loaa ia oe ka moeuhane, alaila, hai mai oe ia'u, a pela no hoi wau." Ia laua e moe ana, a hiki paha i ka pili o ke ao, ala ae la o Halaaniani, aole i loaa he moe ia ia, a ala mai la no hoi o Malio ia manawa no. MOKUNA XXI Ninau aku o Malio ia Halaaniani, "Heaha kau moe?" I aku la o Halaaniani, "Aole a'u wahi moe, i ka hiamoe ana no, o ke oki no ia, aole wau i loaa wahi moe iki a puoho wale ae la." Ninau aku la hoi o Halaaniani i kona kai kuahine, "Pehea hoi oe?" Hai mai la kona kaikuahine, "Owau ka mea moe; ia kaua no i moe iho nei, hele aku nei no kaua a ma nahelehele, moe oe i kou puhalaau, a owau no hoi ma ko'u puhalaau; nana aku nei ko'u uhane i kekahi wahi manu e hana ana i kona punana, a pau, lele aku nei no ua manu nei ana i kona punana a pau, lele aku nei no ua manu nei nana ka punana a nalowale. A mahope, he manu okoa ka manu nana i lele mai a hoomoe i ua punana nei, aole nae wau i ike i ka lele ana'ku o ka manu hope nana i hoomoe ua punana nei, a puoho wale ae la wau, aole no hoi i ikeia ka hoi hou ana mai o ka manu nana ka punana." A no keia moe, ninau aku la o Halaaniani, "A heaha iho la ke ano o ia moe?" Hai aku la kona kaikuahine i ke ano oiaio o ua moe la, "E pomaikai io ana no oe, no ka mea, o ka manu mua nona ka punana, o Kekalukaluokewa no ia, a o ka punana, o Laieikawai no ia, a o ka manu hope nana i hoomoe ka punana, o oe no ia. Nolaila, ma keia kakahiaka, e lilo ana ka wahine a olua ia oe. Ia Waka e hoouna ae ai ia Laieikawai maluna o ka eheu o na manu, no ka hoao me Kekalukaluokewa; uhi mai auanei ka noe a me ke awa, a mao ae, alaila, ikeia'ku ekolu oukou e ku mai ana ma kuanalu, alaila, e ike auanei oe he mana ko'u e uhi aku maluna o Waka, a ike ole oia i ka'u mea e hana aku ai nou; nolaila, e ku kaua a hele aku ma kahi e kokoke aku ana i kahi e hoao ai o Laieikawai." A pau ka hoike ana a Malio i ke ano o ke ia mau mea, iho aku la laua a ma kahi kupono ia laua e noho ai. O malio nae, he hiki ia ia ke hana i na hana mana; a oia wale no kona kumu i hoano ai. Ia laua i hiki aku ai ma Keaau, ike aku la laua ia Kekalukaluokewa e au ae ana i ka heenalu. Olelo aku la o Malio ia Halaaniani, "E hoolohe oe i ka'u, ina i hiki oukou ma kulana heenalu, a hee oukou i ka nalu, mai hoopae oe, e hoomake oe i kou nalu, pela no oe e hoomake ai a hala na nalu eha o ko laua hee ana, a i ka lima o ka nalu, oia ko laua nalu pau. Malie o hoohuoi laua i kou pae ole, ninau iho i ke kumu o kou pae ole ana, alaila nai aku oe, no ka maa ole i ka hee ana o ka nalu po kopoko, a i ninau mai i kau nalu loihi e hee ai, alaila hai aku oe o Huia. Ina i maliu ole mai kela i kau olelo, a hoomakaukau laua e hee i ko laua nalu pau, ia laua e hee ai, alaila hopu aku oe i na wawae o Laieikawai, i hee aku o Kekalukaluokewa oia wale. A lilo ia oe kela wahine, alaila ahai oe i ka moana loa, nana mai oe ia uka nei, e au aku ana o Kumukahi iloko o ka ale, alaila o ke kulana nalu ia, alaila pule aeoe ma kuu inoa, a na'u no e hoouna aku i nalu maluna o olua, o kou nalu no ia ko kou makemake, lilo loa ia oe." Ia laua no e kamailio ana i keia mau mea, uhi ana ka noe a Waka maluna o ka aina. Ia manawa, kui ka hekili, aia o Laieikawai ma kaluna nalu, na Waka ia. Kui hou ka hekili, o ka lua ia, na Malio ia. I ka mao ana ae o ka noe, aia ekolu poe e lana ana ma kulana nalu e ku ana, a he mea haohao ia ia uka i ka nana aku. E like me ke kauoha a Waka i kana moopuna, "Aole e olelo i na mea e ae, a laa ka ihu ia Kekalukaluokewa, alaila olelo i na mea e ae." Ua hoolohe no kana moopuna i ke kauoha a ke kupunawahine. A ia lakou ekolu ma kulana heenalu, aole kekahi leo i loheia iwaena o lakou. I ke ku ana o ka nalu mua, olelo mai o Kekalukaluokewa, "Pae kakou." Ia manawa, hoomoe like lakou i na papa o lakou, make iho la o Halaaniani, pae aku laua la, oia ka manawa i laa ai ka ihu o Laieikawai ia Kekalukaluokewa, e like me ke kauoha a ke kupunawahine. Ekolu nalu o ka hee ana o lakou, a ekolu no hoi ka pae ana o Laieikawai ma, a e kolu no hoi ka make ana o Halaaniani. I ka ha o ko laua nalu pae, akahi no a loaa ka ninau a Laieikawai ia Halaaniani, me ka i aku, "Heaha kou mea e pae ole nei? Aha nalu, aole ou pae iki, heaha la ke kumu o kou pae ole ana?" "No ka maa ole i ka nalu pokopoko," wahi a Halaaniani, "no ka mea, he nalu loloa ko'u e hee ai." Hai aku la keia e like me ke kauoha a kona kaikuahine. I ka lima o ka nalu, oia ka nalu pau loa o Laieikawai me Kekalukaluokewa. Ia Kekalukaluokewa me Laieikawai i hoomaka ai e hoomoe aku i ka nalu, e hopu aku ana o Halaaniani ma na kapuai o Laieikawai, a lilo mai la ma kona lima, lilo aku la ka papa heenalu o Laieikawai, pae aku la nae o Kekalukaluokewa a kau a kahi maloo. I kela manawa i lilo aku ai o Laieikawai ma ka lima o Halaaniani, olelo aku la ia Halaaniani, "He mea kupanaha, ia oe no ka pae ole ana wau, a lilo aku la ko'u papa." I aku o Halaaniani, "He lilo no ka papa ou o ka wahine maikai, he kanaka ka mea nana e lawe mai." Ia laua no e olelo ana no keia mau mea, laweia mai la ka papa heenalu o Laieikawai a hiki i kahi o laua e ku ana. I aku o Laieikawai ia Halaaniani, "Auhea kau nalu o kau aua ana iho nei ia'u?" A no ka ninau a ke Alii wahine, au aku la laua, ia manawa a laua e au ana, hai aku la o Halaaniani i kana olelo imua o ke Alii wahine, "Ma keia au ana a kaua, mai alawa oe i hope, imua no na maka, aia no ia'u kulana nalu, alaila hai aku au ia oe." Au aku la laua a liuliu loa komo mai la iloko o Laieikawai ka haohao; ia manawa, pane aku oia, "Haohao ka nalu au e ke kane, ke au aku nei kaua i kahi o ka nalu ole, eia kaua i ka moana lewa loa, ke hai ka nalu i keia wahi, he mea kupanaha, he ale ka mea loaa i ka moana loa." I aku o Halaaniani, "E hoolohe pono loa oe, ma ka'u olelo mua ia oe malaila wale no kaua." Hoolohe aku la no o Laieikawai ma na olelo a kona hoa heenalu. Ia au ana a laua a hiki i kahi a Halaaniani e manao ai o kulana nalu ia, alaila, olelo aku la o Halaaniani i kona hoa heenalu, "Nana ia o uka." Pane aku o Laieikawai, "Ua nalo ka aina, ua hele mai nei o Kumukahi a onioni i ka ale." "O kulana nalu keia," wahi a Halaaniani, "Ke olelo aku nei au ia oe, ina i haki ka nalu mua, aole kaua e pae ia nalu, a i ka lua o ka nalu aole no e pae, a i ke kolu o ka nalu, o ka nalu ia o kaua e pae ai. I haki ka nalu, a i kakala, a i oia oe, mai haalele oe i ka papa o ka mea no ia nana e hoolana; ina e haalele oe i ka papa, alaila aole oe e ike ia'u." A pau ka laua kamailio ana no keia mau olelo, pule aku la o Halaaniani i ko laua akua ma ka inoa o kona kaikuahine e like me ka Malio kauoha mua. Pule aku la o Halaaniani a hiki i ka hapalua o ka manawa; ku ana ua nalu, hoomau aku la oia i ka pule a hiki i ka Amama ana. Ku hou ana ua nalu, o ka lua ia, aole i upuupu iho, opuu ana kahi nalu. Ia wa kahea mai o Halaaniani i kona hoa, "Pae kaua." Ia manawa, hoomoe koke o Laieikawai i ka papa, o ka pae aku la no ia, ma ke kokua aku o Halaaniani. I kela manawa, aia no o Laieikawai iloko o ka halehale poipu o ka nalu, a i ka haki maikai ana o ka nalu, i alawa ae ka hana o Laieikawai, aole o Halaaniani me ia. I alawa hou aku o Laieikawai, e kau mai ana o Halaaniani ma ka pea o ka nalu, ma kona akamai nui. Ia manawa ka hoomaka ana o Laieikawai e haawi ia ia iho ia Halaaniani. Hoi aku la laua mai ko laua heenalu ana, me ka ike mai no o Waka i ko laua hee aku, ua kuhi nae o Kekalukaluokewa ko Laieikawai hoa hee nalu. A o Malio, ke kaikuahine o Halaaniani, ua ikeia ma kona kuamoo moolelo, he hiki ia ia ke hana i na hana mana he nui, ma ka Mokuna XXII a me ka Mokuna XXIII e ike ai kakou i ka nui o kana mau hana mana. MOKUNA XXII I kela manawa a Laieikawai me Halaaniani e heenalu ana mai ka moana mai, ua uhiia ko Waka mana e ka mana nui o Malio, a nolaila, ua ike ole o Waka i na mea a pau e hanaia ana o kana moopuna. I kela manawa, i ke kokoke ana aku o Laieikawai ma e pae i ka honua, oia ka manawa a Waka i hoouna mai ai i na manu maloko o ka noe, a i ka mao ana ae, o na papa heenalu wale no ke waiho ana, aia aku la o Laieikawai me Halaaniani iuka o Paliuli ma ko Laieikawai hale, malaila o Halaaniani i lawe ai ia Laieikawai i wahine hoao nana. Ia la a po, mai ka po a ao, a awakea, he mea haohao loa ia Waka no kana moopuna, no ka mea, ua olelo mua aku oia i kana moopuna mamua o kona hoouna ana aku e launa me Kekalukaluokewa. Eia ke kauoha: "Iho oe i keia la, a hui oe me Kekalukaluokewa, hoi mai olua a uka nei, a laa ko kino, alaila, kii ae oe ia'u, na'u no e malama i kou pau no ka hoohaumia ana ia oe." E like me ka mea mau o na kaikamahine punahele. A no keia haohao o Waka, ma ke awakea o ka lua o ka la o ko Laieikawai la hui me Halaaniani, hele aku la ke kupunawahine e ike i ka pono o kana moopuna. I ke kupunawahine i hiki aku ai; aia nae ua pauhia laua e ka hiamoe nui, me he mea la ua lilo ka po i manawa makaala na laua e like me ka mea mau i na mea hou. Ia manawa, iloko o ka wa hiamoe o Laieikawai, i nana iho ka hana o ke kupunawahine, he kane e keia a ka moopuna e moe pu ana, ka mea a ke kupunawahine i ae ole ai. A no keia mea, hoala ae la o Waka i ka moopuna, a ala ae la, ninau iho la ke kupunawahine, "Owai keia?" Olelo ae la ka moopuna, "O Kekalukaluokewa no hoi." I mai la ke kupunawahine me ka inaina, "Aole keia o Kekalukaluokewa, o Halaaniani keia o ke kaikunane o Malio. Nolaila, ke hai aku nei wau i kuu manao paa ia oe, aole wau e ike hou i kou maka e kuu moopuna ma keia hope aku a hiki i kuu la make, no ka mea, ua pale oe i ka'u mau olelo, kainoa wau e ahai nei ia oe ma kahi nalo, e nana mai ana oe ia'u, nolaila, e noho oe me ko kane mamuli o ko wahine maikai, o ko mana, aole ia me oe, he nani ia ua imi aku la no i ke kane, hana pono iho na lima, i kau kane na pono a me kou hanohano." Mahope iho o keia manawa, hoomakaukau ae la o Waka e hana i hale hou i like me ka hale i hanaia no Laieikawai. A ma ka mana o Waka, ua hikiwawe, ua paa ka hale. A makaukau ka hale, iho aku la o Waka e halawai kino me Kekalukaluokewa, no ka mea, ua mokumokuahua kona manawa i ke aloha ia Kekalukaluokewa. A hiki o Waka ma kahi o Kekalukaluokewa, hopu aku la ma na wawae me ka naau kaumaha, a olelo aku la, "He nui kuu kaumaha, a me kuu aloha ia oe e ke Alii, no ka mea, ua upu aku wau i ka'u moopuna o oe ke kane e ola ai keia mau iwi, kainoa he pono ka'u moopuna, aole ka, i ike mai nei ka hana i ka'u moopuna, e moe mai ana me Halaaniani ka mea a ko'u naau i makemake ole ai. Nolaila, i hele mai nei au e noi aku ia oe, e haawi mai oe i waa no'u, a me na kanaka pu mai, e kii wau i ka hanai a Kapukaihaoa, ia Laielohelohe, ua like no a like laua me Laieikawai, no ka mea, ua hanau mahoeia laua." A no keia mea, haawi ae la o Kekalukaluokewa hookahi kaulua, me na kanaka pu no, a me na lako a pau. Mamua o ko Waka kii ana ia Laielohelohe, kauoha iho la oia ia Kekalukaluokewa, "Ke holo nei wau ekolu anahulu me na po keu ekolu, alaila, hiki mai wau. E nana nae oe, a i ku ka punohu i ka moana, alaila, manao ae oe ua hoi mai wau me ko wahine, alaila, hoomalu oe ia oe a hiki i ko olua la e hoao ai." Ma ka manao paa o Waka, ua holo mai la oia a hiki i Oahu nei, ma Honouliuli kau na waa, nana aku la no o Waka, e pio mai ana no ke anuenue iuka o Wahiawa. Lalau iho la oia he wahi puaa, i mea alana aku imua o Kapukaihaoa, ke kahuna nana i malama ia Laielohelohe, a pii aku la. Pii aku la o Waka a hiki i Kukaniloko, hookokoke aku la oia ma kahi i hunaia'i o Laielohelohe, hahau aku la i ka puaa imua o ke kahuna me ka pule ana, a Amama ae la. Kuu aku la i ka puaa imua o ke kahuna. Ninau mai la ke kahuna, "Heaha ka hana a ka puaa imua o'u? A heaha ka'u e hana aku ai ia oe?" I aku o Waka, "Ua hewa ka'u hanai, ua pono ole, ua upu aku wau o ke Alii o Kauai ke kane, aka, aole nae i hoolohe i ka'u olelo, ua lilo aku ia Halaaniani; nolaila, i kii mai nei wau i kau hanai i wahine na Kekalukaluokewa, ke Alii o Kauai, i ku kaua i ka moku, ola na iwi o ko kaua mau la elemakule a hiki i ka make. A loaa ia kaua kela Alii, alaila, ku ka makaia o ka'u hanai, i ike ai ia ua hewa kana hana ana." Olelo mai o Kapukaihaoa, "Ua pono ka puaa, nolaila, ke hookuu aku nei wau i ka'u hanai nau e malama, a loaa ia oe ka pomaikai, a kui mai i o'u nei ka lono ua waiwai oe, alaila, imi aku wau." Ia manawa, komo aku la o Kapukaihaoa me Waka ma kahi kapu, kahi hoi i hunaia'i o Laielohelohe, hoonohoia iho la o Waka, a komo aku la ke kahuna ma kahi i hunaia'i. A laweia mai la a mua o Waka, ia manawa, kulou aku la o Waka imua o Laielohelohe, a hoomaikai aku la. I ka la i laweia'i o Laielohelohe a kau iluna o na waa, ia manawa, lawe ae la ke kahuna i ka piko o kana hanai a lei iho la ma kona ai. Aka, aole i kaumaha kona manao no Laielohelohe, no ka mea, ua manao no ke kahuna he pomaikai e ili mai ana maluna ona. I ka manawa i laweia'i o Laielohelohe, aole kekahi o na kanaka hoewaa i ike aku ia ia a hiki wale i Hawaii. Noho mai la o Kekalukaluokewa me ke kali iloko ka manawa i kauohaia. I kekahi la ma ke kakahiaka, iloko o ko ke Alii manawa i ala mai ai mai ka hiamoe mai, ike ae la oia i ka hoailona a Waka i kauoha ai. No ka mea, aia ka punohu i ka moana. Hoomakaukau ae la o Kekalukaluokewa ia ia iho no ka hiki aku o Laielohelohe, me ka manao e ike mua ana laua i ka la e puka aku ai, aole ka! Ma ka auina la, ike maopopoia aku la na waa, akoakoa ae la na kanaka a pau ma ke awa pae waa e ike i ke Alii, i ka manao e puka aku ana a halawai me ke kane. I ka hookokoke ana aku o na waa ma ke awa, ia manawa ka uhi ana mai o ke ohu, a me ka noe mai Paliuli mai. Ia manawa, kailiia'ku la o Laielohelohe me Waka maloko o ka ohu, maluna o na manu a hiki i Paliuli, a hoonoho ia Laielohelohe ma ka hale i hoomakaukauia nona, malaila oia i noho ai a loaa hou ia Halaaniani. Ekolu mau la o Waka ma Paliuli, mai ka hoi ana mai Oahu aku nei. Iho mai la oia e halawai me Kekalukaluokewa, no ka hoao o na'lii. Ia Waka i hiki aku ai ma ko Kekalukaluokewa wahi, olelo aku la, "Ua hiki mai ko wahine, nolaila, e hoomakaukau oe i kanaha la, e kuahaua aku i na mea a pau, e akoakoa mai ma ko olua wahi e hui ai, e hana i papai kilu, malaila e hoohilahila aku ai ia Laieikawai, i ike ai oia i ka ino o kana hana." Ia ka manawa nae i lawe aku ai o Waka i ka mana maluna o Laieikawai, alaila, kukakuka ae la na kaikuahine o Aiwohikupua i ka mea e pono ai ko lakou noho ana; a hooholo ae la ua mau kaikamahine nei i ka lakou olelo e pane aku ai ia Laieikawai. Hele aku la o Kahalaomapuana a hai aku la imua o Laieikawai, me ka i aku, "Ua kukakuka makou, kou mau kiai kino i ka manawa e pono ana ko olua noho ana me ko kupunawahine, a ua lawe aku nei kela i ka hoopomaikaiia mai a oe aku. Nolaila, e like me ko kakou hoohiki ana mamua, "No kekahi o kakou ka pilikia, malaila pu kakou a pau." Nolaila, ua loaa iho nei ia oe ka pilikia, no kakou pu ia pilikia. Nolaila, aole makou e haalele ia oe, aole hoi oe e haalele ia makou a hiki i ko kakou make ana, oia ka makou olelo i hooholo mai nei." A lohe o Laieikawai i keia mau olelo, haule iho la na kulu waimaka no ke aloha i kona mau hoa kuka, me ka i aku, "Kuhi au e haalele ana oukou ia'u i ka laweia'na o ka pomaikai mai o kakou aku, aole ka! a heaha la hoi, a i loaa ka pomaikai ia'u ma keia hope aku, alaila, e hoolilo no wau ia oukou a pau i mau mea nui maluna o'u." Noho iho la o Halaaniani me Laieikawai, he kane, he wahine; a o na kaikuahine no o Aiwohikupua kona mau kanaka lawelawe. I ka aha malama paha o ko laua noho hoao ana, ma kekahi a awakea, puka ae la o Halaaniani mai loko ae o ka hale, i hele aku iwaho, ia manawa, ike aku la oia ia Laielohelohe e puka ae ana mai loko ae o kona hale kapu. Ia manawa, hiki hou ke kuko i loko o Halaaniani. Hoi aku la oia me ka manao ino no kela kaikamahine, me ka manao e kii e hoohaumia. Ia la no, ia laua e noho pono ana me Laieikawai, ia manawa, manao ae la o Halaaniani e kii e hoohaumia ia Laielohelohe, nolaila imi iho la o Halaaniani i hewa no Laieikawai, i mea hoi e kaawale ai laua, alaila, kii aku i kana mea e manao nei. I ka po iho, olelo hoowalewale aku la o Halaaniani ia Laieikawai, me ka i aku, "Ia kaua e noho nei iuka nei mai ko kaua noho ana iuka nei a hiki i keia manawa, aole he pau o ko'u lealea i ka heenalu, aia awakea, kau mai ia'u ka lealea, pela i na la a pau, nolaila, ke manao nei au apopo kaua iho i kai o Keaau i ka heenalu a hoi mai no hoi." "Ae," wahi a ka wahine. Ia kakahiaka ana ae, hele aku la o Laieikawai imua o kona mau hoa kuka, na kaikuahine hoi o Aiwohikupua, hai aku la i ko laua manao me ke kane i kuka ai ia po, a he mea maikai no ia i kona mau hoa kuka. I aku nae o Laieikawai i ua mau hoa la, "Ke iho nei maua i kai ma ka makemake o ke kane a kakou, i kali ae oukou a i anahulu maua, mai hoohuoi oukou, aole no i pau ka lealea heenalu o ka kakou kane, aka hoi, i hala ke anahulu me ka po keu, alaila ua pono ole maua, alaila, huki ae oukou ia'u." A hala aku la laua, a hiki i kahi e kokoke aku ana i Keaau, ia manawa, hoomaka o Halaaniani e hana i ke kalohe ia Laieikawai, me ka olelo aku, "E iho mua aku oe o kaua, a hiki i kai e pii ae au e ike i ko kaikoeke (Malio) a hoi mai wau. A ina i kali oe ia'u a i po keia la, a ao ka po, a i po hou ua la, alaila, manao ae oe ua make wau, alaila, moe hou aku oe i kane hou." A no keia olelo a kana kane, aua aku ka wahine, a i ole, e pii pu no laua, a no ka pakela loa o Halaaniani i ke akamai i ka hoopuka i na olelo pahee, ua puni kana wahine maikai ia ia. Hala aku la o Halaaniani, iho aku la no hoi o Laieikawai a hiki i Keaau, ma kahi kaawale ae i pili ole aku ia Kekalukaluokewa, noho iho la oia malaila; a po ia la, aole i hoi mai kana kane, mai ia po a ao, aole i hoi mai. Kali hou aku la ia la a po, pale ka pono, alaila, manao ae la o Laieikawai ua make kana kane, alaila, ia manawa, hoomaka aku la ia i ka uwe paiauma no kana kane. MOKUNA XXIII He mea kaumaha loa ia Laieikawai no ka make ana o kana kane, nolaila i kanikau ai oia hookahi anahulu me elua mau la keu (umikumamalua la), no ke aloha ia ia. Iloko o keia mau la kanikau o Laieikawai, he mea haohao loa ia i kona mau hoa kuka, no ka mea, ua kauoha mua o Laieikawai mamua o ko laua iho ana i kai o Keaau. "He umikumamakahi la e kali ai" kona mau hoa ia ia, a i "hoi ole aku" i na la i kauohaia e like me ka kakou kamailio ana ae nei ma ka Mokuna XXII, alaila, maopopo ua pono ole. A no ka hala ana o ka manawa a Laieikawai i kauoha ai i kona mau hoa, nolaila, ala ae la na kaikuahine o Aiwohikupua i ke kakahiaka nui o ka umikumamalua o ka la iho aku la e ike i ka pono o ko lakou hoa. A hiki lakou ma Keaau, ia lakou e kokoke aku ana e hiki, ike mua mai la o Laieikawai i kona mau hoa, paiauma mai la me ka uwe. Aka, he mea haohao nae ia i kona mau hoa ka uwe ana, a ua akaka kana kauoha "ua pono ole, laua." Ma ka uwe ana a Laieikawai, a me na helehelena o ka poina; no ka mea, aia o Laieikawai e kukuli ana i ka honua, a o kekahi limu, ua pea ae la ma ke kua, a o kekahi lima, aia ma ka lae, a uwe helu aku la oia penei: O oukou ia--e, auwe! Eia wau la, Ua haalulu kuu manawa, Ua nei nakolo i ke aloha, I ka hele o ke kane he hoa pili--e! Ua hala--e. Ua hala kuu lehua ala Kookoolau, I ka nae kolopua, Ulili nae o olopua, Haihai pua o kuu manawa--e. Ei--e. Eia wau la ua haiki, Ua kupu lia halia i ka mana--o--e, Ke hoopaele mai nei i kuu manawa, I ke aloha--la, Auwe kuu ka--ne. A lohe kona mau hoa i keia uwe a Laieikawai, uwe like ae la lakou a pau. A pau ka lakou pihe uwe, olelo mai la o Kahalaomapuana, "He mea kupanaha, ia kakou e uwe nei, o ka hamama wale iho no ka ko'u waha, aole a kahe mai o ka waimaka, o ke kaea pu wale ae la no ia, me he mea la i pania mai ka waimaka." I mai la na kaikuaana, "Heaha la?" I aku la o Kahalaomapuana, "Me he mea la aole i poino ka kakou kane." Olelo mai la o Laieikawai, "Ua make, no ka mea, ia maua no i iho mai ai a mauka ae nei la, o ka hiki mai no hoi ia i kai nei, olelo mai no kela ia'u, 'e iho e oe mamua, e pii ae au e ike i ko kaikoeke, e kali nae oe ia'u a i po keia la, a ao ka po, a po hou ua la, alaila, ua make au,' pela kana kauoha ia'u. Kali iho nei wau a hala kona manawa i kauoha ai, manao ae nei au ua make, oia wau i noho iho nei a hiki wale mai nei oukou la e uwe aku ana wau." I mai la o Kahalaomapuana, "Aole i make, nanaia aku i keia la, ua oki ka uwe." A no keia olelo a Kahalaomapuana, kakali aku la lakou a hala na la eha, aole lakou i ike i ke ko o ka Kahalaomapuana mea i olelo ai. Nolaila, hoomau hou aku la o Laieikawai i ka uwe i ke ahiahi o ke kolu o ka la a po, mai ia po a wanaao, akahi no a loaa ia ia ka hiamoe. Ia Laieikawai i hoomaka iho ai e hookau hiamoe, ku ana no o Halaaniani me ka wahine hou, a hikilele ae la o Laieikawai, he moeuhane ka. Ia manawa no, ua loaa ia Mailehaiwale he moeuhane, ala ae la oia a kamailio aku la ia Mailelaulii a me Mailekaluhea i keia moe. E kamailio ana no lakou no kela moe, ia manawa, puoho mai la o Laieikawai, a hai mai la i kana moe. I aku la o Mailelaulii, "O ka makou no hoi ia e kamailio nei, he moe no Mailehaiwale." E hahai ana no lakou i na moeuhane, puoho mai la o Kahalaomapuana mai ka hiamoe mai, a ninau mai i ka lakou mea e kamailio ana. Hai mai la o Mailehaiwale i ka moe i loaa ia ia, "I uka no i Paliuli, hele ae la no o Halaaniani a lawe ae ana no ia oe, (Kahalaomapuana,) a hele aku nei no olua ma kahi e aku, ku aku nei ko'u uhane nana ia olua, hikilele wale ae nei no hoi au." Hai ae la no hoi o Laieikawai i kana moe, i mai la o Kahalaomapuana, "Aole i make o Halaaniani, kali aku kakou, mai uwe, hoopau waimaka." A no keia mea, hooki loa ae la o Laieikawai i kana uwe ana, hoi aku la lakou iuka o Paliuli. (Ma keia wahi, e kamailio kakou no Halaaniani, a maanei kakou e ike ai i kona kalohe launa ole.) Ma kela olelo a Halaaniani ia Laieikawai e pii e halawai me Malio. Ia laua i hookaawale ai mahope iho o ka Halaaniani kauoha ana ia ia. Pii aku la oia a halawai pu me Malio, ninau mai la kona kaikuahine, "Heaha kau o uka nei?" I aku la o Halaaniani, "I pii hou mai nei wau ia oe, e hooko mai oe i ko'u makemake, no ka mea, ua ike hou au he kaikamahine maikai i like kona helehelena me ko Laieikawai. "Ma ke awakea o nehinei, ia'u i puka ae ai iwaho mai ko maua hale ae. Ike aku la wau i keia kaikamahine opiopio i maikai kona mau helehelena; nolaila, ua pauhia mai wau e ka makemake nui. "A no ko'u manao o oe no ka mea nana e hoopomaikai nei ia'u ma na mea a'u e makemake ai, nolaila wau i hiki hou mai nei." I aku o Malio i kona kaikunane, "O Laielohelohe na, o kekahi moopuna a Waka, ua hoopalauia na Kakalukaluokewa, a wahine haoa. Nolaila, a hele oe e makai i ka hale o ua kaikamahine la me ko ike oleia mai, i eha la au e makai aku ai, a ike oe i kana hana mau, alaila, hoi mai oe a hai mai ia'u, alaila, na'u e hoouna aku ia oe e hoowalewale i ua kaikamahine la. Aole e loaa ia'u ma kuu mana, no ka mea, elua laua." A no keia olelo a Malio, hele aku la o Halaaniani e hoohalua mau mawaho o ko Laielohelohe hale me kona ike oleia mai, kokoke alua anahulu kona hookalua ana, alaila, ike oia i ka Laielohelohe hana, he kui lehua. Hoomau pinepine aku la oia a nui na la, aia no oia e hoomau ana i kana hana he kui lehua. Hoi aku la o Halaaniani e halawai me ke kaikuahine e like me kana kauoha, a hai aku la i na mea ana i ike ai no Laielohelohe. A lohe o Malio i keia mau mea, alaila, hai aku la oia i na mea hiki ke hanaia aku no Laielohelohe e kona kaikunane, me ka i aku ia Halaaniani, "E hoi oe a ma ka waenakonu o ka po, alaila, pii mai oe i o'u nei, i hele aku ai kaua ma kahi o Laielohelohe." Hoi aku la o Halaaniani, a kokoke i ka manawa i kauo haia nona, alaila, ala mai la oia a halawai me kona kaikuahine. Lalau ae la kona kaikuahine i ka pu la-i, a hele aku la me kona kaikunane, a kokoke aku la laua ma kahi a Laielohelohe e kui lehua mau ai. Ia manawa, olelo aku la o Malio ia Halaaniani, "E pii oe maluna o kekahi laau, ma kahi ou e ike aku ana ia Laielohelohe, a malaila oe e noho ai. E hoolohe mai oe i ke kani aku a kuu pu la-i, elima a'u puhi ana, ina ua ike oe e a-u ana kona maka i kahi i kani aku ai ka pu la-i, alaila ka hoi loaa ia kaua, aka hoi, i aluli ole ae kona mau maka i kuu hookani aku, alaila, aole e loaa ia kaua i keia la." Ia laua no e kamailio ana no keia mau mea, uina mai ana kahi a ua o Laielohelohe e kui lehua ai, i nana aku ka hana o laua, o Laielohelohe e haihai lehua ana. Ia manawa, pii ae la o Halaaniani ma kekahi kumu laau a nana aku la. Ia ianei maluna o ka laau, kani ana ka pu la-i a Malio, kani hou aku la o ka lua ia, pela a hiki i ka lima o ke kani ana o ka pu la-i, aole o Halaaniani i ike iki ua huli ae ka maka a hoolohe i keia mea kani. Kali mai la o Malio o ka hoi aku o Halaaniani e hai aku i kana mea i ike ai, aole nae i hoi aku, nolaila, hoomau hou aku la o Malio i ke puhi i ka pu la-i elima hookani ana, aole no i ike iki o Halaaniani i ka nana o Laielohelohe i keia mea, a hoi wale no. Hoi aku la o Halaaniani a kamailio aku i kona kaikuahine, i mai la kona kaikuahine, "Loaa ole ae la ia kaua i ka pu la-i, i kuu hano aku ia loaa?" Hoi aku la laua ma ko laua wahi, a ma kekahi kakahiaka ae, hiki hou no laua i kahi mua a laua i hoohalua ai. Ia laua nei a hiki iho, hiki ana no o Laielohelohe ma kona wahi mau. Mamua nae o ko laua hiki ana aku, ua hai mua aku o Malio i kana olelo i kona kaikunane penei: "E haku oe i lehua, e huihui a lilo i mea hookahi, aia lohe oe i kuu hookani aku i ka hano, oia kou wa e hookuu iho ai i kela popo lehua iluna pono ona, malia o hoohuoi kela ia mea." Pii ae la o Halaaniani iluna o kekahi laau ma kahi kupono ia Laielohelohe. Ia wa no, kani aku la ka hano a Malio, ia wa no hoi ko Halaaniani hoolei ana iho i ka popo lehua mai luna iho o ka laau, a haule pololei iho la ma ke alo ponoi o Laielohelohe. Ia manawa, alawa pono ae la na maka o Laielohelohe iluna, me ka olelo ae, "Ina he kane oe ka mea nana keia makana, a me keia hano e kani nei, alaila, na'u oe, ina he wahine oe, alaila i aikane oe na'u." A lohe o Halaaniani i keia olelo, he mea manawa ole ia noho ana ilalo e hui me kona kaikuahine. Ninau mai o Malio, hai aku la oia i kana mea i ike ai no Laielohelohe. I aku o Malio ia Halaaniani, "E hoi kaua a kakahiaka hiki hou mai kaua ianei, ia manawa e lohe maopopo aku ai kaua i kona manao." Hoi aku la laua, a ma kekahi kakahiaka ana ae, pii hou aku la, Ia laua i hiki aku ai a noho iho, hiki mai la o Laielohelohe ma kona wahi mau e kui lehua ai. Ia manawa, hookani aku la o Malio i ka hano ia Laielohelohe e hoomaka aku ana e ako lehua, aole nae e hiki, no ka mea, ua lilo loa o Laielohelohe i ka hoolohe i ka mea kani. Ekolu hookani ana a Malio i ka hano. Ia manawa no, pane mai o Laielohelohe, "Ina he wahine oe ka mea nana keia hano, alaila, e honi no kaua." A no keia olelo a Laielohelohe, hoopuka aku la o Malio imua o Laielohelohe, a ike mai la kela ia ianei, a he mea malihini hoi ia i ko Laielohelohe mau maka. Ia wa, hoomaka mai la kela e hooko e like me kana olelo mua ma ka honi ana o laua. A no ka hahai ana mai o Laielohelohe e honi me Malio, i aku o Malio, "Alia kaua e honi, me kuu kaikunane mua oe e honi aku ai, a pau ko olua manawa, alaila, honi aku kaua." I mai o Laielohelohe, "E hoi oe a kou kaikunane, mai hoike mai ia ia imua o'u, e hoi olua ma ko olua wahi, mai hele hou mai. No ka mea, o oe wale no ka'u mea i ae aku e haawi i ko'u aloha nou ma ko kaua honi ana, aole au i ae me kekahi mea e ae. Ina e hooko au i kau noi, alaila, ua kue wau i ka olelo a ko'u mea nana e malama maikai nei." A lohe o Malio i keia olelo, hoi aku la a hai i kona kaikunane, me ka i aku, "Ua nele ae nei kaua i keia la; aka, e hoao wau ma kuu mana, i ko ai kou makemake." Hoi aku la laua a hiki i ka hale, ia manawa, kena ae la oia ia Halaaniani e hele e makai aku ia Laieikawai. Ia Halaaniani i hiki ai ma Keaau, mamuli o ke kauoha a kona kaikuahine, aole oia i ike a i lohe hoi no Laieikawai. MOKUNA XXIV Ia manawa nae ana i hiki aku ai, lohe iho la o Halaaniani, he la nui no Kekalukaluokewa, he la hookahakaha, no ka hoao o Laielohelohe me ua Kekalukaluokewa nei. A maopopo iho la ia Halaaniani ka la hookahakaha o na'lii, hoi aku la oia a hai aku i kona kaikuahine no keia mea. Ia Malio i lohe ai, olelo ae la oia i kona kaikunane, "A hiki i ka la hookahakaha o Kekalukaluokewa me Laielohelohe, oia ka la e lilo ai o Laielohelohe ia oe." A he mea mau hoi i na kaikuahine o Aiwohikupua ka iho i kai o Keaau e hoohalua ai no ka lakou kane, no ka make a make ole paha. I ua mau kaikuahine nei o Aiwohikupua e iho ana i Keaau, lohe lakou he la nui no Kekalukaluokewa me Laielohelohe. I ke kokoke ana aku i ua la nui nei, iho aku la o Waka mai Paliuli aku e halawai me Kekalukaluokewa a olelo aku la o Waka ia Kekaluka luokewa: "Apopo, i ka puka ana o ka la, e kuahaua oe i na kanaka a pau, a me kou alo alii e hele aku ma kahi au i hoomakaukau ai no ka hookahakaha, malaila e akoakoa ai na mea a pau. Ia manawa e hele aku oe e hoike mua ia oe, a kokoke aku i ke awakea, alaila, e hoi oe i kou hale; aia a hiki aku mahope iho o ka auina la, ia manawa, e hoouhi aku wau i ka noe maluna o ka aina, a maluna hoi o kahi e akoakoa ai na kanaka. "Aia a hoomaka mai ke poi ana o ka noe ma ka aina, alaila, e kali oe ia wa, a lohe oe i ka leo ikuwa a na manu a haalele wale; kali hou aku oe ia wa, a lohe hou oe i ka leo ikuwa hou o na manu a haalele wale. "A mahope oia manawa, e hoopau aku no wau i ka noe maluna o ka aina. Alaila, e nana oe ia uka o Paliuli, i pii ka ohu a uhi iluna o na kuahiwi, ia manawa e uhi hou ana ka noe e like me mamua. "E kali oe ia manawa, ina e lohe oe i ke keu a ka Alae, a me ka leo o ka Ewaewaiki e hoonene ana. Ia manawa, e puka oe mai ka hale nei aku, a ku mawaho o ke anaina. "Hoolohe oe a e kupinai ana ka leo o na manu Oo a haalele, alaila, ua makaukau wau e hoouna mai ia Laielohelohe. "Aia kupinai mai ka leo o na Iiwipolena, alaila, aia ko wahine ma ke kihi hema o ka aha. A ma ia hope koke iho oia manawa, e lohe auanei oe i ka leo o na Kahuli e ikuwa ana, ia manawa e hui ai olua ma ke kaawale. "Ia olua e hui ana, hookahi hekili e kui ia manawa, nakolo ka honua, haalulu ka aha a pau. Ia manawa, e hoouna aku wau ia oula maluna o na manu, a mao ae ka ohu a me ka noe, aia olua e kau aku ana iluna o na manu me ko olua nani nui. Ia manawa e ku ai ka makaia o Laieikawai, i ike ai oia i kona hilahila a holo aku me he pio kauwa la." A pau keia mau mea, hoi aku la o Waka iuka o Paliuli. Mamua iho nei, ua oleloia ua hiki aku o Halaaniani i Keaau, e ike i ka pono o kana wahine (Laieikawai), a ua oleloia no hoi, ua lohe oia he la hookahakaha no Kekalukaluokewa me Laielohelohe. I kela la a Waka i hiki ai i Keaau e halawai me Kekalukaluokewa, e like me ka kakou ike ana maluna ae. Oia no ka la a Malio i olelo aku ai ia Halaaniani e hoomakaukau no ka iho e ike i ka la hookahakaha o Laielohelohe ma; me ka i aku nae o Malio i kona kaikunane, "Apopo, i ka la hookahakaha o Laielohelohe me Kekalukaluokewa, ia manawa e lilo ai o Laielohelohe ia oe, no laua auanei ka hekili ekui, a mao ae ka ohu a me ka noe, alaila, e ike auanei ka aha a pau, o oe a me Laielohelohe ke kau pu mai iluna o ka eheu o na manu." I ke kakahiaka nui o kekahi la ae, oia hoi ka la hookahakaha o ua mau Alii nei, kiiia aku la o Kihanuilulumoku, a hele mai la imua o na kaikuahine o Aiwohikupua kona mau kahu nana e malama. A hiki mai la ua moo nui nei, olelo aku la o Kahalaomapuana, "I kiiia aku nei oe e lawe ae oe ia makou i kai o Keaau, e nana makou i ka la hookahakaha o Kekalukaluokewa, aia a hiki i ka auina la a mahope iho oia manawa e kii mai oe a iho aku kakou." Hoi aku la o Kihanuilulumoku, a hiki i ka manawa i kauohaia'i, a hele mai la. I ua moo nei i hoomaka ai e hele mai imua o kona mau Haku, aia hoi, ua uhi paaia ka aina i ka noe mai uka o Paliuli a puni ka aina; aka, aole i wikiwiki o Kihanuilulumoku i ka lawe i kona mau Haku, no ka mea, ua maopopo no ia Kihanuilulumoku ka manawa e hui ai na'lii. A ike o Kekalukaluokewa i keia noe i uhi mua mai maluna o ka aina, alaila, hoomanao ae la ia i ke kauoha a Waka. Kakali hou aku la no oia i na hoailona i koe. Mahope iho oia manawa, lohe ae la kela i ka leo o ka Ewaewaiki a me ke Kahuli, ia manawa, puka aku la o Kekalukaluokewa mai kona hale aku a ku mawaho o ka aha, ma kahi kaawale. I kela manawa, oia ka manawa a Kihanuilulumoku i kuu aku ai i kona alelo i waho i noho iho ai o Laieikawai me na kaikuahine o Aiwohikupua. A i ke kui ana o ka leo o ka hekili, uhi ka ohu a me ka noe, a i ka mao ana ae, i nana aku ka hana o ka aha, aia o Laielohelohe me Halaaniani e kau mai ana iluna o na manu. Ia manawa no hoi, ikeia mai la o Laieikawai me na kaikuahine o Aiwohikupua e kau mai ana iluna o ke alelo o Kihanuilulumoku ka moo nui o Paliuli. Ia lakou i hiki ai i kela manawa hookahi me na mea nona ka la hookahakaha; aia hoi ua ike aku la o Laieikawai ia Halaaniani aole i make, alaila, hoomanao ae la oia i ka olelo wanana a Kahalaomapuana. I kela manawa a Kekalukaluokewa i ike aku ai e kau mai ana o Halaaniani me Laielohelohe iluna o na manu, alaila, manao ae la o Kekalukaluokewa i kona nele ia Laielohelohe. Ia manawa, pii aku la o Kekalukaluokewa iuka o Paliuli, e hai aku i keia mea ia Waka. A hai aku la o Kakalukaluokewa ia Waka i keia mau mea, "Ua lilo o Laielohelohe ia Halaaniani, aia oia ke kau pu la me Halaaniani i keia manawa." I mai la o Waka, "Aole e lilo ia ia, aka, e iho aku kaua a kokoke aku wau i ka aha, ina ua haawi aku oia i kona ihu e honi aku ia Halaaniani, ka mea a'u i kauoha aku ai aole e lilo i ka mea e ae, a ia oe wale no e laa'i ka ihu o kuu moopuna, a laa pu no hoi me konakino, alaila, ua nele kaua i ka wahine ole, alaila, e lawe aku oe ia'u i ka lua me ko minamina ole. Aka hoi, ua hoolohe aku la ia i ka'u kauoha, aole e lilo i kakahi mea e ae, aole no hoi e lilo ka leo ma kona pane ole aku ia Halaaniani, alaila, ua wahine no oe, ua hoolohe no kuu moopuna i ka'u olelo." Ia laua i kokoke e hiki aku, hoouna aku la o Waka i ka noe a me ka ohu maluna o ka aha, a ike ole kekahi i kekahi. Ia manawa i hoouna aku ai o Waka ia Kekalukaluokewa maluna o na manu, a i ka mao ana ae o ka noe, aia hoi e kau pu mai ana o Laielohelohe me Kekalukaluokewa iluna o na manu, alaila, uwa ae la ke anaina kanaka a puni ka ha, "Hoao na'lii e! hoao na'lii e!!" A lohe o Waka i keia pihe uwa, alaila, hiki mai la o Waka imua o ka aha, a ku mai la iwaenakonu o ke anaina, a hoopuka mai la i olelo hoohilahila no Laieikawai. A lohe o Laieikawai i keia leo hoohilahila a Waka ia ia, walania iho la kona naau, a me na kaikuahine pu kekahi o Aiwohikupua, ia manawa, lawe aku la ke alelo o Kihanuilulumoku ia lakou a noho iuka o Olaa, oia ka hoomaka ana o Laieikawai e hoaaia i kona hilahila nui no ka olelo a Waka, a hele pu no hoi me kona mau hoa. I kela la, hoao ae la o Kekalukaluokewa me Laielohelohe, a hoi aku la iuka o Paliuli a hiki i ko lakou hoi ana i Kauai. A lilo iho la a Halaaniani i mea nele loa, aole ona kamailio i koe. A ma ko ke Alii kane manaopaa, e hoi no i Kauai, lawe ae la oia i kana wahine, a me ko laua kupunawahine i Kauai, o na kanaka pu me lakou. A makaukau lakou e hoi, haalele lakou ia Keaau, hiki mua lakou i Oahu nei, ma Honouliuli, a lawe ae la ia Kapukaihaoa me lakou i Kauai, a hiki lakou i Kauai, ma Pihanakalani, a ili ae la ka hooponopono o na aina, a me ke aupuni ia Kapukaihaoa, a hooliloia iho la o Waka oia ke kolu o ka hooilina o ka noho alii. (Ma keia wahi, e kamailio kakou no Laieikawai, a me kona loaa ana i ka Makaula ia Hulumaniani.) Ia Laieikawai ma ma Olaa, e noho ana no oia me kona nani, aka, o ka mana noho iluna o ka eheu o na manu, oia ka mea i kaawale mai o Laieikawai aku, koe no nae kekahi mau kahiko e ae, a me kekahi mau hoailona alii ia ia, mamuli o ka mana i loaa i na kaikuahine o Aiwohikupua, mai a Kihanuilulumoku ae. MOKUNA XXV Ia Laieikawai ma i hoi aku ai mai Keaau aku, mahope iho o kona hoohilahila ana o Waka, a noho ma Olaa. Ia manawa, kukakuka ae la na kaikuahine o Aiwohikupua i ka mea hiki ke hooluolu aku i ka naau kaumaha o ke alii (Laieikawai) no kona hilahila i ka olelo kumakaia a Waka. Hele aku la lakou a hai aku la i ka lakou olelo hooholo i kuka ai imua o Laieikawai me ka i aku: "E ke Alii wahine o ka lai; ua kukakuka ae nei makou i mea e hoopau ai i kou naau kaumaha no kou hoohilahilaia, aka, aole o oe wale kai kaumaha, o kakou like no a pau, no ka mea, ua komo like kakou a pau no ia pilikia hookahi. "Nolaila, e ke Alii e, ke noi aku nei makou ia oe, e pono no e hoopauia kou naau kaumaha, no ka mea, e hiki mai ana ia oe ka pomaikai ma keia manawa aku. "Ua hooholo ae nei makou i pomaikai like no kakou, ua ae ae nei ko kakou kaikaina e kii aku ia Kaonohiokala i kane nau, he keiki Alii e noho la i Kealohilani, ua hoonohoia ma ka pea kapu o kukulu o Tahiti, he kaikunane no no kakou, ko Aiwohikupua mea nana i hoalii mai ia ia. "Ina e ae oe e kiiia ko kakou kaikunane, alaila, e loaa ia kakou ka hanohano nui i oi aku mamua o keia, a e lilo auanei oe i mea kapu ihiihi loa, me ko launa ole mai ia makou, a oia ka makou i noonoo iho nei, a ae oe, alaila, ku kou makaia, hilahila o Waka." I mai la o Laieikawai, "Ua ae no wau e hoopau i ko'u kaumaha hilahila, a hookahi a'u mea ae ole, o kuu lilo ana i wahine na ko kakou kaikunane; no ka mea, ke olelo mai nei oukou, he Alii kapu kela, a ina paha e hoao maua, pehea la wau e ike hou ai ia oukou, no ka mea, he Alii kapu kela, a oia ka'u mea minamina loa, o ko kakou launa pu ana." I aku la kona mau hoa, "Mai manao mai oe ia makou, e nana oe i ka olelo hoohilahila a ko kupunawahine, aia ku kona makaia, alaila pono makou, no ka mea, o oe no ka makou mea manao nui." A no keia mea, hooholo ae la o Laieikawai i kona ae. Ia manawa, hai mai la o Kahalaomapuana i kana olelo kauoha ia Laieikawai, a me kona mau kaikuaana, "Ke kii nei au i ko kakou kaikunane i kane na ke Alli, e pono ia oukou ke malama pono i ko kakou Haku, ma kana wahi e hele ai, malaila oukou, na mea ana a pau e makemake ai, oia ka oukou e hooko aku; aka, koe nae ka maluhia o kona kino a hiki mai maua me ke kaikunane o kakou." Mahope iho o keia mau mea, haalele iho la o Kahalaomapuana i kona mau kaikuaana, a kau aku la maluna o ua moo nui nei (Kihanuilulumoku), a kii aku la ia Kaonohiokala. (Ma keia wahi, e waiho iki i ke kamailio ana no keia mea. E pono ia kakou e kamailio no Laieikawai, a me kona loaa ana i ka Makaula nana i ike mai Kauai mai, e like me ka mea i oleloia ma na Mokuna mua elua o keia Kaao.) Mahope iho o ko Kahalaomapuana haalele ana i kona mau kaikuaana, kupu ae la iloko o Laieikawai ka manao makemake e kaapuni ia Hawaii. A no keia manao o Laieikawai, hooko aku la kona mau hoa i ko ke Alii makemake, a hele aku la e kaapuni ia Hawaii a puni. Ma keia huakai kaapuni a ke Alii, ma Kau mua, ma Kona, a hiki lakou ma Kaiopae i Kohala, ma ka aoao akau mai Kawaihae mai, aneane elima mile ka loihi mai Kawaihae ae, malaila lakou i noho ai i kekahi mau la, no ka mea, ua makemake iho la ke Alii wahine e hooluolu malaila. Iloko o ko lakou mau la malaila, ike mai la ka Makaula i ka pio a keia anuenue i kai, me he mea la i Kawaihae ponoi la. I uka nae o Ouli, ma Waimea, kahi a ka Makaula i ike mai ai. No ka mea, ua oleloia ma na Mokuna mua ae nei, ua hiki ka Makaula ma Hilo, i Kaiwilahilahi; a ua loihi no na makahiki malaila o ke kali ana i kana mea i imi ai. Aka, no ka hiki ole i ua Makaula nei ke kali no kana mea i imi ai, nolaila, hoopau ae la oia i kona manao kali a me ka imi aku no kana mea i ukali mai ai mai Kauai mai. Nolaila, haalele keia ia Hilo, a manao ae la oia e hoi loa i Kauai, a hoi aku la. Iloko nae o ko ka Makaula hoi ana, aole oia i haalele i kana mau mea i lawe mai ai mai Kauai mai (oia ka puaa, a me ka moa). Ma keia hoi ana, a hiki ma Waimea, i Ouli, oia ka ka Makaula ike ana aku i ka pio a ke anuenue i kai o Kawaihae. A no ka maluhiluhi o ua Makaula nei, aole oia i wikiwiki mai e ike i ke ano o ke anuenue, nolaila, hoomaha iho la oia malaila. A ma kekahi la ae, aole oia i ike hou i kela hoailona. Ma kekahi la ae, haalele ka Makaula ia wahi, oia la no hoi ka la a Laieikawai ma i haalele ai ia kaiopae, hoi aku la a mauka o Kahuwa, ma Moolau ko lakou wahi i noho ai. I ka Makaula i hiki mai ai i Puuloa mai Waimea mai, ike aku la oia e pio ana ke anuenue i Moolau, ia manawa, haupu iki ae la ka manao o ka Makaula me ka nalu ana iloko ona iho, "O kuu mea no paha keia i imi mai nei." Hoomau mai la ka Makaula i kona hele ana a hiki iluna pono o Palalahuakii, alaila, ike maopopo aku la oia i ke ano o ke anuenue, me ka hoomaopopo iloko ona, a ike lea i kana mea e imi nei. Ia manawa, pule aku la oia i kona akua, e hai mai i ke ano o kela anuenue ana e ike nei; aka, aole i loaa i kona akua ka hookoia o kana pule. Haalele ka Makaula ia wahi, hiki aku la oia ma Waika a malaila oia i noho ai, no ka mea, ua poeleele iho la. Ma ke kakahiaka ana ae, aia hoi, e pio ana ke anuenue i kai o Kaiopae, no ka mea, ua iho aku o Laieikawai ilaila. Ia manawa, iho aku la ka Makaula a hiki i kahi ana e ike nei i ke anuenue, a i ka hookokoke ana aku o ua Makaula nei, ike maopopo aku la oia ia Laieikawai, e kono mau ana i ka lae kahakai. He mea e ka wahine maikai, aia iluna pono o ua kaikamahine nei e pio ana ke anuenue. Ia manawa, pule aku la ka Makaula i kona akua, e hoike mai ia ia i keia wahine, o kana mea paha e imi nei, aole paha. Aka, aole i loaa ka hoike ana ma ona la, nolaila, aole ka Makaula i waiho i kana mau mohai imua o Laieikawai, hoi aku la ka Makaula a noho mauka o Waika. I kekahi la ae, haalele ka Makaula ia wahi, hiki aku la keia ma Lamaloloa, a noho iho la malaila. Ia manawa, komo pinepine ae la oia iloko o ka Heiau i Pahauna, malaila oia i pule hoomau ai i kona akua. Ua loihi na la mahope iho o ka noho ana o Laieikawai ma Moolau, haalele lakou ia wahi. Hele aku la lakou a noho ma Puakea, a no kahi heenalu malaila, noloila, ia lakou malaila e makaikai ana i ka heenalu ana a na kamaaina, ua nanea loa lakou malaila. Ma kekahi la ae, ma ke awakea, i ka wa e lailai ana ka la maluna o ka aina. Ia wa ka Makaula i puka ae ai mailoko ae o ka Heiau, mahope iho o ka pau ana o kana pule. Aia hoi, ike aku la oia e pio ana ke anuenue i kai o Puakea, iho aku la ua Makaula nei a hiki ilaila, ike aku la oia, ke kaikamahine no ana i ike mua ai i Kaiopae. A no keia mea, emi hope mai la oia a ma ke kaawale, pule hou aku la i kona akua e hoike mai i kana mea e imi nei; aka, aole no i loaa ka hoike ana ma ona la. A no ka hooko ole ia o kana mea e noi nei i kona akua, aneane oia e hoohiki ino aku i kona akua; aka, hoomanawanui no oia. Hoopuka loa aku la a ma kahi o Laieikawai ma e noho ana. He mea pilikia loa i ka Makaula ka ike ana aku ia Laieikawai, a ia lakou ma kahi hookahi, ninau aku la ka Makaula ia Laieikawai ma, "Heaha ka oukou mea e noho nei maanei, aole he au pu me na kamaaina heenalu mai?" "He mea hiki ole ia makou ke hele aku," wahi a Laieikawai, "he pono e nana aku i ka na kamaaina heenalu ana." Ninau hou aku ka Makaula, "Heaha ka oukou hana maanei?" "E noho ana makou maanei, e kali ana i waa, ina he waa e holo ai i Maui, Molokai, Oahu, a hiki i Kauai, alaila, holo makou." Pela aku o Laieikawai ma. A no keia olelo, i aku ka Makaula, "Ina e holo ana oukou i Kauai, alaila, aia ia'u ka waa, he waa uku ole." I aku la o Laieikawai, "A ina e kau makou ma ko waa, aole anei au hana e ae no makou?" I aku la ka Makaula, "Auhea oukou, mai manao oukou i kuu olelo ana, e kau wale oukou maluna o kuu waa, e hoohaumia aku ana au ia oukou; aka, o ko'u makemake, e lilo oukou i mau kaikamahine na'u, me he mau kaikamahine ponoi la, i lilo ai oukou i mea nana e hookaulana i ko'u inoa, aia a lilo oukou i mea e kaulana ai au, alaila, e ola auanei ko'u inoa. Na Kaikamahine a Hulumaniani, aia la, ola kuu inoa, pela wale iho la no ko'u makemake?" Ia manawa, imi ae la ka Makaula i waa, a loaa ia ia he kaulua, me na kanaka pu no hoi. Ma ke kakahiaka o kekahi la ae, kau aku la lakou maluna o na waa, a holo aku la a kau ma Honuaula, i Maui; a mai laila aku a Lahaina, a ma kekahi la ae, i Molokai; haalele lakou ia Molokai, hiki lakou ma Laie, Koolauloa, a malaila lakou i noho ai i kekahi mau la. Ia la a lakou i hiki ai ma Laie, a ia po iho no, olelo ae la o Laieikawai i kona mau hoa, a me ko lakou makuakane hookama. Eia kana olelo: "Ua lohe au i ko'u kupunawahine, ianei ko'u wahi i hanau ai, he mau mahoe ka maua, a no ka pepehi o ko maua makuakane i na keiki mua a ko maua makuahine i hanau ai no ka hanau kaikamahine wale no, a ia maua hoi, hanau kaikamahine no, nolaila, ahaiia'i au iloko o ka luawai, malaila ko'u wahi i hanaiia ai e ko'u kupunawahine. "A o ko'u lua, lilo ia i ke kahuna ka malama, a no ka ike ana o ke Kahuna nana i malama i ko'u kokoolua, i ka Makaula nana i ike mai mai Kauai mai, nolaila, kauoha ai ke Kahuna i ko'u kupunawahine, e ahai loa; a oia ko'u mea i ahaiia'i i Paliuli, a halawai wale kakou." MOKUNA XXVI A lohe ka Makaula i keia mea, alaila, hoomaopopo lea ae la ka Makaula, o ka mea no keia ana e imi nei. Aka hoi, i mea e maopopo lea ai, naue aku la ka Makaula ma kahi kaawale, a pule aku la i kona akua e hooiaio mai i ka olelo a ke kaikamahine. A pau kana pule ana, hoi mai la a hiamoe iho la, a iloko a kona manawa hiamoe, hiki mai la ma o ua Makaula nei, ke kuhikuhi ma ka hihio, mai kona akua mai, me ka olelo mai, "Ua hiki mai ka manawa e hookoia'i kou makemake, a e kuu ai hoi ka luhi o kou imi ana i ka loa. Ano hoi, o ka mea nona ke kamailio ana nona iho ia oukou, oia no ua mea la au i imi ai. "Nolaila, e ala ae oe, a e lawe i kau mea i hoomakaukau ai nona, e waiho aku i kau mohai imua ona, me ka hoomaikai mua me ka inoa o kou akua. "A pau kau hana, alaila, mai kali, e lawe koke aku ia lakou ma keia po no i Kauai, a hoonoho i na pali o Haena, iuka o Honopuwaiakua." Ma keia mea, puoho ae la ka Makaula mai kona hiamoe ana, ala ae la oia a lalau aku la i ka puaa a me ka moa, a hahau aku la imua o Laieikawai, me ka olelo aku, "Pomaikai wau e kuu Haku, i ka hoike ana mai a kuu akua ia oe, no ka mea, he nui ko'u manawa i ukali aku ai ia oe, me ka manao e loaa ka pomaikai mai a oe mai. "A nolaila, ke noi aku nei au ia oe e ae mai, e malamaia keia mau iwi ma kou lokomaikai e kuu Haku, a e waiho pu ia ka pomaikai me ka'u mau mamo a hiki i ka'u hanauna hope." I aku o Laieikawai, "E ka makua, ua hala ke kau o ko'u pomaikai nui, no ka mea, ua lawe aku o Waka i ka hoopomaikaiia mai o'u aku nei; aka, ma keia hope aku e kali oe a loaa ia'u he pomaikai oi aku mamua o ka pomaikai a me ka hanohano i loaa mua ia'u, alaila, o oe pu kekahi me makou ia hoopomaikaiia." A pau keia mau mea, lawe ae la ka Makaula e like me ke kauoha a kona akua, holo aku la ia po a hoonoho i kahi i kauohaia. I ua Makaula nei me kana mau kaikamahine mauka o Honopuwaiakua, a he mau la ko lakou malaila. He mea mau i ua Makaula nei ke kaahele i kekahi manawa. Iloko o kona la e hele ana ma kona ano Makaula, ia ia hoi i hiki aku ai i Wailua. Aia hoi, ua hoakoakoaia na kaikamahine puupaa a pau o Kauai, ma o ka poe kaukaualii me na kaikamahine koikoi, mamuli nae o ka olelo kuahaua a Aiwohikupua, e laweia mai na kaikamahine puupaa imua o ke Alii, o ka mea a ke Alii e lealea ai, oia ka wahine a ke Alii (Aiwohikupua). A hiki aku la ka Makaula iloko o kela akoakoa, aia hoi, ua hoakoakoaia na kaikamahine ma kahi hookahi, e ku ana imua o ke Alii. Ninau aku la ka Makaula i kekahi poe o ka Aha, "Heaha ka hana a keia Aha? A heaha hoi ka hana a keia poe kaikamahine e ku poai nei imua o ke Alii?" Haiia mai la, "Ua kuahauaia na kaikamahine puupaa a pau ma ke kauoha a ke Alii, a o ka mea a Aiwohikupua e makemake ai, alaila, e lawe oia elua mau kaikamahine i mau wahine nana, a o laua na mea pani ma ka hakahaka o Poliahu a me Hinaikamalama, a o na makua nana na kaikamahine i laweia i mau wahine na ke Alii, e hoaahuia ka, Ahuula no laua." Ia manawa, ku ae la ua Makaula nei, a kahea aku la me ka leo nui imua o ke Alii a me ka Aha a pau: "E ke Alii, ke ike nei au, he mea maikai no ke Alii ka lawe ana i kekahi o keia poe puupaa i mea hoolealea no ke Alii; aka, aole e hiki i kekahi o keia poe kaikamahine puupaa ke pani ma ka hakahaka o Poliahu a me Hinaikamalama. "Ina i nana iho nei wau i kekahi o keia poe puupaa, ua ane like iki aku ka maikai me ka uha hema o ka'u mau kaikamahine, alaila, e aho la ia. He nani no keia poe, aole nae e like aku me kekahi o ka'u poe kaikamahine." I mai la o Aiwohikupua me ka leo huhu, "I nahea makou i ike ai he kaikamahine kau?" A o ua Makaula nei, lilo ae la ia i enemi no ka poe nana na kaikamahine i laweia imua o ke Alii. A no ka olelo huhu ana mai o ke Alii, i aku ua Makaula nei, "Owau hookahi ka mea i imi ikaika i Haku no ka aina a puni na moku, o ua Haku la o ka aina, oia ua kaikamahine la a'u, a o na kaikamahine e ae a'u, he mau kaikuahine no ia no kuu Haku kane. "Ina e hele mai ua kaikamahine nei a'u a ku iloko o ke kai, he kaikoo ma ka moana, ina e ku ma ka aina, lulu ka makani, malu ka la, ua ka ua, kui ka hekili, olapa ka uwila, opaipai ka mauna, waikahe ka aina, pualena ka moana i ka hele a kuu kaikamahine Haku." A no keia olelo a ka Makaula, lilo iho la ia olelo ana i mea eehia no na kanaka a puni ka aha. Aka hoi, o ka poe nana na kaikamahine puupaa, aole o lakou oluolu. Nolaila, koi ikaika ae la lakou i ke Alii, e hoopaaia iloko o ka hale paehumu (Halepaahao), kahi e hoopaa ai i ko ke Alii poe lawehala. Ma ka manaopaa o kona poe enemi, hooholoia ae la ua Makaula nei e laweia iloko o kahi paa, a malaila oia e noho ai a make. Ma ka la o ua Makaula nei e hoopaaia'i, a ma ia po iho, ma ka wanaao, pule aku la oia i kona akua, a ma kona ano Makaula, ua hiki aku ka leo o kana pule imua o kona akua. A ma ka malamalama loa ana ae, ua weheia ka puka o ka hale nona, a hele aku la oia me kona ike oleia mai. Ia kakahiaka, hoouna aku la ke Alii i kona Ilamuku e hele aku e ike i ka pono o ua Makaula nei maloko o kahi paa o ke Alii. A hiki aku la ka Ilamuku mawaho o ka hale, kahi i hoopaaia'i ka Makaula, a kahea aku la oia me ka leo nui. "E Hulumaniani e! E Hulumaniani e!! E ka Makaula o ke akua!!! Pehea oe? Ua make anei oe?" Ekolu hea ana o ka Ilamuku i keia olelo, aole nae oia i lohe i kekahi leo noloko mai. Hoi aku la ka Ilamuku, a hai aku la i ke Alii, "Ua make ka Makaula." E hoomakaukau no ka la e Kauwila ai ka Heiau, a kau aku. Ia manawa, kauoha ae la ke Alii i na Luna o ka Heiau, a kau aku i ka Makaula ma ka lele imua o ke kuahu. A lohe ka Makaula i keia mea ma kahi kaawale aku, a ma ia po iho, lawe aku la oia hookahi pumaia, ua wahiia i ke kapa me he kupapau la, a hookomoia iloko o kahi i hoopaaia'i ua Makaula nei, a hoi aku la a hui me kana mau kaikamahine, a hai aku la i keia mau mea, a me kona pilikia ana. A kokoke i ka la kauwila o ka Heiau, lawe ae la ka Makaula ia Laieikawai, a me kona mau hoa pu maluna o na waa. I ke kakahiaka nui hoi o ka la e kauwila ai ka Heiau, kiiia aku la ke kanaka o ka Heiau, a i ke komo ana aku o na Luna o ke Alii, aia hoi, ua paa i ka wahiia, laweia aku la a waiho maloko o ka Heiau. A kokoke i ka hora e hauia'i ke kanaka ma ka lele, akoakoa ae la na mea a pau, a me ke Alii pu; a hiki ke Alii iluna o ka anuu, laweia mai la ua pumaia la i wahiia a kupono malalo o ka lele. I aku ke Alii i kona mau Luna, "E wehe i ke kapa o ke kupapau, a kau aku iluna o ka lele i hoomakaukauia nona." I ka wehe ana ae, aia he pumaia ko loko, aole ka Makaula ka mea i manaoia. "He pumaia keia! Auhea hoi ka Makaula," wahi a ke Alii. Nui loa iho la ka huhu o ke Alii i na Luna o ka Halepaahao, kahi i hoopaaia'i ka Makaula. I keia manawa, hookolokoloia iho la kona mau Luna. Ia manawa hoi e hookolokoloia ana na Luna o ke Alii, hiki mai la ua Makaula nei me kana mau kaikamahine maluna o ke kaulua, a lana mawaho o ka nuku o ka muliwai. Ku mai la ka Makaula ma kekahi waa, a o na kaikuahine o Aiwohikupua ma kekahi waa, a o Laieikawai hoi iluna o ka pola o na waa kahi i ku mai ai, iloko hoi o kona puloulou Alii kapu. Ia wa a lakou e ku la me Laieikawai, lulu ka makani, malu ka la, kaikoo ke kai, pualena ka moana, hoi ka waikahe o na kahawai a paa i na kumu wai, aole he puka wai i kai. A pau ia, lawe ka Makaula i ka pa-u o Laieikawai a waiho iuka, ia wa, kui ka hekili, hiolo ka Heiau, haihai ka lele. A pau keia mau mea i ka hoikeia, i nana aku ka hana o Aiwohikupua, a me na mea e ae, e ku mai ana o Laieikawai maloko o ka puloulou Alii kapu iluna o na waa. Ia manawa, kanikani pihe aku la ka aha, "Ka wahine maikai--e! Ka wahine maikai--e! Kilakila ia e ku mai la!" Ia manawa, naholo mai la na kanaka a ku mauka o kahakai, hehi kekahi maluna o kekahi i ike lea aku lakou. Ia manawa, kahea aku la ka Makaula ia Aiwohikupua, "Mai hoahewa aku i kou mau Luna, aole wau na lakou i hookuu mai kahi paa mai, na kuu akua i lawe mai ia'u mai kuu pilikia mauwale ana, a kuu Haku. "He oiaio ka'u olelo ia oe, he kaikamahine ka'u, kuu Haku hoi a'u i imi ai, ka mea nana keia mau iwi." A no ka ike maopopo ana aku o Aiwohikupua ia Laieikawai, he mea e hoi ka haalulu o kona puuwai, a waiho aku la i ka honua me he mea make la. A mama ae la ke Alii, kauoha ae la oia i kona Luna e lawe mai i ka Makaula me na kaikamahine pu mai, i pani ma ka hakahaka o Poliahu, a me Hinaikamalama. Hele aku la ka Luna a kahea aku la i ka Makaula, iluna o na waa, me ka hai aku i ka olelo a ke Alii. A lohe ka Makaula i keia mea, hai aku la oia i kana olelo i ka Luna, "E hoi oe a ke Alii, kuu Haku hoi, e olelo aku oe, aole e lilo kuu kaikamahine Haku i wahine nana, aia he Alii aimoku, alaila, lilo kuu kaikamahine." Hoi aku la ka Luna, hoi aku la no hoi ka Makaula me kana mau kaikamahine, aole nae i ike houia ma ia hope iho i Wailua, hoi aku la lakou a noho i Honopuwaiakua. MOKUNA XXVII Ma keia Mokuna, e kamailio kakou no ke kii ana o Kahalaomapuana ia Kaonohiokala i kane hoopalau na Laieikawai, a me kona hoi ana mai. A pau ke kauoha a Kahalaomapuana i kona mau kaikuaana, a makaukau hoi kona hele ana. Ma ka puka ana o ka la, komo ae la o Kahalaomapuana iloko o Kihanuilulumoku, a au aku la ma ka moana a hiki i Kealohilani, eha malama me ke anahulu, hiki keia iloko o Kealohilani. Ia laua i hiki aku ai, aole laua i ike ia Mokukelekahiki ke kiai nana e malama ko Kaonohiokala waiwai, kona Kuhina Nui hoi iloko o Kealohilani, elua anahulu ko laua kali ana, hoi mai o Mokukelekahiki mai ka mahina mai. Hoi mai la o Mokukelekahiki, e moe ana keia moo iloko ka hale, i ke poo no piha o loko o ua hale nui nei o Mokukelekahiki, o ke kina no a me ka huelo o ua moo nei, iloko no o ke kai. He mea weliweli ia Mokukelekahiki ka ike ana i ua moo nei, lele aku la oia a hiki iluna o Nuumealani, ilaila o Kaeloikamalama ke kupua nui nana e pani ka puka o ka pea kapu o kukulu o Tahiti, kahi i hunaia'i o Kaonohiokala. Hai aku la o Mokukelekahiki ia Kaeloikamalama i kona ike ana i ka moo. Ia manawa, lele aku la o Kaeloikamalama me Mokukelekahiki, mai luna mai o Nuumealani, he aina aia i ka lewa. Ia hiki ana mai o Mokukelekahiki ma ma ka hale e moe nei ka moo. Ia manawa, olelo aku la o Kihanuilulumoku (ka moo) ia Kahalaomapuana, "I hiki mai auanei keia mau kanaka e lele mai nei i o kaua nei, alaila, e luai aku wau ia oe a kau ma ka a-i o Kaeloikamalama, a i ninau ae ia oe, alaila, hai aku oe, he kama oe na laua, a i ninau mai i ka kaua hana i hiki mai ai, alaila, hai aku oe." Aole i upuupu iho mahope iho o ka laua kamailio ana, halulu ana o Mokukelekahiki laua me Kaeloikamalama ma ka puka o ka hale. I nana aku ka hana o ua moo nei, e ku mai ana o Kaeloikamalama me ka laau palau, o _Kapahielihonua_ ka inoa, he iwakalua anana ka loa, eha kanaka nana e apo puni. Manao iho la ka moo he luku keia, aia nae e oniu ana o Kaeloikamalama i ka laau palau i ka welau o kona lima. Ia manawa, hapai mai la o Kihanuilulumoku i kona huelo mailoko ae o ka moana, pii ke kai iluna, me he poi ana a ka nalu i ke kumu pali, me he akuku nalu la i poi iloko o ka malama o Kaulua, pii ke ehu o ke kai iluna, pouli ka la, ku ka punakea iuka. Ma ia wa, kau mai la ka weli ia Kaeloikamalama ma, hoomaka laua e holo mai ke alo aku o ua moo nei. Ia manawa, luai aku ana o Kihanuilulumoku ia Kahalaomapuana, kau ana iluna o ka a-i o Kaeloikamalama. Ninau ae la o Kaeloikamalama, "Nawai ke kama o oe?" I aku la o Kahalaomapuana, "Na Mokukelekahiki, na Kaeloikamalama; na kupua nana e malama ka pea kapu o kukulu o Tahiti." Ninau laua, "Heaha ka huakai a kuu kama i hiki mai ai?" Hai aku la o Kahalaomapuana, "He huakai imi Lani." Ninau hou laua, "Imi i ka Lani owai?" "O Kaonohiokala," wahi a Kahalaomapuana, "ka Lani kapu a Kaeloikamalama laua o Mokukelekahiki." Ninau hou no laua, "A loaa o Kaonohiokala, heaha ka hana?" I aku la o Kahalaomapuana, "I kane na ke kaikamahine Alii o Hawaiiakea, na Laieikawai, ke Haku o makou." Ninau hou no laua "Owai oe?" Hai aku la keia, "O Kahalaomapuana, ke kaikamahine muli a Moanalihaikawaokele laua me Laukieleula." A lohe o Kaeloikamalama laua me Mokukelekahiki, he mea e ko laua aloha, ia manawa, kuu iho la mai ka a-i iho, honi aku la i ka ihu o ke kaikamahine. No ka mea, o Mokukelekahiki, a me Kaeloikamalama, he mau kaikunane no Laukieleula ka makuahine o lakou me Aiwohikupua. I aku la o Kaeloikamalala, "E hele kaua a loaa ke alanui, alaila, pii aku oe." Hele aku la laua hookahi anahulu, hiki i kahi e pii ai, kahea aku la o Kaeloikamalama, "E ka Lanalananuiaimakua--! kuuia mai ke alanui, i pii aku wa--!! ua hewa o lalo ne--!!!" Aole i upuupu iho, kuu mai ana o Lanalananuiaimakua i ka punawelewele, hihi pea ka lewa. Ia manawa, aoao aku la o Kaeloikamalama, "Eia ko alanui, i pii auanei oe a hiki iluna, a i ike oe hookahi hale e ku ana iloko o ka mahina, aia ilaila o Moanalihaikawaokele o Kahakaekaea ia aina. "I nana aku auanei oe, ka elemakule e loloa ana ka lauoho, ua hina ke poo, o Moanalihaikawaokele no ia. Ina e noho ana iluna, mai wikiwiki aku oe, o ike e mai auanei kela ia oe, make e oe, aole e lohe i kau olelo, kuhi auanei ia oe he mea e. "Kali aku oe a moe, e huli ana ke alo i lalo, aole i moe, aka, i nana aku oe, a i huli ke alo iluna, ua moe ka hoi, alaila, hele aku oe, mai hele oe ma ka makani, hele oe ma ka lulu, a noho iluna o ka umauma, paa oe a paa i ka umiumi, alaila, kahea iho oe: "E Moanalihaikawaokele--e! Eia wau he kama nau, He kama na Laukieleula, He kama na Mokukelekahiki, He kama na Kaeloikamalama, Na kaikunane o kuu makuahine; Makuakane, makuakane hoi, O o'u me o'u kaikuaana, Me kuu kaikunane o Aiwohikupua hoi. Homai he ike, he ike nui, he ike loa, Kuuia mai kuu Lani, Kuu kaikunane Haku--e. E ala! E ala mai o--e!! "Pela auanei oe e hea iho ai, a ina e ninau mai kela ia oe, alaila, hai aku oe i kau huakai i hele mai ai. "I pii auanei oe, a i uhi ke awa, na ko makuakane ia hana, i hiki mai ke anu ma ou la, mai maka'u oe. Alaile, pii no oe, a i honi oe i ke ala, o ko makuahine no ia, nona ke ala, alaila, palekana, kokoke oe e puka iluna, pii no oe, a i o mai auanei ka kukuna o ka la, a i keehi ka wela ia oe mai maka'u oe, i ike auanei oe i ka oi o ka nohi o ka la, alaila, hoomanawanui aku no oe a komo i ka malu o ka mahina, alaila, pau ka make, o ko komo no ia iloko o Kahakaekaea." A pau ka laua kamailio ana no keia mau mea; pii aku la o Kahalaomapuana, a ahiahi, paa oia i ke awa, manao ae la keia o ka ka makuakane hana ia, mai ia po a wanaao, honi oia i ke ala o ke kiele, manao ae la keia o ka makuahine ia, mai ia wanaao a kiekie ka la, loaa oia i ka wela o ka la, manao ae la oia, o ka hana keia a kona kaikunane. Ia manawa, ake aku la keia e komo i ka malu o ka mahina, a ma ke ahiahi, hiki aku la oia i ka malu o ka mahina, manao ae la keia, ua komo i ka aina i kapaia o Kahakaekaea. Ike aku la oia i keia hale nui e ku ana, ua po iho la, hele aku la oia ma ka lulu, aia no e ala mai ana o Moanalihaikawaokele, hoi mai la oia a ma kahi kaawale, e kali ana o ka moe iho, e like me ke kuhikuhi a Kaeloikamalama. Aoale nae i loaa ka hiamoe ia Moanalihaikawaokele. A ma ka wanaao, hele aku la keia, iluna ke alo o Moanalihaikawaokele, manao ae la keia ua hiamoe, holokiki aku la keia a paa ma ka umiumi o ka makuakane, kahea iho la e like me ke aoao ana a Kaeloikamalama i hoikeia maluna. Ala ae la o Moanalihaikawaokele, ua paa kahi e ikaika ai, o ka umiumi, kupaka ae la aole e hiki, ua paa loa ka umiumi ia Kahalaomapuana, o i noke i ke kupaka i o ianei, a pau ke aho o Moanalihaikawaokele. Ninau ae la, "Nawai ke kama o oe?" I aku la keia, "Nau no." Ninau hou kela, "Na'u me wai?" Hai aku keia, "Nau no me Laukieleula." Ninau hou kela, "Owai oe?" "O Kahalaomapuana." I ae la ka makuakane, "Kuuia ae kuu umiumi, he kama io oe na'u." Kuu ae la keia, ala ae la ka makuakane, a hoonoho iho la iluna o ka uha, uwe iho la, a pau ka uwe ana, ninau iho ka makuakane, "Heaha kau huakai i hiki mai ai?" "He huakai imi Lani," wahi a Kahalaomapuana. "Imi owai ka Lani e imi ai?" "O Kaonohiokala," wahi a ke kaikamahine. "A loaa ka Lani, heaha ka hana?" I aku la o Kahalaomapuana, "I kii mai nei au i kuu kaikunane Haku, i kane na ke kaikamahine Alii o Hawaiiakea, na Laieikawai, ke aikane Alii a makou, ko makou mea nana i malama." Hai aku la oia i na mea a pau i hanaia e ko lakou kaikunane, a me ka lakou aikane. I mai la o Moanalihaikawaokele, "Aole na'u e ae aku, na ko makuahine wale no e ae aku, ka mea nana ke Alii, aia ke noho la i kahi kapu, kahi hiki ole ia'u ke hele aku, aia hanawai ko makuahine, alaila, hoi mai i o'u nei, a pau na la haumia o ko makuahine, alaila, pau ka ike ana me a'u, hoi no me ke Alii. "Nolaila, e kali oe, a hiki i na la mai o ko makuahina, i hoi mai kela, alaila, hai aku oe i kau huakai i hiki mai ai ianei." Kakali iho la laua ehiku la, maopopo iho la na la e hanawai ai o Laukieleula. I aku la o Moanalihaikawaokele ia Kahalaomapuana, "Ua kokoke mai ka la e mai ai ko makuahine, nolaila, ma keia po, e hele mua oe ma ka _Halepea_, malaila oe e moe ai, i hiki mai kela i kakahiaka, e moe aku ana oe i ka hale, aole ona wahi e hele e aku ai, no ka mea, ua haumia, ina e ninau ia oe, hai pololei aku no oe e like me kau olelo ia'u." Ma ia po iho, hoouna aku la o Moanalihaikawaokele, ia Kahalaomapuana iloko o ka Halepea. MOKUNA XXVIII Ma ke kakahiaka nui, hiki ana o Laukieleula, i nana mai ka hana e moe ana keia mea, aole nae e hiki i ua o Laukieleula ke hookaawale ia ia, no ka mea, ua haumia, o kela hale wale no kahi i aeia nona, "Owai oe e keia kupu, e keia kalohe, nana i komo kuu wahi kapu, kahi hiki ole i na mea e ae ke komo ma keia wahi?" Pela aku ka mea hale. Hai aku ka malihini, "O Kahalaomapuana au, ka hua hope loa a kou opu." I aku ka makuahine, "Auwe! e kuu Haku, e hoi oe me ko makuakane, aole e hiki ia'u e ike ia oe, no ka mea, ua hiki mai kuu mau la haumia, aia a pau kuu haumia ana, e launa no kaua no ka manawa pokole a hele aku." A no keia mea, hoi aku la o Kahalaomapuana me Moanalihaikawaokele, ninau mai la ka makuakane, "Pehea mai la?" I aku ke kaikamahine, "Olelo mai nei ia'u e hoi mai me oe, a pau ka manawa haumia, alaila hele mai e ike ia'u." Noho iho la laua ekolu la, kokoke i ka wa e pau ai ka haumia o Laukieleula, olelo aku o Moanalihaikawaokele i ke kaikamahine, "O hele, no ka mea, ua kokoke mai ka wa mau o ko makuahine, hele no oe i kakahiaka nui poeleele o ka la apopo, a noho ma ka luawai, kahi ana e hoomaemae ai ia ia, mai hoike oe, aia a lele kela iloko o ke kiowai, a i luu ilalo o ka wai, alaila, holo aku oe a lawe mai i ka pa-u, a me ke kapa ona i haumia i kona mai, i auau kela a hoi mai ma kapa, aole ke kapa, alaila manao mai ua kii aku au, i hoi mai ai kela i ka hale nei, alaila ki kou makemake. "Ina i uwe olua a i pau ka uwe ana, a i ninau mai ia'u i ke kapa ona au i lawe mai ai, alaila, hai aku oe, aia ia oe; a e hilahila kela me ka menemene ia oe i ko haumia ana, oia hoi, aole ana mea nui e ae e uku mai ai no kou haumia i kona kapa i hoohaumiaia i kona mai, hookahi wale no mea nui ana o ka Lani au i kii mai nei, aia a ninau kela i kou makemake, alaila, hai aku oe, o ko ike ka hoi ia i ko kaikunane, ike pu me a'u, no ka mea, hookahi wale no a'u ike ana i ka makahiki hookahi, he kiei mai ka, o ka nalo aku la no ia." A hiki i ka manawa a ka makuakane i olelo ai, ala ae la ke kaikamahine i kakahiaka nui poeleele, a hele aku la e like me ke kauoha a kona makuakane. Ia ia i hiki aku ai, pee iho la ma kahi kokoke i ke koiwai, aole i upuupu iho, hiki ana ka makuahine, a wehe i ke kapa i hoohaumiaia, a lele aku la iloko o ka wai. Ia manawa, lawe ae la ke kaikamahine i ka mea i kauohaia ia ia, a hoi aku la me ka makuakane. Aole keia i liuliu iho, halulu ana ka makuahine, ua hookaawale mua ae o Moanalihaikawaokele ia ia ma ke kaawale, o ke kaikamahine wale no ko ka hale. "E Moanalihaikawaokele, o kuu kapa i haumia, homai, e lawe ae au e hoomaemae i ka wai." Aole nae he ekemu mai, ekolu ana kahea ana, aole nae he ekemuia mai, kiei aku la keia iloko o ka hale, e moe ana o Kahalaomapuana, ua pulou iho i ke kapa i hoohaumia ole ia. Kahea iho la, "E Moanalihaikawaokele", homai kuu kapa i haumia i kuu mai, e lawe ae au e hoomaemae i ka wai." Ia manawa, puoho ae la o Kahalaomapuana, me he mea la ua hiamoe, me ka i aku i ka makuahine, "E kuu Haku makuahine, ua hele aku nei keia, owau wale no ko ka hale nei, a o ko kapa nae i haumia i ko mai, eia la." "Auwe! e kuu Haku, he nui kuu menemene ia oe i kou malama ana i ke kapa i haumia ia'u, a heaha la auanei ka uku o kuu menemene ia oe e kuu Haku?" Apo aku la ia i ke kaikamahine, a uwe aku la i ka mea i oleloia ma ka pauku maluna ae nei. A pau ka uwe ana, ninau iho ka makuahine, "Heaha kau huakai i hiki mai ai i o maua nei?" "I kii mai nei au i kuu kaikunane i kane na ke aikane a makou, ke Alii wahine o Hawaii-nui-akea, o Laieikawai, ka mea nana i malama ia makou iloko o ko makou haaleleia'na e ko makou kaikunane aloha ole, nolaila, ua hilahila makou, aola a makou uku e uku aku ai no ka malama ana a ke Alii ia makou; a no ia mea, e ae mai oe e iho ae au me kuu kaikunane Lani ilalo, a lawe mai ia Laieikawai iluna nei." O ka Kahalaomapuana olelo keia imua o kona makuahine. I mai la ka makuahine, "Ke ae aku nei au, no ka mea, aole o'u uku no kou malama ana i kuu kapa i haumia ia'u. "Ina no la hoi he mea e ka mea nana i kii mai nei, ina no la hoi aole wau e ae aku; o ko kii paka ana mai nei, aole au e aua aku. "Oia hoi, ua olelo no ko kaikunane o oe hookahi no kana mea i oi aku ke aloha, a me ka manao nui; a nolaila, e pii kaua e ike i ko kaikunane. "Nolaila, e kali oe pela, e hea ae au i ke kahu manu o olua, a nana kaua e lawe aku a komo i ka pea kapu o kukulu o Tahiti." Ia manawa, hea aku la ka makuahine, "E Haluluikekihiokamalama--e, Ka manu nana e pani ka la, Hoi ka wela i Kealohilani, Ka manu nana e alai ka ua, Maloo na kumuwai o Nuumealani. Ka manu nana i kaohi na ao luna, Nee na opua i ka moana, Huliamahi na moku, Naueue Kahakaekaea, Palikaulu ole ka lani, O na kupu, na eu, O Mokukelekahiki, O Kaeloikamalama, Na kupu nana e pani ka pea kapu o kukulu o Tahiti, Eia la he Lani hou he kana nau, Kiiia mai, lawe aku i luna i o Awakea." Ia wa, kuu iho la ua manu nei i na eheu i lalo, a o ke kino aia no i luna. Ma ia wa, kau aku la o Laukieleula me Kahalaomapuana i luna o ka eheu o ua manu nei, o ka lele aku la no ia a hiki i o Awakea, ka mea nana e wehe ke pani o ka la, kahi i noho ai o Kaonohiokala. Ia manawa a laua i hiki aku ai, ua paniia aku la ko ke Alii wahi e na ao hekili. Alaila, kena ae la o Laukieleula ia Awakea, "Weheia mai ke pani o kahi o ke Alii." Ia manawa, ke ae la o Awakea me kona wela nui, a auhee aku la na ao hekili imua ona. Aia hoi ikeia aku la ke Alii e moe mai ana i ka onohi pono o ka la, i ka puokooko hoi o ka wela loa, nolaila i kapaia'i ka inoa o ke Alii, mamuli oia ano (Kaonohiokala). Ia manawa, lalau iho la o Laukieleula i kekahi kukuna o ka la a kaohi iho la. Ia manawa, aia mai la ke Alii. Ia Kahalaomapuana i ike aku ai i kona kaikunane, ua like na maka me ka uwila, a o kona ili a me kona kino a puni, ua like me ka okooko o ke kapuahi hooheehee hao. Kahea aku la o Laukieleula, "E kuu Lani, eia ko kuahine o Kahalaomapuana, ka mea au e aloha nui nei, eia la ua imi mai nei ia kaua." A lohe o Kaonohiokala, aia mai la mai kona hiamoe ana, alawa ae la kela ia Laukieleula, e hea aku i na kiai o ka malu. Kahea ae la. "E ka Mahinanuikonane, E Kaohukolokaialea, Na kiai o ka malumalu, kulia imua o ke Alii." Ia manawa, hele mai la na kiai o ka malu a ku iho la imua o ke Alii. Aia hoi, ua holo ka wela o ka la mai ke Alii aku. A loaa ka malumalu imua o ko ke Alii wahi moe, alaila, kahea mai la i ke kaikuahine, a hele aku la a uwe iho la, no ka mea, ua maeele kona puuwai i ke aloha no kona kaikuahine opiopio. A he nui no hoi na la o ke kaawale ana. A pau ka uwe ana, ninau iho la, "Nawai ke kama o oe?" Pane aku ke kaikuahine, "Na Mokukelekahiki, na Kaeloikamalama, na Moanalihaikawaokele laua o Laukieleula." Ninau hou mai la ke kaikunane, "Heaha ka huakai?" Alaila, hai aku la kela e like me kana olelo i ka makuahine. A lohe ke Alii i keia mau olelo, haliu aku la oia i ko laua makuahine, me ka ninau aku, "Laukieleula, ua ae anei oe ia'u e kii i ka mea a ianei e olelo mai nei i wahine na'u?" "Ua haawi mua wau ia oe ua lilo, e like me kana noi ia'u; ina o kekahi o lakou kai kii mai nei, ina aole e hiki mai i o kaua nei, i lalo aku la no, hoi; aeia aku ka olelo a kou pokii, no ka mea, nau i wehe mua ke alanui, a na ko kaikuahine i pani mai, aohe he mea mamua ou, a aohe no hoi he mea mahope iho," pela aku ka makuahine. A pau keia mau olelo, ninau hou mai la o Kaonohiokala ia Kahalaomapuana no kona mau kaikuaana a me kona kaikunane. Alaila hai aku la o Kahalaomapuana, "Aole he pono o ko makou kaikunane, ua kue ko makou noho ana, o keia wahine no a'u i kii mai nei ia oe. I ka huakai mua ana i kii ai i ua wahine nei; hoi hou ae ia makou; hele no makou a hiki i kahi o ua wahine nei, ke Alii wahine a'u e olelo nei. I ka po, hiki makou i uka, iloko o ka ululaau oia wale no a me kona kupunawahine ko ia wahi. Ku makou mawaho, i nana aku ka hana i ka hale o ua o Laieikawai, ua uhiia mai i ka hulu melemele o ka Oo. "Kii o Mailehaiwale, aole i loaa, hoole no ua wahine nei, kii aku o Mailekaluhea, aole no i loaa, kii aku o Mailelaulii, aole no i loaa, kii aku o Mailepakaha, aole no i loaa, i ka hoole wale no a pau lakou, koe owau, aole hoi wau i kii, o ka huhu iho la no ia ia makou haalele i ka nahelehele. "A haalele kela ia makou, ukali aku makou mahope, pakela loa no ko makou kaikunane i ka huhu, me he mea la na makou i hoole kona makemake. "Nolaila la, hoi hou makou a kahi i haalele mua ia ai, na ua kaikamahine Alii la i malama ia makou, a haalele wale aku la wau, hele mai nei, oia iho la ko makou noho ana." A lohe o Kaonohiokala i keia mau olelo, he mea e ka huhu. Ia manawa, olelo aku la oia ia Kahalaomapuana, "E hoi oe me ou kaikuaana a me ke aikane Alii a oukou, kuu wahine hoi, kali mai oukou, i nee ka ua ma keia hope iho, a i lanipili, eia no wau i anei. "I kaikoo auanei ka moana, a i ku ka punakea i uka, eia no wau i anei. Ina e paka makani a hookahi anahulu malie, i kui paloo ka hekili, aia wau i Kahakae kaea. "Kui paloo hou auanei ka hekili ekolu pohaku, ua hala ia'u ka pea kapu o kukulu o Tahiti, aia wau i Kealohilani, ua pau kuu kino kapu Akua alaila o kuu kapu Alii koe, alaila noho kanaka aku wau ma ko kakou ano. "Ma ia hope iho, hoolohe mai oukou a i hui ka hekili, ua ka ua, kaikoo ka moana, he waikahe ma ka aina, olapa ka uwila, uhi ka noe, pio ke anuenue, ku ka punohu i ka moana, hokahi malama e poi ai ka ino a mao ae, aia wau ma ke kua o na mauna i ka wa molehulehu o ke kakahiaka. "Kali mai oukou a i puka aku ka la, a haalele iho i ka piko o na mauna; ia manawa, e ike ae ai oukou ia'u e noho ana wau iloko o ka la, iwaena o ka Luakalai, i hoopuniia i na, onohi Alii. "Aole nae kakou e halawai ia manawa; aia ko kakou halawai i ka ehu ahiahi; ma ka puka ana mai o ka mahina i ka po i o Mahealani, alaila e hui ai au me kuu wahine. "Aia a hoao maua, alaila, e hoomaka wau i ka luku maluna o ka aina no ka poe i hana ino mai ia oukou. "Nolaila, e lawe aku oe i ka hoailona o Laieikawai, he anuenue o kuu wahine ia." A pau keia mau mea, hoi iho la oia ma ke aia ana i pii aku ai, hookahi malama, a halawai iho la me Kihanuilulumoku, hai aku la i ka hua olelo, "Ua pono kaua, ua waiwai no hoi." Komo ae la oia iloko o Kihanuilulumoku, au aku la ma ka moana, e like me na la o ka hele ana aku, pela no ka loihi o ka hoi ana mai. Hiki laua i Olaa, aole a Laieikawai ma, hanu ae la ua moo nei a puni o Hawaii, aole. Hiki laua i Maui, hanu ae la ka moo, aole no. Hanu aku la ia Kahoolawe, Lanai, a me Molokai, oia ole like no. Hiki laua i Kauai, hanu ae la a puni aole i loaa, hanu ae la i na mauna, aia hoi, e noho ana i Honopuuwaiakua, luai aku la ua o Kihanuilulumoku ia Kahalaomapuana. Ike mai la ke Alii a me kona mau kaikuaana, he mea e ka olioli. Aka, he mea malihini nae i ka Makaula keia kaikamahine opiopio, a he mea weliweli no hoi i ua Makaula nei ka ike ana i ka moo, aka, ma kona ano Makaula, ua hoopauia kona maka'u. He umikumamakahi malama, me ke anahulu, me eha la keu, oia ka loihi o ke kaawale ana o Kahalaomapuana mai ka la i haalele ai ia, Laieikawai ma, a hiki i ko laua hoi ana mai mai Kealohilani mai. MOKUNA XXIX Ia Kahalaomapuana i hoi mai ai mai kana huakai imi Alii, mai Kealohilani mai, hai aku la oia i ka moolelo o ko laua hele ana, a me na hihia he nue, a me na lauwili ana, a me na mea a pau ana i ike ai iloko o kona manawa hele. Iloko nae o kana manawa e olelo nei no ka olelo kauoha a Kaonohiokala, i mai la o Laieikawai i kona mau hoa, "E na hoa, ia Kahalaomapuana e olelo nei no Kaonohiokala ke kaikunane o kakou, kuu kane hoi, ke kau e mai nei ia'u ka halia o ka maka'u, a me ka weliweli, ke kuhi nei au he kanaka, he Akua nui loa ka! Iahona paha a ike aku, o kuu make no paha ia, no ka mea, ke maka'u honua e mai nei no i kona manawa aole me kakou." I aku la kona mau hoa, "Aole ia he Akua, he kanaka no e like me kakou, o kona ano nae, a me kona helehelena, he ano Akua. A no kona hanau mua ana, lilo ai oia i hiwahiwa na na makua o kakou, ma ona la i haawiia'i ka mana nui hiki ole ia makou, a o Kahalaomapuana nei, alua wale no mea i haawiia'i ka mana, koe aku nae ke kapu no ko kakou kaikunane, nolaila, mai maka'u oe; aia no hoi paha a hiki mai la, ike aku no hoi paha oe la, he kanaka no e like me kakou." Mamua aku nae o ko Kahalaomapuana hoi ana mai Kealohilani mai, ua ike mua aku ka Makaula hookahi malama mamua'ku o ko laua hoi ana mai. Nolaila, wanana mua ka Makaula me ka olelo iho, "E loaa ana ka pomaikai ia kakou mai ka lewa mai, aia a hiki aku i na po mahina konane e hiki mai ai. "Aia a lohe aku kakou i ka hekili kui pamaloo, a me ka hekili iloko o ke kuaua, ia manawa e ike ai ko ka aina nei, he ua me ka uwila, he kaikoo ma ka moana, he waikahe ma ka aina, uhi paaia ka aina, a me ka moana a puni e ka noe, ke awa, ka ohu, a me ke kualau. "A hala ae ia, a i ka la o Mahealani, ma ka ehu kakahiaka, i ka manawa e keehi iho ai na kukuna o ka la i ka piko o na mauna, ia manawa e ike aku ai ko ka aina, he Kamakahi ke noho mai ana iloko o ka onohi o ka la, he mea like me ke keiki kapu a kuu Akua. E ike auanei ka aina i ka luku nui ma ia hope iho, a nana e kaili aku i ka poe hookiekie mai ka aina aku, alaila, no kakou ka pomaikai, a me ka kakou pua aku." A lohe kana mau kaikamahine i keia wanana a ka Makaula, nalu iho la lakou iloko o lakou iho ma ke kaawale i keia wanana a ka Makaula, me ka hai ole aku i ua Makaula nei, no ka mea, ua hoomanao wale ae la lakou no ka lakou mea i hoouna ai i ko lakou kaikaina. Ma kona ano Makaula, ua hiki ia ia ke hele aku e kukala ma Kauai a puni, me ka hai aku i kana mea i ike a no na mea e hiki mai ana mahope. A no keia mea, kauoha iho la oia i kana mau kaikamahine, mamua o kona haalele ana ia lakou, me ka olelo aku, "E a'u mau kaikamahine ke hele nei au ma kuu aoao mau, e haalele ana wau ia oukou, aole nae e hele loa ana, aka, e hele ana wau e hai aku i keia mea a'u e kamailio nei ia oukou, a hoi mai wau; nolaila, e noho oukou ma kahi a kuu Akua i kuhikuhi ai ia'u, e waiho oukou ia oukou maloko o ka maluhia a hiki i ka hookoia'na o kuu wanana." Hele aku la ua Makaula nei e like me kona manaopaa, a hele aku la oia imua a na'lii a me ka poe koikoi, ma kahi e akoakoa ai na'lii, malaila oia i kukala aku ai e like me kona ike. A hiki mua oia i o Aiwohikupua, me ka i aku, "Mai keia la aku, e kukulu mua oe i mau lepa a puni kou wahi, a e hookomo i kau poe aloha a pau maloko. "No ka mea, ma keia hope koke iho, e hiki mai ana ka luku maluna o ka aina, aole e ikeia kekahi luku mamua aku, e like me ka luku e hiki mai ana, aole hoi mahope iho o ka pau ana ae o keia luku a'u e olelo nei. "Mamua o ka hiki ana mai o ka mea mana, e hoike mai no oia i hoailona no ka luku ana, aole maluna o na makaainana, maluna pono iho no ou, a o kou poe, ia manawa, e moe ai na mea kiekie o ka aina nei imua ona, a e kailiia aku ka hanohano mai a oe aku. "Ina e hoolohe oe i ka'u olelo, alaila, e pakele oe i ka luku e hiki mai ana, a oiaio; ano e hoomakaukau oe ia oe." A no keia olelo a ka Makaula, kipakuia mai la ka Makaula mai ke alo mai o ke Alii. Pela oia i kukula hele ai imua o na'lii a puni o Kauai, o ka poe alii i lohe i ka ka Makaula, o lakou no kai pakele. Hele aku oia imua o Kekalukaluokewa, kana wahine, a me ko laua alo a pau. E like me ka olelo no Aiwohikupua, pela kana olelo ia Kekalukaluokewa, a manaoio mai la oia. Aka, o Waka, aole oia i hooko, me ka olelo mai, "Ina he Akua ka mea nana e luku mai, alaila, he Akua no ko'u e hiki ai ke hoopakele ia'u, a me ka'u mau Alii." A no keia olelo a Waka, haliu aku la ka Makaula i ke Alii, a olelo aku la, "Mai hoolohe i ka ko kupunawahine, no ka mea, e hiki mai ana ka luku nui maluna o na'lii. Ano e kukulu i lepa a puni oe, a e hookomo i kau mea aloha maloko o no lepa i kukuluia, a o ka mea e manaoio ole i ka'u, e haule no lakou iloko o ka luku nui. "A hiki i ua la la, e moe ana na luahine ma na kapua i o ke keiki mana, me ke noi aku i ola, aole e loaa, no ka mea, ua hoole i ka olelo a ka Makaula nei." A no ka mea, ua ike o Kekalukaluokewa i ke ko mau o kana mau wanana mamua aku, nolaila, ua pale kela i ka olelo a ka luahine. A hala aku la ka Makaula, kukulu ae la ke Alii i lepa a puni kona Hale Alii, a noho iho la maloko o kahi hoomalu e like me ka olelo a ka Makaula. A pau ka huakai kaapuni a ka Makaula, hoi aku la oia a noho me kana mau kaikamahine. No ke aloha wale no o ka Makaula ke kumu o kona hele ana aku e hai i kana mea i ike ai. Hookahi la o kona, noho ana me kana mau kaikamahine ma Honopuuwaiakua, mai kona hoi ana aku mai kaapuni, hiki mai o Kahalaomapuana, e like me ka kakou ike ana mamua ae nei i hoikeia ma neia Mokuna. MOKUNA XXX Hookahi anahulu mahope iho o ko Kahalaomapuana hoi ana mai mai Kealohilani mai, ia manawa, hiki mai la ka hoailona mua a ko lakou kaikunane, e like me ke kauoha i kona kaikuahine. Pela i hoao liilii ai na hoailona iloko o na la elima, a i ke ono o ka la, kui ka hekili, ua ka ua, kaikoo ka moana, waikahe ka aina, olapa ka uwila, uhi ka noe, pio ke anuenue, ku ka punohu i ka moana. Ia manawa, olelo aku ka Makaula, "E a'u mau kaikamahine, ua hiki mai ka hoohoia'na o kuu wanana e like me ka'u olelo mua ia oukou." I aku la na kaikamahine, "Oia hoi ka makou i hamumu iho nei, no ka mea, ua lohe mua no makou i keia mea ia oe, oiai aole keia (Kahalaomapuana) i hiki mai, a ma ka ianei hoi ana mai nei, lohe hope makou ia ianei." Olelo mai la o Laieikawai, "He haalulu nui ko'u, a me ka weliweli, a pehea la e pau ai kuu maka'u?" "Mai maka'u oe, aole hoi e weliweli, e hiki mai ana ka pomaikai ia kakou, a e lilo auanei kakou i mea nui nana e ai na moku a puni, aole kekahi mea e ae, a e noho Alii auanei oukou maluna o ka aina, a e holo aku ka poe hana ino mai ia oukou mai ka noho Alii aku. "Nolaila wau i ukali ai me ka hoomanawanui iloko o ka luhi, a me ka inea, iloko o na pilikia he nui, a ke ike nei wau, no'u ka pomaikai a no ka'u mau pua, mai ia oukou mai." Hookahi malama o ka ino ma ka, aina no ka hoailona hope, ma ke kakahiaka, i na kukuna o ka la i haalele iho ai i na mauna. Ikeia aku la o Kaonohiokala e noho ana iloko o a wela kukanono o ka la, mawaena pono o ka Luakalai, i hoopuniia i na anuenue, a me ka ua koko. I kela wa no, loheia aku la ka pihe uwa a puni o Kauai, i ka ike ana aku i ka Hiwahiwa Kamakahi a Moanalihaikawaokele laua o Laukieleula, ke Alii nui o Kahakaekaea, a me Nuumealani. Aia hoi he leo uwa, "Ka Hiwahiwa a Hulumaniani--e! Ka Makaula nui mana! E Hulumaniani--e! Homai he ola!" Mai ke kakahiaka a ahiahi ka uwa ana, ua paa ka leo, o ke kuhikuhi wale iho no a ka lima aohe leo, me ke kunou ana o ke poo, no ka mea, ua paa ka leo i ka uwa ia Kaonohiokala. Ia manawa a Kaonohiokala e nana mai ana i ka honua nei, aia hoi, e aahu mai ana o Laieikawai i ke kapa anuenue a kona kaikuahine (Kahalaomapuana) i lawe mai ai, alaila, maopopo ae la ia ia o Laieikawai no keia, ka wahine hoopalau ana. Ma ka ehu ahiahi, ma ka puka ana mai a ka mahina konane o Mahealani, hiki mai la iloko o ke anapuni a ka Makaula. Ia Kaonohiokala i hiki mai ai, moe kukuli iho la kona mau kaikuahine, a me ka Makaula imua o ka Hiwahiwa. A o Laieikawai kekahi, i ka Hiwahiwa i ike mai ai ia Laieikawai e hoomaka ana e kukuli; kahea mai la ka Hiwahiwa, "E kuu Haku wahine, e Laieikawai e! mai kukuli oe, ua like no kaua." "E kuu Haku, he weliweli ko'u, a me ka haalulu nui. A ino i manao oe e lawe i kuu ola nei, e pono ke lawe aku, no ka mea, aole wau i halawai me kekahi mea weliweli nui mamua e like me keia," wahi a Laieikawai. "Aole au i hiki mai e lawe i kou ola, aka, ma ka huakai a kuu kaikuahine i hiki ae nei i o'u la, a nolaila, ua haawi mai wau i hoailona no'u e ike ai ia oe, a e maopopo ai ia'u o oe kuu wahine hoopalau, a nolaila ua hele mai au e hooko e like me kana kii ana ae nei," pela aku o Kaonohiokala. A lohe kona mau kaikuhine a me ka Makaula pu, alaila hooho maila lakou me ka leo olioli: "Amama! Amama! Amama! Ua noa, lele wale, aku la." Ala ae lakou i luna me ka maka olioli. Ia manawa, kahea iho la oia i kona mau kaikuahine, "Ke lawe nei wau i kuu wahine, a ma kela po e hiki hou mai maua." Alaila, kailiia aku la kana wahine me ka ike oleia e kona mau hoa, aka, o ka Makaula ka mea i ike aweawea aku i ka laweia ana ma ke anuenue a noho i loko o ka Mahina, malaila i hooiaio ai laua i ko laua mau minute oluolu. A ma kekahi po ae, i ka mahina e konane oluolu ana, i ka wa hapa o ka lai. Kuuia mai la kekahi anuenue i uliliia mai luna mai o ka mahina a hiki i lalo nei, i ka wa e kupono ana ka mahina i luna pono o Honopuuwaiakua. Ia manawa, iho mai la na'lii o ka lewa me ko laua ihiihi nui a ku mai la i mua o ka Makaula, me ka olelo iho, "E hele ae oe e kala aku i na mea a pau i hookahi anahulu, e hoohuiia ma kahi hookahi, alaila, e hoopuka aku wau i olelo hoopai no ka poe i hana ino mai ia oukou. "A pau na la he umi, alaila e hui hou kaua, a na'u no e hai aku i ka mea e pono ai ke hana oe, a me kau mau kaikamahine pu me oe." A pau keia mau olelo, hele aku la ka Makaula, a hala ia, alaila kaili puia aku la na kaikuahine elima i luna a noho pu me ia i ka olu o ka Mahina. I ka Makaula i kaapuni ai mamuli o ka olelo a ka Hiwahiwa, aole oia i halawai me kekahi kanaka hookahi, no ka mea, ua pau i uka o Pihanakalani, kahi i oleloia he lanakila. A pau na la he umi, hiki aku ka Makaula i Honopuwaiakua, aia hoi ua mehameha. Ia manawa, halawai mai la me ia o Kaonohiokala, a hai aku la i kana olelo hoike no kana oihana kaapuni e like me ke kauoha a ka Hiwahiwa. Ia manawa kaili puia aku la ka Makaula a noho i ka mahina. A i ke kakahiaka o kekahi la ae, ma ka puka ana mai o ka la, i ka wa i haalele iho ai na kukuna wela o ka la i na mauna. Ia manawa ka hoomaka ana o ka Hiwahiwa e hoopai ia Aiwohikupua a me Waka pu. Haawiia ka make no Waka, a o Aiwohikupua, hoopaiia aku la ia e lilo i kanaka ilihune, e aea haukae ana maluna o ka aina a hiki i kona mau la hope. Ma ke noi a Laieikawai, e hoopakele ia Laielohelohe a me kana kane, nolaila, ua maalo ae ka pilikia mai o laua ae, a no laua kekahi kuleana ma ka aina ma ia hope iho. I ke kakahiaka nae, i ka hoomaka ana o ka luku ia Aiwohikupua a me Waka. Aia hoi, o ke anaina i akoakoa ma Pihanakalani, ike aku la lakou i ke anuenue i kuuia mai ma ka mahina mai, i uliliia i na kukuna wela o ka la. Alaila, ia manawa akoakoa lakou a pau, ka Makaula, a me na kaikamahine elima e kau mai ana ma ke ala i uliliia, a o Kaonohiokala me Laieikawai ma ke kaawale, a he mau kapuai ko laua me he ahi la. Oia ka manawa a Aiwohikupua a me Waka i haula ai i ka houna, me ka apono i ka olelo a ka Makaula. A pau ka hoopai a ke Alii no na enemi, hoonoho ae la ke Alii oluna ia Kahalaomapuana i Moi, a hoonoho pakahi aku la i na kaikuahine ona ma na mokupui. A o Kekalukaluokewa no ke Kuhina Nui, a me Laielohelohe, a o ka Makaula no ko lakou mau hoa kuka ma ke ano Kuhina Nui. A pau ka hooponopono ana no keia mau mea a pono ka noho ana, kaili puia aku la o Laieikawai e kana kane ma ke anuenue iloko o na ao kaalelewa a noho nia kahi mau o kana kane. Ina e hewa kona mau kaikuahine, alaila na Kahalaomapuana e lawe ka olelo hoopii imua o ke Alii. Aka, aole i loaa ka hewa o kona mau kaikuahine ma ia hope iho a hiki i ka haalele ana i keia ao. MOKUNA XXXI Mahope o ko Laieikawai hoao ana me Kaonohiokala, me ka hooponopono i ka noho ana o kona mau kaikuahine, ka Makaula, a me Kekalukaluokewa ma; a pau keia mau mea i ka hooponoponoia, hoi aku la laua iluna o ka aina i oleloia o Kahakaekaea, o noho ma ka pea kapu o Kukulu o Tahiti. A no ka lilo ana o Laieikawai i wahine mau ma ka berita paa, nolaila, haawiia ae la ia ia kekahi mau hana mana a pau ma ke ano Akua, e like me kana kane; koe nae ka mana hiki ole ke ike i na mea huna, a me na hana pohihihi i hanaia ma kahi mamao, no kana kane wale no. Mamua nae o ko laua haalele ana ia Kauai, a hoi aku iluna, ua hanaia kekahi olelo hooholo iloko o ko lakou akoakoa ana; ma ka ahaolelo hooponopono aupuni ana. Oia hoi, i ka la i kuuia mai ai ke alanui anuenue mai Nuumealani mai, a kau aku la o Kaonohiokala, a me Laieikawai maluna o ke ala anuenue i oleloia, a waiho mai la i kona leo kauoha hope i kona mau hoa, ka Makaula, a me Laielohelohe, eia kana olelo: "E o'u mau hoa, a me ko kakou makuakane Makaula, kuu kaikaina i ka aa hookahi, a me ka kaua kane; ke hoi nei au mamuli o ka mea a kakou i kuka ai, a ke haalele nei wau ia oukou, a hoi aku i kahi hiki ole ia oukou ke ike koke ae; nolaila, e nana kekahi i kekahi me ka noho like, no ka mea, ua hoopomaikai like ia oukou, aole kekahi mea o oukou i hooneleia i ka pomaikai. Aka, oia nei (Kaonohiokala) no ko maua mea e hiki mai i o oukou nei, e ike i ka pono o ko oukou noho ana." A pau keia mau mea, laweia aku la laua me ko laua ike oleia. A e like me ka olelo, "o Kaonohiokala ka mea iho mai e ike i ka pono o kona mau hoa," oia kekahi kumu i haunaele ai ko Laieikawai ma noho ana me kana kane. Ia Laieikawai ma ko laua wahi me kana kane, he mea mau ia Kaonohiokala ka iho pinepine mai ilalo nei e ike i ka pono o kona mau kaikuahine, a me kana wahine opio (Laielohelohe), ekolu iho ana i ka makahiki hookahi. Elima paha makahiki ka loihi o ko laua noho ana ma ka hoohiki paa o ka berita mare; a i ke ono paha o ka makahiki o ko Laieikawai ma noho pono ana me kana kane, ia manawa, haula iho la o Kaonohiokala i ka hewa me Laielohelohe; me ka ike ole o na mea e ae i keia haule ana i ka hewa. I ka ekolu malama o Laieikawai ma iluna, iho mai la o Kaonohiokala e ike i ka pono o kona mau kaikuahine, a hoi aku la me Laieikawai, pela i kela a me keia hapakolu o ka makahiki, a i ka ekolu makahiki o ko Kaonohiokala huakai makai i ka pono o kona mau kaikuahine; aia hoi, ua hookanaka makua loa ae la kana wahine opio (Laielohelohe), alaila, ua pii mai a mahuahua ka wahine maikai, a oi ae mamua o kona kaikuaana o Laieikawai. Aole nae i haula o Kaonohiokala ia manawa i ka hewa, aka, ua hoomaka ae kona kuko ino e hana i ka mea pono ole. I kela hele ana keia hele ana a Kaonohiokala i kana hana niau ilalo nei, a hiki i ka eha makahiki; aia hoi, ua hoomahuahuaia mai ka nani o Laielohelohe mamua o kana ike mua ana, a mahuahua loa ae la ka manao ino o Kaonohiokala; aka, ma kona ano keiki Akua, hoomanawanui aku la no oia e pale ae i kona kuko, hookahi paha minute e lele aku ai ke kuko mai ona aku, alaila, pili mai la no. I ka lima o ka makahiki, ma ka pau ana o ka hapaha mua o ua makahiki la, iho hou mai la o Kaonohiokala i kana hana mau ilalo nei. I kela manawa, ua kailiia aku ko Kaonohiokala manao maikai mai ona aku a kaawale loa, a haule iho la oia i ka hewa. I kela manawa no hoi, ia ia e halawai la me kona, mau kaikuahine, a me ka Makaula hoi, ka pinualua a me ka laua wahine hoi (Laielohelohe), hoomaka ae la o Kaonohiokala e hooponopono hou no ke aupuni, a nolaila, ua hoomaka hou ka ahaolelo. A i mea e pono ai ko ke Alii manao kolohe, hoolilo ae la oia i kona mau kaikuahine i poe kiai no ka aina i oleloia o Kealohilani, a na lakou e hooponopono pu me Mokukelekahiki i ka noho ana, a me na hana a pau e pili ana i ka aina. A ike ae la kekahi o kona mau kaikuahine, ua oi aku ka hanohano mamua o keia noho ana, no ka mea, ua hooliloia i mau alii no kahi hiki ole ia lakou ke noho e lawelawe pu me Mokukelekahiki, nolaila, hooholo ae la lakou i ka ae mamuli o ka olelo a ko lakou kaikunane. Aka, o Kahalaomapuana, aole oia i ae aku e hoi iloko o Kealohilani; no ka mea, ua oi aku kona minamina i ka hanohano mau i loaa ia ia mamua o ka hoi ana i Kealohilani. A no ko Kahalaomapuana ae ole, hoopuka aku la oia i kana olelo imua o kona kaikunane, "E kuu Lani, ma kou hoolilo ana ae nei ia makou e hoi i Kealohilani, a o lakou no ke hoi, a owau nei la, e noho ae no wau ilalo nei, e like me kau hoonoho mua ana; no ka mea, ke aloha nei wau i ka aina a me na makaainana, a ua maa ae nei no hoi ka noho ana; a ina owau no malalo nei, o oe no maluna mai, a o lakou nei hoi iwaena ae nei, alaila, pono iho no kakou, like loa me ka hanau ana mai a ko kakou makuahine, no ka mea, nau i wahi ke alanui, a o kou mau pokii hoi, hele aku mahope ou, a na'u hoi i pani aku, o ke oki no ia, a oia la." A no keia olelo a kona kaikuahine muli loa, manao iho la, oia, ua pono ka olelo a kona kaikuahine. Aka, no ke ake nui o Kaonohiokala e kaawale aku oia i kahi e, i mea e ike oleia'i kona kalohe ana, nolaila, hailona aku la oia i kona mai Kaikuahine, a o ka mea e ku ai ka hailona, oia ke hoi iloko o Kealohilani. I aku la o Kaonohiokala i kona mau kaikuahine, "E hele oukou e u-u mai i pua Kilioopu, aole e hui i ko oukou hele ana, e hele oukou ma ke kaawale kekahi i kekahi, a loaa, alaila, e hoi mai ko oukou mua a haawi mai ia'u, e like me ko hanau ana, pela oukou e heleai, a pela no hoi oukou ke hoi mai, a o ka mea loihi o kana Kilioopu, oia ke hoi i Kealohilani." Hele aku la kela a me keia o lakou ma ke kaawale, a hoi mai la e like me ka mea i oleloia ia lakou. Hele aku la ka mea mua, a huhuki mai la elua iniha paha ka loihi o kana, a o ka lua hoi, huhuki mai la, a oki ae la i kana Kilioopu ekolu iniha a me ka hapa paha; a o ke kolu hoi, huhuki mai la i kana Kilioopu, elua iniha paha ka loihi; a o ka eha o lakou hookahi iniha paha ka loihi o kana, a o Kahalaomapuana hoi, aole oia i huhuki mai ma ke Kilioopu loloa, huhuki mai la oia ma ka mea liilii loa, ekolu kapuai paha kona loa; a oki ae la oia i ka hapalua o kana, a hoi aku la, me ka manao o kana Kilioopu ka pokole. Aka, i ka hoohalike ana, kiola aku la ka mua i kana imua o ko lakou kaikunane, ike aku la o Kahalaomapuana i ka ka mua, he mea kahaha loa ia ia, nolaila, momoku malu ae la oia i kana iloko o kona aahu, aka, ua ike aku la kona kaikunane i kana hana, i aku la, "E Kahalaomapuana, mai hana malu oe, e waiho i kau Kilioopu pela." Kiola aku la na mea i koe i ka lakou, aka, o Kahalaomapuana, aole i hoike mai, i mai nae "Ua ku ia'u ka hailona." A no keia mea, koi aku la oia i kona kaikunane e hailona hou; e hailona hou ana, ku hou no ia Kahalaomapuana ka hailona; aole olelo i koe a Kahalaomapuana, no ka mea, ua ku ka hailona ia ia. Oia hoi, he mea kaumaha nae ia Kahalaomapuana, ke kaawale ana'ku mai kona noho Alii aku, a me na makaainana, no ka mea, ua hoopouliia ko ke Alii wahine naau makemake ole e hoi i Kealohilani e ka hailona. A i ka la o Kahalaomapuana i hoi ai i Kealohilani, kuuia mai la ke anuenue mai luna mai a hiki ilalo nei. Ia manawa, hai aku la oia i kana olelo imua o kona kaikunane, me ka i aku, "E ku ke alanui o kuu Lani pela, e kali no na la he umi, e hoakoakoaia mai na'lii, a me na makaainana a pau, i hoike aku ai wau i ko'u aloha nui ia lakou mamua o kou lawe ana aku ia'u." A ike iho la o Kaonohiokala, ua pono ka olelo a kona kaikuahine hooholo ae la oia i kona manao ae; alaila, lawe houia aku la ke alanui iluna me kona kaikunane pu. A i ka umi o ka la, kuuia mai la ua alanui nei imua o ke anaina, a kau aku la o Kahalaomapuana iluna o ke alanui ulili i hoomakaukauia nona, a huli mai la me ka naau kaumaha, i hoopihaia kona mau maka i na kulu wai o Kulanihakoi, me ka i mai, "E na'lii, na makaainana, ke haalele nei wau ia oukou, ke hoi nei wau i ka aina a oukou i ike ole ai, owau a me o'u mau kaikuaana wale no kai ike; aole nae no ko'u makemake e hoi ia aina, aka, na ko'u lima no i ae ia'u e haalele ia oukou mamuli o ka hailona a kuu kaikunane Lani nei. Aka hoi, ua ike no wau he mau Akua like ko kakou a pau, aole mea nele, nolaila, e pule oukou i ke Akua, a e pule no hoi wau i ko'u Akua, a ina i mana na pule a kakou, alaila, e halawai hou ana no kakou ma keia hope aku. Aloha oukou a pau, aloha no hoi ka aina, oki kakou la nalo." Alaila, lalau ae la oia i kona aahu, a palulu ae la i kona mau maka imua o ke anaina, i mea e huna ai i kona manaonao i na makaainana a me ka aina. A laweia'ku la oia ma ke anuenue iloko o na ao kalelewa ma ka Lanikuakaa. O ke kumu nui o ko Kaonohiokala manao nui e hookawale ia Kahalaomapuana i Kealohilani, i mea e nalo ai kona kalohe ia Laielohelohe; no ka mea, o Kahalaomapuana, aia kekahi ike ia ia, he ike hiki ke hanaia kekahi hana ma kahi malu; a he kaikamahine manaopaa no, aole e hoopilimeai. O manao auanei o Kaonohiokala o haiia kana hana kalohe ana imua o Moanalihaikawaokele, nolaila oia i hookaawale ai i kona kaikuahine, a ma ke ano Akua o Kaonohiokala, na lilo ka hailona ia Kahalaomapuana. A kaawale aku la kona kaikuahine, a i ka pau ana paha o a hapaha elua o ka lima o ka makahiki, iho hou mai la oia ilalo nei e hooko i kona manao kuko ia Laielohelohe. Aole nae oia i hooko koke ia manawa; aka, i mea e pono ai oia imua o Kekalukaluokewa nolaila, waiho aku la oia imua o Kekalukaluokewa e pani ma ka hakahaka o Kahalaomapuana; a o ka Makaula no kona Kuhina Nui. A hoonohoia aku la o Mailehaiwale i Kiaaina paha no Kauai; ia Mailekaluhea no Oahu; o Mailelaulii no Maui a me na moku e ae; ia Mailepakaha no Hawaii. MOKUNA XXXII A lilo ae la o Kekalukaluokewa i poo kiekie ma ke aupuni, alaila, hoouna aku la o Kaonohiokala ia Kekalukaluokewa e hele e kaapuni ma na mokupuni a pau e lawelawe i kana oihana Moi, a hoonoho iho la ia Laielohelohe ma ko Kekalukaluokewa wahi ma ke ano hope Moi. A no keia mea, lawe ae la o Kekalukaluokewa i kona Kuhina Nui (ka Makaula), ma kana huakai kaapuni. I ka la i haalele ai o Kekalukaluokewa ia Pihanakalani, a hele aku la ma kana oihana kaapuni. Ia la no hoi ka haalele ana o Kaonohiokala ia lalo nei. Ma kela hoi ana o Kaonohiokala, aole nae oia i hiki loa iluna, aka, ua ike nae oia ia la e holo ana na waa o Kekalukaluokewa i ka moana. A no ia mea, hoi hou mai la o Kaonohiokala mai luna mai a hiki ilalo nei, a launa iho la me Laielohelohe, aole nae i hanaia ka hewa ia manawa. Ia laua me Laielohelohe e halawai la, noi aku la o Kaonohiokala ia Laielohelohe e hookaawaleia na mea e ae, a ma kona ano Mea Nui, ua hookaawaleia ko ke Alii wahine mau aialo. Ia Laielohelohe me Kaonohiokala o laua wale no ma ke kaawale, i aku la, "O ka ekolu keia o ko'u mai makahiki (puni) o ka makemake ana ia oe, no ka mea, ua ulu kou nani a papale maluna o kou kaikuaana (Laieikawai). A nolaila, ma na la hope nei, ua hiki ole ia'u ke hoomanawanui e pale aku i ke kuko no'u ia oe mai o'u aku." "E kuu Lani e," wahi a Laielohelohe, "pehea la e kaawale ai ia kuko ou mai a oe ae? A heaha la ka manao o kuu Lani e pono ai ke hana?" "E launa kino kaua," wahi a Kaonohiokala, "oia wale no ka mea e pono ai ke hanaia imua o'u." I aku la o Laielohelohe, "Aole kaua e launa kino e kuu Lani, no ka mea, o ka mea nana i malama ia'u mai kuu wa uuku mai a loaa wale kuu kane, nana ka olelo paa ma o'u la, aole e haawi i kuu kino me kahi mea e ae e hoohaumia; a nolaila, e kuu Lani e, na ka mea nana ka hoohiki paa ia'u e ae aku i kou makemake." A lohe o Kaonohiokala i keia mea, akahi no a hoomohalaia ke kuko ino iloko, alaila, hoi aku la oia iluna me kana wahine (Laieikawai). Aole nae i anahulu kona mau la i luna, uhi paapu houia mai la oia e na hekili o ke kuko ino, a hiki ole ke hoomanawanui no ke kuko. A na keia kuko, kaikai kino houia mai la oia mai luna mai e halawai hou me Laielohelohe. A no ka lohe mua ana o Kaonohiokala "na ka mea nana i malama" ia ia ka "hoohiki paa e ae aku." Nolaila, kii mua aku la oia ma o Kapukaihaoa la, e noi aku e ae mai i ko ke Alii makemake. A nolaila hoi, hele mua aku la oia a olelo aku ia Kapukaihaoa, "Ua makemake wau e lawe ia Laielohelohe e pili me a'u i keia manawa, aole nae no ke kaili loa mai, aka, i mea e hoomama ae ai i ko'u naau kaumaha i ke kuko i kau milimili, no ka mea, ua noi mua aku wau i ua milimili la au i kuu makemake; aka, ua kuhikuhi mai kela nau e ae aku, a nolaila, kii mai nei wau ma ou la." I aku o Kapukaihaoa, "E ka lani o na lani, ke ae aku nei wau ma kau noi e kuu Lani, he mea pono nou e komo aku oe me ka'u milimili; no ka mea, ua ike au i ko'u pomaikai ole no ka'u mea i luhi ai, ua upu aku hoi ko maua manao me ka mea nana i malama kau wahine (Laieikawai), o Kekalukaluokewa ke kane a ka'u hanai, ua pono no, aka, i keia noho aupuni ana, ua lilo ka pomaikai i na mea e ae, nolaila, ua nele wau. No ka mea hoi, ua haawi ae nei kela i na moku a pau i ou kaikuahine, koe hoi wau ka mea nana kana wahine i wahine ai, a nolaila e aho hoi ke ka i ka nele lua, a nau ka wahine a olua." A pau keia mau kamailio a laua ma ke kaawale, hele aku la o Kapukaihaoa me ke Alii pu a hiki o Laielohelohe la. I aku la, "E kuu luhi, eia ke kane, nohoia, he lani iluna he honua, ilalo, keehi'a kulana a paa, a nana mai i ka mea nana i luhi." Alaila he mea kanalua ole ia ia Laielohelohe; a lawe ae la o Kaonohiokala ia Laielohelohe, a hui oluolu iho la laua. Ekolu mau la o laua ma ka laua mau hana, hoi aku la o Kaonohiokala i Kahakaekaea. A mahope iho oia mau la kaawale, ua aaki paaia ke aloha wela i luna o Kaonohiokala, a ano e kona mau helehelena. Ia manawa, hoopuka aku la o Kaonohiokala i olelo hoopunipuni i mua o Laieikawai, oia ka ha o na la kaawale o laua, me ka i aku, "Haohao hoi keia po o'u, aole wau i moe iki, i ka hoopahupahu waleia no a ao wale." I aku o Laieikawai, "Heaha la?" I aku o Kaonohiokala, "Ua pono ole paha ka noho ana o lakou la o lalo." "Ae paha," wahi a Laieikawai, "aole no la hoi e iho." A no keia hua kena a kana wahine, he mea manawa ole noho ana i lalo nei o Kaonohiokala, a launa no me Laielohelohe. Aka, o Laielohelohe aole i loaa ia ia kona pilikia ma ka manao, heaha la ia mea i kona manao ana. Ia laua e hui ana ma ka makemake o ke Alii kane, ia manawa, ua ike ole o Laielohelohe i kona aloha ia Kaonohiokala, no ka mea, aole no o ke Alii wahine makemake iki e hana i ka hewa me ke Alii nui o luna; aa hoi, mamuli o ka onou a kona mea nana i malama wale no ka hooko ana. Hookahi anahulu paha o ko laua hana ana i ka hewa, hoi aku la o Kaonohiokala iluna. Ia manawa, ulu mai la a mahuahua ke aloha o Laielohelohe ia Kekalukaluokewa no kona haule ana i ka hewa me Kaonohiokala. I kekahi la ma ke ahiahi, olelo aku la o Laielohelohe ia Kapukaihaoa, "E kuu kahu nana i malama maikai, i keia manawa, ua poino loa ia'u ka manao no Kaonohiokala iloko o na manawa o maua i hana iho nei i ka hewa, a ke hoomahuahua mai nei ke aloha o kuu kane (Kekalukaluokewa) ia'u, no ka mea, i ka noho iho nei no ka i ka pono me ke kane, me ko maua maikai, a lalau wale no i ka hewa, aole no ko'u makemake, no kou makemake wale no. Heaha no la hoi kou hewa ke hoole aku, i kuhikuhi aku hoi wau i kou ae ole no kou hoohiki ana, aole au e launa me kekahi mea e ae, kaiona he hoohiki paa kau, aole ka." I aku o Kapukaihaoa, "I ae aku au e lilo oe i ka mea e, no kuu nele i ka haawina waiwai o ko kane; no ka mea, ma kuu maka ponoi nei no ka waiwai a ko kane i haawi ae ai, a owau no ke ku, nolaila, lilo oe, aole hoi au i manaoia ka mea nana ka wahine i wahine ai oia." I aku o Laielohelohe i kona kahu nana i hanai, "Ina o kou kumu ia o ka haawi ana i kuu kino e hoohaumia me Kaonohiokala, alaila, ua hewa loa oe; no ka mea, ua ike oe, aole no Kekalukaluokewa i hoonoho na mea maluna o na aina; aka, na Kaonohiokala no, a nolaila, apopo e kau wau maluna o na waa a holo aku e imi i kuu kane." I ke ahiahi iho, kena'e la oia i na aialo kane ona, na mea malama waa hoi o ke Alii, e hoomakaukau i na waa no ka holo aku e imi i ke kane. A no ke kumu ole o kona manao ia Kaonohiokala, nolaila huna iho la oia ia ia makolo o na hale kuaaina hiki ole ia ia ke noho, no kona manao o hiki hou mai o Kaonohiokala, hana hou ia ka hewa me kona makemake ole, oia kona pee ma na hale kuaaina, aole nae oia (Kaonohiokala) i hiki mai a hiki i kona hala ana i ka moana ia po iho. A hala o Laielohelohe i ka moana, a hiki ma Oahu, noho iho la oia ma na hale kuaaina. Pela oia i hele ai a hiki i ko laua halawai ana me Kekalukaluokewa. Ia Laielohelohe paha i Oahu, a ma kekahi la ae, iho hou mai la o Kaonohiokala e launa hou me Laielohelohe; aka, i kona hiki ana mai, aole o Laielohelohe o ka hale Alii, aole no hoi oia i ninau mai i ka mea nana e malama ka hale Alii, no ka mea, ina e ninau oia, manaoia e hana ana i ka hewa me Laielohelohe; aka, ua hai malu aku nae o Laielohelohe i ke kiai hale Alii i ke kumu o kona hele ana. A no ka nele o ko ke Alii makemake, hoi aku la oia i luna. O keia haula ana nae a na'lii i ka hewa, ua nakulu aku la keia lohe i ke alo Alii, ma o na aialo wale no nae, a ua lohe puia no hoi ko Laielohelohe makemake ole. Ia Aiwohikupua e kuewa ana ma ke alo Alii, oia nae kekahi i lohe i keia mau mea. A no ka lohe ana o Aiwohikupua i ko Laielohelohe kumu i holo ai e imi i ke kane; alaila i aku oia i ke kiai hale Alii, "Ina i hoi hou mai o Kaonohiokala, a i ninau mai ia Laielohelohe, i aku oe ua mai ia, alaila aole e hoi hou mai; no ka mea, he mea haumia loa ia ia Kaonohiokala, a me na makua o makou, aia no a pau ka haumia, alaila hana aku ma ka hana o ka hoku Venuka." Ia iho hou ana mai o Kaonohiokala, ninau i ke kiai hale Alii, alaila haiia aku la e like me ka Aiwohikupua olelo, alaila hoi aku la oia i luna. MOKUNA XXXIII Ua oleloia ma ka Mokuna XXXII o keia kaao ke kumu o ko Laielohelohe imi ana i kana kane ia Kekalukaluokewa. Nolaila, imi aku la oia mai Kauai mai a Oahu, a Maui; i Lahaina keia, lohe aia o Kekalukaluokewa i Hana, ua hoi mai mai Hawaii mai. Holo aku la oia ma na waa a pae ma Honuaula, ilaila lohe lakou o Hinaikamalama ka wahine a Kekalukaluokewa, aole nae i ike ko Honuaula poe o ka Kekalukaluokewa wahine keia. A no ka lohe ana o Laielohelohe i keia mea, lalelale koke aku la lakou a hiki i Kaupo, a me Kipahulu. Alaila, hoomaopopoia mai la ka lohe mua o lakou i Honuaula, a mailaila aku lakou a kau na waa ma Kapohue, haalele lakou i na waa, hele aku la lakou a Waiohonu, lohe lakou ua hala o Kekalukaluokewa me Hinaikamalama i Kauwiki; a hiki lakou i Kauwiki, ua hala loa aku la o Kekalukaluokewa ma i Honokalani, he nui na la i hala ia lakou ma ia hele ana. Ia hele ana a lakou a hiki i Kauwiki, ua ahiahi nae, ninau aku la o Laielohelohe i na kamaaina i ka loihi o kahi i koe a hiki i Honokalani, kahi a Kekalukaluokewa e noho ana me Hinaikamalama. Olelo mai kamaaina, "Napoo ka la hiki." A hele aku la lakou me ke kamaaina pu, a molehulehu hiki aku la lakou i Honokalani; alaila, hoouna aku la o Laielohelohe i ke kamaaina e hele aku e nana i ka noho ana o na'lii. Hele aku la ke kamaaina, a ike aku i na'lii e inu awa ana, hoi mai la a hai mai la ia lakou nei. Alaila, hoouna hou aku la no o Laielohelohe i ke kamaaina e hele hou e nana i na'lii, me ka i aku nae, "E hele oe e nana a ike i na'lii e hiamoe ana, alaila, hoi mai oe a hele pu aku kakou." A no keia olelo a Laielohelohe, alaila, hele aku la ke kamaaina, a ike aku la, ua hiamoe na'lii, hoi aku la a olelo aku la ia Laielohelohe. Ia manawa, akahi no a hai aku oia i ke kamaaina, o Kekalukaluokewa kana kane mare (hoao). Mamua aku nae o ko Laielohelohe halawai ana me Kekalukaluokewa, ua lohe mua aku oia i ka haula ana o Laielohelohe i ka hewa me Kaonohiokala, i lohe no i kahi kahu o Kauakahialii, ka mea i lilo ai i Kuhina Nui ma ka aoao o Aiwohikupua, a no ka lohe ana o ua wahi kanaka nei i ka hewa ana o Laielohelohe, oia kana mea i hele mai ai e hai ia Kekalukaluokewa. Ia Laielohelohe ma i hiki aku ai ma ka hale a Kekalukaluokewa e noho ana, aia hoi e hiamoe mai ana laua ma kahi hookahi, ua hoouhiia i ka aahu hookahi, e moe ana nae i ka ona a ka awa. A komo aku la o Laielohelohe, a noho iho la ma ke poo o laua (Kekalukaluokewa ma), honi iho la i ka ihu, a uwe malu iho la iloko ona; aka, ua hoohaniniia na mapuna waimaka o Laielohelohe no ka ike ana iho he wahine e ka kana kane, aole nae e hiki ia laua ke ike ae i keia, no ka mea, ua lumilumiia laua e ka ona a ka awa. Oia hoi, aole e hiki ia Laielohelohe ke hoomanawanui i kona ukiuki ia Hinaikamalama; nolaila, komo aku la oia mawaena o laua, a pale aku la ia Hinaikamalama, hoohuli mai la ia Kekalukaluokewa, a apo aku la i kana kane, a hoala aku la. Ia manawa, puoho ae la o Kekalukaluokewa a ike iho la o kana wahine; ia wa, hikilele mai la o Hinaikamalama mai ka hiamoe mai, a ike iho la he wahine e keia me laua, holo aku la oia mai o laua nei aku, me ka huhu nui, me ka manao hoi aole keia o ka Kekalukaluokewa wahine. A ike aku la o Kekalukaluokewa ia Hinaikamalama e hele ana me ka maka kukona, alaila, i aku la, "E Hinaikamalama, e holo ana oe i ke aha, me kou maka inaina, mai kuhi oe i keia wahine he wahine e, o ka'u wahine mare (hoao) no keia." Ia manawa, hookaawaleia ae la kona huhu mai ona aku, a paniia iho la ka hilahila a me ka maka'u ma ka hakahaka o ka huhu. I ka wa nae i ala ae ai o Kekalukaluokewa mai ka hiamoe ona awa ae, a ike mai la i ka wahine, ia Laielohelohe, honi iho la ma ke ano mau o ka hiki malihini ana. Alaila, i mai la oia i kana wahine, "E Laielohelohe, ua lohe iho nei wau nou, ua haule oe i ka hewa me ka Haku o kaua (Kaonohiokala), a nolaila, ua pono aku la no oe me ia, a ua pono no hoi wau ke noho aku malalo o olua, no ka mea, nona mai keia noho hanohano ana a aia no hoi ia ia ka make a me ke ola; Kamailio aku paha auanei wau, o ka make mai kai ala; nolaila, ma kahi a ka Haku o kaua e manao ai, pono no ke hooko aku, aole nae no ko'u makemake ka haawi aku ia oe, aka, no ka maka'u i ka make." Alaila, i aku la o Laielohelohe i kana kane, "Auhea oe, kuu kane o ka wa heu ole, ua pololei kou lohe, a he oiaio, ua haule wau i ka hewa me ua Haku la o ka aina, aole nae i mahuahua, elua wale no a maua hana ana i ka hewa; aka, e kuu kane, aole na'u i ae e haawi ia'u e hoohaumia i kuu kino me ua Haku la o kaua; aka, na kuu mea nana i malama ia'u i ae e hana wau i ka hewa; no ka mea, i ka la a oukou i hele mai ai, oia no ka la a ua Haku la o kaua i noe mai ai ia'u e hoohaumia ia maua; aka, no ko'u makemake ole, nolaila, ua kuhikuhi aku wau i ko'u ae ole ia ia; aka, i ka hoi ana iluna a hoi hou mai, nonoi ae la kela ia Kapukaihaoa, a nolaila, ua launa kino maua elua manawa, a no ko'u makemake ole, ua huna wau ia'u iho ma na hale kuaaina, a no ia mea no hoi, ua haalele wau i kahi au i hoonoho ai, a ua imi mai nei wau ia oe; a i ko'u hiki ana mai nei hoi, loaa iho nei oe ia'u me keia wahine. A nolaila, ua pai wale kaua, aole au hana no'u, aole hoi a'u hana aku ia oe; nolaila, ma keia po e hookaawale oe i kela wahine." A no keia mea, ua pono ka olelo a ka wahine imua o kana kane; aka, ma keia olelo hope a Laielohelohe, ia manawa, ua ho-aia ke ahi enaena o ke aloha wela o Hinaikamalama no Kekalukaluokewa, no ka mea, e kaawale ana laua mai ko laua launa hewa ana. Hoi aku la o Hinaikamalama i Haneoo, a noho iho la ma kona hale mau; i kela la keia la o Hinaikamalama ma kona Hale Alii, he mea mau ia ia ka noho ma ka puka o ka hale, a huli ke alo i Kauwiki, no ka mea, ua hoopuniia oia e ke aloha wela. I kekahi la, i ke Alii wahine e hoonana ana i kona aloha ia Kekalukaluokewa, pii ae la oia a me kona mau kahu iluna o Kaiwiopele, a noho iho la malaila, huli aku la ke alo i Kauwiki, nana aku la ia Kahalaoaka, a o ke kau mai a ke ao iluna pono o Honokalani, ia manawa, he mea e ka maeele o ke Alii wahine i ke aloha no kana ipo; alaila, oli ae la oia he wahi mele penei: "Me he ao puapuaa la ke aloha e kau nei, Ka uhi paapu poele i kuu manawa, He malihini puka paha ko ka hale, Ke hulahula nei kuu maka. He maka uwe paha--e. Oia--e. E uwe aku ana no wau ia oe, I ka lele ae a ke ehukai o Hanualele, Uhi pono ae la iuka o Honokalani. Kuu Lani--e. Oia--e." A pau kana oli ana, uwe iho la oia, a nana i uwe, uwe pu me na kahu ona. Noho iho la lakou ma ia la a ahiahi, hoi aku la i ka hale, kena mai la na makua a me na kahu e ai, aka, aole loaa ia ia ka ono o ka ai, no ka mea, ua pouli i ke aloha. A pela no hoi o Kekalukaluokewa, no ka mea, ia Hinaikamalama i haalele aku ai ia Kekalukaluokewa i ka po a Laielohelohe i hiki mai ai, ua pono ole ka manao o ke Alii kane; a nolaila, ua hoomanawanui oia i kekahi mau la mahope mai o ko laua kaawale ana. A ma kela la i Hinaikamalama i pii ai iluna o Kaiwiopele, a ma ia po iho, hiki oia i o Hinaikamalama la, me ka ike ole o Laielohelohe, no ka mea, ua hiamoe oia. Ia Hinaikamalama no e ala ana, e hiaa ana no kona aloha, puka ana o Kekalukaluokewa, me ka ike ole oloko o ka Hale Alii ia ianei. Ia Kekalukaluokewa i hiki aku ai, pololei aku la no oia a ma kahi a ke Alii wahine e hiamoe ana, lalau aku la i ka wahine ma ke poo, a hoala aku la. Ia manawa, ua hooleleia ka oili o Hinaikamalama me ka manaolana no o kana ipo; aka, i ka lalau ana ae, aia nae o kana mea i manao ai. Ia manawa, kahea ae la oia i na kahu e ho-a ke kukui, a ma ka wanaao, hoi aku la o Kekalukaluokewa me kana hanaukama (Laielohelohe). Ma ia manawa mai, he mea mau ia Kekalukaluokewa ka hele pinepine i o Hinaikamalama i kela po keia po me kona ike oleia; a hala he anahulu okoa o ko Kekalukaluokewa hoomau ana e hana hewa me Hinaikamalama me ka ike ole o kana wahine; no ka mea, ua uhi paapuia ko Laielohelohe ike e ka ona awa mau, mamuli o ka makemake o kana kane. I kekahi la, kupu ka manao aloha i kekahi wahine kamaaina no Laielohelohe; noalila, hele mai la ua kamaaina wahine nei e launa me ke Alii wahine. Ia Kekalukaluokewa me na kanaka ma ka hale kahi-olona, ia manawa i launa ai ka wahine kamaaina me Laielohelohe, me ka i aku ma kana olelo hoohuahualau, "Pehea ko Alii kane? Aole anei he uilani, a kani uhu mai i kekahi manawa no ka wahine?" I aku la o Laielohelohe, "Aole, he maikai loa maua e noho nei." Olelo hou ke kamaaina, "Malia paha he hookamani." "Ae paha," wahi a Laielohelohe, "aka, i ka'u ike aku a maua e noho nei, he oluolu ko maua noho ana." Ia manawa, olelo maopopo aku la ke kamaaina me ka i aku, "Auhea oe? O ka maua mahinaai aia ma kapa alanui ponoi; i ka wanaao, ala aku la ka'u kane i ka mahiai ma ua mahinaai nei a maua, i kuu kane nae e mahiai ana, hoi mai ana no o Kekalukaluokewa mai Haneoo mai, manao koke ae la no kuu kane me Hinaikamalama no, hoi ae kuu kane a olelo ia'u, aole nae wau i hoomaopopo. A ma ia po mai, i ka puka'na mahina, ala ae la wau me ka'u kane, a iho aku la i ka paeaea aweoweo ma ke kai o Haneoo; ia maua e hele ana, a hiki i ke alu kahawai, nana aku la maua e hoea mai ana keia mea maluna o ke ahua i hala hope ia maua; ia manawa, alu ae la maua e pee ana, aia nae o Kekalukaluokewa keia e hele nei, alaila, ukali aku la maua ma ko iala mau kapuai, a hiki maua ma kahi kokoke i ka hale o Hinaikamalama, aia nae ua komo aku no o Kekalukaluokewa; ia maua i ka lawai-a, a hoi mai maua a ma kahi no a makou i halawai mua ai, loaa iho la maua ia Kekalukaluokewa e hele ana, aole ana olelo ia aole hoi a maua olelo ia ia. Pau ia; i keia la hoi, olelo ponoi mai la ke kahu o Hinaikamalama ia'u, he kaikuahine no kuu kane, anahulu ae nei ka launa ana o na'lii, na'u nae i hoohuahualau aku; a nolaila, hu mai ko'u aloha me ka'u kane ia oe, hele mai nei wau e hai aku ia oe." MOKUNA XXXIV A no keia olelo a ka wahine kamaaina, alaila, ua ano e ko ke Alii wahine manao, aole nae oia i wikiwiki i ka huhu; aka, i mea e maopopo lea ai ia ia, hoomanawanui no o Laielohelohe. I aku nae oia i ke kamaaina, "Malia i hookina ai kuu kane ia'u i ka inu awa, ia'u paha e moe ana i ka ona awa, hele kela; aka, ma keia po, e ukali ana wau ia ia." Ia po iho, hoomaka hou o Kekalukaluokewa e haawi i ka awa, alaila, hooko aku la no kana wahine; aka, mahope o ka pau ana o ka inu awa ana, puka koke aku la o Laielohelohe iwaho o ka hale, a hoolualuai aku la, a pau loa ka awa i ka luaiia, aole nae i ike mai kana kane i keia hana maalea a kana wahine; a i ka hoi ana aku i ka hale, haawi mua iho la ua o Laielohelohe ia ia i ka hiamoe nui ma kona ano maalea. A ike mai la o Kekalukaluokewa, he hiamoe io ko kana wahine no ka ona awa; ia manawa hoomaka hou ke kane i kana hana mau, a hele aku la i o Hinaikamalama la. A ike o Laielohelohe, ua hala aku la kela, ala ae la oia, a ukali aku la ia Kekalukaluokewa me kona ike oleia. Ia ukali ana o Laielohelohe, aia hoi ua loaa pono aku la kana kane ia ia e hana ana i ka hewa me Hinaikamalama. Ia manawa, olelo aku o Laielohelohe ia Kekalukaluokewa, oiai aia ma ko Hinaikamalama wahi moe laua, "E kuu kane, ua puni wau ia oe, malia oe e hookina nei ia'u i ka awa, he hana ka kau, a nolaila, ua loaa maopopo ae nei olua ia'u, nolaila, ke olelo nei wau ia oe, aole e pono ia kaua ke hoomanawanui i ka noho ana maanei, e pono ia kaua ke hoi i Kauai, a nolaila, e hoi kaua ano." Ike mai la kana kane i ka maikai o ka manao o ke Alii wahine, ku ae la laua a hoi aku la i Honokalani. A ma ia ao ana ae, hoomakaukau koke na waa no ka hooko i ka olelo a Laielohelohe, me ka manao ia po iho e holo ai, aole nae i holo, no ka mea, ua hoomaimai ae la o Kekalukaluokewa, a nolaila, ua hala ia po; a i kekahi po iho, hana hou no o Kekalukaluokewa i kana hana, a no ia mea, ua haalele o Laielohelohe i kona aloha i kana kane, a hoi aku la i Kauai ma kona mau waa, me kona manao hou ole aku ia Kekalukaluokewa. Ia Laielohelohe ma Kauai mahope iho o kona haalele ana i kana kane; i kekahi la, hiki hou mai o Kaonohiokala mai Kahakaekaea mai, a halawai iho la me Laielohelohe. A hala eha malama o ko laua hui kalohe ana; he mea haohao nae ia Laieikawai keia hele loihi o Kaonohiokala, no ka mea, eha malama ka loihi o ka nalo ana. A mahope oia manawa haohao o Laieikawai, hoi aku la o Kaonohiokala iluna. Ninau mai la nae o Laieikawai, "Pehea keia hele loihi ou aha malama, no ka mea, aole oe pela e hele nei." I mai la o Kaonohiokala, "Ua hewa ko Laielohelohe ma noho ana me kana kane, ua lilo o Kekalukaluokewa i ka wahine e, a oia ka'u mea i noho loihi ai." A no keia mea, olelo aku o Laieikawai i kana kane, "E kii oe i ko wahine a hoihoi mai e noho pu kakou." Ia manawa no a laua e kamailio ana no keia mau mea, haalele aku la o Kaonohiokala ia Laieikawai, a iho mai la, me ka manao o Laieikawai e kii ana mamuli o kana kauoha, aole ka! I keia hele ana o Kaonohiokala, hookahi makahiki; ia manawa, aole o kanamai o ka haohao o Laieikawai no ka hele loihi o kana kane. Ua manao ae o Laieikawai i ke kumu o keia hele loihi, ua pono ole la o Laielohelohe me Kekalukaluokewa. A no keia mea, ake nui ae la oia e ike i ka pono o kona kaikaina, ia wa, hele aku la o Laieikawai imua o kona makuahonowaikane, me ka ninau aku, "Pehea la wau e ike ai i ka pono o ko'u kaikaina? No ka mea, ua olelo mai nei kuu kane Lani, ua hewa ka noho ana o Laielohelohe me Kekalukaluokewa, a no ia mea, ua hoouna aku nei wau ia Kaonohiokala e kii aku i ka wahine a hoi mai; aka, i ka hele ana aku nei, aole i hoi mai; o ka pau keia o ka makehiki o ka hele ana, aole i hoi mai, nolaila, e haawi mai oe i ike no'u, i ike hiki ke ike aku ma kahi mamao, i ike au i ka pono o ko'u hoahanau." A no keia mea, olelo mai o Moanalihaikawaokele, kona makuahonowaikane, "E hoi oe a ma ko olua wahi, e nana aku oe i ko makuahonowaiwahine, ina ua hiamoe, alaila, e hele aku oe a komo iloko o ka heiau kapu, ina e ike aku oe i ka ipu ua ulanaia i ke ie, a ua hakuia ka hulu ma ka lihilihi o ke poi oia ua ipu la. O na manu nui e ku ana ma na aoao o ua ipu la, mai maka'u oe, aole ia he manu maoli, he mau manu laau ia, ua ulanaia i ke i-e a hanaia i ka hulu. A i kou hiki ana i kahi o ua ipu la e ku ana, wehe ae oe i ke poi, alaila, hookomo iho oe i ko poo i ka waha o ua ipu la, alaila, kahea iho oe ma ka inoa o ua ipu la, 'E Laukapalili--e, homai i he ike.'Alaila loaa ia oe ka ike, e hiki ia oe ke ike aku i kou kaikaina a me na mea a pau o lalo. Eia nae, i kou kahea ana, mai kahea oe me ka leo nui, o kani auanei, lohe mai ko makuahonowaiwahine o Laukieleula, ka mea nana e malama i ua ipu ike la." He mea mau nae ia Laukieleula, ma ka po oia e ala ai e malama i ua ipu la o ka ike, a ma ke ao, he hiamoe. I kekahi kakahiaka, i ka wa e hoomaka mai ai ka mehana o ka La maluna o ka aina, hele aku la oia e makai ia Laukieleula, aia nae e hiamoe ana. A ike iho la kela ua hiamoe, hooko ae la o Laieikawai i ke kauoha a Moanalihaikawaokele, a hele aku la oia e like me ka mea i aoaoia mai ia ia. A hiki keia makahi o ka ipu, ka mea i kapaia, "KAIPUOKAIKE," wehe ae la keia i ke poi o ka ipu, a kupou iho la kona poo ma ka waha o ua ipu nei, a kahea iho la ma ka inoa o ua ipu nei, ia wa ka hoomaka ana e ike i na mea a pau i hanaia ma kahi mamao. Ia awakea, leha ae la na maka o Laieikawai ilalo nei, aia hoi, ua hana o Kaonohiokala i ka hewa me Laielohelohe. Iloko o keia manawa, hele aku la o Laieikawai a hai aku la ia Moanalihaikawaokele, no keia mau mea, me ka olelo aku, "Ua loaa ia'u ka ike mai a oe mai. Aka, i kuu nana ana aku nei, aia nae ua hewa ka Haku Lani o'u, ua hanaia kekahi hewa me kuu kaikaina, akahi no a maopopo ia'u na kumu a me ke kuleana o kona noho loihi ana ilalo." A no keia mea, he mea e ka inaina o Moanalihaikawaokele, a lohe pu ae la o Laukieleula, hele aku la kona mau makuahonowai i kahi o ka ipu ike, aia hoi, ike lea aku la laua e hana ana i ka hewa, e like me ka Laieikawai mau olelo. I kekahi la ae, akoakoa ae la lakou a pau, o Laieikawai me na makuahonowai, e hele e ike i ka pono o Kaonohiokala, a hooholo ae la lakou ia mea. Ia manawa, kuuia aku la ke alanui mai Kakahaekaea aku a ku imua o Kaonohiokala, ia wa, ua lele koke ka oili o Kaonohiokala, no ke alanui i kuuia mai imua ona. Aole nae i liuliu mahope iho o ko Kaonohiokala haohao ana. Ia manawa, ua hoopouliia ka lewa, a hoopihaia i na leo wawalo o ka hanehane, me ka leo uwe, "Ua haule ka Lani! Ua haule ka Lani!!" A i ka pau ana ae o ka pouli ma ka lewa, aia hoi e kau mai ana o Moanalihaikawaokele me Laukieleula a me Laieikawai, iluna o ke alanui anuenue. A olelo mai la o Moanalihaikawaokele imua o Kaonohiokala, "Ua hewa kau hana, e Kaonohiokala--e, no ka mea, ua haumia loa oe, a nolaila, aole e loaa hou ia oe he wahi noho iloko o Kahakaekaea, a o kou uku hoopai, e lilo ana oe i mea e hoomaka'uka'uia'i ma na alanui, a ma ka puka o na hale, a o kou inoa, he _Lapu_, a o kau mea e ai ai, o na pulelehua, a malaila kou kuleana a mau i kau pua." Ia manawa, kailiia aku la ke alanui mai ona aku la, mamuli o ka mana o kona makuakane. A pau keia mau mea, hoi aku la lakou i Kahakaekaea. (Ua oleloia ma keia Kaao, o Kaonohiokala ka _lapu_ mua makeia mau moku, a ma ona la na _lapu_ e auwana nei i keia mau la, ma ka hoohalike ana i ke ano o ka _lapu_, he _uhane ino_.) Ia lakou i hoi ai iluna, mahope iho o ka pau ana o ko Kaonohiokala ola, halawai aku la lakou me Kahalaomapuana iloko o Kealohilani, akahi no a lohe lakou aia oia malaila. A ma keia halawai ana o lakou, hai aku la o Kahalaomapuana i ka moolelo o kona hoihoiia'na e like me ka kakou ike ana ma ka Mokuna XXVII o keia kaao, a pau keia mau mea, laweia'ku la o Kahalaomapuana e pani ma ka hakahaka o Kaonohiokala. Ia lakou ma Kahakaekaea, i kekahi manawa, nui mai la ke aloha o Laieikawai ia Laielohelohe, aka, aole e hiki ma kona manao, he mea mau nae ia Laieikawai ka uwe pinepine no kona kaikaina, a he mea haohao no hoi i kona mau makuahonowai ka ike aku i ko Laieikawai mau maka, ua ano maka uwe. Ninau aku nae o Moanalihaikawaokele i ke kumu o keia mea, alaila, hai aku la oia, he maka uwe kona no kona kaikaina. I mai nae o Moanalihaikawaokele, "Aole e aeia kou kaikaina o noho pu me kakou, no ka mea, ua haumia oia ia Kaonohiokala; aka, ina he manao kou i ko kaikaina, alaila, e hoi oe a e pani ma ka hakahaka o Kekalukaluokewa." Aka, ua ae koke ae la o Laieikawai i keia mau mea. A ma ka la o Laieikawai i hookuuia mai ai, olelo mai la o Moanalihaikawaokele, "E hoi oe a me kou kaikaina, e noho malu oe a hiki i kou manawa e make ai, a mai keia la aku, aole e kapaia kou inoa o Laieikawai; aka, o kou inoa mau o KAWAHINEOKALIULA, a ma ia inoa ou e kukuli aku ai kou hanauna ia oe, a o oe no ke akua o kou mau hanauna." A pau keia kauoha, lawe ae la o Moanalihaikawaokele a kau aku la iluna o ke alanui, a kau pu aku la me Moanalihaikawaokele, a kuuia mai la ilalo nei. Ia manawa, hai aku la o Moanalihaikawaokele i na mea a pau e like me ka mea i oleloia maluna, a pau ia, hoi aku la o Moanalihaikawaokele iluna, a noho ma ka pea kapu o kukulu o Tahiti. Ia manawa, hooili aku la o Kawahineokaliula i ke aupunu i ka Makaula, o Laieikawai hoi ka mea i kapaia o Kawahineokaliula, ua noho oia ma kona ano akua, a ma ona la i kukuli aku ai ka Makaula, a me kona hanauna e like me ka olelo a Moanalihaikawaokele ia ia. A ma ia ano no o Laieikawai i noho ai a hiki i kona make ana. A mai ia manawa mai a hiki i keia mau la, ke hoomanaia nei no e kekahi poe ma ka inoa o Kawahineokaliula (Laieikawai). (HOPENA) 
56597	----	THE LEGENDS AND MYTHS OF HAWAII. THE FABLES AND FOLK-LORE OF A STRANGE PEOPLE. BY HIS HAWAIIAN MAJESTY KALAKAUA. EDITED AND WITH AN INTRODUCTION BY HON. R. M. DAGGETT, Late United States Minister to the Hawaiian Islands. New York: CHARLES L. WEBSTER & COMPANY. 1888. PREFACE. For material in the compilation of many of the legends embraced in this volume obligation is acknowledged to H. R. H. Liliuokalani; General John Owen Dominis; His Excellency Walter M. Gibson; Professor W. D. Alexander; Mrs. E. Beckley, Government Librarian; Mr. W. James Smith, Secretary of the National Board of Education; and especially to Hon. Abram Fornander, the learned author of "An Account of the Polynesian Race, its Origin and Migrations." The legends, in the order of their publication, beginning with the first and ending with "The Destruction of the Temples," may be regarded, so far as they refer to the prominent political events with which they are associated, as in a measure historic. Those following have been selected as the most striking and characteristic of what remains of the fabulous folk-lore of the Hawaiian group. CONTENTS. PAGE Preface. 5 Hawaiian Legends: Introduction. 9-65 Hina, the Helen of Hawaii. 67-94 The Royal Hunchback. 95-113 The Triple Marriage of Laa-mai-kahiki. 115-135 The Apotheosis of Pele. 137-154 Hua, King of Hana. 155-173 The Iron Knife. 175-205 The Sacred Spear-Point. 207-225 Kelea, the Surf-Rider of Maui. 227-246 Umi, the Peasant Prince of Hawaii. 247-315 Lono and Kaikilani. 317-331 The Adventures of Iwikauikaua. 333-349 The Prophecies of Keaulumoku. 351-367 The Cannibals of Halemanu. 369-380 Kaiana, the Last of the Hawaiian Knights. 381-408 Kaala, the Flower of Lanai. 409-427 The Destruction of the Temples. 429-446 The Tomb of Puupehe. 447-452 The Story of Laieikawai. 453-480 Lohiau, the Lover of a Goddess. 481-497 Kahavari, Chief of Puna. 499-507 Kahalaopuna, the Princess of Manoa. 509-522 Appendix. 523-530 THE LEGENDS AND MYTHS OF HAWAII. HAWAIIAN LEGENDS: INTRODUCTION. Physical Characteristics of the Hawaiian Islands--Historic Outlines--The Tabu--Ancient Religion--Ancient Government--Ancient Arts, Habits and Customs--The Hawaii of To-day. GENERAL RETROSPECT. The legends following are of a group of sunny islands lying almost midway between Asia and America--a cluster of volcanic craters and coral-reefs, where the mountains are mantled in perpetual green and look down upon valleys of eternal spring; where for two-thirds of the year the trade-winds, sweeping down from the northwest coast of America and softened in their passage southward, dally with the stately cocoas and spreading palms, and mingle their cooling breath with the ever-living fragrance of fruit and blossom. Deeply embosomed in the silent wastes of the broad Pacific, with no habitable land nearer than two thousand miles, these islands greet the eye of the approaching mariner like a shadowy paradise, suddenly lifted from the blue depths by the malicious spirits of the world of waters, either to lure him to his destruction or disappear as he drops his anchor by the enchanted shore. The legends are of a little archipelago which was unknown to the civilized world until the closing years of the last century, and of a people who for many centuries exchanged no word or product with the rest of mankind; who had lost all knowledge, save the little retained by the dreamiest of legends, of the great world beyond their island home; whose origin may be traced to the ancient Cushites of Arabia, and whose legends repeat the story of the Jewish genesis; who developed and passed through an age of chivalry somewhat more barbarous, perhaps, but scarcely less affluent in deeds of enterprise and valor than that which characterized the contemporaneous races of the continental world; whose chiefs and priests claimed kinship with the gods, and step by step told back their lineage not only to him who rode the floods, but to the sinning pair whose re-entrance to the forfeited joys of Paradise was prevented by the large, white bird of Kane; who fought without shields and went to their death without fear; whose implements of war and industry were of wood, stone and bone, yet who erected great temples to their gods, and constructed barges and canoes which they navigated by the stars; who peopled the elements with spirits, reverenced the priesthood, bowed to the revelations of their prophets, and submitted without complaint to the oppressions of the tabu; who observed the rite of circumcision, built places of refuge after the manner of the ancient Israelites, and held sacred the religious legends of the priests and chronological meles of the chiefs. As the mind reverts to the past of the Hawaiian group, and dwells for a moment upon the shadowy history of its people, mighty forms rise and disappear--men of the stature of eight or nine feet, crowned with helmets of feathers and bearing spears thirty feet in length. Such men were Kiha, and Liloa, and Umi, and Lono, all kings of Hawaii during the fifteenth and sixteenth centuries; and little less in bulk and none the less in valor was the great Kamehameha, who conquered and consolidated the several islands under one government, and died as late as 1819. And beside Umi, whose life was a romance, stands his humble friend Maukaleoleo, who, with his feet upon the ground, could reach the cocoanuts of standing trees; and back of him in the past is seen Kana, the son of Hina, whose height was measured by paces. And, glancing still farther backward through the centuries, we behold adventurous chiefs, in barges and double canoes a hundred feet in length, making the journey between the Hawaiian and more southern groups, guided only by the sun and stars. Later we see battles, with dusky thousands in line. The warriors are naked to the loins, and are armed with spears, slings, clubs, battle-axes, javelins and knives of wood or ivory. They have neither bows nor shields. They either catch with their hands or ward with their own the weapons that are thrown. Their chiefs, towering above them in stature, have thrown off their gaudy feather cloaks and helmets, and, with spear and stone halberd, are at the front of battle. The opposing forces are so disposed as to present a right and left wing and centre, the king or principal chief commanding the latter in person. In the rear of each hostile line are a large number of women with calabashes of food and water with which to refresh their battling fathers, husbands and brothers. While the battle rages their wails, cries and prayers are incessant, and when defeat menaces their friends they here and there take part in the combat. The augurs have been consulted, sacrifices and promises to the gods have been made, and, as the warring lines approach, the war-gods of the opposing chiefs, newly decorated and attended by long-haired priests, are borne to the front. War-cries and shouts of defiance follow. The priests retire, and the slingers open the battle. Spears are thrown, and soon the struggle is hand-to-hand all over the field. They fight in groups and squads around their chiefs and leaders, who range the field in search of enemies worthy of their weapons. No quarter is given or expected. The first prisoners taken are reserved as offerings to the gods, and are regarded as the most precious of sacrifices. Finally the leading chief of one of the opposing armies falls. A desperate struggle over his body ensues, and his dispirited followers begin to give ground and are soon in retreat. Some escape to a stronghold in the neighboring mountains, and a few, perhaps, to a temple of refuge; but the most of them are overtaken and slain. The prisoners who are spared become the slaves of their captors, and the victory is celebrated with feasting and bountiful sacrifices to the gods. This is a representative battle of the past, either for the supremacy of rival chiefs or in repelling invasion from a neighboring island. But here and there we catch glimpses of actual conflicts indicative of the warlike spirit and chivalry of the early Hawaiians. Far back in the past we see the beautiful Hina abducted from her Hawaiian husband by a prince of Molokai, and kept a prisoner in the fortress of Haupu until her sons grow to manhood, when she is rescued at the end of an assault which leaves the last of her defenders dead. Later we see the eight hundred helmeted chiefs of the king of Hawaii, all of noble blood, hurling themselves to destruction against the spears of the armies of Maui on the plains of Wailuku. And then, less than a generation after, Kamehameha is seen in the last battle of the conquest, when, at the head of sixteen thousand warriors, he sweeps the Oahuan army over the precipice of Nuuanu and becomes the master of the archipelago. Finally we behold Kekuaokalani, the last defender in arms of the Hawaiian gods and temples, trampling upon the edict of the king against the worship of his fathers, and dying, with his faithful wife Manono, on the field of Kuamoo. In the midst of these scenes of blood the eye rests with relief upon numerous episodes of love, friendship and self-sacrifice touching with a softening color the ruddy canvas of the past. We see Kanipahu, the exiled king of Hawaii, delving like a common laborer on a neighboring island, and refusing to accept anew the sceptre in his old age because his back had become crooked with toil and he could no longer look over the heads of his subjects as became a Hawaiian king. We see Umi, a rustic youth of royal mien and mighty proportions, boldly leap the palace-walls of the great Liloa, push aside the spears of the guards, enter the royal mansion, seat himself in the lap of the king, and through the exhibition of a forgotten token of love receive instant recognition as his son. And now Lono, the royal great-grandson of Umi, rises before us, and we see him lured from self-exile by the voice of his queen, reaching him in secret from without the walls of the sovereign court of Oahu, to return to Hawaii and triumph over his enemies. These and many other romantic incidents present themselves in connection with the early Hawaiian kings and princes, and are offered in the succeeding pages with every detail of interest afforded by available tradition. PHYSICAL CHARACTERISTICS. A few general remarks concerning the physical characteristics of the Hawaiian Islands would seem to be appropriate in presenting a collection of legends dealing alike with the history and folk-lore of their people. The islands occupy a place in a great waste of the Pacific between the nineteenth and twenty-third degrees of north latitude, and the one hundred and fifty-fourth and one hundred and sixty-first degrees of longitude west from Greenwich. They are two thousand one hundred miles southwest from San Francisco, and about the same distance from Tahiti. The group consists of ten islands, including two that are little more than barren rocks. The farthest are about three hundred miles from each other, measuring from their extreme boundaries, and their aggregate area is a little more than six thousand one hundred square miles. Of the eight principal islands all are habitable, although the small islands of Niihau and Kahoolawe are used almost exclusively as cattle-ranges. The most of the shores of the several islands are fringed with coral, but their origin seems to be indisputably shown in the numerous craters of extinct volcanoes scattered throughout the group, and in the mighty fires still blazing from the mountain-heights of Hawaii. By far the larger part of the area of the islands is mountainous; but from the interior elevations, some of them reaching altitudes of from ten to fourteen thousand feet, flow many small streams of sweet water, widening into fertile valleys as they reach the coast, while here and there between them alluvial plateaus have been left by the upland wash. With rare exceptions the mountain-sides are covered with vegetation, some of sturdy growth, capable of being wrought into building materials and canoes, while lower down the ohia, the palm, the banana, and the bread-fruit stand clothed in perpetual green, with groves of stately cocoas between them and the sea. Once the fragrant sandal-wood was abundant in the mountains, but it became an article of commerce with the natives in their early intercourse with the white races, and is now rarely seen. Once the valleys and plateaus were covered with growing taro and potatoes; now the cane and rice of the foreigner have usurped the places of both, and in the few shaded spots that have been left him the forgiving and revengeless Hawaiian sadly chants his wild songs of the past. Neither within the memory of men nor the reach of their legends, which extend back more than a thousand years, has there been an active volcano in the group beyond the large island of Hawaii, which embraces two-thirds of the solid area of the archipelago. The mighty crater of Haleakala, more than thirty miles in circumference, on the island of Maui, has slept in peace among the clouds for ages, and hundreds of lesser and lower craters, many of them covered with vegetation, are found scattered among the mountains and foot-hills of the group; but their fires have long been extinct, and the scoria and ashes buried at their bases tell the story of their activity far back in the past. It must have been a sight too grand for human eyes to witness when all these dead volcanic peaks, aglow with sulphurous flames, lit up the moonless midnights of the eight Hawaiian seas with their combined bombardment of the heavens! On the island of Hawaii alone have the fires of nature remained unextinguished. At intervals during the past thousand years or more have Mauna Kea, Mauna Hualalai and Mauna Loa sent their devastating streams of lava to the sea, and to-day the awful, restless and ever-burning caldron of Kilauea, nearly a mile in circumference, is the grandest conflagration that lights up the earth. Within its lurid depths, in fiery grottoes and chambers of burning crystal, dwell Pele and her companions, and offerings are still thrown to them by superstitious natives. Do they yet believe in these deities after more than sixty years of Christian teaching? after their temples have been leveled and their gods have been destroyed? after their tabus have been broken and their priesthood has been dethroned and dishonored? The only answer is, "The offerings are still made." Although the channel and ocean coasts of the islands are generally bold, rocky and precipitous, there are numerous bays and indentations partially sheltered by reefs and headlands, and many stretches of smooth and yellow beach, where the waves, touched by the kona, or the trade-wind's breath, chase each other high up among the cocoa's roots and branches of the humble hau-tree clinging to the sands. The harbor of Honolulu, on the island of Oahu, is the only one, however, where passengers and freights of ocean crafts may be received or landed without the aid of lighters. The most of the useful and ornamental growths of the tropics now flourish on the islands. The indigenous plants, however, are confined to the banana, plantain, cocoanut, breadfruit, ohia, sugar-cane, arrow-root, yam, sweet potato, taro, strawberry, raspberry and ohelo. The lime, orange, mango, tamarind, papaia, guava, and every other edible product, aside from those named as indigenous, are importations of the past century. The only domestic animals of the ancient Hawaiians were dogs, swine and fowls, and the most formidable four-legged creatures found in their fields and forests were mice and lizards. Wild geese, including a species peculiar to the islands, ducks, snipe and plover were abundant in their seasons, but seem to have been sparely eaten; and owls, bats, and a few varieties of birds of simple song and not over-brilliant plumage made up about the sum total of animal life on the islands a hundred years ago. But the native could well afford to be content with this limited provision, since it did not include snakes, mosquitoes, centipedes, tarantulas, or scorpions. To what processes of creation or isolation do the Hawaiian Islands owe their existence? Were they raised from the depths of the ocean by volcanic action, as plainly suggested by their formation? or are they a part of a great sunken continent which speculation, sustained by misty tradition, claims once occupied the Polynesian seas? Hawaiian meles mention islands no longer to be found, and the facility with which communication was maintained between the Hawaiian and more southern groups previous to the twelfth century renders plausible the assumption that this intercourse was abruptly terminated six or seven centuries ago by the disappearance of a number of intervening atolls or islands which had served as guides to early Polynesian navigators. The gigantic ruins of temples and other structures found on Easter and one or two other islands of the equatorial Pacific are almost unanswerable arguments in favor of the theory of a sunken Polynesian continent; but the question will probably never be removed beyond the field of surmise. HISTORIC OUTLINES. The source and early history of the Hawaiian people, and, in fact, of the Polynesian race, of which they are a part, are involved in doubt. They have generally been regarded as an offshoot of the great Malayan family; but more recent as well as more thorough investigation, particularly by Judge Fornander, the learned and conscientious historian, with reasonable conclusiveness shows the Polynesian and Malayan races to be of distinct and widely different origin. Accepting this conclusion, we trace the strictly Polynesian tribes to an Aryan beginning, somewhere in Asia Minor or Arabia. There, in the remote past, it is assumed, they were brought in close contact with early Cushite and Chaldeo-Arabian civilizations. Subsequently drifting into India, they to some extent amalgamated with the Dravidian races, and, following the channels of the great Chaldean commerce of that period, at length found a home in the Asiatic archipelago from Sumatra to Luzon and Timor. The exact time of their settlement on the large coast islands of southern Asia cannot be definitely determined, but their legends and genealogies leave little room to doubt that it was contemporaneous with the Malay and Hindoo invasions of Sumatra, Java, and other islands of the archipelago, during the first and second centuries of the Christian era, that the Polynesians were pushed out--not at once in a body, but by families and communities covering a period of years--to the smaller and more remote islands of the Pacific. Their first general rendezvous was in the Fiji group, where they left their impress upon the native Papuans. Expelled from, or voluntarily leaving, the Fijis, after a sojourn there of several generations, the Polynesians scattered over the Pacific, occupying by stages the several groups of islands where they are now found. Moving by the way of the Samoan and Society Islands, the migratory wave did not reach the Hawaiian group until about the middle of the sixth century. Nanaula, a distinguished chief, was the first to arrive from the southern islands. It is not known whether he discovered the group by being blown northward by adverse winds, or in deliberately adventuring far out upon the ocean in search of new lands. In either event, he brought with him his gods, priests, prophets and astrologers, and a considerable body of followers and retainers. He was also provided with dogs, swine and fowls, and the seeds and germs of useful plants for propagation. It is probable that he found the group without human inhabitants. During that period--probably during the life of Nanaula--other chiefs of less importance arrived with their families and followers either from Tahiti or Samoa. They came in barges and large double canoes capable of accommodating from fifty to one hundred persons each. They brought with them not only their priests and gods, but the earliest of Polynesian traditions. It is thought that none of the pioneers of the time of Nanaula ever returned to the southern islands, nor did others immediately follow the first migratory wave that peopled the Hawaiian group. For thirteen or fourteen generations the first occupants of the Hawaiian Islands lived sequestered from the rest of the world, multiplying and spreading throughout the group. They erected temples to their gods, maintained their ancient religion, and yielded obedience to their chiefs. The traditions of the period are so meagre as to leave the impression that it was one of uninterrupted peace, little having been preserved beyond the genealogies of the governing chiefs. But late in the tenth or early in the beginning of the eleventh century the Hawaiians were aroused from their dream of more than four centuries by the arrival of a party of adventurers from the southern islands, probably from the Society group. It was under the leadership of Nanamaoa. He was a warlike chief, and succeeded in establishing his family in power on Hawaii, Maui and Oahu. But stronger leaders were soon to follow from the south. Among the first was the high-priest Paao, from Samoa. He arrived during the reign of Kapawa, the grandson of Nanamaoa, or immediately after his death. The people were in an unsettled condition politically, and Paao, grasping the situation, either sent or returned in person to Samoa for Pili, a distinguished chief of that island. Arriving with a large following, Pili assumed the sovereignty of the island of Hawaii and founded a new dynasty. Paao became his high-priest, and somewhat disturbed the religious practices of the people by the introduction of new rites and two or three new gods. However, his religion did not seem to differ greatly from that of the native priests, and from him the last of the priesthood, seven hundred years after, claimed lineage and right of place. The intercourse thus established between the Hawaiian and southern groups by Nanamaoa, Paao and Pili continued for about one hundred and fifty years, or until the middle or close of the twelfth century. During that period several other warlike families from the south established themselves in the partial or complete sovereignty of Oahu, Maui and Kauai, and expeditions were frequent between the group and other distant islands of Polynesia. It was a season of unusual activity, and the legends of the time are filled with stories of love, conquest and perilous voyages to and from the southern islands. In that age, when distant voyages were frequent, the Polynesians were bold and intelligent navigators. In addition to large double canoes capable of withstanding the severest weather, they possessed capacious barges, with planks corded and calked upon strong frames. They were decked over and carried ample sail. Their navigators had some knowledge of the stars; knew the prominent planets and gave them names; were acquainted with the limits of the ecliptic and situation of the equator. With these helps, and keenly watchful of the winds and currents, of ocean drifts and flights of birds, they seldom failed to reach their destination, however distant. Near the close of the twelfth century all communication between the Hawaiian and southern groups suddenly ceased. Tradition offers no explanation of the cause, and conjecture can find no better reason for it than the possible disappearance at that time of a number of island landmarks which had theretofore served as guides to the mariner. The beginning of this period of isolation found the entire group, with the exception, perhaps, of Molokai and a portion of Oahu, in the possession of the southern chiefs or their descendants. It has been observed that the first discovery and occupation of the islands by Polynesians from the Society and Samoan groups occurred in the sixth century, and that more than four hundred years later a second migratory tide from the same and possibly other southern islands reached the coasts of Hawaii, continuing for more than a century and a half, and completely changing the political, and to some extent the social, condition of the people. Although nearly five centuries elapsed between the first and second migratory influxes from the south, during which the inhabitants of the group held no communication with the rest of the world, it is a curious fact that the Pili, Paumakua, and other chiefly families of the second influx traced back their lineage to the ancestors of the chiefs of the first migration, and made good their claim to the relationship by the recital of legends and genealogies common to both. At the close of the second migratory period, which concluded their intercourse with the world beyond them for more than six hundred years, or from A.D. 1175 to 1778, the people of the group had very generally transferred their allegiance to the newly-arrived chiefs. The notable exceptions were the Maweke and Kamauaua families of Oahu and Molokai, both of the ancient Nanaula line. Although they were gradually crowded from their possessions by their more energetic invaders, the high descent of the prominent native chiefs was recognized, and by intermarriage their blood was allowed to mingle with the royal currents which have flowed down the centuries since they ceased to rule. A mere outline of the political history of the islands from the twelfth century to the nineteenth is all that will be given here. The legends following will supply much that will be omitted to avoid repetition. Until the final conquest of the group by Kamehameha I. at the close of the last century, the five principal islands of the archipelago--Hawaii, Maui, Oahu, Kauai and Molokai--were each governed, as a rule, by one or more independent chiefs. The smaller islands of Lanai and Kahoolawe were usually subject to Maui, while Niihau always shared the political fate of Kauai. On each island, however, were descendants of distinguished ancient chiefs and heroes, who were recognized as of superior or royal blood, and with them originated the supreme chiefs, kings, or mois of the several islands, whose lines continued in authority, with interruptions of insurrection and royal feuds, until the consolidation of the group by Kamehameha. No one was recognized as a tabu chief unless his genealogical record showed him to be of noble blood, and intermarriage between the ruling families, as well as between the lesser chiefs of the several islands, in time united the entire aristocracy of the group by ties of blood, and gave to all of royal strain a common and distinguished ancestry. The nobility and hereditary priesthood claimed to be of a stock different from that of the common people, and their superior stature and intelligence seemed to favor the assumption. To keep pure the blood of the chiefly classes, far back in the past a college of heraldry was established, before which all chiefs were required to recite their genealogies and make good their claims to noble descent. The legends of the group abound in stories of romantic and sanguinary internal conflicts, and political and predatory wars between the islands; but down to the time of Kamehameha but a single attempt had been made to subjugate the entire archipelago. This bold scheme was entertained by a king of the island of Hawaii who reigned during the latter part of the thirteenth century. He succeeded in overrunning Maui, Oahu and Molokai, but was defeated and taken prisoner on Kauai. Without further reference to the intervening years from the twelfth century to the eighteenth--a long period of wars, festivals, tournaments, and royal and priestly pageantry--we will now glance at the condition of the islands at the time of their discovery by Captain Cook, a little more than a century ago. It was estimated that the islands then contained a population of four hundred thousand souls. This estimate has been considered large. But when it is noted that fifteen years later there were between thirty and forty thousand warriors under arms in the group at the same time, with large reserves ready for service, the conclusion is irresistible that the population could scarcely have been less. Kamehameha invaded Oahu with sixteen thousand warriors, principally drawn from the island of Hawaii. He was opposed by eight or ten thousand spears, while as many more awaited his arrival on Kauai. According to the figures of the Rev. Mr. Ellis, who travelled around the island of Hawaii in 1821 and numbered the dwellings and congregations addressed by him in the several coast districts through which he passed, the number of people on that island alone could not have been less than one hundred and fifteen thousand. At the time of the arrival of Captain Cook, Kalaniopuu, of the ancient line of Pili, was king of the large island of Hawaii, and also maintained possession of a portion of the island of Maui. Kahekili, "the thunderer," as his name implied, was moi of Maui, and the principal wife of Kalaniopuu was his sister. Kahahana, who was also related to Kahekili, was the king of Oahu and claimed possession of Molokai and Lanai. Kamakahelei was the nominal queen of Kauai and Niihau, and her husband was a younger brother to Kahekili, while she was related to the royal family of Hawaii. Thus, it will be seen, the reigning families of the several islands of the group were all related to each other, as well by marriage as by blood. So had it been for many generations. But their wars with each other were none the less vindictive because of their kinship, or attended with less of barbarity in their hours of triumph. At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises. The occupation of the Hana district of Maui by the kings of Hawaii had been the cause of many stubborn conflicts between the chivalry of the two islands, and when Captain Cook first landed on Hawaii he found the king of that island absent on another warlike expedition to Maui, intent upon avenging his defeat of two years before, when his famous brigade of eight hundred nobles was hewn in pieces. Connected with the court of Kalaniopuu at that time was a silent and taciturn chief, who had thus far attracted but little attention as a military leader. He was a man of gigantic mould, and his courage and prowess in arms were undoubted; yet he seldom smiled or engaged in the manly sports so attractive to others, and his friends were the few who discerned in him a slumbering greatness which subsequently gave him a name and fame second to no other in Hawaiian history. He was the reputed and accepted son of Keoua, the half-brother of Kalaniopuu, although it was believed by many that his real father was Kahekili, moi of Maui. But, however this may have been, he was of royal blood, and was destined to become not only the king of Hawaii, but the conqueror and sovereign of the group. This chief was Kamehameha. Such, in brief, was the political condition of the islands when Captain Cook arrived. He was an officer in the English navy, and, with the war-ships Resolution and Discovery, was on a voyage in search of a northwest passage eastward from Behring's Straits. Leaving the Society group in December, 1777, on the 18th of the following month he sighted Oahu and Kauai. Landing on the latter island and Niihau, he was received as a god by the natives, and his ships were provided with everything they required. Without then visiting the other islands of the group, he left for the northwest coast of America on the 2d of February, 1778, and in November of that year returned to the islands, first sighting the shores of Molokai and Maui. Communicating with the wondering natives of the latter island, he sailed around the coasts of Hawaii, and on the 17th of January dropped his anchors in Kealakeakua Bay. He was hailed as a reincarnation of their god Lono by the people, and the priests conducted him to their temples and accorded him divine honors. Returning from his campaign in Maui, the king visited and treated him as a god, and his ships were bountifully supplied with pigs, fowls, vegetables and fruits. The ships left the bay on the 4th of February, but, meeting with a storm, returned on the 8th for repairs. Petty bickerings soon after occurred between the natives and white sailors, and on the 13th one of the ships' boats was stolen by a chief and broken up for its nails and other iron fastenings. Cook demanded its restoration, and, while endeavoring to take the king on board the Resolution as a prisoner, was set upon by the natives and slain. Fire was opened by the ships, and many natives, including four or five chiefs, were killed. The body of Cook was borne off by the natives, but the most of the bones were subsequently returned at the request of Captain King, and the vessels soon after left the island. If Captain Cook was not the first of European navigators to discover the Hawaiian Islands, he was at least the first to chart and make their existence known to the world. It has been pretty satisfactorily established that Juan Gaetano, the captain of a Spanish galleon sailing from the Mexican coast to the Spice Islands, discovered the group as early as 1555. But he did not make his discovery known at the time, and the existence of an old manuscript chart in the archives of the Spanish government is all that remains to attest his claim to it. Native traditions mention the landing of small parties of white men on two or three occasions during the latter part of the sixteenth century; but if the faces and ships of other races were seen by the Hawaiians in the time of Gaetano, their descendants had certainly lost all knowledge of both two hundred or more years later, for Cook was welcomed as a supernatural being by the awe-stricken islanders, and his ships were described by them as floating islands. A simple iron nail was to them a priceless jewel, and every act and word betrayed an utter ignorance of everything pertaining to the white races. Kalaniopuu, the king of Hawaii, died in 1782, and Kamehameha, through the assistance of three or four prominent chiefs, succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island. This done, encouraged by the prophets, assisted by his chiefs, and sustained by an unwavering faith in his destiny, he conquered Maui, Oahu, Kauai and their dependencies, and in 1795 was recognized as the sole master of the group. Although of royal stock, the strain of Kamehameha from the old line of kings was less direct than that of his cousin, Kiwalao, from whom he wrested the Hawaiian sceptre; but his military genius rallied around him the warlike chiefs who were dissatisfied with the division of lands by the son and successor of Kalaniopuu, and in the end his triumph was complete. To farther ennoble his succession he married the daughter of his royal cousin, and thus gave to his children an undoubted lineage of supreme dignity. The existence of the Hawaiian Islands became generally known to the world soon after the final departure of the Resolution and Discovery, but it was not until 1786 that vessels began to visit the group. The first to arrive after the death of Captain Cook were the English ships King George and Queen Charlotte, and the same year a French exploring squadron touched at Maui. In 1787 several trading vessels visited the group, and the natives began to barter provisions and sandal-wood for fire-arms and other weapons of metal. In 1792, and again in 1793, Captain Vancouver, of an English exploring squadron, touched and remained for some time at the islands. He landed sheep, goats and horned cattle, and distributed a quantity of fruit and garden seeds. His memory is gratefully cherished by the natives, for his mission was one of peace and broad benevolence. Thenceforward trading-vessels in considerable numbers visited the group, and during the concluding wars of Kamehameha the rival chiefs had secured the assistance of small parties of white men, and to some extent had learned the use of muskets and small cannon, readily purchased and paid for in sandal-wood, which was then quite abundant on most of the timbered mountains of the islands. The harbor of Honolulu was first discovered and entered by two American vessels in 1794, and it soon became a favorite resort for the war, trading and whaling vessels of all nations. In the midst of these new and trying conditions Kamehameha managed the affairs of his kingdom with distinguished prudence and sagacity. He admonished his people to endure with patience the aggressions of the whites, and to retain, as far as possible, their simple habits. With his little empire united and peaceful, Kamehameha died on the 8th of May, 1819, at the age of about eighty; and his bones were so secretly disposed of that they have not yet been found. Liholiho, the elder of his sons by Keopuolani, the daughter of his cousin Kiwalao, succeeded his warlike father with the title of Kamehameha II. Some knowledge of the Christian religion had reached the natives through their white visitors, but the old chief died in the faith of his fathers. The death of Kamehameha was immediately followed by an event for which history affords no parallel. In October, 1819--six months before the first Christian missionaries arrived on the islands--Liholiho, under the inspiration of Kaahumanu, one of the widows of his father, suddenly, and in the presence of a large concourse of horrified natives, broke the most sacred of the tabus of his religion by partaking of food from vessels from which women were feasting, and the same day decreed the destruction of every temple and idol in the kingdom. He was sustained by the high-priest Hewahewa, who was the first to apply the torch; and within a few weeks idols, temples, altars, and a priesthood which had held prince and subject in awe for centuries were swept away, leaving the people absolutely without a religion. But all did not peacefully submit to this royal edict against their gods. In the twilight of that misty period looms up a grand defender of the faith of Keawe and Umi and the altars of the Hawaiian gods. This champion was Kekuaokalani, a nephew, perhaps a son, of the first Kamehameha, and a cousin, perhaps a half-brother, of Liholiho. In his veins coursed the royal blood of Hawaii, and his bearing was that of a king. He was above six and one-half feet in height, with limbs well proportioned and features strikingly handsome and commanding. He was of the priesthood, and, through the bestowal of some tabu or prerogative, claimed to be second in authority to Hewahewa, who traced his lineage back to Paao, the high-priest of Pili. His wife, Manono, was scarcely less distinguished for her courage, beauty and chiefly strain. The apostasy of Hewahewa left Kekuaokalani at the head of the priesthood--at least so he seems to have assumed--and the royal order to demolish the temples was answered by him with an appeal to the people to arm and join him in defence of their gods. He raised the standard of revolt on the island of Hawaii, and was soon at the head of a considerable army. A large force was sent against him, and every effort was made to induce him to lay down his arms. But he scorned all terms, refused all concessions. A battle was fought at Kuamoo, at first favorable to the defenders of the gods; but the fire-arms of the whites in the service of the king turned the tide of war against them, and they were defeated and scattered. Kekuaokalani was killed on the field, and Manono, his brave and faithful wife, fighting by his side, fell dead upon the body of her husband with a musket-ball through her temples. A rude monument of stones still marks the spot where they fell; and it is told in whispers that the kona, passing through the shrouding vines, attunes them to saddest tones of lamentation over the last defenders in arms of the Hawaiian gods. Four or five months before the death of Kekuaokalani, Kalaimoku, the prime minister of Liholiho, and his brother Boki, were baptized under the formula of the Roman Catholic Church by the chaplain of a French corvette on a passing visit to the islands. They scarcely knew the meaning of the ceremony, and it is safe to say that, at the time of the destruction of their temples and the repudiation of their gods, the Hawaiian people knew little or nothing of any other religion. The abolition of the tabu, which had made them slaves to their chiefs and priests, and held their fathers in bondage for centuries, was hailed with so great a joy by the native masses that they did not hesitate when called upon to consign the priesthood and their gods to the grave of the tabu. On the 30th of March, 1820--some months after this strange religious revolution--the first party of Christian missionaries arrived at the islands from Massachusetts. They were well received. They found a people without a religion, and their work was easy. Other missionary parties followed from time to time, and found the field alike profitable to the cause in which they labored and to themselves individually. They acquired substantial possessions in their new home, controlled the government for the fifty or more years following, and their children are to-day among the most prosperous residents of the group. This is not said with a view to undervalue the services of the early missionaries to Hawaii, but to show that all missionary fields have not been financially unfruitful to zealous and provident workers. And now let it be remarked with emphasis that the value of missionary labors in the Hawaiian group should not be measured by the small number of natives who to-day may be called Christians, but rather by the counsel and assistance of these thrifty religious teachers in securing and maintaining the independence of the islands, and by degrees establishing a mild and beneficent constitutional government, under which taxation is as light and life and property are as secure as in any other part of the civilized world. They were politicians as well as religious instructors, and practical examples of the value of Christian discipline when prudently applied to the acquisition of the needful and inviting things of life, and the establishment of a civil system capable of protecting the possessor in his acquired rights. In 1824 Liholiho and his queen died while on a visit to England, and their remains were sent back to the islands in an English man-of war. Kauikeaouli, a youth of ten years, and brother of the deceased king, was accepted as the rightful heir to the throne under the title of Kamehameha III., and Kaahumanu, one of the wives of Kamehameha I., acted as regent and prime minister. In 1827, and ten years later, Roman Catholic missionaries arrived, and were sent away by order of the government; but in 1839 the priests of that denomination were finally landed under the guns of a French frigate and allowed to remain. Meantime churches, schools and printing-presses had been established, the Hawaiian had become a written language, and the laws and decrees of the government were promulgated in printed form. In 1840 the first written constitution was given to the people, guaranteeing to them a representative government. In February, 1843, Lord Paulet, of the English navy, took formal possession of the islands, but in the July following their sovereignty was restored through the action of Admiral Thomas. In November of the same year France and England mutually agreed to refrain from seizure or occupation of the islands, or any portion of them, and the United States, while declining to become a party to the agreement, promptly acknowledged the independence of the group. Kamehameha III. died in 1854 and was succeeded by Kamehameha IV. The latter reigned until 1863, when he died and was succeeded by Prince Lot, with the title of Kamehameha V. In 1864 Lot abrogated the constitution of 1840 and granted a new one. He reigned until 1872, and died without naming a successor, and the Legislative Assembly elected Lunalilo to the throne. He was of the Kamehameha family, and with his death, in 1873, the Kamehameha dynasty came to an end. He, too, failed to designate a successor, and as but two of the accepted descendants of the first Kamehameha remained--one a sister of Kamehameha V. and the other a female cousin of that sovereign--David Kalakaua was elected to the throne by the Legislative Assembly in 1874, receiving all but five votes of that body, which were cast for the queen-dowager Emma, widow of Kamehameha IV. Provision having been made for the event by a previous Legislative Assembly, King Kalakaua, with his queen, Kapiolani, was formally crowned on the 12th of February, 1883, in the presence of the representatives of many of the nations of the Old World and the New. Since the coronation the last of the Kamehamehas has passed away, including the queen-dowager Emma, and King Kalakaua remains the most direct representative in the kingdom of the ancient sovereigns of Hawaii. He draws his strain from Liloa through the great I family of Hawaii, who joined their fortunes with the first Kamehameha in the conquest of the group. His queen, Kapiolani, is a granddaughter of the last independent sovereign of Kauai, and is thus allied in blood with the early rulers of the group. She is childless, and the Princess Liliuokalani, the elder of the two sisters of the king, has been named as his successor. She is the wife of His Excellency John O. Dominis, an American by birth and present governor of the islands of Oahu and Maui. The only direct heir in the families of the king and his two sisters is the Princess Kaiulani, daughter of the Princess Likelike, [1] wife of Mr. Cleghorn, a merchant of Honolulu. Following is a list of the sovereigns of Hawaii, with the dates and durations of their several governments, from the eleventh to the nineteenth century. It embraces only the rulers of the island of Hawaii, who eventually became the masters of the group. Until the reign of Kalaniopuu, which began in 1754, the dates are merely approximate: Pilikaeae, from A.D. 1095 to 1120 Kukohau, ,, 1120 to 1145 Kaniuhi, ,, 1145 to 1170 Kanipahu, ,, 1170 to 1195 Kalapana (including the usurpation of Kamaiole), ,, 1195 to 1220 Kahaimoelea, ,, 1220 to 1260 Kalaunuiohua, ,, 1260 to 1300 Kuaiwa, ,, 1300 to 1340 Kahoukapu, ,, 1340 to 1380 Kauholanuimahu, ,, 1380 to 1415 Kiha, ,, 1415 to 1455 Liloa, ,, 1455 to 1485 Hakau, ,, 1485 to 1490 Umi, ,, 1490 to 1525 Kealiiokaloa, ,, 1525 to 1535 Keawenui, ,, 1535 to 1565 Kaikilani and Lonoikamakahiki, ,, 1565 to 1595 Keakealanikane, ,, 1595 to 1625 Keakamahana, ,, 1625 to 1655 Keakealaniwahine, ,, 1655 to 1685 Keawe and sister, ,, 1685 to 1720 Alapanui, ,, 1720 to 1754 Kalaniopuu, ,, 1754 to 1782 Kamehameha I, ,, 1782 to 1819 Kamehameha II.--Liholiho, ,, 1819 to 1824 Kaahumanu regency, ,, 1824 to 1833 Kamehameha III.--Kauikeaouli, ,, 1833 to 1854 Kamehameha IV, ,, 1854 to 1863 Kamehameha V.--Lot, ,, 1863 to 1872 Lunalilo, ,, 1872 to 1873 Kalakaua, ,, 1874 to ---- Having thus briefly sketched the outlines of the prominent political events of the islands, the ancient religion of the Hawaiians will next be referred to; and as the tabu was no less a religious than a secular prerogative, it may properly be considered in connection with the priesthood. A knowledge of the power, scope and sanctity of the tabu is essential to a proper understanding of the relations existing in the past between the people and their political and religious rulers, and this great governing force will now claim our attention. THE TABU. Strictly speaking, the ancient tabu, or kapu, was a prerogative adhering exclusively to political and ecclesiastical rank. It was a command either to do or not to do, and the meaning of it was, "Obey or die." It was common to the Polynesian tribes, and was a protection to the lives, property and dignity of the priesthood and nobility. The religious tabus were well understood by the people, as were also the personal or perpetual tabus of the ruling families; but the incidental tabus were oppressive, irksome and dangerous to the masses, as they were liable to be thoughtlessly violated, and death was the usual penalty. Everything pertaining to the priesthood and temples was sacred, or tabu, and pigs designed for sacrifice, and running at large with the temple mark upon them, could not be molested. It was a violation of perpetual tabu to cross the shadow of the king, to stand in his presence without permission, or to approach him except upon the knees. This did not apply to the higher grades of chiefs, who themselves possessed tabu rights. Favorite paths, springs, streams and bathing-places were at intervals tabued to the exclusive use of the kings and temples, and squid, turtle, and two or three species of birds could be eaten only by the priests and tabu nobility. Yellow was the tabu color of royalty, and red of the priesthood, and mantles of the feathers of the oo and mamo could be worn only by kings and princes. Feather capes of mingled red and yellow distinguished the lesser nobility. Women were tabued from eating plantains, bananas, and cocoanuts; also the flesh of swine and certain fish, among them the kumu, moano, ulua, honu, ea, hahalua and naia; and men and women were allowed under no circumstances to partake of food together. Hence, when Liholiho, in 1819, openly violated this fundamental tabu by eating with his queen, he defied the gods of his fathers and struck at the very foundation of the religious faith of his people. The general tabus declared by the supreme chief or king were proclaimed by heralds, while the puloulou--a staff surmounted by a crown of white or black kapa--placed at the entrance of temples, royal residences and the mansions of tabu chiefs, or beside springs, groves, paths, or bathing-places, was a standing notification against trespass. General tabus were declared either to propitiate the gods or in celebration of important events. They were either common or strict, and frequently embraced an entire district and continued from one to ten days. During the continuance of a common tabu the masses were merely required to abstain from their usual occupations and attend the services at the heiaus, or temples; but during a strict tabu every fire and every light was extinguished, no canoe was shoved from the shore, no bathing was permitted, the pigs and fowls were muzzled or placed under calabashes that they might utter no noise, the people conversed in whispers, and the priests and their assistants were alone allowed to be seen without their places of abode. It was a season of deathly silence, and was thought to be especially grateful to the gods. Some of the royal tabus, centuries back in the past, were frivolous and despotic, such as regulating the wearing of beards and compelling all sails to be lowered on passing certain coast points; but, however capricious or oppressive, the tabu was seldom violated, and its maintenance was deemed a necessary protection to the governing classes. ANCIENT HAWAIIAN RELIGION. The ancient religion of the Hawaiians, of which the tabu formed an essential feature, was a theocracy of curious structure. It was a system of idolatrous forms and sacrifices engrafted without consistency upon the Jewish story of the creation, the fall of man, the revolt of Lucifer, the Deluge, and the repopulation of the earth. The legends of the Hawaiians were preserved with marvellous integrity. Their historians were the priests, who at intervals met in council and recited and compared their genealogical meles, in order that nothing might be either changed or lost. How did the Hawaiian priesthood become possessed of the story of the Hebrew genesis? It was old to them when the Resolution and Discovery dropped their anchors in Kealakeakua Bay; old to them when one or more chance parties of Spanish sailors in the sixteenth century may have looked in upon them for a moment while on their way to the Spice Islands; and it was probably old to them when the Hawaiians found their present home in the sixth century, and when the Polynesians left the coast of Asia four hundred years earlier. One theory is that the story was acquired through Israelitish contact with the ancestors of the Polynesians while the latter were drifting eastward from the land of their nativity. But the more reasonable assumption seems to be that the Hawaiian theogony, so strangely perpetuated, is an independent and perhaps original version of a series of creation legends common in the remote past to the Cushite, Semite and Aryan tribes, and was handed down quite as accurately as the Jewish version before it became fixed in written characters. In fact, in some respects the Hawaiian seems to be more complete than the Jewish version. From the beginning, according to Hawaiian story, a trinity of gods existed, who were the sole and all-pervading intelligences of chaos, or night--a condition represented by the Hawaiian word Po. These gods were: Kane, the originator; Ku, the architect and builder; and Lono, the executor and director of the elements. By the united will of Hikapoloa, or the trinity, light was brought into chaos. They next created the heavens, three in number, as their dwelling-places, and then the earth, sun, moon and stars. From their spittle they next created a host of angels to minister to their wants. Finally, man was created. His body was formed of red earth mingled with the spittle of Kane, and his head of whitish clay brought by Lono from the four quarters of the earth. The meaning of Adam is red, and it will be remarked that the Hawaiian Adam was made of earth of that color. He was made in the image of Kane, who breathed into his nostrils, and he became alive. Afterwards, from one of his ribs, taken from his side while he slept, a woman was created. The man was called Kumu-honua, and the woman Ke-ola-ku-honua. The newly-created pair were placed in a beautiful paradise called Paliuli. Three rivers of "the waters of life" ran through it, on the banks of which grew every inviting fruit, including the "tabued bread-fruit tree" and "sacred apple-tree," with which are connected the fall and expulsion of the man and woman from their earthly paradise. The three rivers had their source in a beautiful lake, fed by "the living waters of Kane." The waters were filled with fish which fire could not destroy, and on being sprinkled with them the dead were restored to life. Legends relate instances in which these waters were procured, through the favor of the gods, for the restoration to life of distinguished mortals. As a specimen of the chants perpetuating these traditions and embellishing the plainer prose recitals, the following extract relating to the creation is given: "Kane of the great Night, Ku and Lono of the great Night, Hika-po-loa the king. The tabued Night that is set apart, The poisonous Night, The barren, desolate Night, The continual darkness of midnight, The Night, the reviler. O Kane, O Ku-ka-pao, And great Lono dwelling in the water, Brought forth are Heaven and Earth, Quickened, increased, moving, Raised up into Continents. Kane, Lord of Night, Lord the Father, Ku-ka-pao, in the hot heavens, Great Lono with the flashing eyes, Lightning-like has the Lord Established in truth, O Kane, master-worker; The Lord creator of mankind: Start, work, bring forth the chief Kumu-honua, And Ola-ku-honua, the woman; Dwelling together are they two. Dwelling in marriage (is she) with the husband, the brother." Among the angels created was Kanaloa, the Hawaiian Lucifer, who incited a rebellion in heaven, with the results, strangely enough, related in immortal song by Milton. When man was created, Kanaloa demanded his adoration. This was refused by Kane, as angels and man were alike the creations of Deity, whereupon Kanaloa ambitiously resolved to create a man of his own who would worship him. Kane allowed him to proceed with his seditious work. He made a man in the exact image of Kumu-honua, but could not give it life. He breathed into its nostrils, but it would not rise; he called to it, but it would not speak. This exasperated him, and he determined to destroy the man made by the gods. He therefore crept into Paliuli in the form of a moo, or lizard, and, through some deception not definitely stated by tradition, Kumu-honua and his mate committed some offence for which they were driven from paradise by the "large, white bird of Kane." Kumu-honua had three sons, the second of whom was slain by the first. The name of the Hawaiian Cain is Laka. Ka Pili was the youngest son, and thirteen generations are named between him and the Deluge, whereas the Hebrew version records but ten on the corresponding line of Seth. The Hawaiian Noah is called Nuu. At the command of the gods he constructed an ark, and entered it with his wife and three sons, and a male and female of every breathing thing. The waters came and covered the earth. When they subsided the gods entered the ark, which was resting on a mountain overlooking a beautiful valley, and commanded Nuu to go forth with all of life that the ark contained. In gratitude for his deliverance Nuu offered a sacrifice to the moon, mistaking it for Kane. Descending on a rainbow, that deity reproved his thoughtlessness, but left the bow as a perpetual token of his forgiveness. Continuing the genealogical record, ten generations are given between Nuu and Ku Pule, who "removed to a southern country," taking with him as a wife his slave-woman Ahu. So was it with Abraham. Ku Pule established the practice of circumcision, and was the grandfather of Kini-lau-a-mano, whose twelve children became the founders of twelve tribes, from one of which--the Menehune--the Hawaiians are made to descend. A story similar to that of Joseph is also given, and mention is made of the subsequent return of the Menehune people to the land set apart for their occupation by Kane. Two brothers led them over deserts and through waters, and after many tribulations they reached their destination. This would seem to imply that the Menehune people were one of the tribes of Israel; yet it is more probable that they had their origin in some one of the other twelveships into which the early Asiatic tribes were in many instances divided, and that the stories of Joseph and the Exodus became a part of their folk-lore through contact with other races. The genealogical line from the Hawaiian Adam to the grandson of Ku Pule--that is, until the time of Jacob--has been brought down through three distinct traditional channels. The agreement of the several versions is remarkable, but the one brought to the islands by the high-priest Paao in the eleventh century, and retained by his ecclesiastical successors, is regarded as the most authentic. It was an heirloom of the priesthood, and was never communicated beyond the walls of the temples. With the settlement of the Menehune people in the land set apart for them by Kane, the Hawaiian legends cease to remind us of the later history of the Hebrews. There the similarity of historic incident abruptly ends, and, with an uncertain stride of twelve or thirteen generations, the chiefly line is brought down to Wakea and his wife Papa, mythical rulers of superhuman attributes, who must have existed before the Polynesians left the Asiatic coast, although in some legends they are connected not only with the first settlement of the Hawaiian archipelago, but with the creation of its islands. A few of the many legends relating to the creation and first settlement of the islands will be noted. One of them in substance is that Hawaii-loa, a distinguished chief, and fourth in generation from Kini-lau-a-mano, sailed westward, and, guided by the Pleiades, discovered the Hawaiian group. He gave to the largest island his own name, and to the others the names of his children. Another tradition refers to Papa, the wife of Wakea, as a tabued descendant of Hawaii-loa, and superior in caste to her husband. Mutual jealousies embittered their lives and led to strange events. Wakea found favor with the beautiful Hina, and the island of Molokai was born of their embrace. In retaliation Papa smiled upon the warrior Lua, and the fruit of their meeting was the fair island of Oahu. Hence the old names of Molokai-Hina and Oahu-a-Lua. Quite as fanciful a legend relates that an immense bird laid an egg on the waters of the ocean. It was hatched by the warm winds of the tropics, and the Hawaiian group came into being. Shortly after a man and woman, with a pair each of dogs, hogs and fowls, came in a canoe from Kahiki, landed on the eastern coast of Hawaii, and became the progenitors of the Hawaiian people. Fifty-six generations are mentioned from Wakea to the present ruling family. The legends of the twenty-nine generations covering the period between Wakea and Maweke--which brings the record down to the eleventh century, when the second migratory influx from the southern islands occurred--abound in wars, rebellions and popular movements, in which giants, demi-gods, and even the gods themselves took part; and it was doubtless during that period that the idolatrous forms and practices of the Hawaiian religion, as it existed a century ago, were engrafted upon an older and simpler creed confined to the worship of the godhead. When the high-priest Paao arrived with Pili he introduced some new gods while recognizing the old, strengthened and enlarged the scope of the tabu, and established an hereditary priesthood independent of, and second only in authority to, the supreme political head. Different grades of priests also came into existence, such as seers, prophets, astrologers and kahunas of various function, including the power of healing and destroying. In fact, the priesthood embraced ten distinct grades or colleges, each possessing and exercising powers peculiar to it, and the mastery of all of them was one of the qualifications of the high-priesthood. The tutelar deity of the entire body was Uli. The form of the heiau, or temple, was changed by Paao and his successors, and the masses mingled less freely in the ceremonies of sacrifice and other forms of worship. The high-priesthood became more mysterious and exclusive, and assumed prerogatives above the reach of royalty. The old Hawaiian trinity--Kane, Ku and Lono--remained the supreme gods of the pantheon, but Kanaloa, the spirit of evil, was accorded beneficent attributes and exalted among them. The regions of Po, or death, were presided over by Milu, a wicked king who once ruled on earth, while the spirits of favorite chiefs were conveyed by the divine messenger Kuahairo to the presence of Kaono-hio-kala, whose beatific abode was somewhere in the heavens. Another belief was that the ruler of Po was Manua, and that Milu did not follow Akea, the first king of Hawaii, to that place, but dwelt in a region far westward and beneath the sea. Although significant of darkness, Po was not without light. Like Tartarus, it could be visited by favored mortals, and the dead were sometimes brought back from it to earth. Pele, the dreadful goddess of the volcanoes, with her malignant relatives, was added to the Hawaiian deities during the second influx from the south, and temples were erected to her worship all over the volcanic districts of Hawaii. At that period were also introduced Laamaomao, the god of the winds, the poison goddesses Kalaipahoa and Kapo, and many other deities. But the worship of the Hawaiians was not confined to Kane, Ku, Lono and Pele. Heiaus were erected to the war-gods of the kings, and great sacrifices were frequently made to them, generally of human beings, preceding, during, and following campaigns and battles. Humbler temples were also maintained to fish, shark, lizard and other gods, where sacrifices of fish and fruits were offered. To the superstitious masses the land abounded in gnomes and fairies, and the waters in nymphs and monsters, whose caprices are themes of a bountiful store of folk-lore. With almost every stream, gorge and headland is connected some supernatural story, and the bards and musicians of old earned an easy support by keeping alive these legends of the people. To some supernatural powers were given, and malignant and beneficent spirits assumed human forms and flitted among the palms in the guise of birds. The people made their own household gods, and destroyed them when they failed to contribute to their success. For example, at Ninole, on the southeast coast of Hawaii, is a small beach called Kaloa, the stones of which, it was thought, propagated by contact with each other. From the large stones the people made gods to preside over their games. When a stone was selected for a god it was taken to the heiau, where certain ceremonies were performed over it. It was then dressed and taken to witness some game or pastime. If the owner was successful it was accepted as a god; if unsuccessful more than once or twice, it was thrown away or wrought into an axe or adze. Sometimes a stone of each sex was selected, wrapped in kapa, and laid away. In time a small pebble was found with them. It increased in size, and was finally taken to the heiau and formally made into a god. Such is the story that is still told. The people believed that the spirits of the departed continued to hover around their earthly homes, and the shades of their ancestors were appealed to in prayer. The owl and a bird called the alae were regarded as gods, and scores of other deities, controlling the elements or presiding over the several industries and amusements of the masses, were recognized and placated with sacrifices when in unfavorable moods. They had a god of the winds, of the husbandman, the warrior, the canoe-maker, the hula dancer, the distiller, the orator, the doctor and the sorcerer, and many gods of the sailor and the fisherman. The services of the high-priest did not extend to these popular deities on any of the islands of the group. The heiaus over which he presided were dedicated either to the higher gods of the pantheon or to the war-god of the king or supreme chief. He was next to the king in authority, and always of distinguished blood. Surrounded by seers, prophets and assistants, and claiming to hold direct intercourse with the gods, he was consulted on all matters of state consequence, and the auguries of the temple were always accepted with respect and confidence. The high-priest sometimes had charge of the war-god of the king, and in such cases went with it to the field of battle. Hua, one of the ancient kings of Maui, defied the priesthood and slew his high-priest. As a warning to ruling chiefs, the story of the consequences of Hua's madness has come down with great conciseness through the chroniclers of the priesthood. Hua's kingdom became a desolation. Wherever he traveled all vegetation perished, and he finally died of famine on Hawaii, and his bones were left to whiten in the sun. There were several classes of priests, or kahunas, beside those who were connected with the temples. They were seers, doctors and dealers in enchantment, and subsisted by preying upon the people through their superstitions. All physical illness was attributed either to the anger of the gods, witchcraft, or the prayers of a malignant kahuna. The afflicted person usually sent for a kahuna, whose first business was to discover the cause of the malady through incantation. This ascertained, an effort was made to counteract the spells or prayers which were wearing away the life of the patient, and sometimes with so great success that the affliction was transferred to the party whose malice had invoked it. The belief that one person might be prayed to death by another was universal with the ancient Hawaiians, and not a few of the race would turn pale to-day if told that one of priestly strain was earnestly praying for his death. In praying a person to death it was essential that the kahuna should possess something closely connected with the person of the victim--a lock of his hair, a tooth, a nail-paring, or a small quantity of his spittle, for example; hence the office of spittoon-bearer to the ancient kings was entrusted only to chiefs of some rank, who might be expected to guard with care the royal expectoration. The belief was general that the spirits of the dead might be seen and conversed with by the kilos, or sorcerers, and the spirits of the living, it was claimed, were sometimes invoked from their slumbering tabernacles by priests of exceptional sanctity. The spirit of the dead was called unihipili, while the disembodied and visible spirit of a living person was known as kahoaka. Of all the deities Pele was held in greatest dread on the island of Hawaii, where volcanic irruptions were frequent. With her five brothers and eight sisters--all representing different elemental forces--she dwelt in state in the fiery abysses of the volcanoes, moving from one to another at her pleasure, and visiting with inundations of lava such districts as neglected to cast into the craters proper offerings of meats and fruits, or angered her in other respects. One of her forms was that of a beautiful woman, in which she sometimes sought human society, and numerous legends of her affairs of love have been preserved. She was regarded as the special friend of Kamehameha I., and the suffocation of a portion of the army of Keoua, near the crater of Kilauea, in 1791, was credited directly to her. The last public recognition of the powers of Pele occurred as late as 1882 on the island of Hawaii. The village of Hilo was threatened. A broad stream of lava from Mauna Loa, after a devastating journey of twenty-five miles or more, reached a point in its downward course within a mile or two of the bay of Hilo. Its movement was slow, like that of all lava-streams some distance from their source, but its steadily approaching line of fire rendered it almost certain that the village, and perhaps the harbor, of Hilo would be destroyed within a very few days. Trenches were digged, walls were raised, and prayers were offered, but all to no purpose. Downward moved the awful avalanche of fire. Ruth, a surviving sister of the fourth and fifth Kamehamehas, was then living in Honolulu. She was a proud, stern old chiefess, who thought too little of the whites to attempt to acquire their language. The danger threatening Hilo was reported to her. "I will save the fish-ponds of Hilo," said the old chiefess. "Pele will not refuse to listen to the prayer of a Kamehameha." She chartered a steamer, left Honolulu for Hilo with a large number of attendants, and the next day stood facing the still moving flow of lava. Ascending an elevation immediately back of the village, she caused to be erected there a rude altar, before which she made her supplications to Pele, with offerings fed to the front of the advancing lava. This done, she descended the hill with confidence and returned to Honolulu. The stream of fire ceased to move, and to-day its glistening front stands like a wall around Hilo. "A remarkable coincidence," explained the whites. "The work of Pele," whispered the natives, although the last of the temples of that goddess had been destroyed sixty years before. Without discussing the cause--a natural one beyond a doubt--it may be remarked that the result has been something of a renewal with the natives of faith in the discarded gods of their fathers. All of the minor gods of the Hawaiians seem to have been independent and self-controlling. It is not claimed that they derived their powers from, were directed by, or were responsible to the supreme godhead. Hence the mythology of the Polynesians, strong though it be in individual powers and personations of the forces and achievements of nature, presents itself to us in a fragmentary form, like an incongruous patchwork of two or more half-developed or half-forgotten religious systems. One of the most noted of the independent deities of the group was Kalaipahoa, the poison-goddess of Molokai. Some centuries back she came to the islands, with two or three of her sisters, from an unknown land, and left her mark in many localities. She entered a grove of trees on the island of Molokai, and left in them a poison so intense that birds fell dead in flying over their branches. The king of the island was advised by his high-priest to have a god hewn from one of the poisoned trees. Hundreds of his subjects perished in the undertaking, but the image was finally finished and presented to the king, wrapped in many folds of kapa. It came down the generations an object of fear, and was finally seized by the first Kamehameha, and at his death divided among his principal chiefs. Kuula was the principal god of the fishermen on all the islands of the group. Rude temples were erected to him on the shores of favorite fishing-grounds, and the first fish of every catch was his due. His wife was Hina, and she was appealed to when her husband withheld his favors. Laeapua and Kaneapua were gods worshipped by the fishermen of Lanai, and other fish-gods were elsewhere recognized. There were a number of shark and lizard gods. They were powerful and malignant, and greatly feared by the classes who frequented the sea. Heiaus were erected to them on promontories overlooking the ocean, and the offerings to them of fish and fruits were always liberal. They assumed the forms of gigantic sharks and lizards, and not unfrequently lashed the waters into fury and destroyed canoes. Moaalii was the great shark-god of Molokai and Oahu. Apukohai and Uhumakaikai were the evil gods infesting the waters of Kauai. Lonoakihi was the eel-god of all the islands, and Ukanipo was the shark-god of Hawaii. Among the celebrated war-gods of the kings of the group was that of Kamehameha I. It was called Kaili, or Ku-kaili-moku, and accompanied the great chief in all of his important battles. It had been the war-god of the Hawaiian kings for many generations, and was given in charge of Kamehameha by his royal uncle, Kalauiopuu. It was a small wooden image, roughly carved, and adorned with a head-dress of yellow feathers. It is said that at times, in the heat of battle, it uttered cries which were heard above the clash of arms. It is not known what became of the image after the death of Kamehameha. The public heiaus, or temples, of the Hawaiians were usually walled enclosures of from one to five acres, and generally irregular in form. The walls were frequently ten feet in thickness and twenty feet in height, and the material used, was unhewn stone, without mortar or cement. They narrowed slightly from the base upward, and were sometimes capped with hewn slabs of coral or other rock not too firm in texture to be worked with tools of stone. Within this enclosure was an inner stone or wooden temple of small dimensions, called the luakina, or house of sacrifice, and in front of the entrance to it stood the lele, or altar, consisting of a raised platform of stone. The inner temple was sacred to the priests. Within it stood the anu, a small wicker enclosure, from which issued the oracles of the kaulas, or prophets, and around the walls were ranged charms and gods of especial sanctity. Beside the entrance to this sacred apartment were images of the principal gods, and the outer and inner walls were surmounted by lines of stone and wooden idols. The enclosure contained other buildings for the accommodation of the high-priest and his assistants; also a house for the governing chief or king, some distance removed from the domiciles of the priest. It was used temporarily by him when on a visit of consultation to the temple, or as a place of refuge in a time of danger. On each side of the entrance to the outer enclosure was a tabu staff, or elevated cross, and near it was a small walled structure in which were slain the victims for the altar. When an augury was required by the king he frequently visited the heiau in person and propounded his questions to the kaulas. If the answers from the anu were vague and unsatisfactory, other methods of divination were resorted to, such as the opening of pigs and fowls, the shapes of the clouds, the flights of birds, etc. After prayers by the priest the animals were killed, and auguries were gathered from the manner in which they expired, the appearance of the intestines--which were supposed to be the seat of thought--and other signs. Sometimes the spleens of swine were removed, if auguries of war were required, and held above the heads of the priests while prayers were offered. Before engaging in war or any other important enterprise attended by doubt or danger, human and other sacrifices were made, of which there were fifteen different kinds, and the first prisoners taken in battle were reserved for the altar. The priests named the number of men required for sacrifice, and the king provided them, sometimes from prisoners and malefactors, and sometimes from promiscuous drafts along the highways. The victims were slain with clubs without the temple walls, and their bodies, with other offerings, were laid upon the altar to decay. When the king or other high chief made a special offering of an enemy, the left eye of the victim, after the body had been brought to the altar, was removed and handed to him by the officiating priest. After making a semblance of eating it the chief tossed it upon the altar. During the construction of heiaus human sacrifices were usually offered as the work progressed, and when completed they were dedicated with great pomp and solemnity, and the altars were sometimes heaped with human bodies. In dedicating ordinary temples the kaiopokeo prayer was employed; but in consecrating heiaus of the first class the kuawili invocation was recited, a prayer continuing from sunrise to sunset. Oil and holy water were sprinkled upon the altars and sacred vessels, and the services were under the direction of the high-priest, and generally in the presence of the governing chief. The ordinary services in the temples consisted of offerings of fruits and meats, and of chants, prayers and responses, in which the people sometimes joined. Women did not participate in the ceremonies of the temples, but the exclusion found ample compensation in their exemption from sacrifice when human bodies were required. Temples of refuge, called puhonuas, were maintained on Hawaii, and possibly on Lanai and Oahu in the remote past; but concerning the latter there is some doubt. One of the puhonuas on Hawaii was at Honaunau, near the sacred burial-place of Hale-o-Keawe, and the other at Waipio, connected with the great heiau of Paa-kalani. Their gates were always open, and priests guarded their entrances. Any one who entered their enclosures for protection, whether chief or slave, whether escaping criminal or warrior in retreat, was safe from molestation, even though the king pursued. These places of refuge, with the right of circumcision, which existed until after the death of the first Kamehameha, suggest a Polynesian contact with the descendants of Abraham far back in the past, if not a kinship with one of the scattered tribes of Israel. In further evidence of the wanderings of the early Polynesians in western and southern Asia, and of their intercourse with the continental races, it may be mentioned that a disposition toward phallic worship, attested by tradition and existing symbols, followed them far out into the Pacific; and that connected with their story of the creation, so closely resembling the Hebrew version, is the Buddhist claim of previous creations which either ran their course or were destroyed by an offended godhead. Nor is Hawaiian tradition content with the mere advancement of the theory of successive creations. It makes specific reference to a creation next preceding that of their Ku-mu-honua, or Adam, and gives the names of the man and woman created and destroyed. They were Wela-ahi-lani and Owe. It has been mentioned that the birds pueo and alae were sacred and sometimes worshipped. Among the sacred fish were the aku and opelu. How they became so is told in a legend relating to the high-priest Paao, who migrated to the islands in the eleventh century and induced Pili to follow him. Before visiting Hawaii, Paao lived near his brother, probably on the island of Samoa. Both were priests and well skilled in sorcery and divination. The name of the brother was Lonopele. Both were affluent and greatly respected. Lonopele's lands were near the sea and produced the choicest varieties of fruits. One season, when the fruits were ripening, Lonopele discovered that some one was surreptitiously gathering them in the night-time, and accused one of the sons of Paao of stealing them. Indignant at the charge, and discerning no better way of disproving it, Paao killed and opened his son, and showed his brother that there was no fruit in the stomach of the boy. Grieved at the death of his son, and holding his brother accountable for it, Paao concluded to emigrate to some other land, and built strong canoes for that purpose. About the time they were completed a son of Lonopele chanced to be in the neighborhood, and Paao, remembering the death of his own son, ordered the boy to be killed. He was missed, and search was made for him, and his body was finally found near Paao's canoes. Lonopele charged his brother with the murder. Paao did not deny it, and Lonopele ordered him to leave the island. To avoid further trouble Paao set sail at once with a party consisting of thirty-eight persons. One tradition says Pili was of the party; but he must have left Samoa some years later, as Paao sent or went for him after reaching Hawaii. As the canoes were moving from the shore several prophets, standing on the cliffs above, expressed a desire to join the party. "Very well," was the answer of Paao; "if you are prophets, as you say, leap from the cliffs and I will take you aboard." Several leaped into the sea and were dashed against the rocks and drowned. Finally Makuakaumana, a prophet of genuine inspiration, who was to have accompanied the expedition, reached the shore and discovered the canoes of Paao far out on the ocean. Raising his voice, he hailed Paao and asked that a canoe might be sent back for him. "Not so," returned the priest in a loud voice, which the favoring winds bore to the belated prophet. "To return would be an omen of evil. There is room for you, but if you would go with us you must fly to our canoes." And, flying, the prophet reached the canoes in safety. Observing the canoes of Paao as they were disappearing in the distance, Lonopele sent a violent storm to destroy them; but the strong fish Aku assisted in propelling the canoes against the storm, and the mighty fish Opelu swam around them and broke the waves with his body. The malignant brother then sent the great bird Kihahakaiwainapali to vomit over the canoes and sink them; but they were hastily covered with mats, and thus escaped destruction. After a long voyage Paao landed in Puna, on the coast of Hawaii. Thenceforth the aku and opelu were held sacred by Paao and his descendants. Following is a list of the supreme and principal elemental, industrial and tutelar deities of the Hawaiian group: The Godhead. Kane, the organizer. Ku, the architect and builder. Lono, the executor. Kanaloa, the Lucifer, or fallen angel. Rulers in the realms of Po, or death. Akea, the first Hawaiian king, who, after life, founded the island-kingdom of Kapapahaunaumoku, in the realms of Po, or death. Milu, the successor of Akea, or who, according to another belief, accompanied Akea to Po, and became the perpetual ruler of a kingdom on its western confines. Manua, referred to in some legends as the supreme sovereign of Po. With him abide the spirits of distinguished chiefs and priests, who wander among beautiful streams and groves of kou trees, and subsist upon lizards and butterflies. Minor Celestial Deities. Kaonohiokala (the eyeball of the sun), a celestial god, with an abode somewhere in the heavens, and to whose presence the departed spirits of chiefs were conducted. Kuahairo, the messenger who conducted the souls of distinguished chiefs to Kaonohiokala. Olopue, a god of Maui, who bore the spirits of noted chiefs to the celestial paradise. Kamehameha sought to secure possession of a very sacred image of this god, inherited by Kahekili, moi of Maui. The Volcanic Deities. Pele, the ruling goddess of the volcanoes, with her sisters, Hiiaka-wawahi-lani, the heaven-rending cloud-holder; Makoie-nawahi-waa, the fire-eyed canoe-breaker; Hiiaka-noho-lani, the heaven-dwelling cloud-holder; Hiiaka-kaalawa-maka, the quick-glancing cloud-holder; Hiiaka-hoi-ke-poli-a-pele, the cloud-holder kissing the bosom of Pele; Hiiaka-ka-pu-enaena, the red-hot mountain lifting clouds; Hiiaka-kaleiia, the wreath encircled cloud-holder; Hiiaka-opio, the young cloud-holder; and their brothers, Kamo-hoalii, or King Moho, the king of vapor or steam; Kapohoikahiola, god of explosions; Keuakepo, god of the night-rain, or rain of fire; Kane-kahili, the husband of thunder, or thundering god; Keoahi-kamakaua, the fire-thrusting child of war. [The last two were hunchbacks.] Akuapaao, the war-god of Paao, taken from the temple of Manini by Umi. Ku-kaili-moku, the war-god of Kamehameha I., bequeathed to him by Kalaniopuu. Deities of the Elements. Laamaomao, god of the winds, the Hawaiian �olus, whose home was on Molokai. Hinakuluiau, a goddess of the rain. Hinakealii and Hookuipaele, sisters of Hinakuluiau. Mooaleo, a powerful gnome of Lanai, conquered by Kaululaau, a prince of Maui. Kuula, a god of the fishermen. Hina, wife of Kuula. Laeapua and Kaneapua, gods of the fishermen of Lanai. Hinahele and her daughter Aiaiakuula, goddesses of the fishermen of Hawaii. Ukanipo, the great shark-god of Hawaii. Moaalii, the principal shark-god of Molokai and Oahu. Lonoakiki, the great eel-god of all the group. Apukohai and Uhumakaikai, evil shark or fish-gods of Kauai. Gods of the Arts and Industries. Akua-ula, the god of inspiration. Haulili, a god of speech, special to Kauai. Koleamoku, the deified chief who first learned the use of herbs and the art of healing from the gods. He was a patron of the kahunas. Olonopuha and Makanuiailone, deified disciples of Koleamoku. Kaanahua, the second son of the high-priest Luahoomoe, and Kukaoo, gods of the husbandman. Lakakane, god of the hula and similar sports. Mokualii, god of the canoe-makers. Hai, god of kapa making. Ulaulakeahi, god of distillation. Kalaipahoa, a goddess who entered and poisoned trees. Kapo and Pua, sisters of Kalaipahoa, with like functions. Kama, a powerful tutelar god of all the islands. Laauli, the god who made inviolable laws. Kuahana, the god who killed men wantonly. Leleioio, the god who inflicted bodily pain. Lelehookaahaa, wife of Leleioio. Lie, a goddess of the mountains, who braided leis. Maikahulipu, the god who assisted in righting upset canoes. Pohakaa, a god living in precipitous places, and who rolled down stones, to the fright and injury of passers. Keoloewa, a god worshipped in the heiaus of Maui. Kiha, a goddess of Maui, held in great reverence. Uli, the god of the sorcerers. Pekuku, a powerful god of Hawaii. Lonoikeaualii, a god worshipped in the heiaus of Oahu. Kauakahi, a god of Maui and Molokai. Hiaka, a mountain god of Kauai. Kapo and Kapua, and several others, messengers of the gods. Ouli, the god appealed to by the kahunas in praying people to death. Maliu, any deified deceased chief. Akua noho, gods possessing the spirits of departed mortals, of which there were many. Kiha-wahine and Kalo, noted deities of the class of akua-noho. Mahulu, a name common to three gods in the temples of Lono. Manu, the names of two gods at the outer gates of heiaus dedicated to Lono. Puea, the god worshipped in the darkness. Kaluanuunohonionio, one of the principal gods of the luakina, or sacrificial house of the temple. Kanenuiakea, a general name for a class of thirteen gods connected with the larger heiaus. ANCIENT HAWAIIAN GOVERNMENT. Previous to the eleventh century the several habitable islands of the Hawaiian group were governed by one or more independent chiefs, as already stated. After the migratory influx of that period, however, and the settlement on the islands of a number of warlike southern chiefs and their followers, the independent chiefs began to unite for mutual protection. This involved the necessity of a supreme head, which was usually found in the chief conceded to be the most powerful; and thus alii-nuis, mois and kings sprang into existence. So far as tradition extends, however, certain lines, such as the Maweke, Pili and Paumakua families, were always considered to be of supreme blood. They came to the islands as chiefs of distinguished lineage, and so remained. Gradually the powers of the mois and ruling chiefs were enlarged, until at length they claimed almost everything. Then the chiefs held their possessions in fief to the moi, and forfeited them by rebellion. In time the king became absolute master of the most of the soil over which he ruled, and assumed tabu rights which rendered his person sacred and his prerogatives more secure. All he acquired by conquest was his, and by partitioning the lands among his titled friends he secured the support necessary to his maintenance in power. Certain lands were inalienable both in chiefly families and the priesthood; they were made so by early sovereign decrees, which continued to be respected; but with each succeeding king important land changes usually occurred. Although the king maintained fish-ponds and cultivated lands of his own, he was largely supported by his subject chiefs. They were expected to contribute to him whatever was demanded either of food, raiment, houses, canoes, weapons or labor, and in turn they took such portions of the products of their tenants as their necessities required. The ili was the smallest political division; next above it was the ahapuaa, which paid a nominal or special tax of one hog monthly to the king; next the okana, embracing several ahapuaas; and finally the moku, or district, or island. The laboring classes possessed no realty of their own, nor could they anywhere escape the claim or jurisdiction of a chief or landlord. They owed military and other personal service to their respective chiefs, and the chiefs owed theirs to the king. If required, all were expected to respond to a call to the field, fully armed and prepared for battle. Caste rules of dress, ornamentation and social forms were rigidly enforced. The entire people were divided into four general classes: first, the alii, or chiefly families, of various grades and prerogatives; second, the kahunas, embracing priests, prophets, doctors, diviners and astrologers; third, the kanaka-wale, or free private citizens; and, fourth, the kauwa-maoli, or slaves, either captured in war or born of slave parents. The laws were few and simple, and the most of them referred to the rights and prerogatives of the king, priesthood and nobility. Property disputes of the masses were settled by their chiefs, and other grievances were in most instances left to private redress, which frequently and very naturally resulted in prolonged and fatal family feuds, in the end requiring chiefly and sometimes royal intervention. This, in brief and very general terms, was the prevailing character of the government and land tenure throughout the several islands of the group until after the death of Kamehameha I. in 1819, and the relinquishment by the crown of its ancient and sovereign rights in the soil. The leading chiefs and high-priesthood claimed a lineage distinct from that of the masses, and traced their ancestry back to Kumuhonua, the Polynesian Adam. The iku-pau, a sacred class of the supreme priesthood, assumed to be the direct descendants from the godhead, while the iku-nuu were a collateral branch of the sacred and royal strain, and possessed only temporal powers. It was thus that one of the families of the Hawaiian priesthood, in charge of the verbal genealogical records, exalted itself in sanctity above the political rulers. Proud of their lineage, to guard against imposture and keep their blood uncorrupted, the chiefs allowed their claims to family distinction to be passed upon by a college of heraldry, established by an early moi of Maui. Reciting their genealogies before the college, composed of aliis of accepted rank, and receiving the recognition of the council, chiefs were then regarded as members of the grade of aha-alii, or chiefs of admitted and irrevocable rank. The chiefs inherited their titles and tabu privileges quite as frequently through the rank of one parent as of the other. As Hawaiian women of distinction usually had more than one husband, and the chiefs were seldom content with a single wife, the difficulty of determining the rights and ranks of their children was by no means easy; but the averment of the mother was generally accepted as conclusive and sufficient evidence in that regard. For political purposes marriage alliances were common between the royal and chiefly families of the several islands, and thus in time the superior nobility of the entire group became connected by ties of blood. The political or principal wife of a king or distinguished chief was usually of a rank equal to that of her husband, and their marriage was proclaimed by heralds and celebrated with befitting ceremonies. Other wives were taken by simple agreement, and without ceremony or public announcement. Very much in the same manner the masses entered into their marriage unions. With the latter, however, polygamy was not common. When husband and wife separated, as they frequently did, each was at liberty to select another partner. The political wife of a chief was called wahine-hoao; the others, haia-wahine, or concubine. In the royal families, to subserve purposes of state, father and daughter, brother and sister, and uncle and niece frequently united as man and wife. The children of such unions were esteemed of the highest rank, and, strange to say, no mental or physical deterioration seemed to result from these incestuous relations, for all through the past the mois and nobles of the group were noted for their gigantic proportions. There were five or more grades of chiefs connected with the royal lines. First in order, and the most sacred, was the alii-niaupio (the offspring of a prince with his own sister); next, the alii-pio (the offspring of a prince with his own niece); next, the alii-naha (the offspring of a prince or king with his own daughter); next, the alii-wohi (the offspring of either of the foregoing with another chiefly branch); and next, the lo-alii (chiefs of royal blood). Any of these might be either male or female. To these grades of chiefs distinct personal tabus or prerogatives were attached, such as the tabu-moe, tabu-wela, tabu-hoano and tabu-wohi. These tabus could be given or bequeathed to others by their possessors, but could not be multiplied by transmission. The meles, or ancestral chants of a family, passed in succession to the legal representatives, and became exclusively theirs; but the government, tabus and household gods of the king were subject to his disposal as he willed, either at his death or before it. The child of a tabu chief, born of a mother of lower rank, could not, according to custom, assume the tabu privileges of his father, although in some instances in the past they were made to inure to such offspring, notably in the case of Umi, King of Hawaii. Before an alii-niaupio, clothed with the supreme function of the tabu-moe, all, with the exception of tabu chiefs, were compelled to prostrate themselves. When he appeared or was approached his rank was announced by an attendant, and all not exempt from the homage were required to drop with their faces to the earth. The exemptions were the alii-pio, the alii-naha, the alii-wohi and the lo-alii. They, and they alone, were permitted to stand in the presence of a niaupio chief. An alii-pio was also a sacred chief, so much so that he conversed with others only in the night-time, and on chiefesses of that rank the sun was not allowed to shine. The kings lived in affluence in large mansions of wood or stone, in the midst of walled grounds adorned with fruit and shade trees and other attractive forms of vegetation. The grounds also contained many other smaller buildings for the accommodation of guests, retainers, attendants, servants and guards. They were attended by their high-priests, civil and military advisers, and a retinue of favorite chiefs, and spent their time, when not employed in war or affairs of state, in indolent and dignified repose. The personal attendants of an ancient Hawaiian king were all of noble blood, and each had his specified duty. They were known as kahu-alii, or guardians of the person of the king. They consisted of the iwikuamoo, or rubber of the person; the ipukuha, or spittoon-bearer; the paakahili, or kahili-bearer; the kiaipoo, or sleep-watcher; and the aipuupuu, or steward. Other inferior chiefs, called puuku, with messengers, spies, executioners, prophets, astrologers, poets, historians, musicians and dancers, were among his retainers. Connected with the palace was an apartment used as a heiau, or chapel, which was sometimes in charge of the high-priest. During festival seasons brilliant feasts, tournaments and hula and musical entertainments were given in the royal grounds, and the court was splendid in displays of flowers, feathers and other gaudy trappings. The king not unfrequently took part in the manly games and exercises of the chiefs, and sometimes complimented the hula dancers and musicians by joining in their performances. To render the kings and higher nobility still more exclusive, they had a court language which was understood only by themselves, and which was changed in part from time to time as its expressions found interpretation beyond the royal circle. Some portions of this court language have been preserved. ARTS, HABITS AND CUSTOMS. All implements of war or industry known to the early Hawaiians were made either of wood, stone, or bone, as the islands are destitute of metals; but with these rude helps they laid up hewn-stone walls, felled trees, made canoes and barges, manufactured cloths and cordage, fashioned weapons, constructed dwellings and temples, roads and fish-ponds, and tilled the soil. They had axes, adzes and hammers of stone, spades of wood, knives of flint and ivory, needles of thorn and bone, and spears and daggers of hardened wood. They wove mats for sails and other purposes, and from the inner bark of the paper mulberry-tree beat out a fine, thin cloth called kapa, which they ornamented with colors and figures. Their food was the flesh of swine, dogs and fowls; fish, and almost everything living in the sea; taro, sweet potatoes and yams, and fruits, berries and edible sea-weed of various kinds. Poi, the favorite food of all classes, was a slightly fermented paste made of cooked and pounded taro, a large bulbous root, in taste resembling an Indian turnip. They made a stupefying beverage by chewing the awa root, and from the sweet root of the ti plant fermented an intoxicating drink. The soft parts of the sugar-cane were eaten, but, with the exception of the manufacture of a beer called uiuia, no other use seems to have been made of it. Their food, wrapped in ti leaves, was usually cooked in heated and covered pits in the earth. Their household vessels were shells, gourd calabashes of various shapes and sizes, and platters and other containers made of wood. The dress of the ancient Hawaiian was scant, simple and cool. The principal, and generally the only, garment of the male was the maro, a narrow cloth fastened around the loins. To this was sometimes added, among the masses, a kihei, or cloth thrown loosely over the shoulders. The females wore a pau, or skirt of invariably five thicknesses of kapa, fastened around the waist and extending to the knees. When the weather was cool a short mantle was sometimes added. Ordinarily the heads of both sexes were without coverings, and in rare instances they wore kamaas, or sandals of ti or pandanus leaves. With the maro, which was common to the males of all ranks, the king on state occasions wore the royal mamo, a mantle reaching to the ankles, and made of the yellow feathers of a little sea-bird called the mamo. When it is mentioned that but a single yellow feather is found under each wing of the mamo, and that tens of thousands, perhaps, entered into the fabrication of a single mantle, some idea of the value of such a garment may be gathered. A few of these royal cloaks are still in existence, one of which was worn by King Kalakaua during the ceremonies of his late coronation. Pure yellow was the royal color. The shorter capes or mantles of the chiefs were of yellow feathers mixed with red. The color of the priests and gods was red. The ornaments of the nobility consisted of head-dresses of feathers, palaoas, or charms of bone suspended from the neck, and necklaces and bracelets of shells, teeth and other materials. Many of them were tattooed on the face, thighs and breast, but the practice was not universal. Flowers were in general use as ornaments, and at feasts, festivals and other gatherings garlands of fragrant leaves and blossoms crowned the heads and encircled the necks of all. This is among the beautiful customs still retained by the Hawaiians. The dwellings of the masses were constructed of upright posts planted in the ground, with cross-beams and rafters, and roofs and sides of woven twigs and branches thatched with leaves. The houses of the nobility were larger, stronger and more pretentious, and were frequently surrounded by broad verandas. It was a custom to locate dwellings so that the main entrance would face the east, the home of Kane. The opposite entrance looked toward Kahiki, the land from which Wakea came. The homes of well-conditioned Hawaiians consisted of no less than six separate dwellings or apartments: 1st, the heiau, or idol-house; 2d, the mua, or eating-house of the males, which females were not allowed to enter; 3d, the hale-noa, or house of the women, which men could not enter; 4th, the hale-aina, or eating-house of the wife; 5th, the kua, or wife's working-house; and 6th, the hale-pea, or retiring-house or nursery of the wife. The poorer classes followed these regulations so far as their means would admit, but screens usually took the place of separate dwellings or definite apartments. When war was declared or invasion threatened, messengers, called lunapais, were despatched by the king to his subject chiefs, who promptly responded in warriors, canoes, or whatever else was demanded. A regular line-of-battle consisted of a centre and right and left wings, and marked military genius was sometimes displayed in the handling of armies. Sea-battles, where hundreds, sometimes thousands, of war-canoes met in hostile shock, were common, and usually resulted in great loss of life. Truces and terms of peace were ordinarily respected, but few prisoners were spared except for sacrifice. The weapons of the islanders were spears about twenty feet in length, javelins, war-clubs, stone axes, rude halberds, knives, daggers and slings. The slings were made either of cocoa fibre or human hair. The stones thrown were sometimes a pound or more in weight, and were delivered with great force and accuracy. The spears were sometimes thrown, while the javelins were reserved for closer encounter. Shields were unknown. Hostile missiles were either dodged, caught in the hands, or dexterously warded. The chiefs frequently wore feather helmets in battle, but the person was without protection. The athletic sports and games of the people were numerous. The muscular pastimes consisted in part of contests in running, jumping, boxing, wrestling, swimming, diving, canoe-racing and surf-riding. Rolling round stone disks and throwing darts along a prepared channel was a favorite sport; but the most exciting was the holua contest, in which two or more might engage. On long, light and narrow sledges the contestants, lying prone, dashed down long and steep declivities, the victory being with the one who first reached the bottom. The goddess Pele enjoyed the game, and frequently engaged in it. But she was a dangerous contestant. On being beaten by Kahavari, a chief of Puna, she drove him from the district with a stream of lava. Sham battles and spear and stone throwing were also popular exercises. Among the in-door games were konane, kilu, puhenehene, punipiki, and hiua. Konane resembled the English game of draughts. Puhenehene consisted of the adroit hiding by one of the players of a small object under one of several mats in the midst of the party of contestants, and the designation of its place of concealment by the others. Kilu was a game somewhat similar, accompanied by singing. Punipiki was something like the game of "fox and geese," and hiua was played on a board with four squares. These were the most ancient of Hawaiian household games. The musical instruments of the islanders were few and simple. They consisted of pahus, or drums, of various sizes; the ohe, a bamboo flute; the hokio, a rude clarionet; a nasal flageolet, and a reed instrument played by the aid of the voice. To these were added, on special occasions, castanets and dry gourds containing pebbles, which were used to mark the time of chants and other music. They had many varieties of dances, or hulas, all of which were more or less graceful, and a few of which were coarse and licentious. Bands of hula dancers, male and female, were among the retainers of the mois and prominent chiefs, and their services were required on every festive occasion. The mourning customs of the people were peculiar. For days they wailed and feasted together over a dead relative or friend, frequently knocking out one or more teeth, shaving portions of their heads and beards, and tearing their flesh and clothes. But their wildest displays of grief were on the death of their kings and governing chiefs. During a royal mourning season, which sometimes continued for weeks, the people indulged in an unrestrained saturnalia of recklessness and license. Every law was openly violated, every conceivable crime committed. The excuse was--and the authorities were compelled to accept it--that grief had temporarily unseated the popular reason, and they were not responsible for their misdemeanors. The masses buried their dead or deposited the bodies in caves, but the bones of the kings were otherwise disposed of. There were royal burial-places--one at Honaunau, on the island of Hawaii, and another, called Iao, on Maui--and the tombs of many of the ancient mois and ruling chiefs were in one or the other of those sacred spots; but they probably contained but few royal bones. In the fear that the bones of the mois and distinguished chiefs might fall into the hands of their enemies and be used for fish-hooks, arrow-points for shooting mice, and other debasing purposes, they were usually destroyed or hidden. Some were weighted and thrown into the sea, and others, after the flesh had been removed from them and burned, were secreted in mountain caves. The hearts of the kings of the island of Hawaii were frequently thrown into the crater of Kilauea as an offering to Pele. The bones of the first Kamehameha were so well secreted in some cave in Kona that they have not yet been found, and the bones of Kualii, a celebrated Oahuan king of the seventeenth century, were reduced to powder, mingled with poi, and at the funeral feast fed to a hundred unsuspecting chiefs. The ancient Hawaiians divided the year into twelve months of thirty days each. The days of the month were named, not numbered. As this gave but three hundred and sixty days to their year, they added and gave to their god Lono in feasting and festivity the number of days required to complete the sidereal year, which was regulated by the rising of the Pleiades. The new year began with the winter solstice. They also reckoned by lunar months in the regulation of their monthly feasts. The year was divided into two seasons--the rainy and the dry--and the day into three general parts, morning, noon and night. The first, middle and after parts of the night were also designated. As elsewhere mentioned, they had names for the five principal planets, which they called "the wandering stars," and for a number of heavenly groups and constellations. It was this knowledge of the heavens that enabled them to navigate the ocean in their frail canoes. In counting, the Hawaiians reckoned by fours and their multiples. Their highest expressed number was four hundred thousand. More than that was indefinite. After what has been written it would seem scarcely necessary to mention that the Hawaiians were not cannibals. Their legends refer to two or three instances of cannibalism on the islands, but the man-eaters were natives of some other group and did not long survive. THE HAWAII OF TO-DAY. With this somewhat extended reference to the past of the Hawaiian Islands and their people, it is deemed that a brief allusion to their present political, social, industrial and commercial condition will not be out of place. The legends presented leave the simple but warlike islanders standing naked but not ashamed in the light of civilization suddenly flashed upon them from across the seas. In the darkness behind them are legends and spears; in the light before them are history and law. Let us see what the years since have done for them. The Hawaiian government of to-day is a mild constitutional monarchy, the ruling family claiming descent from the most ancient and respected of the chiefly blood of Hawaii. The departments of the government are legislative, executive and judicial. The Legislative Assembly, which meets every two years, consists of representatives chosen by the people, nobles named by the sovereign, and crown ministers. They act in a single body, choosing their presiding officer by ballot, and their proceedings are held jointly in the English and Hawaiian languages, and in both are their laws and proceedings published. As the elective franchise is confined to native and naturalized citizens, the most of the representatives chosen by the people are natives, all of whom are more or less educated, and many of whom are graceful and eloquent debaters. White representatives of accepted sympathy with the natives are occasionally elected, and a majority of the nobles and ministers are white men. The English common law is the basis of their statutes, and their civil and criminal codes are not unlike our own. The Legislature fixes tax, excise and customs charges, and provides by appropriation for all public expenditure. The representatives are paid small salaries, and the Legislature is formally convened and prorogued by the king in person. Although the present sovereign was elected by the Legislature, for the reason heretofore mentioned, the naming of a successor is left to the occupant of the throne. The king is provided at public expense with a palace and royal guard, and appropriations of money amounting to perhaps forty thousand dollars yearly. He has also some additional income from what are known as crown lands. The two sisters of the king and the daughter of one of them receive from the treasury an aggregate of fifteen thousand five hundred dollars yearly. The king entertains liberally, is generous with his friends and attendants, and probably finds his income no more than sufficient to meet his wants from year to year. His advisers are four Ministers of State and a Privy Council. The Ministry is composed of a Minister of Foreign Affairs, who ranks as premier, Minister of Finance, Minister of Interior, and Attorney-General. The Privy Council is composed of thirty or forty leading citizens appointed by the Crown. In certain matters they have original and exclusive powers. They are convened in council from time to time, but receive no compensation. The most of the Privy Councillors are white men, and embrace almost every nationality. The majority of the ministers of state are usually white men of ability, and their salaries are six thousand dollars per annum each. The judiciary is composed of a Supreme Court of three members, one of whom is chief-justice and chancellor, Circuit Courts holden in different districts, and minor magistrates' courts in localities where they are required. The Supreme and Circuit judges are all white men, and but few magistrates are natives. The salaries of the superior judges are respectable, and the most of them are men of ability. The laws, as a rule, are intelligently administered and promptly executed, and life and property are amply protected. Public schools are numerous throughout the islands, and are largely attended by native children. A considerable proportion of the adult natives are able to read and write their own language, and a number of native newspapers and periodicals are sustained. The English press of Honolulu--the only point of publication--is respectable in ability and enterprise. Leprosy was brought to the islands by the Chinese about forty years ago, and has become a dangerous and loathsome scourge. Lepers are seldom encountered, however, as they are removed, whenever discovered, to the island of Molokai, where they are humanely cared for by the government. It is a cureless but painless affliction, and is doubtless contagious under certain conditions. Nine-tenths or more of the lepers are either natives or Chinese, and the whole number amounts to perhaps twelve hundred. It is not thought that the malady is increasing, and it is hoped that a careful segregation of the afflicted will in time eradicate the disease from the group. The commerce of the islands is largely in the hands of foreigners, and the sugar plantations are almost exclusively under their control. There are but few native merchants, the large dealers being Americans, Germans, English and French, while the smaller traders are generally Portuguese and Chinese. There are native lawyers, clerks, mechanics, magistrates and police-men; but the most of the race who are compelled to labor for their support find employment as farm and plantation laborers, stevedores, sailors, coachmen, boatmen, fishermen, gardeners, fruit-pedlars, waiters, soldiers and house-servants, in all of which capacities they are generally industrious, cheerful and honest. The products of the islands for export are sugar, molasses, rice, bananas, fungus, hides and wool, of an aggregate approximate value of eight million dollars annually. The principal product, however, is sugar, amounting to perhaps one hundred thousand tons yearly. Nine-tenths of the exports of the group find a market in the United States, and four-fifths or more of the imports in value are from the great Republic. The receipts and expenditures of the government are a little less than one million five hundred thousand dollars annually, derived principally from customs duties and direct taxation. The population of the islands is a little more than eighty thousand, of which about forty-five thousand are natives. The Americans, English, Germans, Norwegians and French number perhaps ten thousand, and Chinese, Japanese and Portuguese from the Azores constitute the most of the remainder. The postal facilities of the islands are ample and reliable. Inter-island steamers, of which there are many, convey the mails throughout the group at regular intervals, and the San Franciscan and Australian steamers afford a punctual and trustworthy service with the rest of the world. The islands have a postal money-order system reaching within and beyond their boundaries, and are connected with the Universal Postal Union. Over twenty thousand of the inhabitants of the group are centred in Honolulu, the capital of the kingdom, and its beautiful and dreamy suburb of Waikiki. The business portions of the city, with their macadamized and lighted streets, and blocks of brick and stone buildings, have a thrifty and permanent appearance, while the eastern suburbs, approaching the hills with a gentle ascent, abound in charming residences embowered in palms. Small mountain streams run through the city and afford an abundant supply of sweet water, which is further augmented by a number of flowing artesian wells. With a temperature ranging from seventy to ninety degrees, Honolulu, with its substantial churches and public buildings, its air of affluence and dreamy quiet, is a delightful place of residence to those who enjoy the heat and languor of the tropics. In the midst of these evidences of prosperity and advancement it is but too apparent that the natives are steadily decreasing in numbers and gradually losing their hold upon the fair land of their fathers. Within a century they have dwindled from four hundred thousand healthy and happy children of nature, without care and without want, to a little more than a tenth of that number of landless, hopeless victims to the greed and vices of civilization. They are slowly sinking under the restraints and burdens of their surroundings, and will in time succumb to social and political conditions foreign to their natures and poisonous to their blood. Year by year their footprints will grow more dim along the sands of their reef-sheltered shores, and fainter and fainter will come their simple songs from the shadows of the palms, until finally their voices will be heard no more for ever. And then, if not before--and no human effort can shape it otherwise--the Hawaiian Islands, with the echoes of their songs and the sweets of their green fields, will pass into the political, as they are now firmly within the commercial, system of the great American Republic. February, 1887. HINA, THE HELEN OF HAWAII. CHARACTERS. Hakalanileo, a chief of Hawaii. Hina, wife of Hakalanileo. Uli, a sorceress, mother of Hina. Niheu and Kana, sons of Hina. Kamauaua, King of Molokai. Keoloewa and Kaupeepee, sons of Kamauaua. Nuakea, wife of Keoloewa. Moi, brother of Nuakea. HINA, THE HELEN OF HAWAII. A STORY OF HAWAIIAN CHIVALRY IN THE TWELFTH CENTURY. I. The story of the Iliad is a dramatic record of the love and hate, wrong and revenge, courage and custom, passion and superstition, of mythical Greece, and embraces in a single brilliant recital events which the historic bards of other lands, lacking the genius of Homer, have sent down the centuries in fragments. Human nature has been substantially the same in all ages, differing only in the ardor of its passions and appetites, as affected by the zone of its habitat and its peculiar physical surroundings. Hence almost every nation, barbarous and civilized, has had its Helen and its Troy, its Paris and its Agamemnon, its Hector and its demi-gods; and Hawaii is not an exception. The wrath of no dusky Achilles is made the thesis of the story of the Hawaiian abduction, but in other respects the Greek and Polynesian legends closely resemble each other in their general outlines. The story of Hina, the Hawaiian Helen, and Kaupeepee, the Paris of the legend, takes us back to the twelfth century, near the close of the second and final era of migration from Tahiti, Samoa, and perhaps other islands of Polynesia--a period which added very considerably to the population of the group, and gave to it many new chiefs, a number of new customs, and a few new gods. That the tale may be better understood by the reader who may not be conversant with the legendary history of the Hawaiian Islands, it will be necessary to refer briefly to the political and social condition of the group at that time. Notwithstanding the many sharply drawn and wonderfully-preserved historic legends of the Hawaiians, the early settlement of the little archipelago is shrouded in mystery. The best testimony, however, warrants the assumption that the islands were first discovered and occupied by a people who had drifted from southern Asia to the islands of the Pacific in the first or second century of the Christian era, and, by migratory stages from the Fijis to Samoa and thence to Tahiti, had reached the Hawaiian group in about A.D. 550. The first discovery was doubtless the result of accident; but those who made it were able to find their way back to the place from which they started--either Tahiti or Samoa--and in due time return with augmented numbers, bearing with them to their new home pigs, fowls, dogs, and the seeds of such fruits and vegetables as they had found to be wanting there. The little colony grew and prospered, and for nearly five hundred years had no communication with, or knowledge of, the world beyond. At the end of that time their geographical traditions had grown so faint that they spoke only of Kahiki, a place very far away, from which their ancestors came. First landing on the large island of Hawaii, they had spread over the eight habitable divisions of the group. The people were ruled by district chiefs, in fief to a supreme head on some of the islands, and on others independent, and the lines dividing the masses from the nobility were less strictly drawn than during the centuries succeeding. Wars were frequent between neighboring chiefs, and popular increase was slow; but the tabus of the chiefs and priests were not oppressive, and the people claimed and exercised a degree of personal independence unknown to them after the eleventh century. In about A.D. 1025, or perhaps a little earlier, the people of the group were suddenly aroused from their long dream of six centuries by the arrival of a large party of adventurers from Tahiti. Their chief was Nanamaoa. Their language resembled that of the Hawaiians, and their customs and religions were not greatly at variance. They were therefore received with kindness, and in a few years their influence began to be felt throughout the group. They landed at Kohala, Hawaii, and Nanamaoa soon succeeded in establishing himself there as an influential chief. His sons secured possessions on Maui and Oahu, and on the latter island one of them--Nanakaoko--instituted the sacred place called Kukaniloko, in the district of Ewa, where it was the desire of future chiefs that their sons should be born. Even Kamehameha I., as late as 1797, sought to remove his queen thither before the birth of Liholiho, but the illness of the royal mother prevented. This became the sacred birth-place of princes, as Iao, in Wailuku valley, on the island of Maui, became their tabu spot of interment. It was at Kukaniloko that Kapawa, the son of Nanakaoko, was born. His principal seat of power was probably on Hawaii, although he retained possessions on Maui and Oahu. It was during his life that the celebrated chief and priest Paao made his appearance in the group. He came from one of the southern islands with a small party, bringing with him new gods and new modes of worship, and to him the subsequent high-priests of Hawaii traced their sacerdotal line, even down to Hevaheva, who in 1819 was the first to apply the torch to the temples in which his ancestors had so long worshipped. Paao was a statesman and warrior as well as a priest, but he preferred spiritual to temporal authority; and when Kapawa died and was buried at Iao, leaving his possessions without a competent ruler and his subjects in a state bordering upon anarchy, Paao did not assume the chieftaincy, as he manifestly might have done, but despatched messengers--if, indeed, he did not go himself--to the land of his birth, to invite to Hawaii a chief capable of restoring order. Such a leader was found in Pilikaekae, of Samoa, who migrated to Hawaii with a goodly number of retainers, and was promptly established in the vacant sovereignty, while Paao continued in the position of high-priest. Pili extended his authority over the six districts of Hawaii; but beyond Kohala and the northern part of the island the recognition of his sovereignty was merely nominal, and internal wars and revolts were frequent. The next arrivals of note from the southern islands were the two Paumakua families, one of which settled in Oahu and Kauai and the other in Hawaii and Maui. Whether, as averred by conflicting traditions, they arrived contemporaneously or two or three generations apart, is a question in nowise pertinent to our story. The legend is connected with the Hawaii branch alone, and the order of their coming need not, therefore, be here discussed. The Paumakua family, which became so influential in Hawaii and Maui, arrived during the early part of the reign of Pili, in about A.D. 1090. A large party accompanied the family, and they brought with them their gods, priests, astrologers and prophets. They first landed and secured possessions in Maui; but the sons and other relatives of Paumakua were brave and ambitious, and soon by conquest and marriage secured an almost sovereign footing both in Maui and Hawaii. One of the nephews of Paumakua, Hakalanileo, who was the son of Kuheailani, as an entering wedge to further acquisitions became in some manner possessed of a strip of land along the coast in the district of Hilo, Hawaii. It was a large estate, and the owner availed himself of every opportunity to extend its boundaries and increase the number of his dependents. His wife was the beautiful Hina of Hawaiian song and daughter of the seeress Uli, who had migrated from Tahiti with some one of the several expeditions of that period--possibly with the Paumakua family, although tradition does not so state. At that time Kamauaua, a powerful chief of the ancient native line of Nanaula, held sway over the island of Molokai. He proudly traced back his ancestry to the first migration in the sixth century, and regarded with aversion and well-founded alarm the new migratory tide which for years past had been casting upon the shores of the islands a flood of alien adventurers, whose warlike and aggressive chiefs were steadily possessing themselves of the fairest portions of the group. He had sought to form a league of native chiefs against these dangerous encroachments; but the wily invaders, with new gods to awe the masses and new customs and new traditions to charm the native nobility, had, through intermarriage and strategy rather than force, become the virtual rulers of Hawaii, Maui, Oahu, and Kauai, and he had abandoned all hope of seeing them supplanted. Molokai alone remained exclusively under native control, and its resolute old chief had from their infancy instilled into his sons a hatred of the southern spoilers and a resolution to resist their aggressions to the bitter end. The eldest of the sons of Kamauaua was Kaupeepee. He was a warlike youth, well skilled in arms and mighty in strength and courage, and so profound was his detestation of the alien chiefs that he resolved to devote his life to such warfare as he might be able to make upon them and their subjects. With this view he relinquished his right of succession to his first brother, Keoloewa, and, gathering around him a band of warriors partaking of his desperation and courage, established a stronghold on the promontory of Haupu, on the north side of the island, between Pelekunu and Waikolo. At that point, and for some miles on each side of it, the mountains hug the ocean so closely as to leave nothing between them and the surf-beaten shores but a succession of steep, narrow and rugged promontories jutting out into the sea, and separated from each other by gorge-like and gloomy little valleys gashing the hills and, like dragons, for ever swallowing and ejecting the waves that venture too near their rocky jaws. One of the most rugged of these promontories was Haupu. It was a natural fortress, precipitously fronting the sea with a height of five hundred feet or more, and flanked on the right and left by almost perpendicular declivities rising from narrow gulches choked with vegetation and sweetening the sea with rivulets of fresh water dashing down from the mountains seamed by their sources. It was connected with the range of mountains back of it by a narrow and rising ridge, which at a point something less than a mile inland, where opposite branches of the two flanking gulches approached each other closely, was contracted to a neck of not more than fifty paces in width. The summit of the point abutting the ocean was a comparatively level plateau, or rather series of three connecting terraces, embracing in all an area of nearly a hundred acres. Surrounded on three sides by almost perpendicular walls, and accessible on the fourth only by a narrow and easily-defended ridge extending to the mountains, little engineering skill was required to render the place well-nigh impregnable. Setting himself earnestly to the task, Kaupeepee soon transformed the promontory of Haupu into one of the strongest fortresses in all the group. He surrounded the plateau with massive stone walls overlooking the declivities, and across the narrow neck leading to the mountains raised a rocky barrier ten feet in thickness and twenty feet in height, around which aggression from without was rendered impracticable by the excavation of precipices leading to, and in vertical line with, the ends of the wall. Instead of a gate, a subterranean passage-way led under the wall, the inside entrance being covered in times of danger with a huge flat stone resting on rollers. Although the passage was rough and in unfavorable weather attended with danger, canoes could enter the mouths of both gulches and be hauled up beyond the reach of the waves, and beyond the reach of enemies as well; for above the entrances, and completely commanding them, frowned the broad battlements of Haupu, from which might be hurled hundreds of tons of rocks and other destructive missiles. With ingenuity and great labor narrow foot-paths were cut leading from the middle terrace to both gulches, some distance above their openings, and affording a means of entering and leaving the fortress by water. These paths connected with the terrace through narrow passage-ways under the walls, and a single arm could defend them against a host. Within the walls buildings were erected capable of accommodating in an emergency two or three thousand warriors, and on the lower terrace, occupied by Kaupeepee and his household, including his confidential friends and captains, a small heiau overlooked the sea, with a priest and two or three assistants in charge. Mountain-paths led from the fortress to Kalaupapa and other productive parts of the island; and as fish could be taken in abundance, and Kaupeepee and many of his followers controlled taro and other lands in the valleys beyond, it was seldom that the stronghold was short of food, even when foraging expeditions to the neighboring islands failed. The services of the courageous alone were accepted by Kaupeepee, and it was a wild and daring warfare that the little band waged for years against the alien chiefs and their subjects. They could put afloat a hundred war-canoes, and their operations, although usually confined to Oahu, Maui, and Hawaii, sometimes in a spirit of bravado extended to Kauai. Leaving their retreat, they hovered near the coast selected for pillage until after dark, and then landed and mercilessly used the torch and spear. This part of their work was quickly done, when they filled their canoes with the choicest plunder they could find or of which they were most in need, and before daylight made sail for Haupu. Women were sometimes the booty coveted by the buccaneers, and during their raids many a screaming beauty was seized and borne to their stronghold on Molokai, where in most instances she was so kindly treated that she soon lost all desire to be liberated. Occasionally they were followed, if the winds were unfavorable to their retreat, by hastily-equipped fleets of canoes. If they allowed themselves to be overtaken it was for the amusement of driving back their pursuers; but as a rule they escaped without pursuit or punishment, leaving their victims in ignorance alike of the source and motive of the assault. A prominent chief of Oahu, whose territory had been ravaged by Kaupeepee, traced the retiring fleet of the plunderers to the coast of Molokai, when it suddenly disappeared. He landed and paid his respects to the venerable Kamauaua, then at Kalaupapa, and craved his assistance in discovering and punishing the spoilers, who must have found shelter somewhere on the island. The old chief smiled grimly as he replied: "It is not necessary to search for your enemies. You will find them at Haupu, near the ocean. They are probably waiting for you. They do not disturb me or my people. If they have wronged you, land and punish them. You have my permission." The Oahu chief offered his thanks and departed. He made a partial reconnoissance of Haupu, ascertained that it was defended by but a few hundred warriors, and shortly after returned with a large fleet of canoes to capture and retain possession of the place. Arriving off the entrance to the gulches, and discovering a number of war-canoes drawn up on their steep banks, he opened the campaign by ordering their seizure. Sixty canoes filled with warriors rode the surf into the gulches, where they were met by avalanches of rocks from the walls of the fortress, which dashed the most of them in pieces. The chief was startled and horrified, and, believing the gods were raining rocks down upon his fleet, he rescued such of his warriors as were able to reach him from the wrecked canoes, and hastily departed for Oahu, not again to return. It is said that Kamauaua watched this assault upon Haupu from the hills back of the fortress, and, in token of his pleasure at the result, sent to Kaupeepee a feather cloak, and gave him the privilege of taking fish for his warriors from one of the largest of the royal ponds on the island. He also quietly presented him with a barge, than which there were few larger in the group. It would accommodate more than a hundred warriors and their equipments, and was intended for long and rough voyages. These barges were constructed of planks strongly corded together over a frame, and calked and pitched. They were sometimes ten or more feet in width, and were partially or wholly decked over, with a depth of hold of six or eight feet. It was in vessels of this class, and in large double canoes of equal or greater burden, that distant voyages were made to and from the Hawaiian Islands during the migratory periods of the past, while the single and double canoes of smaller dimensions, hollowed from the trunks of single trees, were used in warfare, fishing, and in general inter-island communication. After the final suspension of intercourse, in the twelfth century, between the Hawaiian and Society Islands--the possible result of the disappearance of a guiding line of small islands and atolls dotting the ocean at intervals between the two groups--the barges referred to gradually went out of use with the abandonment of voyages to distant lands, and were almost unknown to the Hawaiians as early as one or two centuries ago. Their spread of sail was very considerable, but oars were also used, and the mariner shaped his course by the sun and stars, and was guided to land by the flights of birds, drifting wood, and currents of which he knew the direction. Some of the double canoes with which the barges were supplanted were scarcely less capacious and seaworthy than the barges themselves. They were hollowed from the trunks of gigantic pines that had drifted to the islands from the northern coast of America, and when one was found years sometimes elapsed before wind and current provided a proper mate. One of the single-trunk double canoes of Kamehameha I. was one hundred and eight feet in length, and both single and double canoes of from fifty to eighty feet in length were quite common during his reign, when the native forests abounded in growths much larger than can now be found. But the native trees never furnished bodies for the larger sizes of canoes. They were the gifts of the waves, and were not unfrequently credited to the favor of the gods. Kaupeepee was delighted with the present of the barge. It gave him one of the largest vessels in all the eight Hawaiian seas, and rendered him especially formidable in sea-encounters. He painted the sails red and the hull to the water-line, and from the masthead flung a saucy pennon to the breeze, surmounted by a kahili, which might have been mistaken for Von Tromp's broom had it been seen a few centuries later in northern seas. He provided a large crew of oarsmen, and made a more secure landing for it in one of the openings near the fortress. With this substantial addition to his fleet Kaupeepee enlarged the scope of his depredations, and his red sails were known and feared on the neighboring coasts of Oahu and Maui. Haupu was filled with the spoil of his expeditions, and the return of a successful raiding party was usually celebrated with a season of feasting, singing, dancing, and other boisterous merriment. Nor were the gods forgotten. Frequent festivals were given to Kane, Ku, and Lono; and Moaalii, the shark-god of Molokai--the god of the fisherman and mariner--was always the earliest to be remembered. A huge image of this deity overlooked the ocean from the north wall of the heiau of Haupu, and leis of fresh flowers adorned its shoulders whenever a dangerous expedition departed or returned. On one occasion this god had guided Kaupeepee to Haupu during a dark and rainy night, and on another had capsized a number of Oahuan war-canoes that had adroitly separated him from his fleet in Pailolo channel. At that period the islands were generally ruled by virtually independent district chiefs. They recognized a supreme head, or alii-nui, but were absolute lords of their several territories, and wars between them were frequent; but they were wars of plunder rather than of conquest, and sometimes continued in a desultory way until both parties were impoverished, when their chiefs and priests met and arranged terms of peace. But Kaupeepee was inspired by a motive higher than that of mere plunder. He hated the southern chiefs and their successors, and his assaults were confined exclusively to the territories over which they ruled. His sole aim was to inflict injury upon them, and the spoils of his expeditions were distributed among his followers. Brave, generous and sagacious, he was almost worshipped by his people, and treason, with them, was a thing unthought of. It was indeed a wild and reckless life that Kaupeepee and his daring associates led; but it lacked neither excitement abroad nor amusement at home. On the upper terrace a kahua channel had been cut, along which they rolled the maika and threw the blunted dart. They played konane, puhenehene, and punipeki, and at surf-riding possessed experts of both sexes who might have travelled far without finding their equals. The people of the island were friendly with the dashing buccaneers, and the fairest damsels became their wives, some of them living with their husbands at Haupu, and others with their relatives in the valleys. II. We will now return to Hina--or Hooho, as she was sometimes called--the beautiful wife of Hakalanileo, nephew of Paumakua, of Hawaii. Hakalanileo had acquired his possessions in Hilo partly through the influence of his own family, and partly through his marriage with the sister of a consequential district chief. Later in life he had seen and become enamored of Hina, the daughter of Uli, and prevailed upon her to become his wife. The marriage was not acceptable to Uli. The position and family connections of Hakalanileo were sufficiently inviting, but Uli, who dealt in sorcery and magic, saw disaster in the proposed union and advised her daughter against it. After much persuasion, however, her consent was obtained; but she gave it with this injunction: "Since you will have it so, take her, Hakalanileo; but guard her well, for I can see that some day the winds will snatch her from you, and you will behold her not again for many years." "Be it even as you say," replied Hakalanileo, "I will take the hazard. We do not well to reject a treasure because, perchance, it may be stolen. Hina shall be my wife." And thus it was that Hina became the wife of the nephew of Paumakua--Hina, the most beautiful maiden in all Hawaii; Hina, whose eyes were like stars, and whose hair fell in waves below the fringes of her pau; Hina, whose name has come down to us through the centuries garlanded with song. And for years she lived happily with Hakalanileo, who loved her above all others--lived with him until she became the mother of two sons, Kana and Niheu; and then the winds snatched her away from her husband, just as Uli had predicted six years before. But the winds that bore her hence filled the sails of the great barge of Kaupeepee. The chief of Haupu had heard of her great beauty, and resolved to see with his own eyes what the bards had exalted in song. Travelling overland from Puna in disguise, he reached her home in Hilo, and saw that the poets had done her no more than justice. She was beautiful indeed, and the wife of one to whose blood he had vowed undying enmity. Returning to Puna, where his barge lay in waiting for him, he hovered around the coast of Hilo for some days, watching for an opportunity to seize the woman whose charms had enraptured him. At last it came. After sunset, when the moon was shining, Hina repaired to the beach with her women to bathe. A signal was given--it is thought by the first wife of Hakalanileo--and not long after a light but heavily-manned canoe dashed through the surf and shot in among the bathers. The women screamed and started for the shore. Suddenly a man leaped from the canoe into the water. There was a brief struggle, a stifled scream, a sharp word of command, and a moment later Kaupeepee was again in the canoe with the nude and frantic Hina in his arms. The boatmen knew their business--knew the necessity of quick work--and without a word the canoe was turned and driven through the surf like an arrow. The barge, with a man at every oar and the sails ready to hoist, was lying a short distance out at sea. A speck of light guided the boatmen, and the barge was soon reached. All were hastily transferred to it. The sails were spread, the men bent to their oars, the canoe was taken in tow; and, while the alarm-drum was sounding and fires were appearing on shore, Hina, wrapped in folds of soft kapa, sat sobbing in one of the apartments of the barge, and was being swiftly borne by wind and oar toward the fortress of Haupu. The return to Haupu occupied a little more than two days. During that time Hina had mourned continually and partaken of no food. Kaupeepee had treated her with respect and kindness; but she was bewildered with the shock of her abduction, and begged to be either killed or returned to her children. The party landed a little before daylight. The sea was rough, but the moon shone brightly, and the passage into the mouth of one of the gulches was made without accident. In the arms of Kaupeepee Hina was borne up the rock-hewn path to the fortress, and placed in apartments on the lower terrace provided with every comfort and luxury known to the nobility of the islands at that period. They had been especially prepared for her reception, and women were in attendance to wait upon her and see that she wanted for nothing, except her liberty. The large private room of the three communicating apartments--the one designed for her personal occupation--was a model of barbaric taste and comfort, and to its adornment many of the exposed districts of Oahu and Maui had unwillingly contributed. Its walls were tapestried with finely-woven and brilliantly-colored mattings, dropping from festoons of shells and underlapping a carpet of hardier material covering the level ground-floor. The beams of the ceiling were also studded with shells and gaudily stained. On one side of the room was a slightly-raised platform, thickly strewn with dry sea-grass and covered with many folds of kapa. This was the kapa-moe, or sleeping-couch. Opposite was a kapa-covered lounge extending along the entire side of the room. In the middle of the apartment were spread several thicknesses of mats, which served alike for eating and lounging purposes. Light was admitted through two small openings immediately under the eaves, and from the door when its heavy curtains were looped aside. On a row of shelves in a corner of the room were carved calabashes and other curious drinking-vessels, as well as numerous ornaments of shells, ivory and feathers; and in huge calabashes under them were stores of female attire of every description then in use. In fact, nothing seemed to be wanting, and, in spite of her grief, Hina could scarcely repress a feeling of delight as she was shown into the apartment and the kukui torches displayed its luxurious appointments. Declining food, Hina dismissed her attendants, and, throwing herself on the kapa-moe, was soon folded in the soft mantle of sleep and carried back in dreams to the home from which she had been ravished. The room was dark, and she slept for many hours. Awaking, she could not for a moment recollect where she was; but gradually the events of the preceding three days came to her, and she appreciated that she was a prisoner in the hands of Kaupeepee, of whose name and exploits she was not ignorant, and that repining would secure her neither liberation nor kind treatment. Therefore, with a sagacity to be expected of the daughter of Uli, and not without a certain feeling of pride as she reflected that her beauty had inspired Kaupeepee to abduct her, she admitted her attendants, attired herself becomingly, partook heartily of a breakfast of fish, poi, potatoes and fruits, and then sent word to Kaupeepee that she would be pleased to see him. Kaupeepee expected a storm of tears and reproaches as he entered the room, but was agreeably disappointed. Hina rose, bowed, and waited for him to speak. "What can I do for you?" inquired Kaupeepee in a kindly tone, while a just perceptible smile of triumph swept across his handsome face. "Liberate me," replied Hina promptly. "You are free to go anywhere within the walls of Haupu," returned Kaupeepee, moving his arms around as if they embraced the whole world. "Return me to my children," said Hina; and at thought of them her eyes flashed with earnestness. "Impossible!" was the firm reply. "Then kill me!" exclaimed Hina. "Did you ever see me before I had the pleasure of embracing you in the water on the coast of Hilo?" inquired the chief, evasively. "No," replied Hina, curtly. "Well, I saw you before that time," continued Kaupeepee--"saw you in your house; saw you among the palms; saw you by the waters. I made a journey overland from Puna to see you--to see the wife of my enemy, the most beautiful woman in Hawaii." Hina was but a woman, and of a race and time when the promptings of the heart were not fettered by rigid rules of propriety. Kaupeepee was the handsome and distinguished son of a king, and his words of praise were not unpleasant to her. She therefore bent her eyes to the floor and remained silent while he added: "Hina would think little of the man who would risk his life to possess himself of such a woman, and then kill or cast her off as not worth the keeping. You are like no other woman; I am like no other man. Such companionship has the approval of the gods, and you will leave Haupu only when its walls shall have been battered down and Kaupeepee lies dead among the ruins!" To this terrible declaration Hina could offer no reply. The fierceness of this prince of the old line of Nanaula, this enemy of her people, this scourge of the southern chiefs, alike charmed and frightened her, and with her hands to her face she sank upon the lounge of kapa beside which she had been standing. The chief regarded her for a moment, perhaps with a feeling of pity; then, placing his hand upon her shoulder, he softly said: "You will not be unhappy in Haupu." "Will the bird sing that is covered with a calabash?" replied Hina, raising her eyes. "I am your prisoner." "Not more my prisoner than I am yours," rejoined the chief, gallantly. "Therefore, as fellow-prisoners, let us make the best of walls that shut out no sunshine, and of gates that are a bar only against intrusion." "How brave, and yet how gentle!" mused Hina, as Kaupeepee, feeling that he had said enough, turned and left the room. "How strangely pleasant are his words and voice! No one ever spoke so to me before. I could have listened longer." After that Hina harkened for the footsteps of Kaupeepee, and lived to forget that she was a prisoner in the fortress of Haupu. His love gently wooed her thoughts from the past and made sweet the bondage which he shared with her. III. The sudden disappearance of Hina created a profound excitement among the people of that part of the coast of Hilo from which she had been abducted. The women who had been permitted to escape ran screaming to the house of Hakalanileo with their tale of woe, and soon for miles around the country was in arms. When questioned, all they could tell was that a canoe filled with armed men suddenly dashed through the surf, and their mistress was seized and borne out to sea. This was all they knew. Canoes were suddenly equipped and sent in pursuit, but they returned before morning with the report that nothing had been seen of the abductors. Messengers were despatched to the coast settlements of Hamakua, Hilo and Puna, but they brought no intelligence of the missing woman. Uli was consulted, but her divinations failed, for the reason, as she informed the unhappy husband, that the powers that had warned her against the marriage of her daughter and foreshadowed the result could not be prevailed upon to impart any information that would interfere with the fulfilment of the prophecy. Uli, therefore, sat down in gloom to await the developments of time, and Hakalanileo started on a systematic search through the group for his lost wife. After visiting every district and almost every village on Hawaii, he proceeded with a small party of attendants to Maui, and thence to Molokai, Oahu, Kauai and Niihau, and back to Lanai and Kahoolawe; but no trace of Hina could be discovered. He was well received by the various chiefs, and assistance was freely offered and sometimes accepted; but all search was in vain, and he returned disheartened to Hawaii after an absence of more than two years. But his first search was not his last. During the fifteen years that followed he made frequent voyages to the different islands on the same errand, and always with the same result. He offered sacrifices in the temples, made pledges to the gods, and consulted every kaula of note of whom he had knowledge; but his offerings and promises failed to secure the assistance of the unseen powers, and the kilos and astrologers could gather nothing of importance to him from their observations. Meantime Kana and Niheu, the sons of Hina, grew to manhood and prepared to continue the search for their mother, which Hakalanileo had at last abandoned as hopeless. Again and again had their grandmother told them the story of the abduction of Hina, and as often had they vowed to devote their lives to a solution of the mystery of her fate. It was vouchsafed to Uli to see that her daughter lived, but beyond that her charms and incantations were fruitless. But when the beards of her grandsons began to grow she felt that the time was approaching when Hina's hiding-place would be discovered, and she inspired them to become proficient in the use of arms and the arts of war. And to their assistance she brought the instruction of supernatural powers. Niheu became endowed not only with great personal strength and courage, but with unerring instincts of strategy and all the accomplishments of a successful military leader. To Kana were given powers of a different nature. He could contract his body to the compass of an insect, and expand or extend it almost indefinitely; but he was permitted to do neither except in cases of imminent personal peril, as the faculty was rarely imparted to mortals, and in this instance was accorded by Kanaloa without the knowledge of the powers to which that deity was subject. Finally, after a season of long and patient inquiry, it was developed to Uli that her daughter was secreted in the fortress of Haupu and could be recovered only by force, as she had long been the wife of Kaupeepee and would not be surrendered peacefully. Hakalanileo regarded the development with distrust; for while at Kalaupapa, on the island of Molokai, less than three years before, word was brought to him from Kaupeepee, offering to open the fortress of Haupu to his inspection. Hence, when his sons set about raising a large force to attack that stronghold, he gave them every assistance in his power, but declined to accompany the expedition. Before noting with greater detail the warlike preparations of Hina's sons, let us refer briefly to the changes which the years leading them to manhood had brought to others connected with the events of this legend. Hina had been a not unhappy captive at Haupu for nearly seventeen years, during which Kaupeepee had continued his desultory assaults upon the usurping chiefs of the neighboring islands. His name had become known throughout the entire group, and several combined attacks upon Haupu had been repulsed--the last by land, led by a distinguished Maui chief, with a slaughter so great that the adjoining gulches were choked with the slain. The venerable Kamauaua had passed away, leaving the government of Molokai to his son, Keoloewa, who had married Nuakea, daughter of the powerful chief, Keaunui, of Oahu, and sister of Lakona, of the strain of Maweke. Moi, another of Nuakea's brothers, had joined Kaupeepee at Haupu, and became not only his steadfast friend and adviser, but his kaula, or prophet, as well. Paumakua had died at a very old age, and was buried at Iao, leaving his titles, meles and possessions to his son, Haho; but the change did not seem to affect the holdings of Hakalanileo in Hilo, although it brought to his sons some support in their subsequent war with Kaupeepee. Haho was a haughty but warlike chief, and refused to recognize the titles of many of the native nobles; and, to permanently degrade them, he founded the Aha-alii, or college of chiefs, which embraced the blue-blooded of the entire group, and remained in vogue as late as the beginning of the present century. To be recognized by this college of heraldry, it was necessary for every chief to name his descent from an ancestor of unquestioned nobility; and when his rank was thus formally established, no circumstance of war or peace could deprive him of it. There were gradations of rank and tabu within the Aha-alii, and all received the respect to which their rank entitled them, without regard to their worldly condition. No chief could claim a higher grade than the source from which he sprang; nor could he achieve it, although through marriage with a chiefess of higher rank he might advance his children to the grade of the mother. The Aha-alii had a language which was not understood by the common people, and which was changed whenever it became known to the makaainana, and it was their right on all occasions to wear the insignia of their rank, the feather wreath (lei-hulu), the feather cape (aha-ula), and the ivory clasp (palaoa); and their canoes might be painted red and bear a pennon. The royal color was yellow. Although Kaupeepee was of the undoubted blood of Nanaula, and would not have been denied admission to the Aha-alii, he treated with contempt the institution of nobility founded by Haho, declaring that the blood of the founder himself was ennobled only through the thefts of his low-born grandfather. This was doubtless correct; but Kaupeepee's hatred of the southern invaders would not allow him to be just, even to their ancestors. Such was the condition of affairs when the sons of Hina began to prepare for their expedition against Haupu. They sent emissaries to Oahu and Maui, and were promised substantial co-operation by the leading chiefs of those islands, the most of whom had suffered from the raids of the scourge of Molokai. They collected a mighty fleet of canoes and a force of six thousand warriors. As many more were promised from Oahu and Maui, which, were Keoloewa's permission obtained, would be landed at Molokai to operate in conjunction with the army from Hawaii. As an attack on Haupu from the sea side was not considered practicable, even with the overwhelming force that was being organized against it, messengers were despatched to Molokai to prevail upon Keoloewa to permit a portion of the united armies to land on the south side of the island and assault the fortress from the mountain. His sympathies were with his brother, and he hesitated; but when he learned of the formidable force organizing for the reduction of Haupu, he appreciated that he was unable to successfully oppose the movement, and, with the assurance that his subjects would be neither disturbed nor despoiled of their property during the conflict, and that the invading armies would be withdrawn from the island at the end of the campaign against Haupu, he consented to the landing. Had he known the real motive of the assault he would have advised his brother to surrender his fair prisoner and save both from possible ruin; but, conceiving that Kaupeepee's depredations had become unendurable, and that the chiefs of the great islands had at length united to crush him, for his own safety he felt compelled to leave him to his fate. This resolution accorded with the advice of Kaupeepee. Many days before his faithful kaula had told him of the approaching invasion, of the combination of chiefs against him, and the doubtful result of the struggle; and before the messengers reached his brother he had gone to and advised him to offer no opposition to the landing of his enemies on the island. "Opposition would be useless," argued Kaupeepee, "for my enemies are coming in great force. I have slain them and blasted their lands, and single-handed will meet the consequences. Do not embroil yourself with me, but save to our blood the possessions of our fathers." "Perhaps you are right," said Keoloewa; "but why not abandon Haupu and save yourself, if you are not able to hold it?" "Never!" exclaimed Kaupeepee. "For more than twenty years its walls have stood between me and my enemies, and I will not desert them now. I have a thousand brave men who will triumph or die with me. Should Haupu be taken, go and count the corpses around its walls, and you will not blush to see how a son of Kamauaua died!" "So let the will of the gods be done!" replied the brother. "But we may not meet again." "True," returned Kaupeepee, with a strange smile--"true, my good brother, for my sepulchre at Haupu needs ornamenting before the mourners come." "In my name take anything required for your defence," said Keoloewa, still holding the hand of his brother, as if reluctant to part with him; "my heart, if not my arm, will be with you!" "We shall be well prepared," were the words of Kaupeepee at parting; and before he reached the top of the pali on his return to Haupu, the messengers from Hawaii landed at Kalaupapa. With this concession from Keoloewa the arrangements for the campaign were speedily made. The main body of the united forces was to concentrate at Kaunakakai, on the north side of the island, and move under the supreme leadership of Niheu, while a large detachment, embracing the best seamen of the several quotas, was to blockade the sea-entrances to Haupu, destroy the canoes of the fortress to prevent escape or succor, and co-operate generally with the land forces. This dangerous service was entrusted to the command of Kana. At the appointed time the Hawaiian army set sail for Molokai in a fleet of over twelve hundred canoes, many of them double, and carrying a large supply of provisions. The assistance of the gods had been invoked with many sacrifices, and the omens had been favorable. In one of the large double canoes was Uli. Her form was bent with age, and her hair, white as foam, covered her shoulders like a mantle. In youth she was noted for her stateliness and beauty; but age and care had destroyed all traces of her early comeliness, and her wrinkled face, and black eyes glistening through the rifts of her long, white hair, gave her the appearance of one who dealt with things to be feared. She was surrounded with charms and images, and before her, on a stone-bordered hearth of earth, burned a continual fire, into which she at intervals threw gums and oily mixtures, emitting clouds of incense. Her canoe followed that of the sons of Hina, with their priest and war-god, and red pennon at the masthead; and as the fleet swept out into the ocean, with thousands of oars in the waves and thousands of spears in the air, Uli rose to her feet and began a wild war-chant, which was taken up by the following hosts and borne far over the waters. The day following a number of expeditions left various openings on the coasts of Oahu and Maui--none of them approaching the Hawaiian army in strength, but together adding an aggregate of nine hundred canoes of all sizes and about four thousand warriors to the invading force. All of them reached the landing at Kaunakakai on the day appointed for their arrival, and Niheu found himself in command of ten thousand warriors and over two thousand canoes. No such number of spears was ever before seen massed on Molokai; but the people had been assured that they would not be injured either in person or property so long as they remained peaceful, and the terms of the agreement with Keoloewa were faithfully observed. Among the invaders the people found many friends and relatives, for intercourse between the islands at that time was free and frequent; and although their sympathies were with Kaupeepee, they soon came to regard the projected capture of Haupu as a great game of konane, played by agreement between two champions, during which the spectators were to remain silent and make no suggestions. The tents of the chiefs, around which were encamped their respective followers, extended along the shore for more than two miles, while the beach for a greater distance was fringed with canoes, many of the larger painted red and bearing gaudy pennons of stout kapa. As plundering had been forbidden, provisions of dried fish, potatoes, cocoanuts, taro, and live pigs and fowls had been brought in considerable quantities in extra canoes; but as the duration of the campaign could only be surmised, rolls of kapa and matting, shell wreaths, ivory, feather capes, calabashes, mechanical tools, ornaments, and extra arms were also brought, to be fairly exchanged from time to time for such supplies as might be wanted. IV. Everything being in readiness for an advance upon the stronghold of Kaupeepee, a war-council of the assembled chiefs was called. Among them were several who were well informed concerning the approaches to Haupu, and the main features of the campaign were arranged without discussion. Signals and other means of communication between the two divisions having been agreed upon, the next morning a detachment of two thousand men, occupying five hundred canoes, under the command of Kana, moved around the island to blockade the entrances to Haupu, and immediately after the main army, leaving a strong reserve to guard the canoes and look after supplies, broke camp and took up its line of march across the island to the mountains back of the fortress. The trails were rough, but at sunrise the next morning the land division, stretched along the summit of the hills two miles back of Haupu, looked down and saw the fleet of Kana drawn like a broad, black line around the ocean entrances to the doomed stronghold. Meantime Kaupeepee had not been idle. Every movement of the enemy had been watched; and when word came to him that the shores of Kaunakakai were so crowded with warriors that the number could not be told, he grimly answered: "Then will our spears be less likely to miss!" The walls of the fortress had been strengthened and replenished with missiles; large quantities of provisions had been secured, and sheds of ample space were finally erected for the collection of rain-water, should communication be interrupted with the streams in the gulches below. Before the enemy had reached positions completely cutting off retreat from the fortress, Kaupeepee had called his warriors together and thus addressed them: "Warriors and friends!--for all, indeed, are warriors and friends in Haupu!--for years you have shared in the dangers of Kaupeepee and have never disobeyed him. Listen now to his words, and heed them well. A mighty army is about to surround Haupu by land and sea. It already blackens the shores of Kaunakakai, and will soon be thundering at our gates. The fight will be long and desperate, and may end in defeat and death to the most or all of us. I cannot order, cannot even ask you to face such peril for my sake. The gates are open. Let all leave with my good-will whose lives are precious to them. Let your acts answer at once, for the enemy is approaching and no time can be lost!" For a moment not a warrior of the thousand present moved. All stood staring at their chief and wondering that he should doubt. Then a confused hum of voices, rising louder and louder, swelled into a united shout of "Close the gates!" and Kaupeepee was answered. And a braver answer was never given than that which came from the stout hearts and unblanched lips of the thousand fearless defenders of Haupu. The gates were closed, with not a single warrior missing, and the fortress was soon environed with its enemies. Halting his army on the summit of the mountains overlooking Haupu, Niheu despatched a messenger to the fortress with a signal of peace, to ascertain with certainty whether Hina was a prisoner there, and, if so, to demand the surrender of the captive. The messenger returned in safety, bearing this message from Kaupeepee: "Hina is within the walls of Haupu. Come with arms in your hands and take her!" Communication was established with the fleet in front of Haupu, and Kana was advised to enter the gulches in force the next morning, destroy the canoes of the fortress, and maintain a footing there, if possible, while a strong division of the land forces would move down and draw attention to the rear defences by taking a position within attacking distance. In pursuance of this plan, early next morning Niheu despatched a formidable force down the mountain in the rear of Haupu, with orders to menace but not to assault the defences. Arriving near the walls, a little skirmishing ensued, when the detachment took a position beyond the reach of the slingers, and began the construction of a stone wall across the ridge. Meantime Kana's fleet of canoes, which had been hovering nearer and nearer the walls of Haupu since daylight, with a wild battle-cry from the warriors crowding them suddenly dashed through the surf, and partially succeeded in effecting a landing in one of the gulches flanking the fortress. So rapid had been the movement, and so thoroughly had the attention of the besieged been engrossed with the diversion from the mountains, that a division of the assaulting party managed to reach the canoes of the fortress, and another to secure a lodgment among the rocks on the opposite side of the gulch, before meeting with serious opposition. The score or two of warriors left to guard the canoes of the fortress were quickly overpowered and slaughtered, and then the work of destruction began. With loose rocks and heavy stone hammers the canoes were being hastily broken in pieces, including the great war-barge of Kaupeepee, when from the walls above the destroyers was precipitated a bewildering and murderous avalanche of rocks of all sizes and heavy sections of tree-trunks. As the missiles rolled and bounded down the steep declivity, sweeping it at almost the same moment for two hundred yards or more in length, the ground trembled as with an earthquake, and the gorge was filled with a dense cloud of dust. The thunder of the avalanche ceased, and in the awful silence that succeeded Kaupeepee, at the head of two hundred warriors, dashed down the narrow path leading from the middle terrace to finish the dreadful work with spear, knife and battle-axe. The sight was appalling, even to the chief of Haupu. The gulch was choked with the bodies of the dying and the dead. Panic-stricken, those posted on the opposite hillside had abandoned their only place of safety, and perished in large numbers in attempting to reach their canoes. The few left alive and able to retreat were wildly struggling to escape seaward from the gulch in such canoes of their wrecked fleet as would still float, or by plunging desperately into the surf. With exultant shouts Kaupeepee and his warriors sprang over their dead and dying enemies and swept down upon the unarmed and escaping remnant of the invaders. Although a considerable reserve of canoes came to their rescue from without, protected from assault from above by the presence of Kaupeepee and his party, the most of the fugitives would have been cut off but for the extraordinary efforts of Kana, who led the attacking party, but miraculously escaped unhurt. In the surf, in the deep entrance to the gulch, everywhere he moved around with his head and shoulders above the water. He assisted the canoes through the breakers, rescued exhausted and drowning swimmers, and from the bottom of the ocean reached down and gathered huge rocks, which he hurled at intervals at Kaupeepee's warriors to keep them in check. These wonderful exploits awed the attacking party, and greater still was their astonishment when they saw the strange being finally walk through the deep waters, erect and with his head and breast exposed, and step into a canoe quite half a mile from the shore. Turning to his warriors, with these words Kaupeepee answered their looks of inquiry: "He is Kana. I have heard of him. I am glad he escaped." Kana returned with his shattered fleet and still worsely shattered army to Kaunakakai. As the most of his canoes had been destroyed, Kaupeepee was unable to follow the retreating enemy to sea, but, hearing the shouts of conflict above, at once mounted with his warriors to the fortress, to assist in repelling an attack on the rear wall which had been hastily begun to save, if possible, the sea party from destruction. With Kaupeepee at the front the assault was quickly repulsed, the enemy retiring in confusion behind the lines of defence from which the advance had been made. The wounded in the gulch were despatched, six of the least injured being reserved for sacrifice, and the night following the fortress of Haupu was ablaze with savage joy. As the first-fruits of the victories of the day, the six wounded prisoners were slain with clubs and laid upon the altar of the heiau as offerings to the gods, and chants of defiance were sent through the night air to the discomfited enemy beyond the walls. These disasters did not dishearten Niheu. The canoes of the fortress had been destroyed, and that was something of a compensation for the loss of nearly two thousand of his best warriors and a considerable part of his fleet. Plans for further assaults from the sea were abandoned, and a regular siege, with a final entrance by the rear wall, was suggested and in the end agreed to by the chiefs in council. Lines of pickets were accordingly stationed along the summits of the mountains flanking the fortress, in order to prevent the entrance into it of reinforcements or supplies, and the main body of the attacking force was moved down and placed in positions within slinging distance of the rear wall. This was not done without loss, for the wall was manned with expert slingers; but in less than a week the besiegers had advanced their main line of wooden defences within a hundred paces of the rear bulwark of the fortress and were daily gaining ground. This movable line of assault and defence was a device as ingenious as it was effective. Timbers twenty feet in length, or corresponding with the height of the wall, were firmly corded together side by side until they stretched across the narrow summit leading to the fortress. To the top of each fourth or fifth timber was lashed a movable brace thirty feet in length, and then the wooden wall was raised into the air nearly erect, and securely held in that position by its line of supporting braces. It was a formidable-looking structure. Against it the missiles of the besieged fell harmless, and behind it the besiegers worked in safety. Section by section and foot by foot this moving line of timber was advanced, until the warriors on the wall could almost touch it with their spears. Several desperate sorties, to destroy or prostrate it, had been made, but nothing beyond the cutting of a few of the lower fastenings had been achieved; and the defenders of Haupu, with tightened grasp of their weapons, grimly awaited the final assault, which they felt would not long be delayed. Day after day, night after night, they watched; but the wooden wall did not move, and they could only guess at what was going on behind it. Finally a night of inky darkness came--a night "as dark as the farthest confines of Po"--bringing with it a storm of wind and rain. In the midst of the storm the wooden wall began to move, but so noiselessly that the advance was not perceived by the fortress sentinels. Midnight came and went; the storm continued, and nearer and nearer to the wall of stone was crowded the wall of timber. Just as coming day began to streak the east the bases of the two walls came together, the backward inclination of both leaving them a few feet apart at their tops. Hundreds of men then laid hold of the braces, and in a moment the wooden wall was shoved over and stayed against the other. The alarm was given within, and warriors from all parts of the enclosure sprang toward the menaced wall. But the movement of their enemies was not less prompt. Up the braces they swarmed in such numbers that the few who had succeeded in reaching the top of the wall from within were hurled from it, and after them poured a cataract of spears against which the opposing force was powerless. The huge stone was rolled back, the gate was opened, and soon the upper terrace was cleared and five thousand warriors, led by Niheu in person, were sweeping down to complete their work of slaughter. But their victory was not to be cheaply purchased. They had slain two or three hundred on the wall and around the gate, but thrice as many more, under the desperate leadership of Kaupeepee, were stretched like a wall across the middle terrace, with a resolution to contest every pace of the ground with their lives. They might have escaped, perhaps, down the paths leading from that terrace to the gulches; but they preferred to die, as they had for years lived, in defence of Haupu. Down the terrace swept the victorious horde in the gray dawn of the morning. Niheu vainly tried to hold his warriors in check, for he knew the main body of the fortress force was still before him, and would have advanced with prudence; but the voices of the leaders were drowned in the battle-shouts of the surging throng, which in a few minutes struck Kaupeepee's wall of spears and battle-axes, and rolled back like a storm-wave broken against the front of Haupu. But the check was only momentary, for immediately behind the shattered column was a forest of advancing spears, and with a wild tumult of shouts and clashing weapons the entire force was precipitated upon Kaupeepee's thin but resolute lines of defence. The slaughter was frightful; but the unequal conflict could have but one result. Kaupeepee and the fifty or less of his followers left standing were crowded, fighting step by step, into the lower terrace, and thence to the heiau, and finally to the temple as a last place of defence. There the struggle was brief. The roof of the temple was fired, and as Kaupeepee and the last of his devoted band sprang from the blazing building to die at the throats of their enemies they were struck down with their javelins in the air. A spear penetrated the breast of Kaupeepee. As a last act he poised his ihe to hurl at a helmeted chief who had just struggled to the front. The chief was Niheu. By his dress or face, which bore a resemblance to the features of Hina, Kaupeepee must have recognized him. He looked, but his arm did not move. "Not for your sake, but for hers!" exclaimed the dying warrior, dropping his weapon to the earth and falling lifeless beside it. Not one of the defenders of Haupu escaped, but more than one-half of Niheu's army perished in the various assaults upon the fortress. Hina was found uninjured, and, while there was great joy to her in the embrace of her sons and aged mother, she wept over the death of Kaupeepee, who with his love had made light her long imprisonment. The body of Kaupeepee was given to Keoloewa for interment, as were also the remains of Moi, who was among the last to fall. The walls of Haupu were levelled, never to be raised again, and Hina returned to her husband in Hilo, after a separation of nearly eighteen years, thus bringing to a close one of the most romantic legends of early Hawaiian chivalry. THE ROYAL HUNCHBACK. CHARACTERS. Kanipahu, king of Hawaii. Kalapana, son of Kanipahu. Kamaiole, a usurper of the throne, chief of Kau. Iola, sister of Kamaiole. Makea, daughter of Iola. Waikuku, a military chief, abductor of Iola. Nanoa, a chief in the royal household. THE ROYAL HUNCHBACK. THE LEGEND OF KANIPAHU, THE GRANDSON OF PILI. I. About the period of A.D. 1160 Kanipahu was the nominal sovereign of the island of Hawaii. He was the grandson of Pili, who near the close of the previous century came from Samoa, at the solicitation of the high-priest Paao, to assume the moiship left vacant by the death of Kapawa, whose grandfather was probably the first of the southern chiefs who came to the Hawaiian group during the important migratory movements of the eleventh and twelfth centuries. Although the sovereignty of the entire island was claimed by the Pili family, disturbances were frequent in the time of Kanipahu, and a few of the native chiefs of the old stock of Nanaula, which held sway in the group for nearly six centuries, refused to yield allegiance to the new dynasty. To strengthen his power and placate the native chiefs and people, Kanipahu took to wife Hualani, the fifth in descent from Maweke, of the Nanaula line, and subsequently Alaikaua, who was probably of the same native strain. The makaainana, or common people, however, seem to have been better satisfied with their new rulers than were their former chiefs who had been supplanted in authority, and it was therefore with difficulty that they could be aroused to a resistance to political conditions which imposed upon them no hardships which they had not borne under their old rulers, and no responsibilities with which they were not already familiar. And, besides, the new-comers from the south had introduced new laws, new customs and new products of the soil, as well as new gods and new forms of worship. They had brought with them the kaeke, or sacred drum, and puloulou, or inviolable tabu staff, crowned with balls of white or black kapa. They had also instituted the title of moi, or supreme sovereign, whereas the several islands before had been ruled by scores of independent chiefs, each claiming and holding as large a district as he was able to defend. They had established the Aha-alii, or college of chiefs, through which the rank of every noble might find recognition, and be perpetuated in his family. They had constructed grander heiaus, or temples, and shut the populace from the observance of many of their religious ceremonies. The tabus of the chiefs and priests had been enlarged and rendered more strict, and the priesthood had become more powerful and independent. The persons of the mois and high chiefs had become more sacred, and they exercised their functions with increased display and ostentation. These additional exactions on the part of the new rulers, however, were partially if not wholly compensated for to the laboring masses by the protection brought to them through the political change against the oppressions of their petty chiefs and land-owners; and it is therefore probable that, on the whole, their social and industrial condition was quite as tolerable under the new as under the old or native régime. Kanipahu resided principally in Kohala, where his grandfather had taken up his abode, and constructed mansions consistent with his sovereign state. And it was there that the high-priest Paao, who brought Pili to the group, established himself and family, after first landing in Puna and erecting to his god the temple of Wahaula, the ruins of which are still seen near the village of Kahawalea. After the arrival of Pili it is probable that Paao removed with him to the more populous district of Kohala, and there remained as his high-priest and adviser. At Puuepa he erected the large heiau of Mookini, the stones for which were passed from hand-to-hand from Niulii, a distance of nine miles--a circumstance indicating the presence of a large population on Hawaii at that time. As it was one of the largest temples in the group--its walls, enclosing an irregular parallelogram, having an aggregate length of 817 feet, with a height of 20 feet, and a breadth of 8 feet at the top--a vast amount of labor must have been required to transport the material over so long and rough a road, with no appliance more effective than human muscle. But the walls are so well built that they are standing to-day, and from a secret crypt in the wall of the south side of the heiau were taken but a few years ago, and are still preserved, two finely-polished stone disks of a diameter of eight or ten inches, which it is not improbable were the two strange idols which tradition says Paao brought with him over the great waters from Upolu, and which were hidden by some faithful kahu or servant of the heiau when the ancient worship of the people was abolished by the second Kamehameha in 1819. Kanipahu was a just and considerate sovereign, and sought by every peaceful means to harmonize the conflicting interests of the chiefs and strengthen and consolidate his power. To this end, as already stated, he allied himself by marriage to the Nanaula line of chiefs, and attached to his person and household a number of prominent nobles of native lineage. The result was that for some years he ruled in peace, and race jealousies were gradually wearing away, when a circumstance occurred which suddenly terminated the reign of Kanipahu and drove him into exile. It was a sultry afternoon, near the time of the annual feast of Lono, perhaps in 1172, that Kanipahu, after having despatched the business of the day, was reclining on a couch of mats in the cool shade of a palm-grove within the walled enclosure of the palace grounds--if, indeed, two large wooden and thatched buildings, each a hundred or more feet in length by forty in breadth, with eight or ten smaller houses among the banana growths in the rear, may be called a palace. The grounds were thickly studded with shade and fruit trees, embracing almost every variety of value found on the island. Here and there were shaded walks and vine-wreathed nooks in which rude seats had been constructed; and as the sentinels lounged lazily at the entrance, and the kahus of the king languidly administered to his wants, the scene was a picture of royal power and barbaric comfort peculiar to the Polynesian islands, but scarcely less imposing than the forms and architectural environments of the jarls and princes of northern and central Europe at that period. Each of the personal attendants of the king was of the lesser nobility, and his office was one of honor. Over the head of the drowsing sovereign the paakahili, or kahili-bearer, at brief intervals waved his tuft of painted plumes, while at a respectful distance stood the spittoon-bearer (ipakuha) and head steward (aipuupuu). The king was suddenly aroused by a tumult at the outer gate. There was a sound of angry voices mingled with a clashing of spears, and immediately after a tall chief, clad in maro, feather cape and helmet, and bearing a stout ihe, or javelin, strode toward the royal mansion, followed by a number of excited chiefs and their retainers. Reaching the palace, the chief turned and faced his clamoring pursuers with a look of defiance. To shed blood there was an offence which no one was bold or reckless enough to commit, and, after one of the number had first been despatched to the king to ascertain his pleasure, the entire party of chiefs repaired to the royal presence, leaving their weapons behind in the hands of the guards who had hurried toward the scene of disturbance. Bowing low before the king, who had risen to a sitting posture on his couch, the chiefs waited for him to break the silence. Slowly scanning his auditors, all but one of whom he knew and trusted, Kanipahu finally fixed his eyes upon the face of the stranger and quietly said: "Your face is strange to me. Who are you, and what brings you here?" "Great chief, I am Kamaiole, a chief of Kau," was the reply, "and I came to Kohala in search of my sister, Iola, who was stolen and brought here about the close of the last season of rain." "Have you found her?" inquired the king. "I have found her," replied Kamaiole, bowing his head. "Who took your sister away from Kau?" resumed the king. "That man," said Kamaiole, pointing to one of the chiefs present; "at least, so I presume, since he was seen in Kau about the time of her disappearance, and I found her in his possession here." The chief designated was a large and well-favored young man, with a palm-tree tattooed upon each of his muscular thighs, and wearing a number of gaudy ornaments around his neck. He was an alii koa, or military chief, without possessions and in the service of the king, to whom he was distantly related. Turning toward him, Kanipahu said: "Speak, Waikuku, and answer the words of the chief of Kau." Glancing savagely at Kamaiole, Waikuku bowed to the king and replied: "It is true that Iola came with me from Kau, where I went to visit the brother of my mother; but she came willingly, although I admit without the consent of Kamaiole." "Waikuku is of the blood of noble chiefs," said the king in a tone of conciliation; "why not permit your sister, since it is her will, to remain with him in peace?" "She may remain," was Kamaiole's grim reply. "And well may she remain!" exclaimed Waikuku bitterly. "Iola is dead! To-day, even a few breaths past, her brutal brother found and with his own hand killed her!" "Killed her?" repeated the king. "Yes, killed her," continued Waikuku; "and but that her cowardly murderer sought the protection of the royal enclosure, my spear would have tasted his blood!" "Speak, and give good reason for this murder of the wife of Waikuku," said the king, sternly addressing Kamaiole, "or, by great Lono! I will downward command your face!" When a prisoner of war or malefactor was brought before an ancient Hawaiian king, if his order was "Downward the face!" the prisoner was taken away and slain at once by one of the royal executioners; but if it was "Upward the face!" his life was spared, either for complete pardon, slavery or sacrifice to the gods. Giving little regard to the threat of the king, but burning with wrath at the insulting language of Waikuku, Kamaiole proudly answered: "I am of the aha-alii of Hawaii. My war-canoes are red, and pennons float at their mast-tips. The blood of Nanaula is in my veins, and my ancestors were of the alii-nui--were kings here generations before Pili landed at Kohala or the Paumakuas blasted the shores of Hilo. With a rank befitting it was my purpose to mate my sister. But she secretly became the wife of a marauding puuku--possibly by force, probably by the charm of lies and the glitter of shells--and I followed and slew her, that her blood and mine might not be degraded by being mingled with that of Waikuku!" "Puuku!" hissed Waikuku, enraged at the low rank contemptuously given him by Kamaiole, and making a hostile menace toward the speaker. Kamaiole regarded Waikuku for a moment with a look of disdain, and then continued: "The occupation of this Waikuku--this woman-stealer--is that of war, I have been informed. He boasted that his spear would have tasted the blood of Kamaiole had he not sought the protection of the royal grounds. I came here through no fear of his arm or the spears of his friends, but to explain to the king why I had shed blood within sight of the royal hale. But since he talks so bravely of blood and spears, I challenge him to make good his words with me beyond the palace walls. The matter is solely between us. I am prepared to answer to him in words of combat for what I have done to-day. Or if, as I suspect, he lacks the courage to give his warlike training a test so public, I will ward a spear with such of his friends, one by one, as may feel disposed to make his grievance theirs." The chiefs looked at each other in amazement at the broad challenge of Kamaiole, and the king seemed to be scarcely less astounded. But the proposal could not be deemed either unfair or unusual, since, according to the usage of the time, Kamaiole was answerable to Waikuku for the death of Iola. The stinging remarks of the dauntless Kau chief left to Waikuku no pretext or excuse for declining the challenge, and the king somewhat reluctantly consented to a settlement of the matter by the arbitrament of single combat, with such weapons as might be mutually agreed upon. Among the members of the royal household who witnessed this remarkable interview with the king was a chief of the old native line called Nanoa. Admiring the cool courage of Kamaiole, and feeling for him something of a sympathy of lineage, he proffered to stand his friend and adviser in the forthcoming encounter; and the arrangements finally made were that the hostile parties were to meet just at sunset in a grove immediately back of the palace enclosure. They were to be armed each with two spears and a javelin. The spears were first to be used when the combatants approached within twenty paces of each other. These being thrown without ending the battle, the parties were to advance to close encounter with their javelins, with the discretion of either throwing or retaining them in hand. No other weapons were to be used, and the conditions of the meeting were such that the king, who proposed to be present, did not deem it probable that there would be loss of life, especially as he had resolved to put an end to the combat with the first wound received by either. Promptly at the time appointed the principals were on the ground. The attendants of Kamaiole were nowhere to be seen. By his orders they had quietly left the village two hours before, and the only friend at his side was Nanoa. He had thrown aside his cloak and helmet, and stood stern and motionless at the place assigned him, with a spear in his right hand, and another, with a javelin, at his feet. With limbs and shoulders bare, and beard and hair black as midnight veiling his neck, Kamaiole leaned upon his spear a picture of barbaric strength and courage. Thirty paces in front of Kamaiole stood Waikuku, similarly armed and clad, but less calm than his adversary. Around him were a score or more of high chiefs, some rallying and others advising him; but he remained gloomily silent, nervously awaiting the arrival of the king and the word for action. In a few minutes Kanipahu, accompanied by a number of armed attendants, arrived and took a seat prepared for him at a point about equally distant from the two combatants. It being announced that everything was in readiness, the king signaled the word to be given, and the hostile chiefs, advancing five paces each, were in a moment balancing their long spears for flight. The spear of Waikuku first shot through the air in a line direct for his adversary's breast; but the latter adroitly turned it from its course with a touch from his own weapon, which he in turn launched at Waikuku without effect. The second spears were thrown to the injury of neither, when they grasped their javelins and slowly and warily began to advance. It was an exciting moment. As each had gripped his weapon with both hands, it was apparent that neither ihe would be thrown, and a hand-to-hand struggle was inevitable. The king drew nearer to obtain a better view of the closing conflict, and the spectators eagerly watched every movement of the advancing chiefs. Approaching within striking distance--the javelins being about six feet in length--a few feints were made, and Waikuku ventured a desperate thrust at the breast of his opponent. The movement was evidently expected, perhaps invited, for like a flash the point of the ihe was thrown into the air, and the next moment Waikuku received a thrust through the side. He fell, javelin in hand, and Kamaiole was lifting his weapon to strike his prostrate enemy to the heart when "Stop!" came the command of the king. Heedless of the royal order, or too greatly excited to be able to restrain his hand, Kamaiole savagely drove his javelin into the breast of Waikuku, inflicting a death-wound. "Downward the face!" thundered the king, exasperated at Kamaiole's apparent defiance of his order. The chiefs began to move forward to seize or slay the offender. Knowing that his death had been decreed, Kamaiole recklessly poised his ihe, red with the life-blood of Waikuku, and with a wild cry of "Yes, downward the face!" hurled it at the heart of Kanipahu. With exclamations of rage and horror the spectators sprang toward Kamaiole, the most of them dropping their unwieldy spears and grasping their pahoas, or daggers of ivory or hardened wood, as they advanced. For an instant Kamaiole hesitated whether to defend himself to the death with the javelin of the dying chief, or take the almost equally desperate chances of escape by breaking through the lines of his encircling enemies. He chose the latter, and, grasping the javelin, started toward the king, with the view of drawing his assailants in that direction. This object being accomplished, he suddenly turned to the right, and charged and made an opening through the throng at a point that seemed to be the weakest. As he flew past the yielding line he miraculously escaped the spear and knife thrusts aimed at him, and succeeded in putting himself beyond the reach of spear and sling before real pursuit was made. The javelin hurled at the king was received in the shoulder of a faithful attendant who had opportunely thrown himself in front of his royal master; and so rapid and confusing were the movements following that Kanipahu had scarcely recovered from his consternation at the bold assault upon his life before he learned that Kamaiole had escaped. Giving orders for a vigorous pursuit of the fugitive, the king walked to the body of Waikuku, and, discovering that life was extinct, directed its respectful removal, and then proceeded sadly to the royal mansion. Kamaiole was not overtaken. He was strong and fleet of foot, and, as darkness soon intervened in his favor, he was able to elude his pursuers. He reached the coast in safety, and, boarding a canoe awaiting him in charge of his attendants, set sail for Kau. This provision for a hasty flight from Kohala renders it certain that Kamaiole meditated desperate work on landing there, and the relation of his subsequent exploits has shown how successfully he performed it. II. Kamaiole supposed he had killed his sister, and Waikuku, who had seen her just before his unfortunate encounter, thought she had but a few minutes to live; but the wounds inflicted did not prove fatal, and Iola finally recovered and became the mother of a daughter to her dead husband. Tradition attributes her recovery to the especial prayers of the high-priest, but careful nursing and a good constitution were probably the saving means, assisted by the fortunate escape of the vital organs from serious injury. Returning to Kau, Kamaiole began to prepare for war at once, not doubting that Kanipahu, defied and assaulted at the very gates of the royal mansion, would feel it his duty to bring him to submission. Sending emissaries through the several districts, he appealed to the native chiefs and people to join him in a revolt against Kanipahu, for the purpose of transferring the sovereignty of the island to a ruler of the old Nanaula line, and restoring to them the simple worship of their fathers and the possessions of which they had been despoiled by the southern invaders. The appeal was not without effect. Substantial aid was promised in Kona, Kau, Puna and Hilo, and in less than three months Kamaiole found himself at the head of an army large enough not only to protect him at Kau, which was doubtless the original purpose of the movement, but to carry the war into Kohala and effect a general revolution. Whatever may have been the plans of Kanipahu concerning the rebellious Kau chief, he certainly seemed to be in no haste to put them in execution, for when Kamaiole arrived in Kohala at the head of his forces he was but feebly opposed. Tradition fails to account for the apathy of Kanipahu in the face of the supreme danger confronting him. All we are told is that, finding it impossible to raise an army strong enough to suppress the formidable revolt, he left his sons with a trusted friend in the valley of Waimanu, in the district of Hamakua, and sought refuge for himself on the island of Molokai. Iola, fearing to meet her brother, or that he might learn that she still lived, also found an asylum with the young sons of Kanipahu in the secluded valley of Waimanu. Thus Kamaiole assumed the sovereignty of Hawaii almost without opposition, and Kanipahu lived quietly and unknown at Kalae, on the small island of Molokai. He dressed and comported himself as a simple commoner, performing his own work, bearing his own burdens, and accepting all the hardships to which the poor and untitled were subject. He won the love of his neighbors for his kindness, and on two occasions took up arms to assist them in repelling plundering raids from Maui; and so well did he use his weapons that his humble friends were astonished, and thought he must have been trained in the arts of war, even if he was not of chiefly blood. It is well known that the chiefs, as a class, were physically larger than the masses, so much so that they claimed, and still claim, a descent distinct from that of the common people. Kanipahu was nearer seven than six feet in height, and his size was suggestive of rank; but he habitually stooped his head and shoulders, that his height might be subject to less remark, and labored more industriously than any of his neighbors in order to convince them that he was reared to toil. And in the end, as the years came and went, toil became a comfort to him, for it occupied his thoughts and gave him dreamless and refreshing slumber. Let us now pass over a period of eighteen years from the accession of Kamaiole to the sovereignty of Hawaii. Kanipahu was still a laborer on the island of Molokai, and his sons had grown to manhood in the secluded valley of Waimanu, their rank and family ties known only to a few who could be trusted. One of these sons was Kalapana, and he had married Makea, the daughter of Iola. Her father was the dead Waikuku, and her uncle was Kamaiole, the moi of Hawaii. Kamaiole's reign had been eighteen years of almost continual domestic turmoil and popular dissatisfaction. He was cruel, selfish and arrogant; but he was also a cool and sagacious soldier, and his craft and courage had thus far enabled him to thwart the organization of discontent and enforce obedience to his authority. He had even succeeded in securing the allegiance of every prominent chief in the six districts of Hawaii--a political condition such as had never before been achieved by any of his predecessors. Wide-spread changes in feudatory tenures were the principal causes of internal trouble. Under the Pili dynasty the land boundaries of the native chiefs had been greatly shifted and narrowed to make room for the chiefs of the new régime. In attempting to restore the old feudal boundaries as far as possible, and adjust the new, Kamaiole had not only stirred up bitter strifes among the nobles, but had unwittingly disturbed the vassalage of the masses and thereby rendered all classes restless and distrustful. Finally the discontent became so general among the makaainana that they appealed to the head of the Paao family, the high-priest of the kingdom, for advice and assistance. They declared that they would no longer submit to the tyranny of Kamaiole and the exactions of his favored chiefs, and demanded a new ruler. Tradition ascribes this movement almost wholly to the laboring people, but it is more than probable that the priesthood took an early if not the initiatory part in it, since the high-priest seems to have known that Kanipahu was still living, and at once despatched a messenger to Molokai, informing the exiled king that the people were ripe for rebellion, and advising him to repair to Hawaii at once and place himself at the head of the discontented thousands who would rejoice at his coming. Fearful of treachery, Kanipahu declined to make any promises to the messenger, and, in disguise, the high-priest himself proceeded to Kalae and urged the old chief to return and reassert his authority on Hawaii. Kanipahu was profoundly moved at the words of the high-priest, and no longer doubted the sincerity and good faith of the tempting offer; but he declined to accept it, and, when urged for the reasons, rose sadly to his feet and said: "Look at these hands, hardened and crooked with toil; look at this face, begrimed and wrinkled with exposure to the sun and rain; behold my bent head, and the unsightly hump that old age and stooping labor have placed upon my shoulders! Is this the figure of a king? No! The oo better becomes the hand of Kanipahu now than the staff of sovereignty. Here have I contentedly dwelt for many years, and here it is my will to peacefully die." "Then are we without hope," replied the priest, in a tone of unfeigned sadness. "No, not without hope," returned Kanipahu. "My sons are in the valley of Waimanu. I have heard from them many times. They are worthy of their blood. Seek out Kalapana. He is brave, manly, sagacious. Tell him that upon his shoulders Kanipahu, his father, places the burden of the war against Kamaiole, and in advance bequeaths to him all his valor may win, even the sovereignty of Hawaii." "You are right, great chief!" said the priest. "We are not without hope. Kalapana shall answer for his father, and from every heiau in Hawaii shall prayers be spoken for his success." The priest received the directions necessary to enable him to communicate with the sons of Kanipahu, and secretly returned to Hawaii to fan the smouldering fires of rebellion and prepare for the coming struggle. Although the high-priesthood had become too firmly established in the Paao family to be changed by Kamaiole, he could not disguise his dislike for the innovations made by the southern line upon the simpler worship of his fathers, and neither confidence nor cordiality existed between the political and religious authorities. The rebellion against Kamaiole was therefore secretly but earnestly assisted by the entire priesthood, and when Kalapana raised the standard of revolt the people flocked to his support by thousands. The rebellion was organized with extraordinary rapidity, and when Kalapana suddenly made his appearance in Kohala at the head of a large army, Kamaiole was in no condition to meet him. He hurriedly despatched his lunapais, or war-messengers, to the chiefs of Kohala, Kona, Hamakua and Hilo, commanding their prompt assistance, and summoned the priests and diviners of the heiau of Mookini to make unusual sacrifices to the gods and to bring him at once the auguries of the uprising. But the chiefs responded with no alacrity to his call, and the diviners informed him that triumph to his arms was possible only in Kona. Kamaiole therefore abandoned Kohala, and, with such force as he was able to assemble, fell back into North Kona, where the quotas of warriors from the neighboring districts were ordered to join him. Amidst great popular enthusiasm Kalapana marched into Northern Kohala without opposition, and took possession of the royal mansion from which his father had been driven into exile eighteen years before. Kanipahu had not overestimated the capacity of his son. By instinct he was a soldier, and from the moment that he appeared at the head of his army the chiefs who had been rallied to his support by the priesthood saw that the quiet and dreamy recluse of Waimanu was made to command; and their enthusiasm in his cause, which was soon shared by the people, made easy his way to victory. Learning that Kamaiole had fallen back into Kona, Kalapana resolved to follow him without delay, and, if possible, bring him to battle before reinforcements could reach him from the south. The auguries were more than favorable. They were not even ambiguous. They expressly declared that Kamaiole would be killed in Kona. It was, therefore, with confidence and enthusiasm that Kalapana and his steadily increasing army started on their march for the adjoining district of Kona. Meantime Kamaiole was not inactive. He had succeeded in gathering a force of eight thousand men, and, learning that Kalapana was advancing from Kohala, resolved to give him battle at a place called Anaehoomalu, not far from the northern line of Kona. The point was selected for its strategical advantages, and there Kamaiole, doubtful of the result--for he could see that the tide had set in against him--determined to end the struggle. There was but a two days' march between the hostile camps, and Kalapana pushed forward with cautious haste. The priests and kaulas had promised him success, and the most influential chiefs of Hamakua and Kohala were at his side. He had brought with him from Waimanu, where it had been secreted for eighteen years, the war-god of Pili, which had been redecorated, and was borne in front of him in charge of the high-priest. And with him, to share his fate, went his young wife, Makea, to care for him if wounded, to fight by his side, perhaps, should the tide of battle turn against him; for at that time, and later, the more courageous of the wives and daughters of the chiefs not unfrequently, in emergencies, took an active part in the field. On the morning of the third day after Kalapana's departure from Kohala the two armies confronted each other, and Kalapana immediately organized his forces for battle. Kamaiole saw that he was outnumbered, and resolved to await the attack behind his defences. In the face of the great odds against him in numbers he was by no means hopeful; and, besides, the auguries were unsatisfactory, and three times the night before he had heard the scream of the alae, the bird of evil omen. But no feeling of fear affected him. Filled with gloomy courage, he cheered his warriors with promises of victory, and, armed with a javelin and heavy laau-palau, or rude halberd, placed himself at the most exposed point of his defences and awaited the attack. The battle opened, and with a wild rush a heavy division of Kalapana's forces, armed with spears, clubs, and stone axes, was hurled against the rough stone wall, four or five feet in height, behind which the enemy found partial protection. The wall was leveled in places, and desperate hand-to-hand conflicts followed, but the assault was finally repulsed. Rallied and reinforced, a second charge was made, but with no better success. The loss of life was great, and the result began to look doubtful. But Kalapana was not discouraged by these costly failures. Withdrawing and strengthening the attacking division, and announcing that he would lead the next assault in person, he ordered an attack in the rear of the enemy by his entire reserve. This involved a rapid march of two or three miles, and the passage of a deep ravine which Kamaiole relied upon as a complete defence of his right flank. While this movement was being executed Kalapana kept the enemy employed with heavy lines of skirmishers and frequent menaces of more decided assault. For more than an hour this desultory fighting continued, Kalapana impatiently watching for the appearance of his flanking column on the hill above the enemy. At length he discovered the first of its advancing spears, and a few minutes later the entire body came into view and began to pour down the slope. The final assault in front was then ordered, Kalapana taking command in person. The sudden attack in the rear carried consternation to Kamaiole's warriors; but their undaunted leader coolly and resolutely prepared for the worst. Hastily taking from the front defences such spears as could be spared, he summoned the entire reserve, and with the united force sprang like a lion to meet the attack from the hill. It came like an avalanche and could not be stayed. The struggle was desperate. As his warriors fell on every side of him, Kamaiole moved like a tower of destruction through the conflict. He seemed to bear a charmed life, and men fell like grass before the sweep of his laau-palau. Suddenly an old man of large mould, with head bent and long, white hair and beard sweeping his breast and stooping shoulders, stepped in front of Kamaiole, and with a heavy spear-pointed club calmly but dexterously warded a blow of the terrible laau-palau aimed at his head, and, answering quick as thought, felled the royal warrior to the earth like a forest tree. Around and over the body of the fallen chief a desperate struggle ensued. But it was of short duration. Under the command of Kalapana the front defences had been carried, and such of the royal army as had escaped slaughter were soon wildly leaping over the walls and retreating in confusion in all directions. Pressing toward the rear at the head of his victorious warriors, Kalapana was attracted to the fierce hand-to-hand conflict taking place over the body of Kamaiole. Without stopping to inquire the cause, he promptly plunged into the thickest of the combat, backed by a few resolute followers, and speedily relieved the old white-haired warrior from a struggle which was taxing his strength to the utmost. This was the last stand made by the enemy in a body; what remained of the battle was a merciless massacre of the wounded, and the capture and retention alive of a few prisoners for sacrifice. Resting for a moment and taking a survey of the field, Kalapana's eyes fell upon the old warrior. With one foot upon the breast of Kamaiole, he was leaning upon his war-club and scanning the face of Kalapana. His ponderous weapon still dripped with gore, and his wrinkled face was splashed with the blood of his enemies. "Where is Kamaiole?" suddenly inquired Kalapana, grasping his weapon, as if his work of death had not yet been finished. "Where is Kamaiole?" he repeated to those around him. "Who has seen him?" "Here is Kamaiole," replied the old warrior, pointing with bloody finger to the face of the dying king. Kalapana abruptly turned, and for a moment gazed in silence upon the face of his fallen enemy. Although wounded to the death, Kamaiole was still living, and his eyes showed that he was conscious of what was transpiring around him. "By whose hand did he fall?" inquired Kalapana. "By mine," briefly answered the old man. "And who are you?" continued Kalapana, with something of a feeling of awe, "who have thus come unsummoned, in the guise of a god from our sacred temples, to strike for the son of Kanipahu?" The old man slowly raised his head, and, brushing back the white hairs from his face, was about to speak, when the high-priest, with kahus bearing the war-god of Kalapana, approached to greet his victorious chief. Recognizing the venerable warrior, the astounded high-priest dropped on his knees before him, exclaiming, "Kanipahu! Kanipahu!" Almost in a dream, Kalapana, making himself known, embraced his father, whom he had not seen for eighteen years, and then respectfully chided him for coming secretly from Molokai and joining the army as a common warrior, when his rank and abilities entitled him to supreme command. The old chief smiled sadly as he replied: "The purpose of my coming has been accomplished. With my own hand I have answered in blood to the treachery of Kamaiole, and paid him for the hump he has placed upon my shoulders. I shall return to Molokai, and there the old hunchback will spend his few remaining days in peace." These words were heard and doubtless understood by Kamaiole, for he closed his eyes, and a smile of defiance played for a moment about his lips. Just then Makea joined her husband, and was overjoyed to find him victorious and unhurt. With the first lull of battle she had started in search of him with a calabash of water, and to reach him had been compelled to pick her way through ghastly heaps of dead. At the sound of her voice, sweetly replacing the din of battle, Kamaiole opened his eyes and fixed his gaze upon her face. Finally his lips moved as if he would speak. Instinctively she approached the dying chief, and, kneeling, poured into his open mouth a few swallows of water. Kalapana turned and smiled at Makea's humanity, unusual on barbarous battle-fields. A grateful look came into the eyes of Kamaiole, and with a questioning glance he faintly syllabled "Iola!" the name of his sister, and the mother of Makea, whom she closely resembled. Kalapana caught the word, and, understanding its meaning, in a tone not far from kind replied: "No, not Iola, your sister, whom you failed to kill, but Makea, her daughter, who is Kalapana's wife." Kamaiole convulsively raised his head and arms--whether in a spirit of rage or conciliation will never be known--and then dropped back dead. The remainder of the story may be briefly told. In disregard of all persuasion, Kanipahu returned at once to Molokai, where he lived and died in obscurity, earning his own living and assuming no rank. Kalapana was anointed king of Hawaii on his return to Kohala, and a hundred prisoners were sacrificed to the gods at Mookini. His reign was conciliatory and peaceful, and with Makea, whose full name was Makeamalamaihanae, he became the ancestor of Kamehameha the Great. THE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI. CHARACTERS. Mulielealii, chief of western Oahu. Kumuhonua, Olopana, and Moikeha, sons of Mulielealii. Laa-mai-kahiki, adopted son of Moikeha. Luukia, wife of Olopana. Laamaomao, god of the winds. Mookini, a high-priest. Kamahualele, an astrologer and poet. Puna, the principal chief of Kauai. Hooipo, daughter of Puna. Kila, son of Moikeha and Hooipo. Hoakanui, Waolena, Mano, the three brides of Laa. Ahukini-a-Laa, Kukona-a-Laa, and Lauli-a-Laa, the three children of Laa. THE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI. THE LEGENDS OF MOIKEHA AND THE ARGONAUTS OF THE ELEVENTH AND TWELFTH CENTURIES. I. Tradition abounds in bold outlines, here and there interspersed with curious details, of the many prominent expeditions to the Hawaiian Islands, from the beginning of the eleventh to the latter part of the twelfth centuries, of adventurous Tahitian, Samoan and Georgian chiefs. Learning of the existence and approximate location of the group, and perhaps guided to an extent by intervening islands and atolls that have since disappeared, they came with large fleets of barges and double canoes, bearing their families and attendants, their priests, astrologers and musicians, and by degrees possessed themselves or their immediate descendants with the fairest portions of the little archipelago. For a century or more bitter feuds and frequent wars followed; but in the end the invaders and the invaded, both of the same Polynesian race, became assimilated through concession, intermarriage and fundamental identity of religious cult, and thenceforth in a united and homogeneous stream flowed down the years. The genealogies of the prominent chiefs and priests were alone preserved; and while, in after-generations, some of them traced their lines of rank to the native stock of Nanaula, and others to the chiefs of the second migratory influx from the south, the ruling families of the entire group had become so united in blood by intermarriage that it was difficult to find a chief of distinction who could not trace his lineage back to both. But during the migratory period referred to, especially marked by the coming of Nanamaoa, Pili, Paao and the Oahu and Maui Paumakuas, the Hawaiian group was not the only scene of foreign adventure among the central islands of the Pacific. The native chiefs of Hawaii, whose ancestors had reached the group more than five hundred years before, were quite as adventurous and skilled in navigation as their southern invaders; and thus while the latter, continually augmented in numbers by fresh arrivals, were steadily possessing themselves of the lands and governing forces of the Hawaiian Islands, a few resolute chiefs of the old line, either in a spirit of retaliation or because the way had been pointed out, boldly spread their sails for the abandoned homes of their aggressors, and by conquest or other means acquired lands and influence in the distant islands of the south. The mooolelo about to be related embraces the romantic story of one of these expeditions of native Hawaiian chiefs to the southern islands, and presents an interesting picture of the manners, customs and aspirations of the mid-Pacific Argonauts of that period. Somewhere about the year A.D. 1040 Maweke, a native chief of the line of Nanaula--the first of the family that is brought prominently to view in the chronology of the second influx--was the alii-nui, or nominal sovereign, of the island of Oahu. He had three sons--Mulielealii, Keaunui and Kalehenui. On the death of Maweke, the eldest son, Mulielealii, acceded to the title of alii-nui, occupying the western side of the island. Kalehenui was given possessions at Koolau, and Keaunui was established in the district of Ewa. The latter became the ancestor of a line of powerful chiefs in that district, and is credited with having cut or opened the navigable channel near the Puuloa salt-works, by which the estuary now known as Pearl River, not far from Honolulu, was rendered accessible to navigation. No further reference need here be made to this branch of the family beyond the remark that Keaunui became the father of Lakona, and also of Nuakea, the wife of Keoloewa, King of Molokai, and of the prophet Moi, who fell with Kaupeepee in defence of the fortress of Haupu, as related in the legend of "Hina, the Helen of Hawaii." Mulielealii had three sons--Kumuhonua, Olopana and Moikeha--and one daughter, named Hainakolo. As the eldest son and successor of his father, Kumuhonua in time acceded to the patrimonial estates and titles; but the younger brothers, not content, as they grew to manhood, with the small allotments which must necessarily have been accorded them, concluded to seek for ampler and more inviting possessions elsewhere. The Paumakua family occupied a large part of the eastern side of the island, and, although they were of the stock of the second influx, their relations with the native chiefs and people seem to have been peaceful and satisfactory. Paumakua, who first appeared in native annals two generations before the time of Olopana and his brothers, either as an immigrant from one of the southern islands or the son or grandson of a chief of recent arrival, was one of the most restless and dashing of the prominent leaders of that period. The legends of the time glow with stories of his marvellous exploits and adventures in foreign lands, and the friendly feeling entertained for his immediate successors was doubtless due in a great measure to the respect established for them through his rank and prowess. It is claimed by tradition that Paumakua visited all the foreign lands then known to the Hawaiians, and brought back with him many things that were strange. From one of his voyages he returned with two white priests, Keakea and Maliu, from whom several ecclesiastical families subsequently claimed descent and authority. At another time he brought back Malela, a noted prophet and sorcerer, and three other persons of a strange race, one of whom was a woman. Tradition somewhat minutely describes them as "foreigners of large stature, bright, staring, roguish eyes, and reddish faces." As the voyages of this adventurous chief were sometimes of many months' duration, and he is said to have prosecuted his researches in almost every direction, it is not impossible that the foreigners with "roguish eyes and reddish faces" were aborigines of North America. But, leaving this to conjecture, tradition permits no doubt that Paumakua was a skilful and fearless explorer, and through his enterprise acquired renown for himself and respect for his descendants, one of whom is about to be presented to the reader. As already stated, the younger sons of Mulielealii, Olopana and Moikeha, not content with their prospects in Oahu, resolved to seek fame and fortune elsewhere. Both were unmarried, but, through some circumstance or for some purpose not mentioned by tradition, Moikeha had adopted a young son of Ahukai, the great-grandson and successor of Paumakua. The name of the boy was Laa, or Laa-mai-kahiki, to which it was subsequently extended. The child-chief could not have been without political prospects, for he is referred to in the chants as "Chief of Kapaahu and Lord of Nualaka." Although the custom was common then, as now, among Hawaiians of every rank and condition, of exchanging and adopting children, the adoption of so promising a scion of the Paumakua line by a grandson of Maweke must have been the result of some extraordinary compact, all reference to which has disappeared from tradition. Taking leave of their relatives on Oahu, Olopana and Moikeha, with a considerable number of attendants, embarked for the island of Hawaii, and established themselves at once in the beautiful valley of Waipio, in the district of Hamakua. What chief, if any, they found in possession there is not stated; but it was not long before the valley was ruled by Olopana, with Moikeha as his principal captain and adviser. The young chief Laa accompanied his foster-father to Waipio, and there Moikeha began to instruct him in the manly accomplishments for which in after-years he became distinguished. To strengthen his rule and protect himself against the encroachments of neighboring chiefs, Olopana married Luukia, granddaughter of Hikapaloa, chief of Kohala, and a descendant of the ancient line of Nanaula, to which Olopana himself belonged by lineage still more direct. He urged his brother to follow his example and connect himself by marriage with some one of the ruling families of Hamakua. Such an alliance could have been readily made by Moikeha, for his strain was undoubted, and in manly beauty and courtly graces he had scarcely a peer in all the group; but he declared that he had a wife in his spear and an heir in Laa, and would not create a jealousy in the family by adding to either. But the brothers did not remain long in Waipio. A terrible hurricane, followed by storms and floods, completely devastated the valley, compelling the inhabitants to abandon their homes and seek refuge elsewhere. Moikeha had never been satisfied with Waipio, and in the midst of the ruin around them found little difficulty in persuading his brother to make a bold push for the misty and far-off land of Kahiki. Preparations for the journey were immediately made, and in five large double canoes the brothers, with Laa and a considerable body of attendants, set sail for the islands of the south. They knew the general direction, and the sun and stars guided them in their course. A prosperous wind wafted them to the Society group, and they finally landed on the island of Raiatea, and forcibly took, or in some other manner secured, possession of the district of Moaula. Olopana was accepted as sovereign of the district, and soon became a ruler of opulence and distinction. Moikeha, still his chief adviser, built a sumptuous residence and heiau for himself, called Lanikeha, or "the heavenly resting-place," and became noted for his hospitality. For some time--perhaps for four or five years--the brothers dwelt together in harmony, and then misunderstanding and trouble came between them--it need scarcely be said, through a woman--which drove Moikeha again to the sea and separated them for ever. A meddlesome native chief named Mua, who was jealous of the popularity of Moikeha and desirous of supplanting him in the favor of Olopana, called the attention of Luukia on several occasions to Moikeha's affluent style of living, and intimated that his purpose was to thereby secure the friendship of influential chiefs, and in the end wrest the sovereignty of the district from his brother. Alarmed at last, she bore the tale to her husband, and at length succeeded in arousing his suspicions. A coldness toward Moikeha very naturally followed. Olopana could not help but note his brother's increasing popularity, and one day took occasion to rebuke him for his extravagance and love of display, suggesting, at the same time, that a more modest style of living would comport better with his position. Moikeha, who had never harbored a thought that was not loyal to his brother, was profoundly grieved at these words of suspicion, and resolved to leave Raiatea at once and return to the Hawaiian Islands. Feeling that he had gone too far in thus indirectly accusing his brother of meditated treachery, Olopana endeavored to persuade him to remain; but Moikeha's resolution could not be shaken, and he set about preparing at once for his return to the Hawaiian group. The number of canoes manned and provisioned for the voyage is not stated; but tradition avers that the fleet was equipped under the superintendence of Moikeha's famous prophet and astrologer, Kamahualele; and, with the priest Mookini, Laamaomao, the director of the winds, and a large party of chiefs and retainers, the expedition set sail for Hawaii, the young chief Laa being left behind with Olopana. It was one of the most imposing fleets that had ever sailed out of the harbor of Opoa. The large double canoe bearing Moikeha and his priests, gods, astrologer, principal navigator, wind director and personal attendants, was the same in which he had sailed for Kahiki. The kaulua was nearly a hundred feet in length, and afforded ample accommodations for the forty or more persons assigned to it. It was painted red, and at the masthead floated the pennon of a Polynesian alii. Moikeha embarked with a number of distinguished companions, but the most noted was Laamaomao--a name signifying, perhaps, the sacred bluish green or wind clouds. He was the director of the winds, which were stored in his ipu, or calabash, and went forth at his bidding. He bore a close resemblance to the �olus of the Greeks. After accompanying Moikeha to the Hawaiian Islands he took up his abode near a place called Hale-a-Lono, a well-known eminence of Kaluakoi, on the island of Molokai, and was subsequently deified and worshipped as an aumakua, or god of the winds. With musicians and drummers to enliven the spirits of the voyagers, and favoring winds from the ipu of Laamaomao, the journey seems to have been prosperous, and no incident of note occurred until the island of Hawaii was sighted. As the green hills of Kau came to view songs and shouts of joy went up from the canoes. A voyage of over twenty-five hundred miles in open boats had tested the patience of the party, and land at last was a joyous sight to them all. Many leaped into the water and swam beside the canoes. Mookini, the high-priest, burned incense before the gods, at the same time addressing them a prayer of thanksgiving, and Kamahualele, the astrologer and poet, recited an inspiring chant in further celebration of the occasion. The chant has been preserved by tradition. Some of the early poetic accounts of the first appearance of the islands of Hawaii above the surface of the ocean mention Hawaii, the largest of the group, as suddenly rising from the great deep and becoming a part of a row or cluster of islands "stretching to the farthest ends of Kahiki," from which it is conjectured that, centuries back in the past, islands now no longer existing marked the way at intervals between the Society and Hawaiian groups. The other islands of the Hawaiian cluster are referred to as natural births, their parents being demi-gods or distinguished chiefs. Thus, in the language of an old chant: "Rising up is Hawaii-nui-akea! Rising up out of the night (Po)! Appeared has the island, the land, The string of islands of Nuuamea, The cluster of islands stretching to the farthest ends of Kahiki. To Kuluwaiea of Haumea, the husband, To Hina-nui-a-lana, the wife, Was born Molokai, a god, a priest, The first morning light from Nuuamea. Up stands Akuhinialaa, The chief from the foreign land; From the gills of the fish From the overwhelming billows of Halehale-kalani, Born is Oahu, the wohi, The wohi of Akuhinialaa, And of Laamealaakona the wife." Kamahualele began by repeating an ancient story of the origin of the several islands of the group, and concluded his chant with these hopeful words: "O Haumea Manukahikele. O Moikeha, the chief who is to reside, My chief will reside on Hawaii--a! Life, life, O buoyant life! Live shall the chief and priest, Live shall the seer and the slave, Dwell on Hawaii and be at rest, And attain old age on Kauai. O Kauai is the island--a! O Moikeha is the chief!" Thus sang the poet, with his face toward the verdant slopes of Kau, while the canoes of the fleet gathered around him, that all might hear the words of one who read the fate of mortals in the stars. II. The prediction of Kamahualele, inspired by a sudden view of the coast of Hawaii, was verified. A landing was made in the district of Kau, the most southerly point of the island. There securing supplies of provisions and water, the next landing was effected at Cape Kumukahi, in the district of Puna; but a recent eruption from the crater of Kilauea, or a subterranean channel connected with it, had devastated a wide strip of country near the coast, and after a brief stay sail was made for Kohala. Landing in that district, Moikeha and his party were well received by Kaniuhi, the alii-nui and grandson of Pili, and permission to offer sacrifices in behalf of the expedition in the great heiau of Mookini was accorded the high-priest of Moikeha, whose name, by singular coincidence, was identical with that of the temple, erected by the high-priest Paao more than two generations before. Leaving Kohala, Moikeha next touched at Hanuaula, on the island of Maui; but, without stopping to exchange courtesies with Haho, the noted moi of that division of the island, he sailed immediately for Oahu. His purpose was to visit his royal father, Mulielealii, whose residence was at Ewa; but his priest and seer so strongly protested against the visit, declaring it to be contrary to the will of the gods, that he directed his course around the northern side of the island, touching at Makapuu and Makaaoa, and then sailing directly for the island of Kauai. On the evening of the second day after leaving Oahu, Moikeha anchored his canoes in a roadstead not far from Kapaa, Kauai, where Puna, the governing alii of the island, held his court, surrounded by the chiefs of his family and a large number of retainers. Puna was one of the most popular rulers in the group, and, strict as he may have been in the exercise of his prerogatives, was always merciful in dealing with offences thoughtlessly or ignorantly committed. He would pardon the humble laborer who might inadvertently cross his shadow or violate a tabu, but never the chief who deliberately trespassed upon his privileges or withheld a courtesy due to his rank. His disposition was naturally warlike, but as the condition of the island was peaceful, and military force was seldom required except in repelling occasional plundering raids from the other islands, he kept alive the martial spirit of his chiefs and subjects by frequent sham fights, marine drills, and the encouragement of athletic games and friendly contests at arms, in which he himself sometimes took part. Feasting and dancing usually followed these warlike pastimes, and the result was that the court of Puna became somewhat noted for the chivalry of its chiefs and the splendor of its entertainments. Puna had but one child, a daughter named Hooipo. Tradition describes her as having been, like the most of royal daughters painted by the poets, a very comely maiden. She was therefore the pride and glory of the court, and as she grew to a marriageable age her favor was sought by a number of aspiring chiefs whose rank entitled them to consideration; but, flattered by the contest for her smiles, and naturally vain of a face which the unruffled waters told her was attractive, she evinced no haste in making choice of a husband. This tardiness or indecision was but very gently rebuked by Puna. Although one tradition gives him two daughters, Hooipo was doubtless his only child, and he was therefore indisposed to hasten an event which would probably lead to their separation. But, as time passed, the suitors of the young chiefess became so persistent, and the rivalry for her assumed so bitter and warlike an aspect, that Puna deemed it prudent for her to restore harmony among the rivals by making a choice at once. But for no one of them did she seem to entertain a decided preference, and therefore suggested that, since a choice must be made, she was willing to leave it to the arbitrament of such manly contest between the rivals as might comport with their dignity and the character of the prize at stake. Puna eagerly accepted the suggestion, as it opened the way to a selection without incurring the enmity of all but the one chosen. But what should be the nature of the contest? Each of the rival chiefs was probably noted for his skill in some especial accomplishment, and the difficulty was in naming a trial that would seem to be just to all. Unable to decide the matter himself, Puna appealed to the high-priest, and the next day announced that his palaoa--a talisman consisting of a whale's tooth, carved and sanctified--would be sent by a trusty messenger to the little island of Kaula; that four days thereafter the rival chiefs should, each in his own canoe, start at the same time and place from Kauai, and the one who returned with the palaoa, which the messenger would be instructed to give to the first of the contesting chiefs to land and claim it on the rocks of Kaula, should be the husband of Hooipo, and the others must remain his friends. The size of the canoes was left to the discretion of the several contestants, but as no more than four assistants would be allowed to each, very large canoes, of course, would not be used. Any means of speed might be employed, including oars, paddles and sails. The contest was admitted to be as fair as any that could be devised, and the rival chiefs declared themselves satisfied with it, and began to prepare for the race by securing suitable canoes and skilful and stalwart assistants. It promised to be an exciting contest, and the whole of Kapaa was on tiptoe to witness the start. After a few days of preparation the messenger of Puna was despatched with the palaoa to Kaula, with instructions to place it in the hands of the first of the contesting chiefs to claim it on that island. The messenger had been gone two days, and had probably reached his destination, as the distance to be travelled was but little more than a hundred miles, and the rival chiefs had everything in readiness to bend their sails for Kaula, when Moikeha, as already stated, anchored his fleet in the evening off Kapaa. Early next morning, with his double canoe flying the standard of his rank and otherwise becomingly dressed, Moikeha went ashore, where he was cordially received by the chiefs of the district, and in due time escorted to the sovereign mansion and presented to Puna. Without referring to his family connections, he simply announced that he was a chief from the distant land of Kahiki, and was traveling through the Hawaiian group on a tour of observation and pleasure. He wore a maro fringed with shells, a kihei or mantle of finely-woven and decorated cloth, and on his head a lei-alii of brilliant feathers, while from his neck was suspended by a cord of plaited hair a curious ornament of mother-of-pearl set in ivory. He was a handsome representative of savage manhood, and his bearing was dignified, correct and courtly. During his audience with Puna, Moikeha met Hooipo--most likely by accident, but he was so charmed by her bright eyes that he did not leave the mansion until he found occasion to exchange a few pleasant words with her. They seemed to be mutually pleased with each other, and Moikeha accepted the invitation of the chief to consider himself his guest until the next day, at the same time allowing him to send fresh provisions to his people, whose canoes had been drawn up on the beach. A brilliant entertainment of feasting, music and dancing in honor of the distinguished stranger followed in the evening, during which Moikeha was favored with the companionship of Hooipo, and learned of the contest about to take place between the rival chiefs of Kauai to determine to whom she should be given in marriage. Hilarity and feasting were the order of the next day and evening, for on the morning following the contesting chiefs were to start for Kaula under the eye of Puna. Their well-equipped canoes were on the beach, and their crews, drilled to work sail and oar together, were in readiness. Morning came, and with it a large concourse of people to witness the departure of the chiefs. The canoes and their attending crews were examined, and many wagers laid on the result of the race. Finally the contesting chiefs made their appearance, followed shortly after by Puna and the most of his household, including Hooipo, who was conveyed to the beach in a manele borne on the shoulders of four stout attendants. She was attired in an embroidered pau--a short skirt of five thicknesses of thin kapa cloth reaching to the knees--and a cape or short mantle trimmed with feathers. Her hair was braided in a single strand at the back; her head and neck were adorned with leis of flowers and feathers, and her limbs were ornamented with circlets of shells and tinted seeds. Everything being in readiness, the contending chiefs, eight in number, appeared before the alii-nui, and, bowing low, proceeded in turn to recite their kuauhaus, or genealogies, as they had been called upon to do, to show in a formal manner that all their strains were noble. As each concluded he again bowed, giving Hooipo a smile and look of confidence, and stepped back to await the signal of departure. The last of them had given his pedigree, the terms of the contest had again been announced in form by a herald, and Puna was about to order the simultaneous launching of the canoes, when Moikeha, whose presence had not before been observed by the chiefs, suddenly presented himself before the alii-nui, and, bowing first to him and then courteously to the chiefs, said: "Great chief, as this trial seems to be free to all of noble blood, I accept the terms, and ask permission to present myself as a contestant for the prize." The chiefs exchanged glances of surprise, and a pleased expression lighted up the face of Hooipo, who until that moment had manifested but little interest in what was transpiring around her. Puna hesitated a moment, and then graciously replied: "Noble stranger, if your rank is level with the conditions, and the chiefs now ready for departure urge no objection, my consent will not be withheld." A hurried consultation among the chiefs showed that some of them objected; but as the stranger, with no knowledge of the coast and apparently no canoe or crew in readiness, did not seem to be a competitor to be feared, it was finally agreed that, should he be able to establish his rank, which a few of them doubted, he might be admitted to the contest. This resolution having been communicated, Moikeha gracefully bowed his thanks, and then began to recite his genealogy. Curious to learn the strain of the courtly stranger, the chiefs pressed around him, eagerly listening to every word. He began with Wakea, away back in the past, when his ancestors were residents of other lands referred to in Hawaiian story. Giving the record of thirteen generations, he brought the connection down to Nanamaoa, the pioneer of the first migratory influx to the Hawaiian group seven hundred years before. Thence, generation by generation, naming father, mother and heir, he traced down a line of sixteen successors to Maweke. Pausing a moment, while a look of surprise and wonder was exchanged by the listening chiefs, Moikeha continued: "Maweke the husband, "Naiolaukea the wife; "Mulielealii the husband, "Wehelani the wife; "Moikeha the husband, "Hooipo the wife." Applause followed this announcement by the stranger that he was the son of Mulielealii, the alii-nui of Oahu, and the jesting and good-natured manner in which he concluded the kuauhau by predicting his success in the coming contest, and marriage with Hooipo, made him no enemies among the competing chiefs. Hooipo was now sure that she could make a choice without the trouble and excitement of a race to Kaula; but the canoes were ready, and all she could do was to hope and pray that Moikeha would bring back the palaoa. But what were Moikeha's preparations for the race? When asked by Puna, he pointed to a small canoe with an outrigger drawn up on the beach, and a single long-haired man of strange aspect standing motionless beside it with a paddle in his hand. Puna shook his head doubtingly, and Hooipo looked disappointed. Others who noted the stranger's slim preparations for the race imagined that he was treating the contest as a jest; but he announced himself in readiness, and the signal for departure was given. The chiefs sprang toward the beach, and in a few minutes had launched their canoes and passed through the heavy surf, when with strong and steady pulling the race began in earnest for the open sea. Moikeha alone seemed to be in no haste. He took formal leave of Puna, and, noting Hooipo's look of impatience, smilingly said to her as he turned toward the beach: "I will bring back the palaoa!" The assurance contented her. The other canoes were beyond the surf, but she believed him and was happy. Satisfying himself that the sail was ready for use and everything required for the voyage aboard, Moikeha and his assistant shoved their canoe into the water, and with a few vigorous strokes of their paddles dashed through the surf. The passage was so adroitly made as to attract the attention of the many who witnessed it from the shore. For a few minutes the canoe remained almost motionless, except as it was tossed from wave to wave. Then the sail was spread. This movement was unaccountable to those on shore, for the little wind stirring was directly from the west, to which point the canoe was bearing for an offing to round the southern capes of the island. But if the witnesses were surprised at the spreading of a sail under such circumstances, they were little less than astounded when they saw the sail fill with wind and the canoe suddenly speed out to sea as if driven by a hurricane. Moikeha's long-haired companion was Laamaomao, god of the winds, who had accompanied him from Raiatea. Behind the sail sat the friendly deity, from whose exhaustless ipu of imprisoned winds a gale was sent forth which carried the canoe to Kaula before daylight the next morning. Effecting a landing soon after sunrise, Puna's messenger was found, and at once delivered to Moikeha the palaoa, which he had been instructed to surrender to the chief first demanding it. Content in the possession of the talisman, Moikeha and his companion remained on the island for refreshment until past midday, and then started on their return to Kauai, favored by the same winds that had borne them to Kaula, but proceeding with less haste. Toward night the eight other chiefs landed within a few hours of each other, and great was their astonishment on learning that the palaoa had been delivered to a chief claiming it early that morning. "He must have had wings," said one of them. "He was surely helped by the gods," suggested another, who had been the first to land after Moikeha. "But for that the palaoa would have been mine, as you all know. But who can struggle with the gods? Let us not incur their anger by complaint." As it was easy for the others to reconcile themselves to Moikeha's success, good-humor was soon restored, and the next morning, in company with the messenger, they all re-embarked for Kauai. On the evening of the same day Moikeha landed at Kapaa, and hastened to place in the hands of Puna the talisman which made him the husband of Hooipo. Now assured of the rank of the victor, Puna was gratified at his success, and Hooipo made no disguise of her joy. Tradition says she fell in love with the handsome stranger on first beholding him; but be that as it may, when he returned from Kaula with the palaoa she was frank enough to confess that his success had made her happy. In the course of a few days all of the defeated chiefs returned to Kapaa, and Moikeha invited them to a feast, over which they forgot their rivalry and renewed the pledges of friendship embraced in the terms and made a condition of the contest. They sought by many ingenious ways to draw from Moikeha the secret of his success; but he failed to enlighten them, and they were compelled to content themselves with the belief that he had been assisted by some supernatural power, possibly by Apukohai, the great fish-god of Kauai, who sometimes seized canoes and bore them onward with almost incredible velocity. In due time Hooipo became the wife of Moikeha, who, on the death of Puna, succeeded him as the alii-nui of Kauai, where he remained to the end of his life. He was blessed with a number of sons, through one of whom, it may be mentioned, the sovereignty of the island was continued in the family after Moikeha was laid under the black kapa. III. Tradition next refers to Moikeha about twenty-five years after his marriage with Hooipo. The death of Puna had left him the sovereignty of Kauai, and his principal residence was at Waialua. He had seven sons, and his court, like that of his predecessor, was noted for the distinguished chiefs, priests, prophets and poets connected with it. As the life of Moikeha was drawing to a close a strong desire possessed him to see once more his foster-son Laa, whom, on his departure from Raiatea, he had left with his brother Olopana, whose presumptive heir and successor the young chief had become. In preparation for a journey thither he ordered a number of large double canoes to be repaired and put in order for the open sea, and had some time before despatched a large party of hunters to the cliffs along the coast for the feathers of the mamo, from which to fabricate a royal mantle for the ward of his youth. As but a single small yellow feather of the kind used in a royal mantle is found under each wing of the mamo, the task of securing the many thousands required was by no means a brief or easy service; but in time the feathers were gathered and the cloak was completed. As the choicest feathers alone were used, the garment was one of the most brilliant and elaborate ever made on Kauai, and represented the labor of a hundred persons for a year. But when everything was in readiness for his departure for the south, Moikeha concluded that he was too old and feeble to undertake the voyage. In this conclusion he was sustained by the auguries of the prophets and the persuasion of his sons. His third son was Kila. He was distinguished for his capacity and courage, and especially for his skill as a navigator, and it was finally decided that he should make the journey to Raiatea as the messenger of Moikeha, and invite Laa to revisit the Hawaiian group, assuring him of the feeble health of his foster-father and of his anxiety to embrace him before death separated them for ever. Kila was delighted with the mission. For several years intercourse between the Hawaiian and southern groups had been almost completely suspended, but from boyhood his dreams had been of visits to the far-off and misty shores of Kahiki, of which he had heard Moikeha speak; and now that an opportunity was presented for gratifying his appetite for adventure in unknown seas, his joy was boundless, and so vigorously did he push the work of preparation that in a few days the canoes were equipped and provisioned for the voyage. The provisions consisted, in long voyages of that period, of dried fish, dried bananas and plantains, cocoanuts, yams and potatoes, with poi and paiai, fresh fruits and cooked fowls and pigs, for early consumption. Large calabashes of fresh water were also provided, but frequent baths largely diminished the craving for that necessity. Sacrifices were offered, the auguries were pronounced favorable, and the fleet of double canoes set sail for the south. Kila was accompanied by three of his brothers, and, more important still, by the venerable Kamahualele, the friend and astrologer of Moikeha, who had borne him company from Raiatea more than a quarter of a century before, and chanted his inspired visions of the future off the coast of Kau. He went as Kila's chief navigator and especial counsellor. The fleet passed through the group and took its final departure from the most southern point of the island of Hawaii. Wind and weather were both favorable, and without a mishap of consequence the expedition arrived in due time at Raiatea, first touching for guidance at some of the other islands of the southern group. Kila landed at Opoa through the sacred entrance of Avamoa. His flag and state were recognized by Olopana, who was still living, and the sons of Moikeha and their personal attendants were ceremoniously conducted to the royal mansion, where Kila made known the purpose of his visit. Olopana was greatly interested in the story of Moikeha's successful establishment on Kauai, but refrained from referring to the circumstances which led to their separation many years before. He was also informed of the death of his father, Mulielealii, and the succession of his brother Kumuhonua to the rank and authority of alii-nui of Oahu. With the affectionate greetings of Moikeha, Kila presented to Laa the brilliant mamo, or royal mantle, of which he was made the bearer, and expressed the hope that he would comfort the few remaining days of his foster-father by returning with him on a visit to Kauai. Olopana strongly objected to the proposed journey, urging his advanced years and the probability of his early death; but when assured by Laa of his speedy return he reluctantly consented, and after a round of hospitable feasts and entertainments, in his own double canoes, and attended by his priest, astrologer, master of ceremonies, musicians, and a number of knightly and noble friends, Laa accompanied Kila and his party back to Hawaii. The voyage was made in good time, and as the combined fleet, with canoes of royal yellow and pennons flying, coursed through the group to Kauai, stopping at several points to exchange courtesies with the ruling chiefs, it attracted unusual attention; and when Laa landed at Waialua, on the island of Oahu, to greet his relatives, and the people learned that the son of Ahukai had returned from the distant land of Kahiki rich in honors and possessions, they strewed his path with flowers and welcomed him as if he were a god. Proceeding to Kauai, after a brief stay at Waialua, Laa was affectionately received by Moikeha, his foster-father, who had left him a child in Kahiki, and for a month or more the Kauaian court blazed nightly with feasts and festivals given in his honor. Returning to Oahu, Laa took up his residence for a time at Kualoa. A large mansion was constructed for him, with ample accommodations for his friends and retainers, and the chiefs of the island esteemed it an honor to share his friendship and accept his hospitality. There was no jealousy of Laa, for it was known that he would soon return to Raiatea, there to permanently remain as the heir and successor of Olopana. In his veins ran the noblest blood of Oahu. He was the son of the great-grandson of the great Paumakua in direct and unchallenged descent, and the adopted heir of the grandson of Maweke, the proud descendant of the Nanaula dynasty of kings. It was not deemed well that the line of Paumakua, through so distinguished a representative as Laa, should be perpetuated solely on a foreign soil. From a suggestion the matter came to be seriously discussed by the leading chiefs, and finally Laa was approached on the subject. Being a young man, the patriotic proposal of the chiefs very naturally accorded with his tastes, and, without great persuasion, he expressed a willingness to comply with what seemed to be a general request. But the approval of Laa did not quite settle the delicate question, as the chiefs at once observed on casting around for a suitable wife for so desirable a husband. The most of them had daughters or sisters of eligible rank and age. But which one of them should they select? Whose family should be so honored? They were willing to leave the choice to Laa, but, sagaciously anticipating the result, he declined to make the selection. As usual in momentous cases of doubt, the high-priest was consulted, and the matter was settled in a manner quite satisfactory to Laa. It was agreed that he should marry three wives, all on the same day, and the maidens selected were Hoakanui, daughter of Lonokaehu, of Kualoa; Waolena, daughter of a chief of Kaalaea; and Mano, daughter of a chief of Kaneohe. All were noted for their beauty and distinguished blood. The three brides were brought to the mansion of Laa, at Kualoa, on the day fixed for the triple marriage, and the event was celebrated with splendor and enthusiasm. The hoao, or marriage agreement, was made public by a herald, as was then the custom among the nobility; the brides, attired becomingly and decked with garlands, were delivered in form to the bride-groom, and in the evening a feast was served on the grounds to more than a thousand guests, with hula, mele, and other festive accompaniments, including mele-inoas, or songs of personal application to the new wives and their husband. This triple marriage is one of the most thoroughly-established incidents of remote Hawaiian tradition. After his marriage Laa remained a year at Kualoa, and then began to prepare for his return to Raiatea. He looked forward to his departure with mingled feelings of regret and satisfaction, for his brief married life had been singularly as well as most bountifully blessed. On the same day he had been presented with a son by each of his three wives, and an ancient chant thus refers to the event: "O Ahukai, O Laa-a, O Laa, O Laa from Kahiki, the chief; O Ahukini-a-Laa, O Kukona-a-Laa, O Lauli-a-Laa, the father The triple canoe of Laa-mai-kahiki, The sacred first-born children of Laa, Who were born on the same one day." Moikeha died soon after, and Laa bade farewell to the Hawaiian Islands and returned to Raiatea just in time to receive the dying blessing of Olopana. As he had promised, he left his three wives and their sons in Oahu, where they were well cared for. The names of the children, as mentioned in the chant quoted, were Ahukini-a-Laa, Kukona-a-Laa, and Lauli-a-Laa, from whom it was in after-generations the pride and glory of the governing families of Oahu and Kauai to trace their lineage. From Ahukini-a-Laa Queen Kapiolani, wife of Kalakaua, the present sovereign of the islands, is recorded in descent through a line of Kauaian chiefs and kings. Kila, after his return from Raiatea, established himself in the valley of Waipio, on the island of Hawaii, and became prosperous in the possessions abandoned by his uncle Olopana a generation before. He was the ancestor of several prominent Hawaiian families, who traced their descent to him as late as during the reign of Kamehameha I. With the return of Laa to Raiatea all communication between the Hawaiian and southern groups seems to have abruptly terminated, and for a period of about six hundred years, or until the arrival of Captain Cook in 1778, the Hawaiians learned nothing of the great world beyond their little archipelago, and knew that lands existed elsewhere only through the mysterious mooolelos of their priests, and a folk-lore consisting of broken chains of fables and tales of the past in which the supernatural had finally become the dominant feature. THE APOTHEOSIS OF PELE. CHARACTERS. Pele, goddess of the volcanoes. Moho, Kamakaua and Kanehekili, brothers of Pele. Kalana, a chief from the southern islands. Kamaunui, wife of Kalana. Hina, daughter of Kalana and Kamaunui. Olopana, chief of Oahu and husband of Hina. Kahikiula, brother of Olopana. Kamapuaa, the monster son of Hina. THE APOTHEOSIS OF PELE. THE ADVENTURES OF THE GODDESS WITH KAMAPUAA. I. In the pantheon of ancient Hawaiian worship--or, rather, of the worship of the group from the twelfth century to the nineteenth--the deity most feared and respected, especially on the island of Hawaii, was the goddess Pele. She was the queen of fire and goddess of volcanoes, and her favorite residence was the vast and ever-seething crater of Kilauea, beneath whose molten flood, in halls of burning adamant and grottoes of fire, she consumed the offerings of her worshippers and devised destruction to those who long neglected her or failed to respect her prerogatives. Her assistants and companions, as related by tradition, were her five brothers and eight sisters, all of them clothed with especial functions, and all but little less merciless and exacting than Pele herself. The first in authority under Pele was Moho, king of steam. The others were charged, respectively, with the duties of creating explosions, thunders and rains of fire, moving and keeping the clouds in place, breaking canoes, fighting with spears of flame, hurling red-hot masses of lava, and doing whatever else the goddess commanded. As the family claimed tribute of the entire island of Hawaii, to receive it they frequently visited the active and extinct craters of other districts, and earthquakes heralded their departure from Kilauea. The temples of Pele were numerous, particularly in the neighborhood of old lava-flows, and their priests were always well sustained. The crater of Kilauea was especially sacred to the goddess, and the earth around it could not be safely disturbed. An offering was first made of a part of everything eaten there, and fruits, pigs, fowls, fish, and sometimes human beings, were thrown into the crater to appease the wrath of the goddess and avert a threatened overflow. The Pele family was neither connected with, nor controlled by, the supreme gods of Hawaiian worship, nor was it a part either of the ancient or later theocracy of the group, as brought down by the priesthood of Hika-paloa, the godhead and trinity of original creation. It was an indigenous and independent development of the twelfth century, until which period the family was unknown on Hawaii; and the strong hold it secured and for centuries maintained in the native heart was due partly to a popular faith in, and worship of, the spirits of departed chiefs and ancestors, and partly to the continued and ever-visible evidences of the power and malignity of the volcanic deities. And so, indeed, was it with the many other deities of Hawaiian adoration. While Kane was deemed the creator and undoubted superior of them all, they were seldom restrained in the exercise of their several functions, and individual appeals to them through their priests were necessary to secure their favor or placate their wrath. With this brief reference to the worship and attributes of the terrible goddess and her family, the story of their mortal lives will now be told, and a plain relation given of the strange events which led to their apotheosis. Every tradition refers to them as deities at the time of their arrival at Hawaii and occupation of Kilauea, and all abound in marvellous tales of their exploits, the most wonderful being connected with the Oahuan warrior Kamapuaa, one of the lovers of Pele, who was transformed by the bards into a supernatural monster--a being half-man and half-hog--with powers almost equal to those of Pele herself. A careful analysis, however, of the various mooolelos of Pele and her family renders it plain that they came to the group as simple human beings, and as human beings lived and died, as did also Kamapuaa, and that superstition subsequently elevated their mortal deeds to the realms of supernatural achievement. The Pele family came to Hawaii during the reign of Kamiole, the usurper, from one of the southern islands--probably Samoa--in about the year A.D. 1175. It was of chiefly blood, and also of priestly lineage, and, to escape the penalties of defeat, had, at the close of a long and disastrous war, fled northward and found a home on Hawaii. The head of the family had fallen in battle, and Moho, the eldest of the sons, assumed the direction of what remained of the once powerful household. The fugitives first landed at Honuapo, in the district of Kau, but, finding no lands there available, coasted along to the southern shores of Puna, and finally located in the valleys back of Keauhou, among the foothills of Mauna Loa, including the crater of Kilauea. A few miles to the westward an overflow had reached the sea the year before, and as the volcano was still active, and earthquakes were of frequent occurrence in the neighborhood, the valleys had been deserted, and the new-comers who boldly settled there were soon spoken of as being under the especial protection of the gods, since they seemed to fear neither earthquakes nor threatened inundations of fire. Under the circumstances almost everything they did was credited to supernatural agencies, and it was not long before Pele, Moho and Kamakaua--the three most influential members of the little community--were regarded as kahunas of unusual sanctity and power. The Pele family proper consisted, at that time, of Pele, her two brothers, Moho and Kamakaua, and a younger sister named Ulolu, who was after her apotheosis known as Hiiaka-ika-pali-opele. With them, however, were a number of relatives--principally females, whose protectors had perished in the struggle preceding their departure from Samoa--and about thirty attendants. The brothers were large, stalwart men, who had distinguished themselves in arms in their native land, and their attendants were warriors of tried courage and capacity. From these companions and assistants were created the three additional brothers and seven sisters of Pele mentioned in the meles of the bards. One of the former--Kanehekili--is said to have been a hunchback, as was also Kamakaua, but the fighting qualities of neither seem to have been impaired by the deformity. Pele was as courageous as she was personally attractive. She had taken an active part in the wars of her father, and with her own hand had slain a chief who attempted to abduct her. Her brothers were devoted to her, and her bright eyes and queenly presence commanded the respect and homage of all who approached her. And now, cultivating their lands in the valleys back of Keauhou, and living contentedly and without fear of molestation, we will leave the little colony for a time and refer to another important character in the story we are telling--Kamapuaa, the traditional monster of Oahu, whose deeds so aggrandize the folk-lore of that island. In some meles he is depicted as a hog with a human head, and in others as a being with a human form and head of a hog; but in all he is described as a monster of prodigious bulk and malicious and predatory propensities. II. Glancing back a half-century or more before the landing of the Pele family in Puna, we note the arrival in the group of a number of independent parties of immigrants or adventurers from the southern islands. Among them were the chiefs Kalana and Huma. They came with considerable of a following, including the beautiful Kamaunui and a few of her relatives. The party landed on the island of Maui, and, after some wandering and change of locations, finally settled in Waihee, a spot noted for its beauty and natural advantages. Huma loved the fair Kamaunui. He had whispered soft words to her on their long journey from Kahiki, and fed her with the choicest food to be found among the stores of his great double canoe; but she loved Kalana better, and, when she became his wife, Huma abruptly left Waihee, returning, it is supposed, to his native land. The only child of this marriage was Hina, who on reaching womanhood became the wife of Olopana, a chief of the island of Oahu. Although of the same name, he was in nowise related to the Olopana who was the brother of Moikeha and grandson of Maweke. This chief had arrived from the south a few years before his marriage with Hina, and, with his younger brother, Kahikiula, settled in Koolau, or on the Koolau side of the island of Oahu, where he had acquired very considerable possessions. By what chance he met Hina, or through what influence he won her, tradition does not mention, but as his wife she went with him to Oahu, and there remained. Hina was fair, and Kahikiula, unlike his brother, was young and handsome. They were happy in the society of each other, and were therefore much together. She went with him to the hills for wild fruits and berries, and he followed her to the sea-shore to gather shells and limpets. The jealousy of Olopana was at last aroused, and when Hina presented him with a son he charged Kahikiula with its paternity and refused to accept the child as his own. This estranged the brothers and made the lot of Hina miserable. From its birth Olopana disliked the child, and in his resentment named it Kamapuaa, signifying a hog-child, or child of a hog. As the infant showed no marked physical characteristics of that animal, it is probable that Olopana fastened upon it the graceless appellation in a spirit of retaliation. But, whatever may have prompted its bestowal, the child certainly bore the name through life, thus giving to the bards who chanted the story of his acts the cue and pretext for shaping him into the monster depicted by tradition. Having no love for Kamapuaa, Olopana took little interest in his growth from year to year to the mighty manhood which he finally attained, and which excited the admiration of all others. The more Kamapuaa was praised the greater dislike did Olopana feel for him, and at length the presence of the young giant became so obnoxious to him that he ordered him, under penalty of death, to leave the district. Failing to understand the cause of this unnatural hatred, the anger of Kamapuaa was at last aroused, and he strode away from the home of his youth with his heart filled with bitterness and vows of vengeance. As he left, Kahikiula presented him with a long and finely-finished spear tipped with bone, and his mother threw over his broad shoulders the feather cape of a chief, and hung around his neck a palaoa, or talisman carved from the tooth of some great animal of the sea. Kamapuaa knew of a large cavern in the hills some miles distant from Koolau, the name by which will be designated the place of his birth, and thither he repaired and took up his residence. He led a wild, predatory life, and was soon joined by others as reckless as himself, until the party numbered fifty or sixty in all. Made bolder by this following, Kamapuaa began to harass the estates of Olopana. He stole his pigs, fowls and fruits, and whatever else his little band required, and delighted in breaking his nets, cutting adrift his canoes and robbing his fish-ponds. In a spirit of youthful bravado he had his body, from his loins upward, tattooed in black, shaved his head and beard to the resemblance of bristles, and hung from his shoulders a short mantle of tanned hog-skin, the hair being left to be worn on the outer side. In this guise his name did not seem to be altogether inappropriate, and he was pleased at the terror his appearance inspired. Becoming still bolder, Kamapuaa resolved to inaugurate a more vigorous warfare upon Olopana, and began to cut down his cocoanut-trees and destroy his growing crops. This brought the matter to a crisis, as such acts were always regarded as a declaration of war. The depredations of Kamapuaa were invariably committed at night, and it was some time before the real aggressors were discovered. Koolau was filled with stories of the marauding exploits of a lawless band, led by a monster half-man and half-hog, and the kahunas were called upon to ascertain the character of the spoilers, and, if found to be supernatural, placate them with sacrifices. While the kilos were plying their arts the mystery was suddenly solved in a more practical manner. Detected one night in destroying the walls of one of Olopana's fish-ponds, Kamapuaa and a number of his party were secretly followed to their hiding-place in the hills. This information was brought to Olopana, and he promptly equipped a small force of warriors to follow and capture or destroy the plundering band, which, he was enraged beyond all measure in learning, was under the leadership of his outcast son or nephew, Kamapuaa. But the task of capturing or destroying Kamapuaa and his band was by no means an easy one. Of the party first sent to attack them in their mountain stronghold all were killed with the exception of a single warrior, and he was allowed to return to tell the tale of the slaughter and take to Olopana the defiance of Kamapuaa. This satisfied the chief that Kamapuaa's purpose was rebellion as well as pillage, and a force of six hundred warriors was organized and sent against the outlaws. This forced Kamapuaa to change his tactics, and, leaving their retreat, in which they might have been surrounded and brought to submission by famine, the rebels retired farther back into the mountains, where they for months defied the whole force of Olopana. Frequent skirmishes occurred and many lives were lost, but every attempt to surround and capture the desperate band was frustrated by the dash and sagacity of their leader. Once, when closely pursued and pressed against the verge of a narrow gorge, the rebels crossed the chasm and escaped to the other side by some means unknown to their pursuers, and the story was told and believed that Kamapuaa, taking the form of a gigantic hog, had spanned the gorge and given his followers speedy passage over his back to the other side, when he leaped across at a single bound and escaped with them. The spot marking this marvellous achievement is still pointed out at Hauula, and the tracks of the monster in the solid rock are shown. It is difficult to say just how long this desultory fighting continued, but in the end the rebels were surrounded and nearly destroyed, and Kamapuaa was captured unhurt and delivered over to Olopana, to the great joy and relief of the people of Koolau. Olopana had erected a heiau at Kaneohe, where Lonoaohi officiated as high-priest, and thither he resolved to take his rebellious son or nephew, and offer him as a sacrifice to the gods. Hina pleaded for the life of Kamapuaa, but Olopana could not be moved. Satisfied that he would listen to no appeals for mercy, she determined to save her son, even at the sacrifice of her husband, and to that end secured the assistance of the high-priest, through whose treachery to Olopana the life of Kamapuaa was saved. On the day fixed for the sacrifice Kamapuaa, carefully bound and strongly guarded, was taken to the heiau, followed by Olopana, who was anxious to witness the ghastly ceremonies, and with his own eyes see that his troublesome enemy was duly slain and his body laid upon the altar. In offering human sacrifices the victim was taken without the walls of the heiau and slain with clubs by the assistants of the high-priest. The body was then brought in and placed upon the altar in front of the entrance to the inner court, or sanctuary, when the left eye was removed by the officiating priest, and handed, if he was present, to the chief who had ordered the sacrifice. This being done, the offering was then ceremoniously made, and the body was left upon the altar for the elements to deal with. Standing, with three or four attendants, at the door of his tabued retreat, within forty or fifty paces of the altar, Olopana saw his victim preliminarily led to the place of sacrifice, and a few minutes after motioned for the ceremonies to begin. Kamapuaa was taken without the walls of the temple to be slain. He was in charge of three assistant priests, one of them leading him by a stout cord around his neck, another keeping closely behind him, and the third walking silently at his side with the club of execution in his hand. Passing beyond the outer wall, the party entered a small walled enclosure adjoining, and the executioner raised his club and brought it down upon the head of his victim. Kamapuaa smiled, but did not move. Twice, thrice with mighty sweep the club descended upon the head of Kamapuaa, but scarcely bent the bristly hairs upon his crown. With a semblance of wonder the executioner, whose tender blows would have scarcely maimed a mouse, dropped his club and said: "Three times have I tried and failed to slay him! The gods refuse the sacrifice!" "It is so, it is so, it is so!" chimed his companions. "The gods indeed refuse the sacrifice! We have seen it!" Therefore, instead of slaying Kamapuaa, the assistants, as they had been secretly instructed to do by the high-priest, removed the cords from his limbs, smeared his hair, face and body with the fresh blood of a fowl, and on their shoulders bore him back and placed him upon the altar as if dead. The high-priest approached the apparently lifeless body, and bent for a moment over the face, as if to remove the left eye; then placing on a wooden tray the eye of a large hog, which had been procured for that purpose, he sent an assistant with it to Olopana, at the same time retiring within the inner court, and leaving by the side of Kamapuaa, and near his right hand, as if by accident, the sharp ivory pahoa, or dagger, with which he had, to all appearance, been operating. Giving but a single glance at the eye presented to him by the assistant of the high-priest, Olopana passed it to an attendant without the customary semblance of eating it, and approached the altar alone. Kamapuaa did not breathe. His face was streaked with blood, his eyelids were closed, and not a single muscle moved to indicate life. Olopana looked at the hated face for a moment, and then turned to leave the heiau, not caring to witness the ceremonies of the formal offering. As he did so Kamapuaa clutched the dagger beside his hand, and, springing from the altar, drove the blade into the back of Olopana. Again and again he applied the weapon until the chief, with a groan of anguish, fell dead at the feet of his slayer. Horrified at what they beheld, the attendants of Olopana sprang toward their fallen chief. But their movements, whatever their import, did not disturb Kamapuaa. He had been accustomed to meeting and accepting odds in battle, and when he had secured possession of the ihe and huge axe of stone conveniently placed for his use behind the altar, he boldly approached and invited an encounter. But the challenge was not accepted. The attendants of the chief did not ordinarily lack courage, but they were unnerved at the sight of a victim, slain, mutilated and laid upon the altar by the priest, coming to life and springing to his feet full-armed before his enemies. Appearing upon the scene, the high-priest expressed great surprise and horror at what had occurred, and his assistants wildly clamored at the sacrilege; but no hand was laid upon Kamapuaa, and the friends of Olopana finally left the heiau, taking his body with them. This tragedy in the heiau of Kawaewae created a profound excitement in the district. Had Kamapuaa been at all popular with the masses the death of Olopana at his hands would have occasioned but little indignation; but as many beside the dead chief had suffered through his plundering visitations, and hundreds of lives had been sacrificed in his pursuit and final capture, the people rose almost in a body to hunt him down and destroy him. Hina attempted to save her son from the wrath of his enemies, but her influence was insufficient to protect him, and he again sought refuge in the mountains; but his following was small, and he finally crossed the island, and, with a party of forty or fifty reckless and adventurous spirits, set sail for the windward islands in a fleet of eight or ten canoes which he in some manner obtained from the people of Ewa. III. More than one tradition avers that Kamapuaa traveled to foreign lands after leaving Oahu, even to the lands where the sky and sea were supposed to meet; but he made no such journey at that time. He spent some months in sight-seeing among the islands southeast of Oahu, and pretty nearly circumnavigated them all. Sometimes, for the lack of better occupation, he and his companions engaged in the petty wars of the districts visited by them; but they generally led a roving, careless life, maintaining peaceful relations with all, and plundering only when every other means of securing supplies failed. And thus they journeyed from island to island until they reached Hawaii. Kamiole, the usurper, had but just been defeated and slain by Kalapana, the son of Kanipahu, the hunchback, and Kohala, where Kamapuaa first landed, was still suffering from the effects of the war. He therefore proceeded southward along the coast, touching at several points in Kona; then rounding the southern cape of the island, he sailed along the shores of Kau to Honuapo, where he landed and spent several weeks. It was while he was there that Kamapuaa first learned of the Pele family in the adjoining district of Puna, and became acquainted with the many stories of enchantment and sorcery connected with the little colony. Pele was described to him as a woman of unusual personal beauty, and the lands occupied by the family and its retainers were said to be secure against lava inundations from Kilauea through the especial favor and protection of the gods. These strange stories interested Kamapuaa, and he resolved to satisfy himself of their truth by visiting the mysterious colony. He accordingly set sail with his companions for Puna, and, landing at Keauhou, took up his abode near the sea-shore, not far from the lands occupied by Pele and her relatives. As the colonists seemed to pay but little attention to the new-comers, at the expiration of three or four days Kamapuaa concluded to open a way to an acquaintance with them by visiting their settlement in person, and with a few of his companions appeared one morning before the comfortable hale of Pele and her family. Moho received the strangers courteously, inquired the purpose of their visit to Keauhou and from what part of the country they came, and hospitably invited them to a breakfast of meat, potatoes, poi and fruits. The invitation was not declined, and during the repast Moho learned from Kamapuaa that he was the chief of the party, and that the visit of himself and companions to Puna had no especial object beyond that of observation and pleasure. The tattooed body and bristly hair and beard of Kamapuaa imparted to his otherwise handsome person a strangely ferocious and forbidding appearance, and at the mention of his name and place of nativity Moho at once recognized in him, from report, the monster of Oahu, who had ravaged the estates of Olopana and finally assassinated that chief in the heiau of Kawaewae. His presence, therefore, in that part of Puna, was considerably less welcome than the words of Moho implied; but no act of the latter indicated a suspicion that the ulterior purposes of his visitors were possibly otherwise than peaceful, and when they took their departure for the beach it was with mutual assurances of friendship. But Kamapuaa did not take his leave that morning until he saw Pele. He found a pretext for prolonging his visit until she finally appeared, and when Moho made them known to each other Kamapuaa comported himself with a grace and gallantry never before observed in him by his companions. He admitted to himself that the reports of Pele's beauty had not been exaggerated, and wondered how it happened that she had remained for years unmarried. The thought then came to Kamapuaa--perhaps not for the first time--that he would marry Pele himself and settle permanently in Puna. The idea of marriage had seldom occurred to him, but after he saw Pele he could think of little else. He greatly admired her appearance, and could see no reason why she should not be equally well pleased with his. No mirror, save the uncertain reflection of the waters, had ever shown him his hideously-tattooed face and bristly hair and beard, and the hog-skin still worn over his stained shoulders was regarded by him as a manly and warlike covering, well calculated to impress with favor a woman of Pele's courage and accomplishments. But Kamapuaa did not urge his suit at once. He visited Moho almost every day for half a month or more, and endeavored to render himself agreeable to Pele by sending her baskets of choice wild fruits, fish from the sea which women were allowed to eat, and strings of beautiful and curious shells gathered from the shores and caverns of the coast. He saw her occasionally, and observed that she avoided him; but he attributed her seeming repugnance to him to a coyishness common to her sex, and drew from it no augury unfavorable to his suit. The companions of Kamapuaa soon discovered the attraction that was keeping him so long in the neighborhood of Keauhou, where food was becoming the reverse of abundant, and urged him to return to Honuapo; but he silenced their clamors with promises of good lands and lives of ease in the valleys back of them, and they hopefully struggled on with their unsatisfactory fare. Kamapuaa finally made a proposal of marriage to Pele; but she refused to entertain it, and was promptly and heartily sustained by her brothers. But a simple refusal did not satisfy Kamapuaa. He urged that his blood was noble, and that the proposed union was in every way fitting and proper, and would prove mutually beneficial. Enraged at his presumption and persistency, Pele boldly expressed her contempt for him and aversion to his presence. In return Kamapuaa threatened to seize her by force and desolate the colony. Tradition asserts that she thereupon defied his power, and denounced him to his face as "a hog and the son of a hog." But, whatever may have been the precise language used on the occasion by Pele, it was sufficiently definite and insulting not only to destroy the last hope of Kamapuaa, but to arouse in his heart the bitterest feelings of revenge, and he retired in wrath to the beach to plan and speedily execute a terrible scheme of retaliation. Without referring to his final interview with Pele and her brothers, Kamapuaa informed his companions that he was at last ready to move--not to Honuapo, however, but to the cultivated valleys immediately back of them, occupied by a family of foreign interlopers and their adherents, who recognized the authority neither of Kalapana nor the governing chief of Puna, and might therefore be dispossessed without incurring the reproach or hostility of any power competent to punish. The project pleased them, but they doubted their ability to drive from their lands so large a number, the most of whom were doubtless skilled in the use of arms. But Kamapuaa promised to make the way clear to an easy victory. He said he had carefully noted the number of the settlers, and observed the places where the most of them lodged. His plan was to suddenly fall upon them in the night and massacre all the male adherents of the family. This done, they would be masters of the situation, and able to treat on their own terms with the few who remained. It was proposed to include the governing family in the slaughter, but Kamapuaa opposed the suggestion, declaring that one of the brothers of Pele was a priest of great sanctity, whose death by violence would kindle the wrath of the gods; and his counsel prevailed. Several days elapsed without any movement being made. Kamapuaa was waiting, not only for a relaxation of the vigilance which his incautious threats may have inspired, but for the dark of the waning moon. Finally the blow was struck. Under the favoring cover of darkness Kamapuaa and his companions left the beach and secreted themselves near the scattered huts of the settlers, and at a signal, some time past midnight, rose and massacred every man within reach of their weapons. But few escaped. The screams of the women, who had been spared, rang through the valleys as they fled toward the mansion of Pele and her brothers for protection, and the band of murderers returned satisfied to the beach. It was the purpose of Kamapuaa to surround the home of the surviving family the next day, and capture Pele by force, as he had threatened, or otherwise bring her and her haughty relatives to terms. But, after what had occurred, Moho readily understood the plans of the assassins, and early next morning abandoned the family cluster of houses, which could not be successfully defended, and sought refuge in a cavern in the hills, about three miles up the valley, accompanied by the entire family and the few others who had escaped the massacre of the night before. There was water in the cavern, and as the fugitives took with them a considerable quantity of provisions, and the opening to the retreat was small and easily defended, they hoped to be able, even if discovered and besieged, to protect themselves until the arrival of relief or the abandonment of the siege as hopeless by their enemies. The cavern was of volcanic formation and had never been fully explored. It embraced a number of large connecting chambers, with ragged avenues leading back into and up the hill. The only light came through the front entrance, into which, from the inside, were hastily rolled heavy boulders of lava, found here and there detached, leaving openings through which spears and javelins could be thrust. A tiny rivulet of water trickled in somewhere from the darkness, and, after filling a shallow basin in the floor of one of the chambers, ran out through the opening. As air came in from the back of the cavern, it must have been connected with the surface through some one or more of the dark avenues referred to; but not a glimmer of light, so far as the occupants had been able to penetrate the depths, indicated the possibility of an escape in that direction should the cavern be rendered untenable by assault. The party numbered, in all, seven men and eighteen women and children, and they had taken to their retreat a goodly supply of arms and provisions enough to sustain them for some weeks. Thus prepared they gloomily awaited their fate. But they had fled to the hills not a moment too soon, for early in the day Kamapuaa and his companions appeared and surrounded the deserted habitations of the family. Discovering that his victims had escaped, Kamapuaa promptly divided his followers into small parties, and despatched them to the hills in search of the fugitives or of traces of their flight. He also joined in the search, but went unattended. In the course of the day all returned to the deserted huts, where they had taken up their quarters, and reported that no traces of the missing colonists had been discovered, and the general opinion was that they had escaped across the mountains. Kamapuaa waited until all the rest had told the stories of their fruitless wanderings, when he announced that he had found what they had lacked the sagacity to discover. He informed them that the fugitives were secreted in a cavern some distance up one of the valleys, where they could be surrounded and captured without difficulty; but he did not mention that he had made the discovery by shrewdly following a dog into the hills, and watching the animal until it stopped in front of the entrance to the cavern. He was willing that his companions should believe that his success was due to some inspiration or prescience of his own. A guard was immediately detailed to watch the cavern and see that no one escaped, and the next day the place was surrounded and formally besieged. Following these preparations, visible to Moho and his handful of warriors, Kamapuaa approached the entrance sufficiently near to be heard within, and demanded the surrender of the party, promising that the lives of all would be spared. The demand was refused with words of insult and defiance, and Kamapuaa ordered an assault upon the entrance. Several attempts were made to force the protecting rocks from the opening, but their interstices bristled with spear-points, and, after a number of the assailants had been wounded, that plan of attack was abandoned as impracticable. A large quantity of dry wood, leaves and grass was then heaped in front of the entrance and fired, in the hope of suffocating the inmates with the heat and smoke of the conflagration; but the draught of air through the cavern kept the smoke from entering, and, although the heat for a time became oppressive immediately around the opening, the connecting chambers were but slightly affected by it. The fire was allowed to die out, and Kamapuaa, on too closely approaching the entrance to note its effects, was made keenly aware of the failure of the project by receiving a sharp spear-thrust in the arm. As fire and assault had proved unavailing, and a long siege did not accord with his purposes, Kamapuaa next endeavored to effect a breach through the top of the cavern in the rear of the entrance. As this necessitated the removal of an overlying mass of ten or fifteen feet of soil and rocks, the undertaking involved a very considerable amount of hard labor. But the plan met with general favor, and, with oos and other implements obtained from the valleys below, the besiegers entered upon the task of excavating through into the cavern. For several days the work progressed almost uninterruptedly, and a large pit had been lowered to a depth of eight or ten feet, when the earth began to tremble violently, and a few minutes after the air was filled with sulphurous smoke and ashes. But this was not the most appalling sight beheld by Kamapuaa and his companions. Looking up the valley, which at that point was little more than a narrow gorge, they saw a flood of lava, full a hundred feet in width, bursting from the hillside and pouring down the ravine, its high-advancing crest aflame with burning timber, and sweeping before it a thundering avalanche of half-molten boulders. With exclamations of dismay they started in full flight down the valley, closely followed by the devouring flood. On, on they sped, past the deserted huts of their victims, past the sandy foothills, past the cocoa-trees that fringed the beach. Turning at the water's edge, they beheld the awful stream spreading its mantle of death over the broadening valley, and speeding to the sea in broken volumes. Leaping into their canoes, they plunged through the surf and paddled out to sea. Setting sail for Honuapo, Kamapuaa saw, as they left the coast, that the upper part of the valley from which they had fled was filled with lava, and knew that the cavern in which Pele and her companions had sought refuge from his wrath had been deeply buried by the flood. When the news of the eruption reached Honuapo, the people, who had heard so many strange stories of Pele and her family, did not believe that they had perished. On the contrary, they declared that the eruption had been invoked by Pele to drive Kamapuaa from the district, and that if she had permitted her lands to be destroyed it was with the view of taking up her residence in the crater of Kilauea. This opinion soon crystalized into a belief which spread throughout the island of Hawaii, and another generation saw temples erected to Pele, the goddess of fire, and priests sanctified to her service. All but three of her brothers and sisters were the creations of her early priests, and their attributes gradually grew and took form as they floated down the stream of tradition. Many adventures are related of Kamapuaa after his flight from Keauhou, but the most or all of them are the dreams of the poets of after-generations; and further reference here to this most striking of the early heroes of the group may be properly concluded with the remark that, shortly after his experiences with the Pele family, he immigrated with a considerable following to one of the southern islands, where he married, distinguished himself in arms, and finally died without revisiting the Hawaiian archipelago. HUA, KING OF HANA. CHARACTERS. Hua, king of Hana, Maui. Luuana, a priest of the king's household. Luahoomoe, the supreme high-priest. Kaakakai and Kaanahua, sons of Luahoomoe. Oluolu, wife of Kaakakai. Kaakoa, and Mamulu, his wife, friends of Oluolu. Naula-a-Maihea, a high-priest of Oahu. HUA, KING OF HANA. THE LEGEND OF THE GREAT FAMINE OF THE TWELFTH CENTURY. I. With the reign of Hua, an ancient king of Hana, or eastern Maui, is connected a legendary recital of one of the most terrible visitations of the wrath of the gods anywhere brought down by Hawaiian tradition. It is more than probable that the extent of the calamities following Hua's defiant and barbarous treatment of his high-priest and prophet was greatly colored and exaggerated in turn by the pious historians who received and passed the moooelo down the centuries; but the details of the story have been preserved with harrowing conciseness, and for more than six hundred years were recited as a solemn warning against wanton trespass upon the prerogatives of the priesthood or disregard of the power and sanctity of the gods. In some of the genealogies Hua is represented as having been the great-grandfather of Paumakua, of Maui. This record, if accepted, would remove him altogether from the Hawaiian group, since Paumakua himself was undoubtedly an immigrant from Tahiti or some other of the southern islands. As he was contemporaneous with the distinguished priest and prophet Naula, who is said to have accompanied Laa-mai-kahiki from Raiatea, he must have appeared two or three generations later than Paumakua, and probably belonged to a collateral branch of the great Hua family from which Paumakua drew his strain. It may therefore be assumed that as early as A.D. 1170 Hua was the alii-nui, or virtual sovereign, of eastern Maui. He is referred to as the king of Maui, but it is hardly probable that his sway extended over the western division of the island, as it was not until the reign of Piilani, nearly three centuries later, that the people of Maui became finally united under one government. Previous to that time, except at intervals of temporary conquest or occupation, eastern and western Maui were ruled by distinct and frequently hostile lines of kings. Hence the sovereignty of Hua could scarcely have reached beyond the districts of Koolau, Hana, Kipahulu and Kaupo, while the remainder of the island must have recognized the authority either of Palena, the grandson of Paumakua, or of Hanalaa, the distinguished son and successor of Palena, since the later mois of Maui traced their genealogies uninterruptedly through this branch of the Paumakua family. But, from whatever source Hua may have derived his rank and authority, he was a reckless, independent and warlike chief. Having access to the largest and finest timber in the group, his war-canoes were abundant and formidable, and when not engaged in harassing his neighboring frontiers he was employed in plundering expeditions to the coasts of Hawaii and Molokai. Tradition makes him the aggressor in the earliest remembered war between Maui and Hawaii. Although the name of the war (Kanuioohio) has been preserved, it probably did not reach beyond the limit of a powerful marauding excursion to the coast of Hilo, Hawaii, resulting in the defeat of the chiefs of that district by Hua, but in nothing more than a temporary seizure and occupation of their lands; for at that time Kanipahu was the moi of Hawaii, and would scarcely have permitted a permanent hostile lodgment in Hilo, whose chiefs acknowledged his suzerainty and were therefore entitled to his protection. The high-priest of Hua was Luahoomoe. He claimed to be an iku-pau--that is, a direct descendant from Kane--and as such was strict in claiming respect for his person and sacred prerogatives. He did not approve of many of Hua's marauding acts, advising him instead to lead his people in happier and more peaceful pursuits, and not provoke either the retaliation of his enemies or the anger of the gods. This opposition to his aggressive methods exasperated Hua, and a feeling of suspicion and ill-will gradually grew up between him and the priesthood. He began to attribute his occasional failures in arms to deliberately-neglected prayers and sacrifices by Luahoomoe, and on one occasion, after having returned from an unsuccessful expedition to Molokai, he placed his tabu on a spring of water set apart for the use of the heiau, and on another wantonly speared a puaa-hiwa, or black tabued hog, sacred to sacrifice. When expostulated with for thus inviting the wrath of the gods, he threatened the high-priest with similar treatment. Hua resided principally at Hana, where he constructed one of the largest royal mansions in the group, and all the leisure spared from his warlike pastimes was given to revelry. He had a hundred hula dancers, exclusive of musicians and drummers, and his monthly feasts were prolonged into days and nights of debauchery and unbridled license. Drunk with awa, an intoxicating drink made from a plant of that name, he kept the whole of Hana in an uproar during his frequent seasons of pleasure, and the attractive wives and daughters of his subjects were not unfrequently seized and given to his favorite companions. The annual festival of Lono was approaching--an event marking the winter solstice, and which was always celebrated impressively on every island of the group. It was an occasion not only for manifesting respect for the nearest and most popular deity of the godhead, but for celebrating, as well, the ending of the old year and the beginning of the new. The ancient Hawaiians divided the year into twelve months of thirty days each. Each month and day of the month was named. They had two modes of measuring time--the lunar and sidereal. The lunar month began on the first day that the new moon appeared in the west, and regulated their monthly feasts and tabu days. Their sidereal month of thirty days marked one of the twelve divisions of the year; but as their two seasons of the year--the Hooilo (rainy) and Kau (dry)--were measured by the Pleiades, and their twelve months of thirty days each did not complete the sidereal year, they intercalated five days at the end of the year measured by months, in order to square that method of reckoning with the movements of the stars. This annual intercalation was made about the 20th of their month of Welehu (December), at the expiration of which the first day of the first month (Makalii) of the new year commenced. This was their Makahiki, or new-year day. The five intercalated days were a season of tabu, and dedicated to a grand yearly festival to Lono. In preparation for this festival Hua had called for unusually large contributions from the people, and, in anticipation of another hostile expedition to Hawaii, had ordered quotas of warriors, canoes and provisions from his subject chiefs, to be reported at Hana immediately after the beginning of the new year. These exactions caused very general dissatisfaction, and the priesthood assisted in promoting rather than allaying the popular discontent. All this was reported to Hua, and he resolved to liberate himself at once and for the future from what he conceived to be an officious and unwarranted intermeddling of the priesthood with the affairs of state, by deposing or taking the life of Luahoomoe. In this desperate resolution he was sustained by Luuana, a priest who had charge of the heiau or chapel of the royal mansion, and who expected to succeed Luahoomoe as high-priest. Hua sought in every way for a pretext for deposing or slaying Luahoomoe; but the priest was old in years, exemplary in his conduct, and moved among the people without reproach. Finally, at the instigation of Luuana, who assumed that the advice was a divine inspiration, Hua created a bungling and absurd pretence for an assault upon Luahoomoe. The dishonesty of the scheme was exposed, but it resulted, nevertheless, in the death of the unoffending priest. As tradition tells the story, Hua found occasion in a public manner to order some uwau, or uau, to be brought to him from the mountains. The uau is a water bird, and seldom found in the uplands. As neither its flesh for eating nor its feathers for decorating could have reasonably been required, the object of despatching snarers in quest of it must have been a subject of comment; but kings then, as later, did not always deign to give reasons for their acts, and preparations were at once made by the household servants and retainers of the king to proceed upon the hunt. "Be careful that the birds come from the mountains," said Hua, addressing the trusted hoalii in charge of the hunting party--"only from the mountains," he repeated; "I will have none from the sea." "But can they be found in the mountains?" ventured the hoalii, looking inquiringly toward Luahoomoe, who was standing near and watching a flight of birds which seemed to be strangely confused and ominous of evil. "Do you inquire of me?" said the priest, after a pause, and finding that the king did not answer. "I inquire of any one who thinks he knows," returned the hoalii. "Then the birds you seek will not be found in the mountains at this season of the year," returned the priest, "and you must set your snares by the sea-shore." "Is it so that you would attempt to countermand my orders?" exclaimed Hua, in apparent anger. "I order my servants to go to the mountains for the uau, and you tell them to set their snares by the sea-shore!" "I humbly ask the king to remember that I have given no orders," calmly replied the priest. "But you have dared to interfere with mine!" retorted the king. "Now listen. My men shall go to the mountains in search of the birds I require. If they find them there I will have you slain as a false prophet and misleader of the people!" With this savage threat the king walked away with his hoalii, while the priest stood in silence with his face bowed to the earth. He knew the import of Hua's words. They meant death to him and the destruction of his family. The bloody purpose of the king had been told to him at the sacrificial altar, had been seen by him in the clouds, had been whispered to him from the anu of the sanctuary. "Since the gods so will it, I must submit to the sacrifice," was the pious resolution of the priest; "but woe to the hand that strikes, to the eyes that witness the blow, to the land that drinks the blood of the son of Laamakua!" Luahoomoe had two sons, Kaakakai and Kaanahua. Both were connected with the priesthood, and Kaakakai had been instructed in all the mysteries of the order in anticipation of his succession, on the death of his father, to the position of high-priest. They were young men of intelligence, and their lives had been blameless. Knowing that they would not be spared, Luahoomoe advised them to leave Hana at once and secrete themselves in the mountains, and suggested Hanaula, an elevated spur of the mighty crater of Haleakala, as the place where they would be most likely to escape observation. But a few weeks before Kaakakai had become the husband of the beautiful Oluolu, the daughter of a distinguished chief who had lost his life in Hua's first expedition against Hilo. Twice had she sought the heiau for protection against the emissaries of Hua, who had been ordered to seize and bring her to the royal mansion, and in both instances Luahoomoe had given her the shelter of the sacred enclosure. It was there that Kaakakai first met her, and, charmed no less by her beauty than her abhorrence of the lascivious intents of the king, he soon persuaded her to become his wife. But, even as his wife, Kaakakai did not deem her secure from the evil designs of the king, and had found an asylum for her in the humble home of a distant relative in a secluded valley four or five miles back of Hana, where he frequently visited her and cheered her with assurances of his love. As the danger was imminent, Luahoomoe urged his sons to leave Hana without delay, promising Kaakakai that he would visit Oluolu the next day, and apprise her of her husband's flight and the place to which he had fled for concealment. But the old priest did not live to fulfil his promise, and Oluolu was left in ignorance of the fate of her husband. Early next morning the bird-hunters returned, bringing with them a large number of birds, including the uau and ulili, all of which, they averred, had been caught in the mountains, when in reality they had been snared on the sea-shore. Hua summoned the high-priest, and, pointing to the birds, said: "All these birds were snared in the mountains. You are therefore condemned to die as a false prophet who has been abandoned by his gods, and a deceiver of the people, who are entitled to the protection of their king." Taking one of the birds in his hand, the priest calmly replied: "These birds did not come from the mountains; they are rank with the odor of the sea." But the hoalii of the king steadfastly maintained that the birds had been snared in the mountains, and Hua declared the assurance of the hunters to be sufficient to outweigh the flimsy testimony of the priest. Luahoomoe saw that he was doomed, and that the hunters had been schooled to sustain the lying assertion of the hoalii; yet he resolved to disconcert them all and make good his position, no matter what might be the result. He therefore asked permission to open a few of the birds, and the king sullenly granted it. "Select them yourself," said the priest to the hoalii, and the latter took from the heap and handed to him three birds. The priest opened them, and the crops of all were found to be filled with small fish and bits of sea-weed. "Behold my witness!" exclaimed the priest, pointing to the eviscerated birds, and turning toward the hoalii with a look of triumph. Confounded and enraged at the development, Hua seized a javelin, and without a word savagely drove it into the breast of Luahoomoe, killing him on the spot. A shudder ran through the witnesses as the venerable victim fell to the earth, for violence to a high-priest was a crime almost beyond comprehension; but the king coolly handed the bloody weapon to an attendant, and, with a remorseless glance at the dying priest, leisurely walked away. Sending for Luuana, he immediately elevated him to the dignity of high-priest, and ordered the body of Luahoomoe to be laid upon the altar of the heiau. The house of the dead priest was then burned, in accordance with ancient custom, and the king's executioners were despatched with attendants in search of the sons of Luahoomoe. Proud of his newly-acquired honors, Luuana made preparations for extensive sacrifices, and then proceeded to the heiau with the body of Luahoomoe. As he approached the gate of the outer enclosure, the tall pea, or wooden cross indicative of the sanctity of the place, fell to the ground, and on reaching the inner court the earth began to quake, groans issued from the carved images of the gods, and the altar sank into the earth, leaving an opening from which issued fire and smoke. The attendants dropped the body of the priest and fled from the heiau in dismay, followed by the no less frightened Luuana. The priests of the temple, who knew nothing of the death of Luahoomoe until they beheld his body about to be offered in sacrifice, stood for a moment awe-stricken at what was transpiring around them. They had been taught that the heiau was the only place of safety for them in a time of danger, and after the flight of Luuana and his attendants they tenderly conveyed the body of the high-priest to a hut within the enclosure to prepare it for burial. Luuana repaired in haste to the halealii to report to the king what had occurred at the heiau. But his story excited but little surprise in Hua, for events quite as overwhelming were occurring all around them. The earth was affected with a slight but continuous tremor; a hot and almost suffocating wind had set in from the southward; strange murmurs were heard in the air; the skies were crimson, and drops of blood fell from the clouds; and finally reports came from all parts of Hana that the streams, wells and springs were no longer yielding water, and a general flight of the people to the mountains had commenced. Such chiefs as could be found were hastily called together in council. Hua was completely subdued, and admitted that he had angered the gods by killing Luahoomoe. But what was to be done? Perhaps the sons of the martyred priest might be appealed to. But where were they? No one knew. It was suggested that a hundred human sacrifices be offered, but Luuana declined to appear again at the heiau, and resigned his office of high-priest. Another was appointed, and the sacrifices were ceremoniously offered. The mu had no difficulty in obtaining victims, for the people were desperate and offered themselves by scores. But the drought continued, and the general suffering increased from day to day. All other signs of the displeasure of the gods had passed away. Other sacrifices were offered in great profusion, and an imu-loa was constructed, where human bodies were baked and in that form presented to the gods. But the springs and streams, remained dry, and the clouds dropped no rain. The gods were redecorated, and the erection of a new heiau was commenced, but the people remaining in the district were too few and too weak to complete it; and a strict tabu was declared for a season of ten days, but the people were too desperate to observe it, and no attempt was made to punish those who disregarded it. Many drowned themselves, insane from thirst, and such as could procure the poisonous mixture died from the effects of koheoheo administered by their own hands. The drought extended to the mountains, and the people fled beyond; but wherever they went the streams became dry and the rains ceased. The pestilence became known in western Maui, and the famishing refugees were driven back in attempting to enter that district. After vainly attempting to stay the dreadful scourge, and seeing his kingdom nearly depopulated, Hua secretly embarked with a few of his attendants for Hawaii. He landed in the district of Kona; but the drought followed him. Wherever he went the fresh waters sank into the earth and the clouds yielded no rain. And so he journeyed on from place to place, carrying famine and misery with him, until in the course of his wanderings, occupying more than three years, he rendered almost one-half of the island of Hawaii a desolation. Finally he died, as the gods had decreed, of thirst and starvation--one legend says in a temple of Kohala--and his bones were left to dry in the sun; and the saying of "rattling are the bones of Hua in the sun," or "dry are the bones of Hua in the sun," has come down to the present as a significant reference to the fate of one high in power who defied the gods and persecuted the priesthood. But rainless skies and drought did not mark alone the footsteps of Hua and his attendants. Wherever the despairing people of the district went the same affliction followed. Some of them sailed to Hawaii, others to Molokai and Oahu, and a few to Kauai; but nowhere could they find relief. Everywhere the drought kept pace with them, and famine and suffering were the result throughout the entire group. The diviners had discovered the cause of the scourge, but neither prayers nor sacrifices could avert or ameliorate it. And so it continued for nearly three and a half years. II. During all the long years of famine and death what had befallen Oluolu, the young wife of Kaakakai, left in the secluded valley back of Hana? She saw the blight that suddenly fell upon the land; saw the springs and streams go dry around her humble home; saw the leaves of the banana wither and the grass turn yellow in the valley; saw famishing men, women and children madly searching for water, and tearing down cocoanuts for the little milk they afforded; and then by degrees she learned of all that had transpired and was still transpiring in Hana, including the sad story of the death of Luahoomoe and the flight of Kaakakai. But whither had he fled? No one could tell her; but, wherever he might be, she knew that, if alive, he would some day return to her, and therefore struggled on as best she could to live. Her home was with Kaakao, whose wife was Mamulu. They had been blessed with three sons, all of whom had perished in Hua's useless wars, and now in their old age they were occupying a little kuleana, so far up the narrow valley winding into the hills that no land for cultivation was found above them. They had small patches of taro and potatoes, a score or two of cocoanut-trees of old growth, and plantains and bananas enough for their use. In the hills back of them were ohias and other wild fruits, and, with pigs and fowls in abundance, there was never any lack of food in the house of Kaakao. But when the drought came, accompanied by the scorching south wind, Kaakao shared the fate of his neighbors. His pigs and fowls scattered in search of water, and did not return. The ripening plantains and bananas, together with a few bulbs of taro, were hastily gathered, and the food supply stored in the house was adequate to the wants of the occupants for some weeks to come; but fresh water was nowhere to be found, and the cocoanuts were stripped from the trees and laid away to meet, as far as possible, the terrible emergency. Thus passed nearly half a month, during which time harrowing reports from the valleys below reached the kuleana through parties vainly searching everywhere among the hills for water. Then Kaakao saw that his supply of cocoanut-milk was nearly exhausted, and resolved to visit the sea-shore, where he knew of a spring in times past dripping from the rocks almost on a level with the waves. "Surely," he thought, "that spring cannot be dry, with all the water around it." And, swinging two water-calabashes over his shoulders, he started for the sea-shore. But he never returned. In passing to the coast he was seized, among others, and offered as a sacrifice in the heiau. For two days his return was awaited at the kuleana. Then Mamulu solemnly said: "Kaakao is dead. We have no more water and but little food. Why suffer longer? Let us drink koheoheo and die." "Not to-day, my good friend Mamulu," replied Oluolu, soothingly. "We will talk of it to-morrow. Last night in my dreams a whisper told me not to despair. Let us wait." The next morning Oluolu rose at daylight. The last of the cocoanut-milk was gone, and the mouths of both were dry and feverish. There was a strangely cheerful light in Oluolu's eyes as she bent over the suffering but patient Mamulu, and, holding up a calabash, said: "I shall soon return with this filled with water!--think of it, Mamulu!--filled with pure, fresh water!" "Poor child!" replied Mamulu, not doubting that her mind was wandering. "But where will you go for it?" "Only a short walk--right up the valley!" returned Oluolu. "You know the little cavern among the rocks. The mouth is almost closed, but I can find it. The water is in the back part of the ana. It is running water, but it disappears in the darkness. Perhaps it comes from Po; but no matter--it is sweet and good. Luahoomoe came to me last night, with his long, white hair smeared with blood, and told me he had sent the water there. It is for us alone. If others know of it or taste it, it will disappear. So we must be careful, Mamulu, very careful." Leaving the woman almost in a daze at the words thus spoken in rapid and excited sentences, Oluolu left the hut and started up the narrow valley. A walk of three or four minutes brought her to the entrance of an abrupt and chasm-like ravine gashing the hills on the right. To its almost precipitous sides clung overhanging masses of ragged volcanic rock, from the crevices of which a sturdy vegetation had taken root, and in time past gloomily shaded the narrow channel; but the interlacing branches of the trees were almost leafless, and all around were seen the footprints of death and desolation. Not a breath of wind cooled the sultry air, and no sound of living creature broke the silence of the heated hills. The mouth of the ravine was partially choked with huge boulders washed down by the freshets of centuries, and the ground was strewn with dead leaves and broken branches. Casting her eyes around in every direction, to be sure that she was not observed, Oluolu quickly found a way over the boulders and ascended the ravine. Proceeding upward thirty or forty yards, and climbing a rocky bench, over which in seasons of rain had poured a little cascade, she stopped in front of an overhanging mass of vitreous rock, and the next moment disappeared in a stooping posture through a low opening almost concealed by decrepitations from above. The opening led to a cavern forty or fifty feet in depth, with an irregular width almost as great. The floor descended from the entrance, and was smooth and apparently water-worn. Two or three steps forward enabled her to stand upright; but all beyond was darkness, and for a moment she remained undecided which way to proceed. She heard a sound like that of a bare and cautious footstep on the smooth floor. She was startled, but suffering had made her desperate, and she listened again. The same sound continued, but it was mellowed into the soft murmur of waters somewhere back in the darkness, and with a swelling heart she groped her way toward the silvery voice, sweeter to her than the strains of the ohe or the songs of birds. Closer and closer she approached, every step making more distinct the joyful music, until at last she felt the spatter of cool water upon her bare feet. Stretching out her hand, it came in contact with a little stream gushing from the back wall of the cavern, and instantly disappearing where it fell upon a layer of loose gravel washed down from the entrance. She hastily drank from her palm, and found that the water was cool and sweet. Then she held the mouth of the calabash under the stream, and, after wetting her head and drinking until prudence counseled her to stop, refilled the vessel, cautiously emerged from the opening, and hastened back to the hut. Hesitating without the door, to satisfy herself that no one had arrived during her absence, Oluolu noiselessly entered, and, stealing to the kapa-moe upon which Mamulu was half-deliriously dreaming, poured a quantity of water upon her head, and, as she opened her eyes with a bewildered stare, dropped a swallow into her parched and open mouth. Half-rising, Mamulu dreamily felt of her dripping hair, and then stared vacantly at Oluolu, who stood smilingly beside her with the calabash in her hand. In a moment she recalled all that had occurred before she dropped into the troubled sleep from which she had been so strangely aroused. "Then it is not a dream!" she murmured, clasping her wasted hands upon her breast. "The gods have sent us water!" And she reached for the calabash. "No," said Oluolu kindly, withdrawing the vessel. "We have plenty, but you are weak and would drink too much. Now lie down, with this roll of kapa under your head, and while I am giving you a swallow at a time I will tell you all about the water and how I found it." And so, slowly feeding Mamulu with the precious fluid, and at the same time bathing her head and throat, Oluolu related to her everything that had occurred. "But will the stream continue?" anxiously inquired Mamulu. "Would it not be well to fill all the calabashes in the house, and all we can procure, and so keep them, that we may not be left without water should the stream disappear?" "I think it would not be well to anger the gods by doubting them," replied Oluolu. "The water was sent, not to prolong our sufferings, but to save our lives; and I am sure it will continue so long as we guard the secret and allow no others to use it." Oluolu's faith was rewarded. Without any diminution in volume the little stream continued to flow and sink in the darkness of the cavern until the wrath of the gods was appeased and the rains finally came again. But Oluolu and her companion could not subsist on water alone. The parched earth produced no food; but they did not despair. Every day they cautiously watered a little patch of mountain taro in the ravine above the cavern, and at intervals of four or five days went to the sea-shore and returned with fish, crabs, limpets and edible sea-weed. And so they managed to live without suffering, while the valleys became almost depopulated, and all others in Hana were stricken with famine. They seldom saw a human face in their journeys to and from the sea, and never in the valley where they lived, and the few they met avoided them, fearful, no doubt, that the miserable means of subsistence to which they resorted might become known to others. III. It was near the end of the terrible scourge that the district of Ewa, on the island of Oahu, became its victim. It followed the appearance there of a Hana chief and a few of his retainers, who had been driven from Molokai. At that time there lived at Waimalu, in the district of Ewa, the celebrated priest and prophet Naula-a-Maihea. No one in the Hawaiian priesthood of the past was ever more feared or respected. It was thought by some that he had visited the shadowy realms of Milu, and from Paliuli had brought back the waters of life. He must have been well on in years, for, as already mentioned, he is credited with having been the priest of Laa-mai-kahiki on the romantic journey of that prince from the southern islands. In evidence of the great sanctity of Naula, tradition relates that his canoe was upset during a journey from Waianae, Oahu, to Kauai. He was swallowed by a whale, in whose stomach he remained without inconvenience until the monster crossed the channel and vomited him up alive on the beach at Waialua, Kauai, the precise place of his destination. At another time, when crossing to Hawaii, and beset with adverse winds, two huge black sharks, sent by Mooalii, the shark-god of Molokai, towed him to Kohala so swiftly that the sea-birds could scarcely keep him company. He built a heiau at Waimalu, the foundations of which may still be traced, and in the inner temple of the enclosure it is asserted that Lono conversed with him freely; and at his bidding the spirits of the living (kahaoka) as well as the shades of the dead (unihipili) made their appearance; for it was believed by the ancient Hawaiians that the spirits or souls of the living sometimes separated themselves from the body during slumber or while in a condition of trance, and became visible in distant places to priests of especial sanctity. Consulting with the gods, Naula discovered the cause of the drought, and, becoming alarmed at the threatened destruction of the entire population of the group, undertook to stay the ravages of the spreading scourge. With a vision enlarged and intensified by sacrifice and prayer, he ascended the highest peak of the Waianae Mountains. Far as the eye could reach the skies were cloudless. He first looked toward Kaala, but discerned no sign of rain around its wooded summits. He turned toward Kauai, but not a cloud could be seen above the mountains of that island. Cloudless, also, were the mountains of Molokai. Finally, casting his eyes in the direction of Maui, he saw a small, dark spot like a rain-cloud hanging above the peak of Hanaula. "It may disappear," he thought; "I will wait." Midday came. He looked again, and the spot was still there. The sun grew red in the west. Again he looked and found that the cloud had neither disappeared nor moved. "Surely the sons of Luahoomoe are there," he said to himself. "I will go to them; they will listen to me, and the waters will come again." Naula descended from the mountain, and the same night embarked alone in a canoe for Maui. He spread no sail, used no paddle, but all night his waa skimmed the waves with the speed of the wind, and at sunrise the next morning he landed at Makena, above which, a few miles inland, towered the peak of Hanaula, with the dark spot still hanging over it. There, indeed, were the sons of Luahoomoe. Nurtured by the rains that had fallen alone on the peak of Hanaula, there they had remained unseen for three and a half years, waiting for the wrath of the gods to be appeased and for a summons to descend. A strange light accompanied the canoe of Naula in the darkness. From their elevated retreat they noted it far out upon the ocean, and watched it growing brighter as it approached, until it went out on the beach at Makena. They knew it to be the signal of their deliverance, and hastened down the mountain to meet the messenger of the gods. One account says they met Naula at Kula; but the meeting occurred not far from the Makena landing, where the priest, inspired with a knowledge of their coming, awaited their arrival. As they approached, the venerable kahuna, his white hair and beard falling to his waist and a tabu staff in his hand, advanced to meet them. They bowed respectfully, and, returning the salutation, Naula said: "I know you to be the sons of Luahoomoe, whose death by the hands of Hua, King of Hana, has been avenged by the gods upon the people of all the islands of Hawaii. The earth is still parched, and thousands are seeking in vain for food and water. Hua is dead; his bones lie unburied in the sun. Scattered or dead are the people of Hana; their lands are yellow, and their springs and streams yield nothing but dust and ashes. Great was the crime of Hua, and great has been the punishment. I am Naula-a-Maihea, the high-priest of Oahu, and have come to ask, with you, that the gods may be merciful and no longer scourge the people." At the mention of his name the sons of Luahoomoe bowed low before the aged prophet of whose sanctity report had years before apprised them, and then Kaakakai replied: "Great priest, willingly will we add our voices to your supplication to the gods, whose vengeance has indeed been terrible. But since our retreat was revealed to you and nothing seems to be hidden from your understanding, let me ask if you know aught of the fate of Oluolu. She was my wife, and I left her in a little valley in the mountains back of Hana. I loved her greatly, and am grieved with the fear that she is dead." Without replying the priest seated himself upon the ground, and, unbinding the kihei from his shoulders, threw it over his head, shutting the light from his face. While one hand pressed the mantle closely to his breast, the other held to his forehead what seemed to be a talisman of stone suspended by a short cord from his neck. He remained motionless in that position for some minutes; then throwing off the kihei and rising to his feet, he turned to Kaakakai and said: "I was not wrong in my thought. The presence here of the sons of Luahoomoe has sanctified the spot to communion with the spirits of the air. Oluolu, alone with a woman much her elder, still lives where you left her and hopefully awaits the coming of Kaakakai--for such I now know to be your name. The spirit of Luahoomoe has nourished and protected her." "Great Naula, most favored of the gods!" exclaimed Kaakakai, grasping the hand of the priest. "You have made my heart glad! Now ask of me what you will!" On the very spot from which the priest had risen they proceeded to erect a rude altar of stones. When it was completed Naula brought from his canoe a combined image of the godhead--the Oie of the early priesthood--and a small enclosed calabash of holy water--ka-wai-kapu-a-Kane. Removing the kapa covering, the image was placed beside the altar, and while the priest recited the solemn kaiokopeo, or prayer of consecration, Kaakakai intoned the invocation and continued at intervals to sprinkle the altar with holy water. The dedication ceremonies were at length concluded; but what was there to offer as a sacrifice? The hills were bare and parched. Far as the eye could reach the lands were deserted, and no living thing beside themselves was visible. Suddenly there appeared among the leafless shrubbery near them a large black hog sacred to sacrifice. The brothers exchanged looks of wonder, but the priest did not seem to be greatly surprised. The animal was immediately seized, killed and placed upon the altar, and sacrificial prayers were devoutly offered. In the midst of these services a wind set in from the south. Black clouds began to gather, from which the answering voice of thunder came, and then a gentle rain began to fall upon the sere and hungry earth. Raising his face into the baptism, Naula with emotion exclaimed: "The sacrifice is accepted! The gods are merciful, and the people are saved!" And the rains continued, not there alone but all over the islands, until the grass grew green again and the banana put forth its shoots. Everywhere the rejoicing was great. The people returned to their deserted lands, and the valleys of Hana, even, blossomed as before. But Hua and his family had perished from the earth, and a new dynasty came into being to claim the sovereignty of eastern Maui. The sons of the martyred Luahoomoe returned at once to Hana, and in the arms of Kaakakai the brave and faithful Oluolu recited the story of her sufferings and deliverance. With largely-augmented possessions Kaakakai became the high-priest under the new régime, and for generations his descendants continued to be among the most influential of the families of eastern Maui. Kaanahua became the god of the husbandman. The political events immediately following the death of Hua are but vaguely referred to by tradition, and the few particulars known doubtless owe their preservation to the care taken by the priesthood--to which class the historians of the past usually belonged--to bring down, with all its terrible details, the fate of Hua, as a warning to succeeding sovereigns who might be disposed to trespass upon the sacred domain of the spiritual rulers who, in a measure, divided the allegiance of their subjects. THE IRON KNIFE. CHARACTERS. Kalaunuiohua, king of Hawaii. Kamaluohua, king of Maui. Huapouleilei, alii-nui of Oahu. Kahokuohua, king of Molokai. Kukona, king of Kauai. Kaheka, queen of Hawaii. Kuaiwa, son of the king of Hawaii. Kapapa, daughter of the king of Hawaii. Waahia, a renowned prophetess. Kualu, adopted son of Waahia. Wakalana, an influential chief of Maui. Kaluiki-a-Manu, Hakoa and Hika, males, Neleike and Malaea, females, shipwrecked foreigners. Manokalanipo, son of the king of Kauai. THE IRON KNIFE. A LEGEND OF THE FIRST WAR FOR THE CONQUEST OF THE GROUP. I. Two or three attempts to consolidate under one general government the several islands of the Hawaiian group were made by ambitious and war-like chiefs previous to the final accomplishment of the project, at the close of the last century, by Kamehameha I.; but all these early schemes of conquest and aggrandizement proved unsuccessful, and were especially unfortunate in affording excuses for retaliatory raids and invasions, sometimes extending, with more or less persistency and bitterness, to generations thereafter. The most disastrous of these ambitious ventures was the first, and connected with it were a number of strange and dramatic incidents, giving to the story of the enterprise something more than a historic interest. It occurred in about A.D. 1260, and the bold warrior who attempted it was Kalaunuiohua, king of the island of Hawaii. He was the grandson of Kalapana, who reconquered the kingdom from Kamaiole, the usurper, as related in the story of "The Royal Hunchback." At that time Kamaluohua, the seventh in descent from Paumakua, was the moi of Maui, or rather of the western and greater part of the island. Huapouleilei, the eighth in line from Maweke, was the alii-nui of Oahu, his possessions embracing the districts of Ewa, Waianae and Waialua, while the Koolau and Kona divisions were ruled, respectively, by Moku-a-Loe and Kahuoi. The moi of Molokai was Kahokuohua, the fourth in descent in the old Nanaula line from Keoloewa, the brother of Kaupeepee, the abductor of Hina and desperate defender of the fortress of Haupu, as told in the legend of "Hina, the Hawaiian Helen." Kukona was the sovereign of Kauai. He was the great-grandson of Ahukini-a-Laa, one of the three sons of the three wives of Laa-mai-kahiki, as mentioned in the story of "The Triple Marriage of Laa-mai-kahiki." The contemporary rulers of the several islands are thus referred to for the reason that they all appear as prominent actors in the several legends from which have been gathered the historic features of the story about to be related, and also for the purpose of keeping partially in view the conspicuous and succeeding representatives of the sovereign families of the group. Kalaunuiohua--or, as he will be called hereafter, Kalaunui--inherited something of the military spirit of his warlike grandfather, and is referred to by tradition as an ambitious and aggressive sovereign, courageous in enterprise, but lacking in judgment and discretion. This estimate of his character is abundantly sustained by the record of his acts. Waipio had been made the focus of sovereign authority by Kahaimoelea, the royal father of Kalaunui, and continued to be the most attractive and consequential point in the kingdom. The royal grounds and edifices had been enlarged and improved from time to time, until barbaric taste and skill seemed to be able to add nothing more to their grandeur or beauty. Not far from the royal mansion was the great heiau of Pakaalani, partially built by Kalapana, and completed by his successor. Its tabus were the most sacred on Hawaii, and a descendant of Paao officiated there as high-priest. It was connected with the palace enclosure by a sacred stone pavement, which it was death for any but royal and privileged feet to touch, and on its walls were over a hundred gods. Kalaunui was proud of his ancestry, which carried back his lineage both to Pili and Maweke, and united in his veins the foremost blood of the pioneers of the fifth and eleventh centuries. He had two children--a son named Kuaiwa, and a daughter, Kapapa, whose full name was Kapapalimulimu. At the time of which we are writing she was fifteen, and her brother was three or four years older. Both had been carefully reared. The son had been instructed in all the manly accomplishments of the time, and from her infancy the daughter had been guarded with the most jealous watchfulness. She had grown almost to womanhood without betrothal, for the reason that a husband suited to her rank and personally deserving of her beauty could with difficulty be found in the kingdom. Among the number of the king's retainers of various grades of rank--beginning with the wohi, or chief counsellor of royal blood next to the throne, and ending with the kahu-alii and puuku, or personal and other attendants at the palace--was the young chief Kualu. He was large, muscular and handsome, with a bearing indicative of good blood, and through his courage and capacity at arms had been raised to the military position of pukaua, or captain, and placed in charge of the palace guard--an office which gave him, if he did not before possess it, the privilege of an aialo, or the right to eat food in the presence of the king. Kualu was a chief without possessions. His grandfather, a chief of the old line of Nanaula, had been killed in the battle which restored Kalapana to the throne of his fathers, and on the sudden death of his father, twenty years before, he had been adopted by Waahia, a kaula, or prophetess, renowned in tradition for her foresight and influence. He was recognized by the Aha-alii, or college of chiefs of established lineage, as of noble blood, but belonged to that class of chiefs who, lacking the influence of family and estates, were compelled to rely upon their own efforts for advancement. Although it is claimed that Waahia was of chiefly lineage, nothing is positively known, even of her parents. She first appeared in Waipio more than a generation before, and, through an almost undeviating verification of her prophecies, in time became noted and feared by the people, not only as a favored devotee of Uli, the god of the sorcerers, but as a medium through whom the unipihili, or spirits of the dead, communicated. She lived alone in a hut in a retired part of the valley of Waipio, and it is said that a large pueo, or owl, which, with the white alae, was sacred and sometimes worshipped, came nightly and perched upon the roof of her lonely habitation. Of course a kaula of her sanctity wanted for nothing. The people were only too happy to leave at her door anything of which she might stand in need, and the best of everything in the valley came unbidden to her board. Of her abundance she gave to the needy, and, while she seldom spoke to any one, her looks and acts were kind to all. The priesthood recognized her power, and the king and chiefs consulted her in matters of moment when the kilos of the temple were in doubt. She had reared Kualu with the greatest care, and saw him grow to a manhood of which she was proud. She loved him as if he had been her own child, and he repaid her affection by heeding her advice in all things, and by kindness comforting her declining years. She had schooled him in a lore which but few possessed, and the most skilful had instructed him in the martial and courtly accomplishments consistent with his chiefly rank. At the age of twenty he became attached to the household of the king, and in time was advanced, as already stated, to the high grade of captain of the palace guard. Although his abilities had commended him to advancement, his early favor with the king was doubtless due to some extent to the influence of his foster-mother. Kualu's intimate connection with the royal household brought him into frequent companionship with Kuaiwa and his sister, and as the latter grew to womanhood a romantic attachment sprang up between her and the handsome captain of the guard. It was romantic only because it was to every appearance hopeless, for there was a wide gulf between Kualu and the daughter of the proudest moi in all the group, and for whom there seemed to be no fitting mate. The home of Kualu was within the palace enclosure; yet he frequently visited Waahia in her lonely retreat, to cheer her with words of affection and see that she wanted for nothing. It was during one of these visits, not long before the beginning of the leading events of this legend, that the kaula abruptly said to him: "Kualu, I can see that you are thinking much of Kapapa." "We sometimes meet," replied Kualu, evasively. "It is not well for you to try to gather berries from the clouds," returned the kaula, kindly. "A niapio of the highest rank alone can reach that fruit." "The flying spear brings down what the hand cannot reach," was Kualu's significant answer. Waahia smiled at the dauntless spirit of her ward, and after a long pause, during which she sat thoughtfully, with her eyes fixed upon the ground, said: "Your hopes are bold, but the gods are great. Come to me to-morrow." The next day Kualu was made joyful by the words of Waahia. She told him that she had been given a view of something of his future, and that the auguries promised so much that she could not discourage even the most audacious of his aspirations; but that coming events affecting his life were so mingled with wars, and strange faces of a race she had never seen except in dreams, that she could then advise no definite course of action. With these vague words of encouragement Kualu returned to the palace, and authoritatively learned, what had for some time been rumored, that preparations were to be speedily made for an invasion of Maui, and possibly of the other islands of the group. Having brought all the districts of Hawaii under his control, Kalaunui entertained the ambitious design of uniting the several islands of the archipelago under one government. In this grand scheme of conquest and consolidation he was sustained by the leading chiefs of Hawaii, hungering for foreign possessions, and large quotas of canoes and warriors were promised. A general plan of action having been adopted, a fleet of two thousand canoes of all sizes and an army of twelve thousand warriors were speedily collected. Sacrifices were made at the great temple of Pakaalani; the favor of the gods was invoked, and the auguries were satisfactory. The king was to lead the expedition in person, and the chivalry of the kingdom rallied to his support. His double canoe, nearly forty paces in length, was gorgeous in royal colors and trappings, and more than a hundred others bore at their mast-heads the ensigns of distinguished chiefs. No such warlike display had been seen by the generation witnessing it, and the confidence and enthusiasm of the king and his commanding officers were fully shared by the people. Leaving the government in the hands of his young son Kuaiwa, with Kaheka, the queen-mother, as principal adviser, Kalaunui ordered the warriors to their canoes, and with his aids and personal attendants repaired to the beach to superintend the departure of the expedition in person. In charge of his high-priest, his newly-decorated war-god had been taken aboard, and the king was about to follow, when Waahia, whose foster-son was one of the leaders in the enterprise, approached the royal kaulua. She was clad in a pau and short mantle, and her long, white hair fell below her shoulders. Her form was bent, and she carried a staff for support. At the sight of the venerable figure, familiar to every one in Waipio, the king turned and said: "I am glad you are here. Encouragement comes from the temple. What says Waahia?" "Good in the beginning! bad in the end!" was the blunt response of the prophetess. "I am instructed by your cheering assurances," adroitly returned the king, observing that her words had been overheard. "The true meaning is that it would be bad to abruptly end a good beginning." Saying which, with something of a scowl he hastily stepped into his kaulua and gave the signal for departure. Without replying, Waahia, fully believing that disaster would overtake the expedition in the end, and anxious to be near Kualu when it came, entered one of the many canoes set apart for the women and other camp-followers of the invading army, and with the fleet set sail for Maui. II. While the Hawaiian army, cheered by chants of battle and beating of war-drums, is buffeting the waves on its way to Maui, let us glance again at the moi of that island and the political condition of his possessions. While Kamaluohua was the nominal sovereign of the island, the extreme eastern portion of it continued to be governed by independent chiefs. The principal chief of the windward side was Wakalana, whose residence was at Wailuku. He was a cousin of the moi, and their relations were exceedingly friendly. Two years before a remarkable event had occurred at Wailuku. It was the second appearance in the group of a vessel bearing people of a strange race, described by tradition as "white, with bright, shining eyes." Mention is made of other white people who were brought to the islands on one or more occasions by the argonauts of earlier generations, notably by Paumakua, of Oahu, who near the close of the eleventh century returned from one of his exploring voyages with three white persons of an unknown race; but this was the second time that a vessel of a people other than Polynesian had been seen in Hawaiian waters. The first made a landing near Makapu Point, on the island of Oahu, more than a hundred years before. Tradition has preserved the name of the vessel (Ulupana) and of the captain (Mololano) and his wife (Malaea); but as it is not mentioned that they remained in the country, it is probable that they soon re-embarked. The second arrival is more distinctly marked by tradition. It was a Japanese vessel that had been dismantled by a typhoon, driven toward the North American coast until it encountered the northwest trade-winds, and then helplessly blown southward to the coast of Maui. It was late in the afternoon that word had been brought to Wakalana that a strange vessel was approaching the coast. As it was high out of water and drifting broadside before the wind, it appeared to be of great size, and little disposition was shown by the people to go out in their canoes to meet the mysterious monster. Wakalana hastened to the beach, and, after watching the vessel intently for some time, saw that it was drifting slowly toward the rocky coast to the westward. Seaman enough to know that certain destruction awaited it in that direction, Wakalana hastily manned a stout canoe and started out to sea in pursuit. The waters were rough and his progress was slow, but he succeeded in reaching the vessel a few minutes after it struck the cliffs and was dashed in pieces. Seizing whatever they could find to assist them in floating, those on board leaped into the sea. It was hazardous to approach the wreck too nearly, but Wakalana succeeded in rescuing from the waves and returning to Wailuku with five persons, but not before he saw the last fragment of the wreck disappear in the abyss of raging waters. There is nothing in the names preserved, either of the vessel or its rescued passengers, to indicate their nationality. The name of the vessel is given as Mamala, which in the Hawaiian might mean a wreck or fragment. The name of the captain was Kaluikia-Manu; the four others were called Neleike, Malaea, Haakoa and Hika--all names of Hawaiian construction. Two of them--Neleike and Malaea--were women, the former being the sister of the captain. They landed almost without clothing, and the only novelties upon their persons were the rings and bracelets of the women, and a sword in the belt of the captain, with which he had thoughtlessly leaped into the sea from the sinking vessel. They were half-famished and weak, and by gestures expressed their gratitude to Wakalana for his gallantry in rescuing them, and asked for food and water. Both were provided in abundance, and two houses were set apart for their occupation. They attracted great attention, and people came from all parts of the island to see the white strangers. It was noted with astonishment by the natives that these men and women ate from the same vessels, and that nothing was especially tabu to either sex; but Wakalana explained that their gods doubtless permitted such freedom, and they should therefore not be rebuked for their apparent disregard of Hawaiian custom. The comfort of the strangers was made the especial care of Wakalana, and they soon became not only reconciled but apparently content with their situation. But the kindness of the chief, however commendable, was not altogether unselfish. He was charmed with the bright eyes and fair face of Neleike, the sister of the captain. He found a pleasure that was new to him in teaching her to speak his language, and almost the first use she made of oia was to say "yes" with it when he asked her to become his wife. Her marriage was followed by that of Malaea to a native chief, and of her brother and his two male companions to native women of good family. And here, as well as anywhere, it may be mentioned that, through her son Alooia, Neleike became the progenitor of a family which for generations showed the marks of her blood, and that the descendants of the others were plentiful thereafter, not only on Maui but in the neighborhood of Waimalo, on the island of Oahu. The object of the rescued Japanese which attracted most attention was the sword accidentally preserved by the captain. No such terrible knife had ever before been seen or dreamed of by the natives. They had pahoas, or daggers of wood or ivory, and knives of sharply broken flint and sharks' teeth; they had stone adzes, axes, hatchets and hammers, with which they could fell trees, hollow canoes from tree-trunks, build houses, manufacture implements of war and industry, and hew stone of softer composition; they had spears and javelins with points of seasoned wood hard enough to splinter a bone; but iron and other metals had for ages been practically unknown to their race, and the long, sharp sword of the captain, harder than bone or seasoned wood, and from its polished surface throwing defiantly back the bright rays of the sun, engaged their ceaseless wonder and admiration. As an ornament they regarded it with longing, and when they learned that it was a weapon of war they felt that the arm that wielded it in battle must be unconquerable. The captain did not see fit to disabuse the minds of the superstitious natives in their disposition to attribute a power of almost unlimited slaughter to the simple weapon. On the contrary, he rarely exhibited it except to distinguished chiefs, and in a few months it began to be mentioned as a sacred gift of the gods and pledge of victory to him who possessed it. Nor was the knowledge of the existence of a talisman so wonderful long confined to the windward side of Maui. The fame of the terrible weapon spread from Hana to Kaanapali, and thence to the other islands of the group; and if but few of the many who came to learn the truth of the report were favored with a view of the sword, all saw, at least, the strange people who were pointed out as the bearers of it from an unknown land, and the story of its powers was readily accepted. But he who possessed it did not come as a conqueror, and, as he showed no disposition to use it offensively, the weapon ceased to be regarded with alarm. And now we will return to Kalaunui and his army of conquest, last seen on their way to Maui in a fleet of two thousand canoes. Sailing to the western division of the island, which was reached in two days, Kalaunui effected a landing of his army at Lahaina. Kamaluohua, the moi of the island, had learned of the projected invasion some days before, and made every preparation possible to meet and repel it. Lunapais, or war-messengers, had been despatched to the several district chiefs, and an army of seven or eight thousand warriors of all arms had been hastily collected. Wakalana had gone to the general defence with a force of eight hundred men, including Kaluiki, the Japanese captain, upon whose presence great reliance was placed by the warriors of Wailuku, if not by Wakalana himself. Unable to land at Lahaina, which was in possession of the enemy, Kamaluohua marched his forces across the mountains, and a sanguinary battle was fought in the neighborhood of the village. But the Mauians, greatly outnumbered, were defeated and driven back to the hills, and their king was taken prisoner. Throughout the battle Kualu was especially conspicuous for his might and courage. Armed with a huge stone axe, everything human seemed to fall before him, and where he led the bravest alone followed, for he sought the very heart of danger. The conflict was drawing to a close. The moi, gallantly fighting, had been taken prisoner, and his decimated battalions were steadily giving way, when Kualu encountered a body of two or three hundred men resolutely defending themselves behind a low stone wall. Several ineffectual attempts to dislodge them had been made, and they were sending forth shouts of victory and defiance. Something had inspired them with unusual courage and confidence. Did Kualu divine what it was? Perhaps he did, for, hastily rallying to his support a force of sturdy warriors, he fought his way over the wall, and a determined hand-to-hand struggle followed. Meantime a flanking party of spearsmen had made a circuit around the wall and were menacing its defenders in the rear. Observing the peril of the situation, and that an effort was being made to cut off their retreat to the hills, the Mauians began to fall back. As they did so Kualu was seen to dash forward and precipitate himself, almost unsupported, upon a score or two of warriors who had apparently rallied to the assistance of some chief in distress. Regardless of danger, he hewed his way through the battling throng until he stood face to face with Kaluiki, the white captain, in whose hand was the shining blade which had so nerved the arms of the warriors of Wailuku. With a blow of his battle-axe he struck the sword from the upraised hand of the strange warrior. As it fell to the earth he placed his foot upon it, and yielded no ground until the tide of battle swept around and past him, forcing to retreat the last to present a hostile front of the army of the captive king of Maui. Left alone for a moment by the wild pursuit of the flying enemy, Kualu hurriedly stooped and thrust the sword into the earth, pressing it downward until the hilt was covered; then, placing a large rock upon the spot, he left the field, numbering, as he went, his paces to the wall behind which the Mauians had sought protection. The victory was complete. The moi was a prisoner, and such of his army as had not escaped to the hills lay dead on the field. The country was given over to pillage, and at sunset twenty prisoners were slain and sacrificed in a heiau near the village. The sacrifices were made to his war-god, and Kalaunui witnessed the solemn ceremonies of the offering. The night was spent in the wildest revelry by the victorious warriors, in the midst of which Kualu sought his foster-mother, who, with the women and non-combatants of the invading army, was encamped near the canoes on the beach. He hastily recited to her the events of the day, and concluded with the information that he had captured the long, bright knife of the strange chief of Wailuku, and, believing it to be of great value, had hidden it in the earth. At this intelligence the eyes of Waahia flashed with satisfaction. "You have done well," said the kaula, rising to her feet. "I have seen that long knife in my dreams. It will have much to do with your future. But it will be unsafe in your possession. Give it to me. Give it to me at once," she repeated, "for should Kalaunui by any chance learn that it was taken in battle, he will claim it." "But I am sure no one saw me hide it," replied Kualu. "You talk like a boy," returned Waahia. "You must be sure of nothing of which there is a possibility of doubt. But no matter. It is not too dark to find the spot to-night. Let us go to it at once." Excited by her words, Kualu now became no less anxious than the kaula that the sword should be placed in her keeping, and in an indirect way, to avoid observation, they repaired to the battle-field. Their only light was that of the stars, and after reaching the wall it was some time before Kualu was able to identify the exact place to which he had extended the line of his hasty measurement. The ground was strewn with the naked bodies of the slain, and occasional groans came from a few whose struggles with death were not quite over. But no emotion, either of dread or pity, disturbed the visitors. Satisfied at length that he had found the desired place in the wall, Kualu took a careful bearing, and then stepped briskly toward the north, closely followed by Waahia. Measuring a hundred paces or more, he suddenly stopped, and with alarm discovered what seemed to be the form of a man crouching beside the rock marking the spot where the sword had been buried. Grasping his pahoa--the only weapon he had brought with him--Kualu sprang forward and placed his hand upon the object. It was cold and motionless; and the young warrior smiled as the thought came to him that some one of the many who had fallen under his axe that day had possibly crawled to the spot to guard his treasure in death. He lifted the body aside, removed the stone, and the next moment pulled from the earth and handed to Waahia the iron blade. She grasped it eagerly, and, with a hasty glance at its bright blade glistening in the starlight, wrapped it securely in a piece of kapa and placed it under her mantle. Without attracting especial notice they returned to the beach. When importuned by Kualu to tell him something definite of his future, Waahia revealed to him much that would happen; but all had not yet been given to her, and she admonished him to keep his lips closed and patiently await the development of the will of the gods. "I can see victories to come," said the kaula, "but in the end defeat and disaster." "But if disaster is to come to us in the end," suggested Kualu, "why should it not mean defeat and death to me?" "I can give no reason why it should not; but the gods seldom explain their acts to mortals, and I am content in seeing your star shining above the ruin of Kalaunui." So spoke the kaula, and, cheered by her words, Kualu sought his tent of mats, and on a hard couch of kapa dreamed of a long, bright knife, and of battles in which he hewed down armies with it. Taking his royal captive with him, the second day after the battle Kalaunui set sail with his army for the island of Molokai, of which Kahokuohua was the alii-nui, or governing chief. No force adequate to cope with the invading army could be rallied; but the chivalrous descendant of the ancient kings of Hawaii was not a ruler to allow his subjects to be plundered without resistance, and, hastily gathering an army of four or five thousand warriors, he gave the invaders battle at Kalaupapa. But he was defeated and taken prisoner, and after ravaging the country for miles around, and destroying every captured canoe of which he could make no use, Kalaunui sailed for the conquest of Oahu with the two royal captives in his train. Waahia still accompanied the expedition. But the iron knife was not with her. The king had from some source learned that its glitter had been seen on the battle-field at Lahaina, and she had hidden it in a cleft of the black rocks of the pali encircling Kalaupapa. As already stated, Oahu was at that time governed by a number of practically independent chiefs. The most powerful of these, and possibly recognized alii-nui of the island, was Huapouleilei, chief of the Ewa and Waianae districts, to which division Kalaunui directed his fleet. Landing his forces at Waianae, a sanguinary battle was fought near that place, resulting in the defeat of the Oahuans and the capture of Huapouleilei. Elated with his successes, and deeming himself invincible, Kalaunui next prepared for a descent upon Kauai and the conquest of the entire group. But his plans for so formidable an undertaking were faulty. He took no steps to consolidate his conquests or maintain possession of the lands subdued by his arms. He left behind him no friend or stronghold on the conquered islands, blindly trusting, no doubt, that in the persons of his royal prisoners he retained, for the time being, a sufficiently firm hold upon their lands and subjects. Before embarking for Kauai elaborate sacrifices were offered, and every device known to the priesthood was exhausted to secure a continuance of the favor of the gods. The moi of that island was Kukona, the fourth in descent from the great Laa-mai-kahiki. Kalaunui recognized that the defensive resources of Kauai were not to be despised, but he as greatly underrated the military abilities of Kukona as he overrated his own, and therefore did not doubt the result. Waahia saw disaster approaching, but knew that Kalaunui would not listen to her voice of warning, and therefore remained silent when the kilos, anxious to please the king, shaped their inauspicious auguries into promises of victory. Her greatest solicitude was for Kualu. He had been entrusted with an important command, and could find no honorable pretext for declining to accept the hazard of the final struggle on Kauai. Waahia, therefore, did not advise him to remain, for she had seen his star shining above the clouds of defeat. She had sought frequent and earnest counsel of the mysterious intelligences of the earth and air. She had seen their answers in the smoke of burning incense, and within the circle of blood at midnight, when the moon was dark, had heard their whispers. Hence it was with confidence that she said to Kualu, on the evening before the departure of the fleet for Kauai: "Yes, you must go. I can be of no service to you where the air will be filled with spears and the canoes will be painted red with blood. I will return to Hawaii. You will be defeated. Kukona is a brave and skilful warrior, and the army of Kalaunui. will be rent in pieces and thrown into the sea. The slaughter will be great, but circumstances will open a way and you will escape." "And should I escape, where will I find you?" inquired Kualu. "Among the owls in the old hut in Waipio," replied the kaula. "And the long knife?" "The long knife is where I alone can find it," answered Waahia. "Leave the secret to me; it will be of service to us yet." Early next morning the army of Kalaunui set sail for Kauai, and with it, as prisoners, the mois of Maui and Molokai and the alii-nui of Oahu. At the same time Waahia embarked for Hawaii, taking with her the war-god of the king. Traditions differ concerning the circumstances under which the god was delivered to the prophetess. One asserts that she refused to hold her peace or leave the expedition without it; another that the king, annoyed by her ill-omened words and presence, purchased her departure with it; and a third that it was given to her in deference to her declaration that, if taken to Kauai, it would not return except at the head of a conquering army that would make a tributary kingdom of Hawaii. Certain it is, however, that Waahia returned to Hawaii from Oahu with the war-god of the king. It was the sacred Akuapaao, or war-god of Paao, and was held in great reverence by the priesthood. Borne over the waters by unseen forces, the canoe of Waahia was stranded on the beach at Koholalele, on the island of Hawaii. Not far off was the old heiau of Manini, and thither the god was conveyed, and placed in the custody of the high-priest of the temple, with the injunction that it was never to be removed from the inner court, or sanctuary, unless the kingdom was in peril. Six generations after it was taken from the heiau by the giant Maukaleoleo, and carried at the head of the victorious army of Umi, as mentioned in the legend of "Umi, the Peasant Prince of Hawaii." Five hundred canoes had been added to the fleet of Kalaunui, and the imposing squadron seemed to stretch half across the wide channel separating the two islands. A landing was made at Koloa, and the entire army disembarked without opposition. The district seemed to be deserted, and not a hostile spear was visible. And so continued the peaceful aspect until daylight the next morning, when Kukona, supported by every prominent chief of Kauai, suddenly precipitated upon the invaders from the surrounding hills an army of ten thousand warriors. Nor this alone. Along the westward coast was seen approaching a fleet of nearly a thousand war-canoes, with the manifest design of capturing or destroying the canoes of the Hawaiians and cutting off their retreat by sea. Hastily forming his lines to meet the avalanche from the hills, Kalaunui despatched Kualu to the beach with a force of three thousand warriors to protect the canoes. The attacks by land and sea were almost simultaneous, and the battle was one of the most stubborn and sanguinary ever fought in the group. As predicted by Waahia, the air was filled with spears and the canoes were painted red with blood. Standing in the water to their hips, Kualu and his warriors met their enemies as they attempted to land, and a struggle of the wildest description followed. Canoes were upset; men were hauled into them and killed, and out of them and drowned, and for a distance of three or four hundred yards in the surf along the beach raged a desperate conflict, dreadful even to savage eyes. In their fury they fought in, above and under the water, and hundreds fiercely grappled and without a wound sank to their deaths together. Neither would yield, and in the end resistance ceased, and Kualu saw the beach strewn with dead, a thousand tenantless canoes idly playing with the surf, and less than as many hundreds of warriors left as he had led thousands into the fight. He had saved the fleet, but the sacrifice of life had been terrible. Despatching a messenger to the king, and speedily reorganizing the remnant of his force, Kualu was about to leave the beach for service where he might most be needed, when he discovered, with horror, that the Hawaiian army had been defeated, and in scattered fragments was seeking flight in all directions. Harassed by pursuit, a thousand or more were fighting and struggling to reach the beach. Satisfied that the battle was lost, to facilitate the escape of the fugitives Kualu ordered a large number of canoes to be hastily equipped and launched, and then started back to assist in covering the retreat. But his men refused to follow him. Knowing the danger of delay, all but a few of them leaped into canoes and paddled out to sea. As he could do nothing more, he selected a canoe suitable to the four persons who were to occupy it, and with his three remaining companions passed through the surf and headed for Oahu. Kualu did not escape a moment too soon. He had scarcely stemmed the surf before the fugitives, abandoning all defence, made a precipitate dash for the canoes, closely followed by their pursuers. In their haste they shoved out in canoes some of which were overburdened and others but half-manned. A number of the former foundered in the surf, and such of the latter as succeeded in passing the breakers were overtaken by the canoes sent in pursuit. Nor did but few escape of the two or three hundred who preceded Kualu in his flight. Some of them embarked in double canoes which they were unable to manage, and others were either without sails or short of paddles. The result was that less than a hundred of the fugitives escaped capture, and of that number probably not more than twenty or thirty succeeded in reaching the other islands of the group, for the sea was rough and but few of them were skilled in navigation. Among these were Kualu and his companions. Almost from the beginning the sudden attack of Kukona from the hills had been a slaughter. The withdrawal of three thousand spears for the protection of his canoes had weakened the lines of Kalaunui at an exposed point, and, breaking through them, the Kauaians so vigorously followed up the advantage that no effort could save the Hawaiians from defeat. They fought bravely and with desperation; but the breaking of their lines had left them without any definite plan of action, and defeat was inevitable. Kalaunui's courage was conspicuous, but after an hour's hopeless struggle he saw his brave battalions melting to the earth and giving way at all points. Recognizing that the battle was lost, and that what was left of his army would soon be in wild retreat, he attempted to cut his way through to the beach, but was intercepted and taken prisoner. Learning his rank, he was taken by his captors to Kukona, and a few minutes later the royal chiefs of Maui, Molokai and Oahu, with their arms corded behind their backs, appeared on the scene. Deserted by their guards, they had been found in a hut not far from the beach and brought to the victorious moi. It was a historic group, that meeting on the battle-field of Koloa of the five principal sovereigns of the archipelago. Had Kukona been ambitious the means were at his command to become the supreme head of the island group; but he thought only of the future peace of Kauai, and promptly dismissed from his mind all dreams of broader fields of empire, well knowing that, were he able to seize the mastery of the group, he could not hope to long maintain it. Not a word of jeering or of triumph passed between Kalaunui and the captive chiefs as they stood before Kukona, for the aha alii of the period--the chiefs of accepted rank--commanded the respect, not only of the untitled, but of each other, even in bondage and in death. Kukona had met the alii-nui of Oahu in his own dominions some years before, and recognized him at once, but the kings of Maui and Molokai were strangers to him. Being informed of their rank and the circumstances of their captivity, he ordered them to be liberated at once, and with his own hands removed the cords from the arms of his royal friend from Oahu. The rescued princes were at once returned with befitting escorts to their own possessions, but Kalaunui was retained as a prisoner of war. But few of the invading army escaped. The victory was celebrated with elaborate sacrifices and general rejoicing throughout the island. The captured arms and canoes were divided among the assisting chiefs, and peace reigned again on Kauai. Kukona had secured the lasting friendship of the chiefs of Oahu, Maui and Molokai, and therefore did not fear the retaliation of Hawaii. But, as a guarantee of peace, he kept Kalaunui a prisoner, rightly surmising that, if the ruling powers of Hawaii really valued the life of the captive king, they would not imperil it by attempting his release by force, and if they did not greatly value it he would be left to his fate or the chances of peaceful negotiation. III. Escaping from Koloa, Kualu and his companions made sail for Hawaii, stopping for supplies at such intermediate points as they deemed safe on the coasts of Oahu, Molokai and Maui, and on the evening of the sixth day arrived at Waipio. They were the first to bring to Hawaii the news of the defeat of Kalaunui on Kauai, and when the people learned that the army had been destroyed the land was filled with wailing. Appearing at once before Kaheka and her son, Kualu recited to them the story of the dreadful battle, but was unable to tell them definitely of the fate of Kalaunui. The grief of the queen was great, and found strange and unreasonable expression in charging Kualu with cowardice and ordering him from the palace. In vain he protested against the ungenerous treatment. She had never liked him, especially since discovering that he had secured something more than the good-will of Kapapa, and it seemed monstrous to her that he should have survived Kalaunui and the scores of gallant chiefs who fell with him. She cruelly intimated that it was more than probable that, with the force sent to protect the fleet, he had embarked in the canoes without striking a blow, thus treacherously depriving the defeated army of its sole means of escape. Had these monstrous charges been made by a man Kualu would have answered them with blows; but, as they were the foolish and inconsiderate ravings of a woman, without venturing further reply he took his leave, and with a heart filled with stifled rage and anguish strode from the palace. Proceeding up the valley, Kualu entered the hut of Waahia. He found the kaula alone, as usual. She knew he was coming, but was none the less rejoiced to meet him. With a word or two of greeting he sat down in silence. The cruel words of Kaheka still stuck like thorns in his throat. Waahia regarded him intently for a time, and then said: "I know it all. Kalaunui's army has been destroyed. You escaped in a canoe with three others." "And Kalaunui?" questioned Kualu, not a little amazed at the correctness of her information. "Is a prisoner," replied the kaula. "Thank the gods for that!" exclaimed the chief vehemently. "He must be liberated, for he can tell her that in escaping I acted neither with cowardice nor treachery!" "Tell whom?" inquired the kaula. "Kaheka," answered Kualu. "She charges me with cowardice and desertion." "Then Kaheka accuses you of what I know to be false!" said Waahia. "Yes," returned the chief; "but the witnesses to my fidelity are few and humble, and the words of the king can alone relieve me in the eyes of the aha alii of the disgrace with which the charges of Kaheka will cover me." "True," replied the kaula, encouragingly; "but the disgrace will not be lasting, for the king will return to do you justice." "When will he return?" eagerly inquired the chief. "I cannot tell," answered Waahia; "but I know that his rule is not yet at an end in Hawaii, and you must be patient." And Kualu promised to be patient, and for a few days bore the neglect and frowns of his former friends, and the sneers and covert insults of his enemies. But when the heartless accusations of Kaheka, passing from tongue to tongue with the news of the dreadful slaughter, became generally known, and almost as generally believed, notwithstanding the statements of his three companions to the contrary, Kualu's indignation could no longer be restrained, and he challenged to combat and slew on the spot a chief who, in the presence of a party of friends, repeated the charges to his face. Great excitement followed, and in his desperation and wrath Kualu invited the friends of his fallen defamer, one and all, to test his courage then or thereafter. As the life of Kualu was now in constant and undoubted peril, Waahia advised him to leave Hawaii for a time, and together they set sail for Molokai, and took up their residence at Kalaupapa. But before leaving Waipio the kaula called upon the high-priest, by whom she was held in great respect, and told him where she might be found on Molokai, should her services be required. "And they will be required," said Waahia, significantly. "Kalaunui is not dead, and when you shall have failed in all your efforts to liberate him, tell Kaheka to think better of Kualu and send for me." "How know you that Kalaunui still lives?" inquired the priest. "Should the high-priest of Pakaalani ask me that question?" replied Waahia. "Where are his seers? Where are the kilos of the temple, who in the heavens saw victory for Kalaunui where I beheld defeat? Have they not been consulted?" "All do not see with the eyes of Waahia," returned the priest, evasively. Flattered by this recognition of her superiority, the kaula said, as she turned to depart: "You will know more to-morrow!" And an hour after, accompanied by Kualu, she left Waipio for Molokai. The priest was not deceived by Waahia, for the day after authentic intelligence was received from Maui to the effect that Kalaunui's campaign had been a failure in Kauai, and the king was a prisoner in the hands of Kukona. The leading chiefs were called together in council, and several projects for the liberation of the king were advanced and discussed. Kaheka was in favor of raising a powerful army at once, and bringing her royal husband back by force; but when it was considered by cooler heads that Kukona was undoubtedly well prepared for war, and had secured the friendship, and in an emergency could command the support, of the chiefs of Maui, Oahu and Molokai, the suggestion was dismissed as dangerous and impracticable. Under the circumstances it was finally resolved to attempt the liberation of Kalaunui through negotiation; and to this end messengers were despatched to Kauai with offers of a large number of canoes, spears and other war materials in exchange for the royal prisoner. But the surrender of Kalaunui's fleet, and the capture of thousands of spears and other arms, had given Kukona a great abundance of both, and he declined the offer. Failing in this, after a lapse of some months messengers were again sent to Kukona with a proffer of twenty full-sized mamos, or royal feather cloaks, a canoe-load of ivory and whalebone, and a thousand stone lipis, or axes, of a superior kind peculiar to Hawaii. The messengers were courteously received and listened to, but the offer was not accepted. War was again urged by Kaheka, but the chiefs refused to embark in an undertaking so hazardous, and without their support she could do nothing. And so for more than two years Kalaunui remained in captivity, when a third attempt to ransom him was made. Kaheka despatched to Kauai two ambassadors of high rank, offering her daughter Kapapa in marriage either to Kukona or his son, Manokalanipo, and promising perpetual peace between the islands. This offer was also declined, and Kukona refused to name to the ambassadors the terms upon which he would treat for the liberation of their king. It now became a question either of war or the abandonment of Kalaunui to his fate. In this dilemma the priests and kaulas were consulted, but their predictions were vague and their counsels unsatisfactory. Remembering the words of Waahia, the high-priest sought the presence of Kaheka, and advised her to send for the old prophetess, who was living with her foster-son at Kalaupapa. This, after some persuasion, she consented to do, and, despatching a chief of high rank to Molokai, with the admission that she had accused Kualu unjustly, the kaula was induced to return with the messenger to Waipio. But Kualu did not accompany her. She was suspicious of Kaheka, and advised him to remain at Kalaupapa. Arriving at Waipio, the kaula, feeling that the game was now in her own hands, informed the high-priest that she would communicate with the leading chiefs of the kingdom convened in council. The chiefs were accordingly assembled, and Waahia appeared before them. Kaheka was present, as the kaula desired. With a staff in her hand, capped with the head of an owl, and her long, white hair falling to her waist, there was something weird and awe-inspiring in the appearance of the venerable prophetess as she entered the council-room and bowed low before Kaheka and the assembled chiefs. It was not her privilege to break the silence without permission, and when it had been formally accorded she raised her eyes, and, without especially addressing any one, said: "Why have I been sent for?" No one could answer, not even Kaheka. At length an old chief, after conferring with those around him, replied: "You have been sent for on the word of the high-priest, and with the hope that you might be able to point out a way for the return of Kalaunui to Hawaii. Can you do so?" "I can speak of no way," answered the kaula. "Then you can do nothing?" returned the chief. "My words were that I could speak of no way, nor can I," said the kaula; "yet, keeping my own counsel, I might possibly be able to accomplish what you all desire." "And will you undertake to do so?" inquired Kaheka. "Yes, on one condition," was the prompt reply. "Well, what do you ask for attempting to save the life of your king?" returned the queen, in a tone of rebuke. Waahia did not like the spirit of the inquiry, and a scowl darkened her wrinkled face as she replied: "I might ask that, if the gods willed that I should fail, Kaheka would not charge me with treachery!" This reference to the treatment of Kualu created a feeling of uneasiness among the chiefs; but, without inviting remark or explanation, the kaula continued: "What I require is a pledge from every chief here that, should I succeed in liberating Kalaunui, the terms of the release, whatever they may be, will be complied with." The chiefs hesitated, as it was not impossible that the sovereignty of the island might be offered to Kukona by the prophetess, and they could not pledge themselves to a sacrifice involving their own ruin. Waahia relieved their apprehensions, however, by assuring them that the pledge would not be considered binding if the terms affected either the sovereignty of the island or the lives, possessions or prerogatives of its chiefs. With this assurance the members of the council, after briefly discussing the possibilities of the obligation, consented to accept it. Thereupon the pledge was carefully repeated thrice by the chiefs, and each in turn solemnly invoked upon himself, should he fail to keep and observe it in its fulness, the wrath of Hikapoloa, the divine trinity, and the swift and especial vengeance of Kuahana, the slayer of men. "Are you satisfied now?" inquired Kaheka. "I am satisfied," replied the kaula. "Do you require assistance?" This inquiry came from more than one. "Only of the gods!" was the impressive answer of Waahia, as she left the council and slowly wended her way up the valley. All night long strange lights flashed at intervals through the weather-rent openings in the kaula's hut. Shadowy forms were seen to move noiselessly around it; owls came and went as the lights vanished and reappeared; and, just as the sun began to paint the east, Waahia proceeded to the beach, and with a single sturdy assistant of supernatural aspect embarked in a canoe which seemed to be equipped and provisioned for a long voyage. This was the ghostly narration of two or three of the nearest neighbors of the prophetess, and the truth of the story was not doubted, even when it reached the palace. Doubtless the plain facts were that Waahia spent the most of the night in preparing for the voyage, and set sail early in the morning with an assistant known to be trustworthy and familiar with the sea. Waahia proceeded very leisurely to Kauai. The annual feast of Lono was approaching, and as she desired to arrive there during the festival, which would not be for some days, she spent the intervening time in visiting many sacred spots and noted temples on Maui, Oahu, Molokai and Lanai. Perhaps to commune with the honored dead, she made a pilgrimage to the sacred valley of Iao, on the island of Maui, where were buried many of the distinguished kings and chiefs of the group. She stopped at Kalaupapa, on Molokai, to confer with Kualu, and while there paid a visit to the home, near Kaluakoi, of Laamaomao, the wind-god, who came from the south with Moikeha more than a century before; and in the same valley visited the dreaded spot where, in the reign of Kamauaua, the father of Kaupeepee, the abductor of Hina, near the close of the eleventh century, sprang up in a night the poisoned grove of Kalaipahoa, or, according to another tradition, where that goddess, belonging to a family of southern deities, visited the group with two of her sisters, and entered and poisoned a small grove of trees of natural growth. From one of these poisonous trees the famous idol of Kalaipahoa was made. So poisonous was the wood that many died in cutting down the tree and carving the image, for all perished whose flesh was touched by the chips; but the workmen finally covered their bodies with kapa, including masks for their faces and wraps for their hands, and thus succeeded in completing the dangerous task without farther loss of life. But a single image was made. It remained with the ruling family of Molokai until the subjugation of the group by Kamehameha I., when it came into his possession, and at his death, in 1819, was divided among a few of the principal chiefs. Two fragments of the image, it is said, are still preserved, but they are carefully guarded and never exhibited to eyes sceptical or profane. Long before Waahia visited the spot the last vestige of the grove had disappeared, but for many acres around where the terrible trees once stood the earth was black and bare. Within the dreaded area no living thing was seen, and birds fell dead in flying over it. But the kaula entered it and returned unharmed, to the amazement of more than one witness. Waahia next visited the heiau of Kaumolu, which was then a puhonua, or place of refuge, and in another temple near the coast offered sacrifices to the shark-god Mooalii. By reputation she was generally known to the priesthood of the group, and was nowhere regarded as an intruder in places sacred to worship. Stopping at Ewa, on the island of Oahu, she saw for the first time the hallowed enclosure of Kukaniloko, the creation of Nanakaoko, son of Nanamaoa, the earliest arrival from the south of the migratory stream of the eleventh century. Chiefs born there were endowed with especial prerogatives and distinctions, and the beating of a sacred drum called hawea gave notice without of the birth of a tabu chief. IV. The winter solstice, which marked the end of the Hawaiian year, was at hand, to be followed by the usual five days' feast of Lono, and Waahia so timed her voyage as to arrive on Kauai the day before the festival began. She quietly landed at Koloa, and as far as possible avoided observation by taking up her residence in a small hut secured by her companion well back in the neighboring hills. These annual festivals of Lono were seasons of universal merriment and rejoicing. The god was crowned and ornamented with leis of flowers and feathers, and unstinted offerings of pigs, fowls and fruits were laid upon the altars of the temples consecrated to his worship. Chiefs and people alike gave themselves unreservedly over to feasting, dancing, singing and the indulgence of almost every appetite and caprice, and the Saturnalias of the old Romans gave to the masses scarcely more license than the festivals of Lono. Every instrument of music known to the people--and they possessed but four or five of the simplest kinds--was brought into requisition, and for five days there was almost an uninterrupted tumult of revelry. Lakakane, the hula god, was decorated and brought out, and every variety of the dance was given--some of them to the time of vocal recitations and others to the noisier accompaniment of pipes, drums and rattling calabashes. In the midst of these enjoyments long-bearded bards appeared before the king and distinguished chiefs, and while some of them recited wild historic tales of the past, others chanted the mele-inoas and sang of the personal exploits of their titled listeners. Awa and other intoxicating drinks were freely indulged in by those who craved them, and the festivals were usually followed by a week or more of general languor and worthlessness. It was the third day of the festival at Koloa. The gates of the enclosure had been thrown open, and thousands of people thronged around the royal mansion in a grove near which large quantities of refreshments were spread on the ground in huge wooden trays and calabashes. The feast was free to all, and Kukona lounged on a pile of kapa in the deep shade of the trees in front of the palace, happy in witnessing the enjoyment of his subjects. Around him were standing a number of chiefs of high rank. A kahili of bright feathers was occasionally and unobtrusively waved above his head by the paakahili, and the iwikuamoo, aipuupuu and other of his personal attendants, all of the lesser nobility, stood in readiness to respond to his slightest wishes. A guard of inferior chiefs kept the crowd from pressing too closely the distinguished group, but from time to time, as permission was granted, select bands of dancers and musicians and chanters of ability were allowed to approach and entertain the royal party with specimens of their skill and erudition. A company of dancers had just retired, when Waahia, with a staff in her hand, and wearing a short mantle, indicating that she claimed privileges of dress which were not accorded to women generally, asked permission to be admitted to the presence of the king. Her strange appearance excited the curiosity of Kukona, and she was allowed to approach. Kneeling and touching her forehead to the ground, she rose and asked if it was the pleasure of the king to hear her. As these ceremonies, due to supreme authority, were usually waived on such occasions, it was surmised that the woman must be a stranger in Kauai. She was told to speak. A moooelo, or historic chant, was expected; but in a full, sharp voice she chanted these words: "O the long knife of the stranger, Of the stranger from other lands, Of the stranger with sparkling eyes, Of the stranger with a white face! O long knife of Lono, the gift of Lono; It flashes like fire in the sun; Its edge is sharper than stone, Sharper than the hard stone of Hualalai; The spear touches it and breaks, The strong warrior sees it and dies! Where is the long knife of the stranger? Where is the sacred gift of Lono? It came to Wailuku and is lost, It was seen at Lahaina and cannot be found. He is more than a chief who finds it, He is a chief of chiefs who possesses it. Maui cannot spoil his fields, Hawaii cannot break his nets; His canoes are safe from Kauai; The chiefs of Oahu will not oppose him, The chiefs of Molokai will bend at his feet. O long knife of the stranger, O bright knife of Lono! Who has seen it? Who has found it? Has it been hidden away in the earth? Has the great sea swallowed it? Does the kilo see it among the stars? Can the kaula find it in the bowels of the black hog? Will a voice from the anu answer? Will the priests of Lono speak? The kilo is silent, the kaula is dumb. O long knife of the stranger, O bright knife of Lono, It is lost, it is lost, it is lost!" At the conclusion of the chant, which was listened to with attention, the kaula bowed and disappeared in the crowd. Kukona had heard of the long knife, and Waahia's description of its powers interested him greatly. He despatched a messenger to the high-priest, ordering that the diviners at once be put to the task of discovering the hiding-place of the sacred weapon. On the following afternoon Waahia appeared before the king and his chiefs, and with the same ceremonies repeated her chant of the day before. The high-priest was summoned, and informed the king that his diviners had as yet discovered no trace of the long knife. The third day Waahia appeared and repeated her chant before the king, and silently withdrew, as before. Again the high-priest was summoned, but was able to offer no assurance that the long knife would be found by the kahunas. They had resorted to every means of inspiration and magic known to them, but could discover no clue to the mystery. "Who is this woman who for three successive days has told us of the lost knife?" inquired Kukona, addressing the chiefs surrounding him. No one seemed to be able to answer. Finally the master of ceremonies stepped forward and replied: "The woman, I think, is Waahia, the noted prophetess of Hawaii. I saw her fifteen years ago in Waipio, and am quite sure that I remember her face." The name, if not the face, of the distinguished seeress was known to the king and many others present, and the high-priest, anxious to explain the failure of his magicians, bowed and said: "The master of ceremonies has doubtless spoken truly. The woman must be Waahia. Her powers are great, and a secret in her keeping is beyond the reach of the kaulas." Accepting this explanation of the high-priest, Kukona ordered the prophetess to be found and respectfully conducted to the royal mansion; but after a fruitless search of two days it was reported that she had probably left the valley, and therefore could not be found. Irritated at what seemed to be the inefficiency or neglect of his kaulas and chiefs, Kukona was about to attach a death-penalty to further failure when Waahia suddenly entered the royal enclosure and approached the palace. Her appearance was most welcome to the attending chiefs, and she was ushered at once into the presence of the king. So delighted was Kukona at the unexpected visit that he rose unconsciously to his feet and greeted the prophetess. This breach of courtly form amazed the attendants of the king, and suggested to them that the strange visitor must be of supreme rank; but before any explanation could be gathered they were ordered to retire, even to the paakahili, and Kukona was left alone with the kaula. The king motioned his visitor to a lounge of kapa, for she seemed to be old and feeble, and he had a favor to ask. Seating herself, as requested, the king approached, and, in a voice that could not well be overheard, said: "Are you Waahia, the prophetess of Hawaii?" "I am Waahia," answered the kaula. "You have chanted of the long knife of the stranger, of the bright knife of Lono, of the lost knife of Wailuku," resumed Kukona. "Our diviners can give me no information concerning it." Waahia smiled significantly, but made no reply, and the king continued: "They say you have tabued the secret, and others, therefore, cannot share it. Is it so?" "Perhaps," was the brief reply. "Then you can find the sacred knife?" eagerly suggested Kukona. "I can find it," was the kaula's emphatic answer. "Then find and bring it to Kukona, and for the service claim what you will," was the prompt proposal of the king. With the way thus broadly opened, Waahia announced that the price of the knife must be the liberation of Kalaunui, and was astonished at the promptness with which the terms were accepted. It was manifest to Waahia that he either placed a very high value upon the talisman, or had kept his royal prisoner about as long as he cared to detain him or the peace of his kingdom required. In either event his unhesitating acceptance of the main consideration warranted Waahia in at once naming one or two other conditions, which were just as promptly agreed to by the king. One of these conditions was that Kalaunui should agree, as the only consideration for his release to be known to him, that his daughter Kapapa should be given in marriage to the chief Kualu, not only as a fitting union, but as a measure of atonement for the unjust and disgraceful charges made against that worthy young chief by Kaheka, and that Kukona and Kalaunui should mutually pledge themselves to the fulfilment of the compact. The other condition was that, on the delivery of the knife to Kukona, he was to release the captive king at once, and return him to Hawaii in company with three high chiefs of Kauai, who were to remain in Waipio until after the consummation of the marriage of Kapapa and Kualu. Kalaunui was communicated with. For nearly three years he had been confined and closely but respectfully guarded within a square of high stone walls enclosing a single hut. Utterly unable to account for Kukona's interest in Kualu, he nevertheless accepted the terms submitted to him for his release, and Waahia started at once for Kalaupapa, promising to be back within six days. For the voyage she accepted a canoe larger and more commodious than her own, and the services of five additional rowers. Arriving at Kalaupapa on the morning of the third day from Koloa, Waahia startled Kualu by informing him that Kalaunui was about to be released, and that in twelve days he must return without further notice to Waipio, where he would be relieved of all disgrace by the king, and become the husband of Kapapa. Coming from Waahia, he believed the words as if they had been flashed from the heavens, and asked for no confirmation as the kaula abruptly left him and proceeded alone toward the hills. A few hours later Waahia re-embarked for Kauai, taking with her, securely wrapped in a number of kapa folds, the sword of Kaluiki. She reached Koloa within the time promised, and, proceeding to the palace, delivered to the king, in person and alone, the glittering blade which rumor had clothed with extraordinary sanctity and power. Kalaunui renewed his pledge to Kukona, and the next morning embarked for Hawaii in a large double canoe, accompanied by three of the leading chiefs of Kauai and their attendants. Stepping into the kaulua as it was about to be shoved into the surf, Kalaunui caught sight of Waahia, for the first time for years, as she stood leaning upon her staff near the water. Kualu's part in the agreement with Kukona was explained at once by Waahia's presence in Koloa; but what was Kualu to Kukona? and, if nothing, what influences had the kaula been able to bring to effect his release upon such conditions? No matter. Kalaunui was too happy in his liberation to quarrel with the means through which it had been secured, and he turned with a look of gratitude toward the prophetess as the canoe shot out into the breakers. The return of their captive king was joyously celebrated by the people of Hawaii, and a few days after Kapapa became the willing wife of Kualu. The union was distasteful to Kaheka, but she was powerless to prevent it. The agreement was faithfully fulfilled by Kalaunui, and he spent the remainder of his days in peace, leaving the kingdom to his only son, Kuaiwa, between whom and Kualu a lasting friendship was established. Kualu, with Kapapa, became the head of an influential family, one of his direct descendants having been the wife of Makaoku, a son of Kiha and brother of Liloa, one of the most noted of the kings of Hawaii. The sword of Kaluiki, the ransom of a king, remained for some generations with the descendants of Kukona; but what became of it in the end tradition fails to tell. THE SACRED SPEAR-POINT. CHARACTERS. Kakae and Kakaalaneo, joint mois of Maui. Kahekili, son of Kakae. Kaululaau, son of Kakaalaneo. Waolani, a high-priest of Maui. Kalona-iki, king of Oahu. Laiea-a-Ewa, sister of the queen of Oahu. Kamakaua, a companion of Kaululaau. Kauholanui-mahu, king of Hawaii. Neula, queen of Hawaii. Noakua, a chief of Kohala, Hawaii. Pele, goddess of Kilauea. Keuakepo, brother of Pele. Mooaleo, a gnome-god of Molokai. Pueoalii, a winged demon of Oahu. THE SACRED SPEAR-POINT. THE ADVENTURES OF KAULULAAU, PRINCE OF MAUI. I. Kaululaau was one of the sons of Kakaalaneo, brother of, and joint ruler with, Kakae in the government of Maui. The latter was the legitimate heir to the moiship, but, as he was weak-minded, Kakaalaneo ruled jointly with him and was the real sovereign of the little kingdom. The court of the brothers was at Lele (now Lahaina), and was one of the most distinguished in the group. The mother of Kaululaau was Kanikaniaula, of the family of Kamauaua, king of Molokai, through his son Haili, who was the brother or half-brother of Keoloewa and Kaupeepee. The latter, it will be remembered, was the abductor of the celebrated Hina, of Hawaii, and the family was of the old strain of Maweke. Kaululaau was probably born somewhere between the years 1390 and 1400. He had a half-sister, whose name was Wao, and a half-brother, Kaihiwalua, who was the father of Luaia, who became the husband of a daughter of Piliwale, moi of Oahu, and brother of Lo-Lale. He doubtless had other brothers and sisters, since his father was blessed with two or more wives, but the legends fail to refer to them. Kahekili, son of Kakae, and who became his successor in the moiship, was of near the age of his cousin, Kaululaau, and the two princes grew to manhood together. They were instructed by the same teachers, schooled in the same arts and chiefly accomplishments, and chanted the same genealogical meles. Yet in disposition and personal appearance they were widely different. From his youth Kahekili was staid, sober and thoughtful. Bred to the knowledge that he would succeed his father as moi of the island, he began early in life to prepare himself for the proper exercise of supreme authority, and at the age of twenty was noted for his intelligence, dignity and royal bearing. He had been told by a prophet that one of his name would be the last independent king of Maui, and the information rendered him solicitous for his future and drove many a smile from his lips. Yet, with all his austerity and circumspection, he was kind-hearted and affectionate, and his pastimes were such as comported with his dignity. In height he was somewhat below the chiefly medium, and his features were rugged and of a Papuan cast; but all knew that he was royal in heart and thought, and the respect due to him was not withheld. Kaululaau was unlike his royal cousin in almost every respect. He was noted alike for his intelligence, his manly beauty and his rollicking spirit of mischief and merriment. He did not covet the sceptre. He thought more of a wild debauch, with music, dancing and a calabash of awa, than the right to command "downward" or "upward the face"; and since Kahekili was the designated successor of his father, he claimed the right, as a favored and tabu subject of the realm, to enjoy himself in such manner as best accorded with his tastes. As he could not make laws, he found a pleasure in breaking them. He was neither wantonly cruel nor malignant, but recklessly wild and mischievous, and neither the reproofs of his father nor the mild persuasions of his cousin were sufficient to restrain him. His bantering reply to the latter was: "When you become king I will act with more propriety. Two mois can afford one wild prince." He had a congenial following of companions and retainers, who assisted him in his schemes of mischief. With feasting and hula dancing he would keep the village in an uproar for a dozen consecutive nights. He would send canoes adrift, open the gates of fish-ponds, remove the supports of houses, and paint swine black to deceive the sacrificial priests. He devised an instrument to imitate the death-warning notes of the alae, and frightened people by sounding it near their doors; and to others he caused information to be conveyed that they were being prayed to death. Notwithstanding these misdemeanors, Kaululaau was popular with the people, since the chiefs or members of the royal household were usually the victims of his mischievous freaks. He was encouraged in his disposition to qualify himself for the priesthood, under the instruction of the eminent high-priest and prophet, Waolani, and had made substantial advances in the calling, when he was banished to the island of Lanai by his royal father for an offence which could neither be overlooked nor forgiven. At that time Lanai was infested with a number of gnomes, monsters and evil spirits, among them the gigantic moo, Mooaleo. They ravaged fields, uprooted cocoanut-trees, destroyed the walls of fish-ponds, and otherwise frightened and discomfited the inhabitants of the island. That his residence there might be made endurable, Kaululaau was instructed by the kaulas and sorcerers of the court in many charms, spells, prayers and incantations with which to resist the powers of the supernatural monsters. When informed of these exorcising agencies by Kaululaau, his friend, the venerable high-priest, Waolani, told him that they would avail him nothing against the more powerful and malignant of the demons of Lanai. Disheartened at the declaration, Kaululaau was about to leave the heiau to embark for Lanai, when Waolani, after some hesitation, stayed his departure, and, entering the inner temple, soon returned with a small roll of kapa in his hand. Slowly uncording and removing many folds of cloth, an ivory spear-point a span in length was finally brought to view. Holding it before the prince, he said: "Take this. It will serve you in any way you may require. Its powers are greater than those of any god inhabiting the earth. It has been dipped in the waters of Po, and many generations ago was left by Lono upon one of his altars for the protection of a temple menaced by a mighty fish-god who found a retreat beneath it in a great cavern connected with the sea. Draw a line with it and nothing can pass the mark. Affix it to a spear and throw it, and it will reach the object, no matter how far distant. Much more will it do, but let what I have said suffice." The prince eagerly reached to possess the treasure, but the priest withdrew it and continued: "I give it to you on condition that it pass from you to no other hands than mine, and that if I am no longer living when you return to Maui--as you some day will--you will secretly deposit it with my bones. Swear to this in the name of Lono." Kaululaau solemnly pronounced the required oath. The priest then handed him the talisman, wrapped in the kapa from which it had been taken, and he left the temple, and immediately embarked with a number of his attendants for Lanai. Reaching Lanai, he established his household on the south side of the island. Learning his name and rank, the people treated him with great respect--for Lanai was then a dependency of Maui--assisted in the construction of the houses necessary for his accommodation, and provided him with fish, poi, fruits and potatoes in great abundance. In return for this devotion he set about ridding the island of the supernatural pests with which it had been for years afflicted. In the legend of "Kelea, the Surf-rider of Maui," will be found some reference to the battles of Kaululaau with the evil spirits and monsters of Lanai. His most stubborn conflict was with the gnome god Mooaleo. He imprisoned the demon within the earth by drawing a line around him with the sacred spear-point, and subsequently released and drove him into the sea. More than a year was spent by Kaululaau in quieting and expelling from the island the malicious monsters that troubled it, but he succeeded in the end in completely relieving the people from their vexatious visitations. This added immeasurably to his popularity, and the choicest of the products of land and sea were laid at his feet. His triumph over the demons of Lanai was soon known on the other islands of the group, and when it reached the ears of Kakaalaneo he despatched a messenger to his son, offering his forgiveness and recalling him from exile. The service he had rendered was important, and his royal father was anxious to recognize it by restoring him to favor. But Kaululaau showed no haste in availing himself of his father's magnanimity. Far from the restraints of the court, he had become attached to the independent life he had found in exile, and could think of no comforts or enjoyments unattainable on Lanai. The women there were as handsome as elsewhere, the bananas were as sweet, the cocoanuts were as large, the awa was as stimulating, and the fisheries were as varied and abundant in product. He had congenial companionship, and bands of musicians and dancers at his call. The best of the earth and the love of the people were his, and the apapani sang in the grove that shaded his door. What more could he ask, what more expect should he return to Maui? His exile had ceased to be a punishment, and his father's message of recall was scarcely deemed a favor. However, Kaululaau returned a respectful answer by his father's messenger, thanking Kakaalaneo for his clemency, and announcing that he would return to Maui some time in the near future, after having visited some of the other islands of the group; and three months later he began to prepare for a trip to Hawaii. He procured a large double canoe, which he painted a royal yellow, and had fabricated a number of cloaks and capes of the feathers of the oo and mamo. At the prow of his canoe he mounted a carved image of Lono, and at the top of one of the masts a place was reserved for the proud tabu standard of an aha alii. This done, with a proper retinue he set sail for Hawaii. II. On his visit to Hawaii, Kaululaau was accompanied by a number of companions of his own disposition and temperament. Among them was Kamakaua, a young Maui chief, who had followed him into exile and was thoroughly devoted to his interests. He was brave, courtly and intelligent, and in personal appearance somewhat resembled the prince. The crew and most of the attendants of the prince had been selected by Kamakaua, including the chief navigator and astrologer; and however competent they may have been in their respective stations, it was discovered during the voyage that they were no less efficient as musicians and dancers. Hence there was no lack of amusement as the huge double canoe breasted the waves of Alenuihaha Channel, and on the morning of the third day stood off the village of Waipio, in the district of Hamakua, Hawaii. At that time Kauholanui-mahu, father of the noted Kiha, was king of Hawaii. His wife was Neula, a chiefess of Maui, who had inherited very considerable possessions in the neighborhood of Honuaula, on that island. As the climate of the locality was salubrious, and the neighboring waters abounded abundantly in fish, the royal couple made frequent and sometimes lengthy visits thither. These visits were usually made without the knowledge of Kakaalaneo, and the unexplained attachment of the Hawaiian king to the comparatively small inheritance of his wife on a neighboring island began to be regarded with suspicion, and had become a theme for speculation and inquiry at the court of Lahaina. At the time of the visit of Kaululaau to Waipio, Kauholanui had been absent for some months on Maui, leaving Neula in charge of the government of Hawaii. Attributing the absence of the king to deliberate neglect, Neula had become greatly dissatisfied, and whispers of coming trouble were rife throughout the island. All this was doubtless known to Kaululaau, and, as the royal residence was at Waipio, it was upon the beach below it that he landed with his party and drew up his double canoe. The presence and state of the strangers were soon heralded to the queen, and she promptly despatched messengers, courteously inviting the prince and his personal retainers to become her guests at the royal hale, at the same time giving orders for the accommodation of the humbler of his attendants and followers, as was the hospitable custom of the time. Accepting the invitation, Kaululaau and four of his chiefly companions were provided with quarters within the palace enclosure, and their food was served from the royal table. In the afternoon Kaululaau was accorded an audience with the queen, during which he presented his friends, including Kamakaua. The prince whiled away nearly a month at Waipio, and many formal entertainments were given in his honor. Neula was unusually agreeable, and was soon on terms of friendly intimacy both with the prince and Kamakaua. This was exactly what Kaululaau desired, since it enabled him to devise and assist in the execution of a scheme for bringing the king back from Maui and keeping him thereafter within his own kingdom. Under the instructions of Kaululaau, Kamakaua assumed to be greatly smitten with the charms of the queen. As she was a comely woman, and somewhat vain of her personal appearance, the conquest of the handsome chief gratified her; but his attentions developed the fact that he had a rival in Noakua, a chief of Kohala. This discovery simplified the plans of the prince, and relieved Kamakaua of a dangerous duty in the end. In pressing his suit he found a pretext for informing the queen that the continued absence of the king was due to the fact that he had taken another wife, with whom he was living at Honuaula, and that he had ceased to care either for his kingdom or his family. While Kamakaua was pouring this poison into the ears of Neula, Kaululaau, who had made the acquaintance of Noakua, was planting in the mind of that chief the seeds of sedition. He flattered him with the opinion that he was made to rule, and by degrees developed to him a plan through which, with the favor of the queen, he could seize the government, unite the principal chiefs in his support, and prevent Kauholanui from returning to Hawaii. The ambition of Noakua, and anger of the queen at the presumed neglect and infidelity of her husband, soon harmonized them in a plot against the absent king. Preparations for the revolt began to be observed, when Kaululaau, not wishing to be openly identified with the dangerous movement, quietly embarked with his party for Hilo, where he remained to watch the progress of the struggle which he had been instrumental in originating. The prince had been in Hilo but a few days when a lunapai arrived from Waipio, summoning the chief of the district to repair thither with eight hundred warriors, and announcing the assumption of the sovereignty of the island by Neula. Similar notifications were sent to the chiefs of the other districts of the kingdom, and soon all was excitement from Kau to Kohala. Hearing of the revolt, Kauholanui, who had been engaged in constructing a fish-pond at Keoneoio, in the neighborhood of Honuaula, left Maui at once with less than a hundred spears, and, landing in Kona, whose chief could be relied upon, he started overland for Waipio. The revolution was unpopular, and with great unanimity the chiefs and people rallied to the standard of the king. The struggle was brief. A battle was fought near Waimea, resulting in the defeat of the rebel army and the death of Noakua. This ended the revolt. As a punishment to Neula the king took another wife. But the object of Kaululaau was accomplished, for Kauholanui never again visited Maui, although the queen spent much of her time thereafter at Honuaula, where her favorite guest and friend was Kamakaua. Leaving Hilo, Kaululaau and his party leisurely drifted along the coasts of Puna until they reached the borders of Kau, when they landed at Keauhou to spend a few days in fishing and surf-riding. Weary of the sport, Kaululaau left the bathers in the surf, one afternoon, and threw himself under the shade of a hala tree near the shore. Watching the clouds and the sea-birds circling in the heavens above him, he fell asleep, and when he awoke his eyes fell upon a beautiful woman sitting upon a rock not more than a hundred paces distant, and silently watching the swimmers as they came riding in on the crests of the rollers. Her skirts were a pau spangled with crystals, and over her shoulders hung a short mantle of the colors of a rainbow. Her long hair was held back by a lei of flowers, and her wrists and ankles were adorned with circlets of tiny shells of pink and white. The appearance of the woman dazzled him, and after gazing for some time, and rubbing his eyes to be sure that he was not dreaming, he rose to his feet and approached the radiant being. Advancing within four or five paces of the woman, apparently unobserved, he stopped, and with a cough attracted her attention. Turning her face toward him, he greeted her courteously, and requested permission to approach nearer and converse with her. Her appearance indicated that she was a person of rank, and he did not feel like trespassing uninvited upon her privacy. She did not deign to make any reply to his request, but, after scanning him from head to foot, turned her face toward the sea again with a contemptuous toss of the head. He hesitated for a moment, and then turned and strode rapidly down to the beach, where his double canoe had been safely drawn up on the sands. "In the guise of a bather," thought the prince, "she evidently mistakes me for a servant. I will approach her in the garb to which my rank entitles me, and see what effect that will have." Entering the canoe, he girded his loins with a gaudy maro, hung round his neck a palaoa, and threw over his shoulders a royal mantle of yellow feathers. Then, crowning his head with a brilliant feather helmet, he selected a spear of the length of six paces and stepped from the canoe. As he did so he stumbled. "This means that I have forgotten or omitted something of importance," said the prince to himself, stopping and in detail scanning his equipments. At that moment a lizard ran across his path and entered a hole in the earth. This brought to mind his battle with the gigantic gnome on Lanai, and with a smile he re-entered the canoe. Taking from a calabash, where it had been for months secreted, the charmed spear-point of Lono, he affixed it firmly to the point of a javelin, and, thus equipped, again sought the presence of the fascinating being by whom he had been repulsed. Advancing as before, he once more craved permission to approach near enough to drink in the beauty of her eyes. But she seemed to be in no mood to consent. Scanning him in his changed apparel, with an air of indifference she said: "You need not have taken the trouble to bedeck yourself with royal feathers. I knew you before, as I know you now, to be Kaululaau, son of Kakaalaneo, moi of Maui. I do not desire your company." "Since you know who I am, I must claim the right to insist upon my request, unless you can show, indeed, that you are of equal or better rank." Saying this, the prince took a step forward. "Then come," replied the woman, "since you are rude enough to attempt it. Sit at my feet and tell me of your love, and I will search the caves for squid and beat the kapa for you." The prince advanced joyfully, and was about to seat himself at the feet of the lovely being, when with a cry of pain he sprang back. The rock he had touched was as hot as if it had just been thrown from the crater of a volcano. "Come," said the woman tauntingly; "do you not see that I am waiting for you?" Again the prince advanced, but the earth for two or three paces around her was glimmering with heat, and he hastily withdrew to where the ground and rocks were cool. He was now satisfied that he was dealing with some one wielding supernatural powers, and resolved to test the efficacy of the charmed point of his javelin. "Why do you not come?" continued the woman in a tone of mingled defiance and reproach. "Because the earth where you are sitting is too warm for my feet," replied the prince, innocently. "Come where I am standing, and I will sit beside you." And with the point of his javelin he marked upon the ground the boundaries of a space around him. "Retire some paces, and I will do so," replied the woman, confidently. The prince withdrew, as requested, and she quietly removed to the spot where he had been standing. "Now come," said the woman, reseating herself; "perhaps you will find it cooler here." "I hope so," returned the prince, as he began cautiously to advance. He crossed the line marked by the point of his javelin, and felt no heat. He took three more steps forward, and the earth was still cool. Another step, which brought him within two paces of the enchantress, convinced him that her powers were impotent within the boundaries of the line he had drawn, and with a sudden leap forward he caught her in his arms. Astounded at the failure of her powers, and humiliated at her defeat, the woman struggled to free herself from the embrace of the prince; but within the charmed circle she possessed but the strength of a simple woman, and was compelled to yield to the supreme indignities of superior force. Exasperated beyond measure, she at length succeeded in eluding his grasp and springing beyond the fatal line. The prince followed, but she was now herself, and he could neither overtake nor restrain her. Retreating some distance up the hill, she suddenly stopped and awaited his approach. She permitted him to advance within forty or fifty paces of her, when in the space of a breath she abandoned her captivating disguise and stood forth in the form of Pele, the dreadful goddess of Kilauea. Her eyes were bright as the midday sun, and her hair was like a flame of fire. The prince stopped in dismay. The goddess raised her hand, and at her feet burst forth a stream of molten lava, rolling fiercely down upon the prince, as if to engulf him. He started to escape by flight, but the stream widened and increased in speed as it followed. Fearful that it would overtake him before he could reach the sea, he thought of his javelin, and with the point hastily drew a line in front of the advancing flood. Continuing his flight and looking back, he discovered, to his great relief, that the stream had stopped abruptly at the line he had drawn, and could not pass it. Passing into a ravine, the angry flow sought to reach the sea through its channel, and thus cut off the retreat of the prince; but he crossed the depression, marking a line as he went, and the fiery avalanche was stayed at the limit. Observing that she was thwarted by some power whose element seemed to be of the earth, Pele summoned her brother Keuakepo from Kilauea, and a shower of fire and ashes descended upon Kaululaau and his companions. Leaping into the sea to avoid the fire, they dragged the double canoe from its moorings, and, swimming and pushing it through the breakers, escaped from the coast with but little injury. III. Having embroiled himself with the divine and political powers of Hawaii, Kaululaau rounded the southern point of La Lae and set sail for Molokai. He spent a month on that island with the royal relatives of his mother, by whom he was appropriately received and entertained. He visited the home of Laamaomao, the wind-god, the poisoned grove of Kalaipahoa, and the demolished fortress on the promontory of Haupu, where the gallant Kaupeepee, of whose blood he was, met his dramatic death. He then set sail for Oahu. The island of Oahu was at that period one of the most prosperous in the group. It was under the government of Kalona-iki, one of the two sons of Mailikukahi, who during his reign had instituted a code of laws giving better protection to the poor, making theft punishable with death, and claiming as the wards of the government the first-born male children of all families, without regard to rank or condition. Kalona continued the peaceful and intelligent policy of his father, and his court was noted alike for the brilliancy of its chiefs and the beauty of its women. His principal place of residence was Waikiki, although he had sumptuous temporary resorts at Ewa and Waialua. Kaululaau first touched at Waialua, but, learning that the king was at Waikiki, he ordered his canoe to proceed around to the south side of the island in charge of his chief navigator, while he and Kamakaua concluded to make the journey overland. Dispensing with all insignia of rank, and habited like simple commoners, the prince and his companion started unattended for Waikiki. Both were armed with javelins, but the one borne by Kaululaau was tipped with the charmed point of Lono. Proceeding along the foot of the Kaala range of mountains, in the afternoon they sat down to rest in the shade of a hala tree. In a ravine below them five or six men were working, and scattered along its banks were a number of huts. Soon a tumult of screams reached them, and men, women and children were seen running hither and thither in a state of great excitement. The travelers sprang to their feet, and as they did so a gigantic bird swept immediately over their heads and winged its way toward the hills. It passed so closely that the branches of the hala tree were swayed by the motion of its mighty pinions, and its outspread wings seemed to measure scarcely less than twenty long steps from tip to tip. While watching the monster with amazement, a woman approached, and to the questions of the prince replied, between wails of anguish, that the great bird--the Pueoalii, as she called it--had just killed her only child in front of her hut, with a stab to the heart resembling the cut of a knife. She hurriedly gave the additional information that for many years past the same bird had at intervals visited different districts of the island, killing children, pigs and fowls, and that the priests had declared it to be a pueo, or owl, sacred to the gods, and which could not, therefore, be molested with safety, even if harm to it were possible from human hands. Better learned in the inspiration and purposes of such visitations--since he had been instructed by the eminent high-priest Waolani--and having had many conflicts with malignant spirits, he doubted that the monster he had just seen was of the sacred pueo family, and requested that he be shown the dead child. Proceeding to the hut and inspecting the wound, he observed that the fatal cut was upward, and not downward, as it would have been had it been made by the beak of an owl. This confirmed him in the correctness of his first impression, and, requesting Kamakaua to follow him, he started toward the hills in the direction taken by the bird. They could still see it in the distance, like a dark cloud against the mountain. After following it for some time the bird swooped down to commit some fresh depredation, and then rose and alighted upon a rocky ridge with precipitous face sweeping down from the main summit of Kaala. "Why go farther?" said Kamakaua. "We cannot reach the bird, and, if we could, our spears would be like straws to such a monster." As if by a strong hand, the javelin in the grasp of the prince forcibly turned and pointed toward the bird. Smiling at the augury, Kaululaau replied: "Look you carefully back and see if we are followed." Kamakaua turned his face in compliance, and as he did so the prince poised his javelin and hurled it in the direction of the bird. In twenty paces the point did not droop; in forty it did not fall to the ground; in a hundred a new energy seized it, and like a flash of light it sped out of sight. A moment later the prince saw the bird sink and disappear. "I can see no one," said Kamakaua, after carefully scanning the ground over which they had passed. "Nor can I now see the bird," he continued, looking toward the ridge. "Where can it be?" "At the foot of the cliff," replied the prince, "with the point of my javelin in his heart." Having been with the prince on Molokai, Kamakaua received the strange information without question or great wonder, and, hastening to the base of the precipice, they found the monster dead, with the javelin buried in its breast. Removing the weapon, they cut off the head and one of the feet of the bird, pulled from its wings four of the longest feathers, and with them returned to the hala tree under which they had found shelter from the sun. The burden taxed their strength to the utmost. The weight of the head, which was borne by the prince, was scarcely less than that of his own body, while the feathers were seven paces in length, and the claws two paces between their extreme points. Great excitement followed the spreading of the news that Pueoalii had been killed by strangers. The sufferers through its visitations were disposed to commend the act, and others condemned it as an insult to the gods, which would probably bring broadcast calamity upon the whole island. To placate the anger of the gods it was proposed to sacrifice the strangers at the nearest heiau, and, respectfully wrapping the head of the bird in kapa, Kaululaau and his companion were conducted with their trophies to the sacred temple of Kukaniloko, which was not far distant. They were accompanied by a crowd which constantly swelled in numbers as they proceeded, and on arriving at the heiau they were surrounded by four or five hundred men and women, many of them armed and clamoring for their blood. Kaululaau was in nowise alarmed, but rather enjoyed the situation. The high-priest of the temple appeared and the matter was laid before him. Looking at the foot and mighty feathers of the bird, he turned to the strangers and said: "You have slain a creature sacred to the gods, and my thought is that you should be sacrificed to avert their wrath." "Be careful in your judgment, priest," replied the prince. "How know you that the bird was sacred?" "For years it has been so regarded," returned the priest. "How know you that it was not?" "Does it become the high-priest of Kukaniloko to ask such a question?" said the prince. "But I will reply to it when you answer this: With the javelin now in my hand I killed the bird at a distance farther than from where we stand to yonder hills. Could it have been done by human hand without the especial favor of the gods. If not, then how have the gods been angered?" The priest was confounded, and when the prince proposed to submit the question of his guilt to the king, the suggestion was accepted. It now being near nightfall, Kaululaau and his companion were removed within the enclosure of the temple for safe-keeping, and, knowing that they would be deprived of their weapons, the prince removed the charmed point from his javelin and secreted it in the folds of his maro. Early next morning the high-priest and his two prisoners, who were kept under no marked restraint, accompanied by a large concourse of people carrying the head, foot and feathers of Pueoalii, started for Waikiki. Every one seemed to know that the great bird had been killed, and many stood by the wayside to see the feathers that had been torn from its wings, and catch a glimpse of its destroyer. Near the middle of the day the great gathering arrived at Waikiki. As many carried spears, it resembled an army in its march, and messengers were despatched by the king to ascertain its meaning. Halting near the shores of the harbor, and not far from the royal mansion, to report the arrival of the prisoners and learn the pleasure of the king, the prince observed his double canoe drawn up on the beach, and requested permission to approach it, that he might secure the counsel of his master, Kaululaau, son of the moi of Maui. The favor could not well be denied, and, under guard of two inferior priests of Kukaniloko, the prince was conducted to the canoe. As but three or four of the crew were present, and their attention was wholly absorbed in the gathering around the royal hale, the prince stepped, unobserved by them, into the canoe, and passed quickly into his private quarters--a close wicker-work apartment eight or ten feet in length by the breadth of both canoes, and with a height of six feet or more from their bottoms to the top screen. Hurriedly investing himself with his regalia of rank, including helmet, feather mantle and spear, he stepped into view and sounded a blast upon a shell. Soon a number of his attendants made their appearance, and, with such following as befitted a prince, he started for the royal mansion. The guards who escorted him to the canoe did not recognize him as he left it, and after passing the crowd surrounding the palace his name and rank were announced to the king. He was promptly met and courteously welcomed at the door by Kalona, and informed that messengers of greeting and invitation would have been despatched to him had his presence at Waikiki been known. Kaululaau then apprised the king that he had but just arrived overland from Waialua, while his double canoe had been sent around to meet him at Waikiki, and that it was his purpose to spend some days on Oahu. The hospitalities of the royal hale were then tendered and accepted, after which the king explained to his distinguished guest the cause of the large gathering around the palace, and invited him to an inspection of the head, feathers and claws of the mighty Pueoalii, and to listen to the story of the slayer of the sacred bird, should he deem it of sufficient interest. Kaululaau accompanied the king to a large dancing pavilion within the royal enclosure, to which had been conveyed the severed parts of the gigantic bird. After the claws and feathers had been examined with awe and amazement, the king ordered the slayer of the bird to be brought before him. The high-priest of Kukaniloko bowed and turned to execute the order, when the guards placed over the prince came from the beach with the information that their prisoner had escaped. The priest was savage in his disappointment. "Either find him or take his place upon the altar!" he hissed to the unfortunate guards, and then led Kamakaua before the king, with the explanation that the other prisoner had managed to elude the vigilance of his guards, but would doubtless soon be found. Kamakaua discovered the prince at the side of the king, and could hardly restrain a smile. When questioned he denied that he killed the great bird, but admitted that he assisted in removing the head, feathers and one of the feet. "This is trifling," said the king, turning to the priest with a scowl. "Where is the other prisoner?" "He is here, great king!" exclaimed Kaululaau, bowing before Kalona, to the astonishment but great relief of the priest. "Favored by the gods, I slew the malignant monster your priests call by the sacred name of Pueoalii. Their skill should have instructed them differently. Will the king favor me by ordering the kapa covering to be removed from the head?" The order was given, and the uncovered head was raised beak upward before the king. In a moment it was observed that the head was not of a pueo, or owl; nor did it bear resemblance in form to that of any bird known. It was narrow between the eyes, which in color were those of a shark, and its long and pointed beak, both of the upper and under jaws, turned sharply upward. "It is not a pueo!" was the general exclamation. "Are you satisfied, priest?" inquired the prince. "I think it is not a pueo," responded the priest, reluctantly. "You think it is not a pueo!" exclaimed the king, indignantly. "Do you not know it? What pueo ever had such eyes and such a beak?" The priest hung his head in confusion, and the prince, having completely discomfited him, now came kindly to his relief by remarking: "The mistake might well have been made, for on the wing and at a distance the bird much resembled a pueo." "You are kind to say so, prince," said the king; "but the priests and kaulas have been greatly at fault. For years the bird has preyed upon the people, and no one has dared to molest it. Since you killed it, knowing that it was not sacred, perhaps you may be able to tell me something of its unnatural birth and appetites." Thus appealed to, Kaululaau modestly replied: "If I may rely upon what seemed to be a dream last night, the bird was possessed by the spirit of Hilo-a-Lakapu, one of the chiefs of Hawaii who invaded Oahu during the reign of your royal father. He was slain at Waimano, and his head was placed upon a pole near Honouliuli for the birds to feed upon. He was of akua blood, and through a bird-god relative his spirit was given possession of the monster which the gods enabled me to slay." The spirit of Hilo had been brought in with the head of the dead bird, and with the utterance of these words by the prince the eyes rolled, the ponderous jaws opened and closed, and with a noise like the scream of an alae the malignant spirit took its departure. The truth of the dream of Kaululaau thus being verified, the king publicly thanked him for ridding the island of the monstrous scourge, and ordered especial honors to be paid him by all classes so long as it might be his pleasure to remain in the kingdom. In return the prince presented to the king the head, claws and feathers of the bird, the latter to be made into a mammoth kahili, and then made Kamakaua known to him, together with such other chiefs in his train as were entitled to royal recognition. Kaululaau became at once the hero of the court as well as the idol of the people. He remained more than a month on Oahu, enjoying the unstinted hospitality of the king and his district chiefs. He was a favorite with the fairest women of the court; but he gave his heart to the beautiful Laiea-a-Ewa, sister of the wife of Kalona, and with her returned to Maui. Landing at Lahaina after his long absence, he was joyfully welcomed home by his royal father, who had heard of his adventures and fully forgiven the faults of his youth. With grief he learned that his friend the high-priest, Waolani, had died some months before. Remembering his oath, he found the burial place of the priest, and with his remains secretly deposited the sacred spear-point of Lono, which had served him so effectively. He devoutly kissed the relic before he hid it for ever from view, and afterwards knelt and thanked Lono and the priest for its use. Lands were given him in Kauaula, where he resided until the end of his days. Laiea was his only wife, and they were blessed with six children, whose names alone are mentioned by tradition. KELEA, THE SURF-RIDER OF MAUI. CHARACTERS. Kawao, king of Maui. Kelea, sister of Kawao. Piliwale, alii-nui of Oahu. Paakanilea, wife of Piliwale. Lo-Lale, brother of Piliwale. Kalamakua, a chief of Ewa, cousin of Lo-Lale. KELEA, THE SURF-RIDER OF MAUI. THE LEGEND OF LO-LALE, THE ECCENTRIC PRINCE OF OAHU. I. Kelea, of whom in the past the bards of Oahu and Maui loved to sing, was the beautiful but capricious sister of Kawao, king of Maui, who in about A.D. 1445, at the age of twenty-five, succeeded to the sovereignty of that island. Their royal father was Kahekili I., the son of Kakae, who, with his brother, Kakaalaneo, was the joint ruler of the little realm from about 1380 to 1415. Kakae was the rightful heir to the moiship, and, as such, his son Kahekili succeeded him; but as an accident in his youth had somewhat impaired his mental faculties, Kakaalaneo became, through the expressed will of the dying Kamaloohua, the joint ruler and virtual sovereign of the kingdom. He had sons and daughters of his own; but he loved his weak-minded brother, and respected the line of legitimate succession, and when the black kapa covered him, Kahekili became king of Maui and Lanai; for during that period the latter island was under the protection of the mois of Maui, while Molokai still maintained its independence. Kakaalaneo was noted for his business energy and strict sense of justice. The court of the brothers was established at Lahaina--then known as Lele--and was one of the most respected in all the group. It was Kakaalaneo who introduced the bread-fruit there from Hawaii, and won the love of the people by continuous acts of mercy and benevolence. For some disrespect shown to his royal brother, whose mental weakness doubtless subjected him to unkind remarks, he banished his son Kaululaau to Lanai, which island, tradition avers, was at that time infested by powerful and malignant spirits. They killed pigs and fowls, uprooted cocoanut-trees and blighted taro patches, and a gigantic and mischievous gnome amused himself by gliding like a huge mole under the huts of his victims and almost upsetting them. The priests tried in vain to quiet these malicious spirits. No sooner were they exorcised away from one locality than they appeared in another, and if they gave the taro patches a rest it was only to tear the unripe bananas from their stems, or rend the walls and embankments of artificial ponds, that their stores of fishes might escape to the sea. Aware of these grievances, Kaululaau took with him to Lanai a talisman of rare powers. It was the gift of his friend, the high-priest of his father, and consisted of a spear-point that had been dipped in the waters of Po, the land of death, and many generations before left by Lono on one of his altars. Crowning a long spear with this sacred point, Kaululaau attacked the disturbing spirits, and in a short time succeeded either in bringing them to submission or driving them from the island. The gnome Mooaleo was the most difficult to vanquish. It avoided the prince, and for some time managed to keep beyond the influence of the charmed spear-point; but the monster was finally caught within the boundaries of a circular line scratched with the talisman upon the surface of the earth beneath which it was burrowing, and thereby brought to terms. It could not pass the line, no matter how far below the surface it essayed to do so. Heaving the earth in its strength and wrath, it chafed against the charmed restraint that held it captive, and finally plunged downward within the vertical walls of its prison. But there was no path of escape in that direction. It soon encountered a lake of fire, and was compelled to return to the surface, where it humbled itself before the prince, and promised, if liberated, to quit the island for ever. Kaululaau obliterated sixty paces of the line of imprisonment, to enable Mooaleo to pass to the sea, into which the hideous being plunged and disappeared, never to be seen again in Lanai. In consideration of the great service of the exiled prince in restoring quiet and security to the island, his father permitted him to return to Maui, where he connected himself with the priesthood, and became noted for his supernatural powers. The charmed spear-point is referred to in later legends, and is thought to be still secreted with the bones of a high-priest in a mountain cave on the island of Maui, not far from the sacred burial-place of Iao. But we have been straying two generations back of our story. The legendary accounts of the ruling families of the principal islands of the group are so threaded with romantic or fabulous incidents that, in referring to any of the prominent actors in the past, it is difficult to restrain the pen in its willingness to wander into the enchanted by-ways in which the meles of the period abound. Having alluded to the immediate ancestors of Kelea, the sister of the young moi of Maui, we will now resume the thread of our legend by referring somewhat more particularly to the princess herself. Brought up in the royal court at Lahaina, with a brother only to divide the affections of her father, Kelea was humored, petted and spoiled as a child, and courted and flattered beyond measure as she grew to womanhood. The meles describe her as a maiden of uncommon beauty; but she was wayward, volatile and capricious, as might have been expected of one so schooled and favored, and no consideration of policy or persuasion of passion could move her to accept any one of the many high chiefs who sought her in marriage. She loved the water--possibly because she could see her fair face mirrored in it--and became the most graceful and daring surf-swimmer in the kingdom. Frequently, when the waters of Auau Channel surged wildly under the breath of the south wind, or kona, Kelea, laughing at the fears of her brother, would plunge into the sea with her onini, or surf-board, and so audaciously ride the waves that those who watched and applauded her were half-inclined to believe that she was the friend of some water-god, and could not be drowned. No sport was to her so enticing as a battle with the waves, and when her brother spoke to her of marriage she gaily answered that the surf-board was her husband, and she would never embrace any other. The brother frowned at the answer, for he had hoped, by uniting his sister to the principal chief of Hana, to more thoroughly incorporate in his kingdom that portion of the island, then ruled by independent chiefs; but by other means during his reign, it may be remarked, the union of the two divisions was effected. "Do not frown, Kawao," said Kelea, coaxingly; "a smile better becomes your handsome face. I may marry some day, just to please you; but remember what the voice said in the anu at the last feast of Lono." "Yes, I remember," replied Kawao; "but I have sometimes believed that when the kilo declared that in riding the surf Kelea would find a husband, he was simply repeating an augury imparted to him by Kelea herself." "You will anger the gods by speaking so lightly of their words," returned Kelea, reproachfully; and Kawao smiled as the princess took her leave with a dignity quite unusual with her. Kawao loved his sister and was proud of her beauty; and while he was anxious to see her suitably married, and felt no little annoyance at the importunities of her suitors, he nevertheless recognized her right, as the daughter of a king, to a voice in the selection of a husband. But the voice from the anu was prophetic, whatever may have inspired it; for while Kelea continued to ride the waves at Lahaina, a husband, of the family of Kalona-iki, of Oahu, was in search of her, and to that island we now request the reader to follow us. There lived at that time at Lihue, in the district of Ewa, on the island of Oahu, a chief named Lo-Lale, son of Kalona-iki, and brother of Piliwale, the alii-nui, or nominal sovereign, of the island, whose court was established at Waialua. Kalona-iki had married Kikinui, and thus infused into the royal family the native and aristocratic blood of Maweke, of the ancient line of Nanaula. Lo-Lale was an amiable and handsome prince, but for some cause had reached the age of thirty-five without marrying. The reason was traced to the death by drowning, some years before, of a chiefess of great beauty whom he was about to marry, and to whom he was greatly attached. As he was of a gentle and poetic nature, his disinclination to marriage may not be unreasonably attributed to that event, especially when supported by the relation that thereafter he abhorred the sea, and was content to remain at Lihue, beyond the sound of its ceaseless surges. Piliwale had passed his fiftieth year, and, having but two daughters and no son, was more than ever desirous that his brother should marry, that the family authority might be strengthened and the line of Kalona perpetuated. And the friendly neighboring chiefs were equally anxious that Lo-Lale should become the head of a family, and, to inspire him with a disposition to marry, described with enthusiasm the beauty of many maidens of distinguished rank whom they had met on the other islands of the group. To these importunities Lo-Lale finally yielded; and as a suitable wife for so high a chief could not be found on Oahu, or, at least, one who would be personally acceptable to him, it was necessary to seek for her among the royal families of the other islands. Accordingly, a large koa canoe was fitted out at Waialua, and with trusty messengers of rank despatched to the windward islands in search of a wife for Lo-Lale. The messengers were instructed to quietly visit the several royal courts, and report upon the beauty, rank and eligibility of such marriageable chiefesses of distinguished families as they might be able to discover. Among the chiefs selected for the delicate mission, and the one upon whose judgment the most reliance was placed, was Lo-Lale's cousin, Kalamakua, a noble of high rank, whose lands were on the coast of the Ewa district. He was bold, dashing and adventurous, and readily consented to assist in finding a wife for his royal and romantic relative. Lo-Lale was at Waialua when the messengers embarked. He took an encouraging interest in the expedition, and when banteringly asked by his cousin if age would be any objection in a bride of unexceptionable birth, replied that he had promised to take a wife solely to please his royal brother, and any age under eighty would answer. But he did not mean it. "Not so," replied Piliwale, more than half in earnest. "I will not become the uncle of a family of monsters. The bride must be as worthy in person as in blood." "Do you hear, Kalamakua?" said Lo-Lale, addressing his cousin, who was standing beside the canoe, ready for departure; "do you hear the words of Piliwale? She must be not only young but beautiful. If you bring or give promise to any other, she shall not live at Lihue!" "Do not fear," replied the cousin, gaily. "Whomsoever she may be, we will keep her in the family; for if you refuse her, or she you, I will marry her myself!" "Fairly spoken!" exclaimed the king; "and I will see that he keeps his promise, Lo-Lale." Although the object of the voyage was known to but few, hundreds gathered at the beach to witness the departure, for the canoe was decorated, and the embarking chiefs appeared in feather capes and other ornaments of their rank. Turning to the high-priest, who was present, Piliwale asked him if he had observed the auguries. "I have," replied the priest. "They are more than favorable." Then turning his face northward, he continued: "There is peace in the clouds, and the listless winging of yonder bird betokens favoring winds." Amid a chorus of alohas! the canoe dashed through the breakers and out into the open sea, holding a course in the direction of Molokai. Reaching that island early the next day, the party landed at Kalaupapa. The alii-nui received them well, but inquiry led to nothing satisfactory, and, proceeding around the island, the party next landed on Lanai. It is probable that they were driven there by unfavorable winds, as Lanai was a dependency of Maui at that time, and none but subject chiefs resided on the island. However, they remained there but one day, and the next proceeded to Hana, Maui, with the intention of crossing over to Hawaii and visiting the court of Kiha at Waipio. Inquiring for the moi, they learned that Kawao had removed his court from Lahaina, for the season, to Hamakuapoko, to enjoy the cool breezes of that locality and indulge in the pleasures of surf-bathing. They were further informed that a large number of chiefs had accompanied the moi to that attractive resort, and that Kelea, sister of the king, and the most beautiful woman on the island as well as the most daring and accomplished surf-swimmer, was also there as one of the greatest ornaments of the court. This was agreeable information, and the party re-embarked and arrived the next morning off Hamakuapoko, just as the fair Kelea and her attendants had gone down to the beach to indulge in a buffet with the surf. Swimming out beyond the breakers, and oblivious of everything but her own enjoyment, Kelea suddenly found herself within a few yards of the canoe of the Oahuan chiefs. Presuming that it contained her own people, she swam still closer, when she discovered, to her amazement, that all the faces in the canoe were strange to her. Perceiving her embarrassment, Kalamakua rose to his feet, and, addressing her in a courtly and respectful manner, invited her to a seat in the canoe, offering to ride the surf with it to the beach--an exciting and sometimes dangerous sport, in which great skill and coolness are required. The language of the chief was so gentle and suggestive of the manners of the court that the invitation was accepted, and the canoe mounted one of the great waves successively following two of lighter bulk and force, and was adroitly and safely beached. The achievement was greeted with applause on the shore, and when the proposal was made to repeat the performance Kelea willingly retained her seat. Again the canoe successfully rode the breakers ashore, and then, through her attendants, Kalamakua discovered that the fair and dashing swimmer was none other than Kelea, the sister of the moi of Maui. With increased respect Kalamakua again invited his distinguished guest to join in the pleasure and excitement of a third ride over the breakers. She consented, and the canoe was once more pulled out beyond the surf, where it remained for a moment, awaiting a high, combing roller on which to be borne to the landing. One passed and was missed, and before another came a squall, or what was called a mumuku, suddenly struck the canoe, rendering it utterly unmanageable and driving it out upon the broad ocean. When the canoe started Kelea would have leaped into the sea had she not been restrained; but Kalamakua spoke so kindly to her--assuring her that they would safely ride out the storm and return to Hamakuapoko--that she became calmer, and consented to curl down beside him in the boat to escape the fury of the winds. Her shapely limbs and shoulders were bare, and her hair, braided and bound loosely back, was still wet, and grew chilling in the wind where it fell. Kalamakua took from a covered calabash a handsome kihei, or mantle, and wrapped it around her shoulders, and then seated her in the shelter of his own burly form. She smiled her thanks for these delicate attentions, and the chief was compelled to admit to himself that the reports of her great beauty had not been exaggerated. He could recall no maiden on Oahu who was her equal in grace and comeliness, and felt that, could she be secured for his eccentric cousin, his search would be at an end. He even grew indignant at the thought that she might not prove acceptable, but smiled the next moment at his promise to marry the girl himself should she be refused by his cousin. But the fierce mumuku afforded him but little time to indulge such dreams. The sea surged in fury, and like a cockleshell the canoe was tossed from one huge wave to another. The spray was almost blinding, and, while Kalamakua kept the little craft squarely before the wind as a measure of first importance, his companions were earnestly employed in alternately baling and trimming as emergency suggested. On, on sped the canoe, farther and farther out into the open sea, tossed like a feather by the crested waves and pelted by the driving spray. The scene was fearful. The southern skies had grown black with wrath, and long streamers sent from the clouds shot northward as if to surround and cut off the retreat of the flying craft. All crouched in the bottom of the boat, intent only on keeping it before the wind and preventing it from filling. A frailer craft would have been stove to pieces; but it was hewn from the trunk of a sound koa tree, and gallantly rode out the storm. But when the wind ceased and the skies cleared, late in the afternoon, the canoe was far out at sea and beyond the sight of land. It was turned and headed back; but as there was no wind to assist the paddles, and the waters were still rough and restless, slow progress toward land was made; and when the sun went down Kalamakua was undecided which way to proceed, as he was not certain that the storm had not carried them so far from the coast of Maui that some point on Molokai or Oahu might be more speedily and safely reached than the place from which they started. Their supply of poi had been lost during the gale by the breaking of the vessel containing it; but they had still left a small quantity of dried fish, raw potatoes and bananas, and a calabash of water, and ate their evening meal as cheerfully as if their supplies were exhaustless and the green hills of Waialua smiled upon them in the distance. Such was the Hawaiian of the past; such is the Hawaiian of to-day. His joys and griefs are centred in the present, and he broods but little over the past, and borrows no trouble from the future. The stars came out, and a light wind began to steal down upon them from the northwest. It was quite chilly, and felt like the breath of the returning trade-winds, which start from the frozen shores of northwestern America, and gradually grow warmer as they sweep down through the tropic seas. These winds, continuing, with intervals of cessation, eight or nine months in the year, are what give life, beauty and an endurable climate to the Hawaiian group. As the breeze freshened sails were raised, and then the course to be taken remained to be determined. Kalamakua expressed his doubts to Kelea, as if inviting a suggestion from her; but she was unable to offer any advice, declaring that she had not noticed the course of the wind that had driven them so far out upon the ocean. "And I am equally in doubt," said the chief. "We may have been blown farther toward the rising of the sun than the headlands of Hana. If so, the course we are now sailing would take us to Hawaii, if not, indeed, beyond, while in following the evening star we might even pass Oahu. I therefore suggest a course between these two directions, which will certainly bring us to land some time to-morrow." "Then, since we are all in doubt," replied Kelea, "and the winds are blowing landward, why not trust to the gods and follow them?" "Your words are an inspiration," returned the chief, delighted that she had suggested a course that would enable him to make Oahu direct; for, as may be suspected, he was an accomplished navigator, and was really in little or no doubt concerning the direction of the several islands mentioned. "You have spoken wisely," he continued, as if yielding entirely to her judgment; "we will follow the winds that are now cooling the shores of Hamakuapoko." Thus adroitly was Kelea made a consenting party to her own abduction. Kalamakua took the helm, slightly changing the course of the canoe, and his companions made themselves comfortable for the evening. Their wet rolls of kapa had been dried during the afternoon, and there was room enough to spare to arrange a couch for Kelea in the bottom of the boat. But she was too much excited over the strange events of the day to sleep, or even attempt to rest, and therefore sat near Kalamakua in the stern of the canoe until past midnight, watching the stars and listening to the story, with which he knew she must sooner or later become acquainted, of his romantic expedition in search of a wife for his cousin. It is needless to say that Kalea was surprised and interested in the relation; and when Kalamakua referred to the high rank of his cousin, to his handsome person and large estates at Lihue, and begged her to regard with favor the proposal of marriage which he then made to her in behalf of Lo-Lale, she frankly replied that, if her royal brother did not object, she would give the proffer consideration. As Kalamakua had concluded not to take the hazard of securing the consent of her brother, who doubtless had some other matrimonial project in view for her, he construed her answer into a modestly expressed willingness to become the wife of Lo-Lale, and the more resolutely bent his course toward Oahu. He watched the Pleiades--the great guide of the early Polynesian navigators--as they swept up into the heavens, and, bearing still farther to the northward to escape Molokai, announced that he would keep the steering-oar for the night, and advised his companions, now that the breeze was steady and the sea smoother, to betake themselves to rest. And Kelea at last curled down upon her couch of kapa, and Kalamakua was left alone with his thoughts to watch the wind and stars. Although a long and steady run had been made during the night, no land was visible the next morning. Kelea scanned the horizon uneasily, and, without speaking, looked at Kalamakua for an explanation. "Before the sun goes down we shall see land," said the chief. "What land?" inquired Kelea. "Oahu," was the reply, but the chief was not greeted with the look of surprise expected. "I am not disappointed," returned the princess, quite indifferently. "You seem to have been sailing by the wandering stars last night, for before daylight I looked up and saw by Kao that your course was directly toward the place of sunset." Five of the planets--Mercury, Mars, Venus, Jupiter and Saturn--were known to the ancient Hawaiians, and designated as na hoku aea, or wandering stars. The fixed stars were also grouped by them into constellations, and Kao was their name for Antares. With a look of genuine surprise Kalamakua replied: "I did not know before that so correct a knowledge of navigation was among the many accomplishments of the sister of Kawao." "It required no great knowledge of the skies to discover last night that we were not bearing southward, and needs still less now to observe that we are sailing directly west," Kelea quietly remarked. "I will not attempt to deceive one who seems to be able to instruct me in journeying over the blue waters," said Kalamakua, politely. "Your judgment is correct. We are sailing nearly westward, and the first land sighted will probably be the headlands of Kaawa." "You have acted treacherously," resumed the princess, after a pause, as if suddenly struck with the propriety of protesting against the abduction. "Possibly," was the brief reply. "Yes," she continued, after another pause, "you have acted treacherously, and my brother will make war upon Oahu unless I am immediately returned to Hamakuapoko." "He will find work for his spears," was the irritating response. "Is it a habit with the chiefs of Oahu to steal their wives?" inquired Kelea, tauntingly. "No," Kalamakua promptly replied; "but I would not eat from the same calabash with the chief who would throw back into the face of the generous winds the gift of the rarest flower that ever blossomed on Hawaiian soil!" The pretty compliment of the chief moved Kelea to silence; yet he observed that there was a sparkle of pleasure in her eyes, and that the novelty and romance of the situation were not altogether distasteful to her. Land was sighted late in the afternoon. It was Kaoio Point, on the western side of Oahu. Rounding it, they landed at Mahana, where they procured food and water and passed the night, and the next day had an easy voyage to Waialua. Landing, Kalamakua at once communicated with Piliwale, giving the high rank of Kelea, as well as the strange circumstances under which she had been brought to Waialua. Queen Paakanilea promptly despatched attendants to the beach with appropriate apparel, and in due time the distinguished visitor was received at the royal mansion in a manner consistent with her rank. The next day a message brought Lo-Lale from Lihue. He was dressed in his richest trappings, and brought with him, as an offering to Kelea, a rare necklace of shells and curiously-carved mother-of-pearl. He was conducted to the princess by Kalamakua. They seemed to be mutually pleased with each other. In fact, Lo-Lale was completely charmed by the fair stranger, and in his enthusiasm offered to divide his estates with his cousin as an evidence of his gratitude. Kalamakua had himself become very much interested in Kelea, and secretly hoped that his cousin might find something in her blood or bearing to object to, in which case he felt that she might be induced to regard his own suit with favor; but Lo-Lale declared her to be a model of perfection, and wooed her with so much earnestness that she finally consented to become his wife without waiting to hear from her brother. Her rank was quite equal to that of Lo-Lale, and the king was so greatly pleased with the union that he added considerably to the estates of his brother at Lihue, and the nuptials were celebrated with games, feasting, dancing and the commencement of a new heiau near Waialua, which was in time completed and dedicated to Lono, with a large image of Laamaomao, the Hawaiian �olus, at the inner entrance, in poetic commemoration of the winds that drove Kelea away from the coast of Maui. At the conclusion of the festivities at Waialua, Kelea was borne all the way to Lihue in a richly-mounted manele, or native palanquin with four bearers. There were three hundred attendants in her train, exclusive of thirty-six chiefs as a guard of honor, wearing feather capes and helmets, and armed with javelins festooned with leis of flowers and tinted feathers. It was a right royal procession, and its entrance into Lihue was the beginning of another round of festivities continuing for many days. Portions of the mele recited by Lo-Lale in welcome of his wife to Lihue are still remembered and repeated, and the occasion was a popular theme of song and comment for a generation or more among the people of that district. And thus Kelea, the beautiful sister of the moi of Maui, became the wife of Lo-Lale, brother of Piliwale, king of Oahu. II. It is now in order to return to Hamakuapoko, to note what transpired there on the sudden disappearance of Kelea before the strong breath of the mumuku. The king was profoundly grieved, and summoned the attendants of his sister to learn the particulars of the misfortune. To all of them it was manifest that the canoe had been blown out to sea in spite of the efforts of its occupants, and, as the gale continued to increase in violence during the day, it was feared that the entire party had perished. As to the strangers, no one seemed to know anything of them or of the island from which they came. They did not seem to belong to the makaainana, or common people, and one of them, it was believed from his bearing, was a high chief. This was all the information the wailing attendants were able to give. One man, who had noticed the canoe as it came and went through the surf, thought it was from Hawaii, while another was equally certain that it was from Oahu; but as the general structure of canoes on the several islands of the group differed but little, their descriptions of the craft furnished no real clue to the mystery. With the cessation of the storm, late in the afternoon, came a hope to Kawao that the missing canoe had safely ridden out the gale, and would seek the nearest land favored by the changing winds. He therefore summoned the high-priest, and instructed him to put his diviners and magicians to the task of discovering what had become of the princess Kelea. Pigs and fowls were slain, prayers were said in the heiau, and late in the evening information came through supernatural agencies that Kelea was still living. But this was not satisfactory to the king. He demanded something more specific, and a kaula of great sanctity was prepared and placed in the anu, a wicker enclosure within the inner court, and in due time, in answer to the questions of the high-priest, announced that the canoe containing the princess was sailing in safety toward Oahu. The words of the kaula were repeated to the king, and the next day he despatched a well-manned canoe, in charge of one of his plumed halumanus, or military aids, to find and bring back the lost Kelea. Owing to unfavorable winds or bad management the canoe did not reach Makapuu Point, Oahu, until the fourth day. Proceeding along the northeastern coast of the island, and landing wherever practicable to make inquiries, the easy-going messenger did not arrive at Waialua until two days after the departure of Kelea for Lihue. Learning that the princess had become the wife of Lo-Lale, the disappointed halumanu did not deem it necessary to communicate with her, but briefly paid his respects to the king, to whom he made known the nature of his errand to Oahu, and his resolution to return at once to Maui and acquaint his royal master with the result of his mission. Appreciating that, in his anxiety to see his brother properly mated, he had countenanced a proceeding sufficiently discourteous to the moi of Maui to warrant a hostile response, Piliwale treated the halumanu with marked kindness and consideration, and insisted upon sending an escort with him back to Maui, including the bearer of a friendly explanatory message from himself to Kawao. For this delicate service no one could be found so competent as the courtly Kalamakua, who was well versed in the genealogy of the Kalona family, and would be able to satisfactorily, if not quite truthfully, explain why it was that the canoe containing the princess, when driven out to sea, was headed for Oahu instead of Maui when the storm abated. Kalamakua was accordingly despatched on the mission. Being a much better sailor than the halumanu, he found no difficulty either in parting company with him off the coast of eastern Maui or in reaching Hamakuapoko three or four hours in advance of the party he was courteously escorting thither. This enabled the wily Oahuan to secure an audience with the king, and deliver his message and explanation in full, before the halumanu could land and give his version of the story. Kalamakua's explanation of the impossibility, after the storm, of reaching in safety any land other than Oahu or Molokai, seemed to be satisfactory; and when he dwelt upon the well-known high rank of Lo-Lale, as recognized by the aha-alii, and referred to his manly bearing, his amiable disposition and the amplitude of his estates, Kawao answered sadly: "Then so let it be. It is perhaps the will of the gods. I would have had it otherwise; but be to Kelea and her husband, and to my royal brother the king of Oahu, my messenger of peace." Thanking the moi for his kindly words, Kalamakua took his leave. As he was about to re-embark in the afternoon for Oahu, the discomfited halumanu, having but just then landed, passed him on the beach. Knowing that he had been outwitted, in his wrath he reached for the handle of his knife. But he did not draw it. Kalamakua stopped and promptly answered the challenge; but the halumanu passed on, and with a smile he stepped into his canoe, and a few minutes later was on his way to Oahu with Kawao's welcome messages of peace. As the years came and went in their quiet home at Lihue, Lo-Lale lost none of his affection for Kelea. No wars distracted the group. Liloa, the son of Kiha and father of Umi, had become the peaceful sovereign of Hawaii; Kahakuma, the ancestor of some of the most distinguished families of the islands, held gentle and intelligent sway in Kauai; Kawao still ruled in Maui, and Piliwale in Oahu. To gratify his wife, Lo-Lale surrounded her with every comfort. The choicest fruits of the island were at her command, and every day fresh fish and other delicacies of the sea were brought to her from the neighboring coasts. In short, everything not tabu to the sex was provided without stint. Summer-houses were constructed for her in the cool recesses of the Waianae Mountains, and a manele, with relays of stout bearers, was always at her service for the briefest journeys. The people of the district were proud of her rank and beauty, and at seasons of hookupu, or gift-making, she was fairly deluged with rare and valuable offerings. Yet, with all this affluence of comfort and affection, Kelea became more and more restless and unhappy. Nor did the presence of her children, of whom she had three, seem to render her more contented. She longed for the sea; for the bounding surf which had been the sport of her girlhood; for the white-maned steeds of ocean, which she had so often mounted and fearlessly ridden to the shore; for the thunder of the breakers against the cliffs; for the murmur of the reef-bound wavelets timidly crawling up the beach to kiss and cool her feet; and the more she yearned for her old-time pleasures, the greater became her dissatisfaction with the tamer life and surroundings of Lihue. Knowing her love for the sea, Lo-Lale made occasional excursions with her to the coast, frequently remaining there for days together. Sometimes they visited the east and sometimes the south side of the island; but the place which seemed to please her above all others was Ewa, where Kalamakua made his home. He, too, loved the sea, and during her visits there afforded her every opportunity to indulge her passion for it. Together they had charming sails around the Puuloa (Pearl River) lagoon, and gallant rides over the surf at the entrance. There, and there only, did she seem to recover her spirits; there only did she seem to be happy. This did not escape the notice of Lo-Lale, and a great grief filled his heart as he sometimes thought, in noting her brightened look in the presence of Kalamakua, that it was less the charms of the surf than of his cousin's handsome face that made the waters of Ewa so attractive to Kelea. Life at Lihue finally became so irksome to her, and even the continued kindness of Lo-Lale so unwelcome, that she announced her determination to leave the home of her husband for ever. This resolution was not altogether unexpected by Lo-Lale, for he had not been blind to her growing restlessness and was prepared for the worst; and as the prerogatives of her high rank gave her the undoubted privilege of separation if she desired it, he reluctantly consented to the divorcement. When asked where it was her purpose to go, she answered: "Probably to Maui, to rejoin my brother." "More probably not beyond Ewa," was Lo-Lale's significant reply. "But, no matter where you may go," he continued, with dignity, "take your departure from Lihue in a manner consistent with your rank. You were received here as became the sister of a king and the wife of the son of Kalona-iki. So would I have you depart. I reproach you with nothing, myself with nothing; therefore let us part in peace." "We part in peace," was Kelea's only answer, and the next morning she quietly took her departure with four or five attendants. A chant expressive of Lo-Lale's grief at the separation was long after recited, but these lines are all of it that have been preserved: "Farewell, my partner on the lowland plains, On the waters of Pohakeo, Above Kanehoa, On the dark mountain spur of Mauna-una! O Lihue, she is gone! Sniff the sweet scent of the grass, The sweet scent of the wild vines That are twisted by Waikoloa, By the winds of Waiopua, My flower! As if a mote were in my eye, The pupil of my eye is troubled; Dimness covers my eyes. Woe is me!" Leaving Lihue, Kelea descended to Ewa, and, skirting the head of the lagoon by way of Halawa, on the afternoon of the second day arrived at the entrance, immediately opposite Puualoa. There she found a large number of nobles and retainers of Kalamakua, the high chief of the district, amusing themselves in the surf. As she had not seen the salt water for some months, Kelea could not resist the temptation to indulge in her old pastime, and, borrowing a surf-board from one of the bathers, plunged into the sea, and soon joined the party of surf-riders beyond the breakers. Soon a huge roller made its appearance, and all mounted it and started for the shore. The race was exciting, for the most expert swimmers in the district were among the contestants; but in grace, daring and skill Kelea very plainly excelled them all, and was loudly cheered as she touched the shore. Kalamakua was reposing in the shade, not far away, and, hearing the tumult of voices, inquired the cause. He was told that a beautiful woman from Lihue had beaten all the chiefs at surf-riding, and the people could not restrain their enthusiasm. Satisfied that there was but one Lihue woman who could perform such a feat, and that she must be Kelea, the wife of his cousin Lo-Lale, he proceeded to the beach just as a second trial had resulted in a triumph to the fair contestant quite as emphatic as the first. As she touched the shore Kalamakua threw his kihei (mantle) over her shoulders and respectfully greeted her. Kelea then informed him that she had formally separated from her husband and was about to embark for Maui. "If that is the case," said Kalamakua, gently taking her by the arm, as if to restrain her, "you will go no farther than Ewa. When I went in search of a wife for Lo-Lale, I promised that if he objected to the woman I brought or recommended, or she to him, I would take her myself, if she so willed. You have objected to him. Is Kalamakua better to your liking?" "I will remain at Ewa," was the satisfactory answer. "Yes, and you should have gone there instead of to Lihue, when you landed at Waialua years ago," continued Kalamakua, earnestly. "My thought is the same," was Kelea's frank avowal; and she beckoned to her attendants, and told Kalamakua that she was ready to follow him. Did he expect her at the beach that morning? Tradition offers no direct answer to the question, but significantly mentions that Kalamakua spent one or two days at Lihue not long before, that houses were in readiness for her at Ewa, and that she was borne thither on a manele, escorted by the principal chiefs and nobles of the district. Learning, not long after, that Kelea had become the wife of Kalamakua, the gentle-hearted Lo-Lale sent to her a present of fruits and a message of peace and forgiveness; but it was his request that they might never meet again, and he spent the remainder of his days in Lihue, caring for the welfare of his people and dreaming in the shadows of the hills of Kaala. But little more need here be told. Kelea and Kalamakua lived happily together, and were blessed with a daughter, Laielohelohe, who inherited her mother's beauty, and became the wife of her cousin Piilani, son and successor of Kawao, moi of Maui; but it was not until after the betrothal of the cousins, which was agreed to in their childhood, that Kawao fully forgave his volatile sister for marrying a prince of Oahu without his consent. Piikea, one of the daughters of Piilani and Laielohelohe, became in after-time the wife of the great Umi, of Hawaii, and through her great-grandson, I, the ancestress of Kalakaua, the present sovereign of the group. Lono-a-Pii, another of their children, succeeded his father as moi of Maui. As a further example of the manner in which the blood of the reigning families of the several islands of the group was commingled in the early periods of their history, it may be mentioned that Kaholi, a son of Lo-Lale and Kelea, was united in marriage to Kohipa, one of the two daughters of Piliwale; while the other, Kukaniloko, who followed her father as sovereign of Oahu, became the wife of Luaia, grandson of Kakaalaneo, the joint ruler of Maui during the reign of the unfortunate Kakae. UMI, THE PEASANT PRINCE OF HAWAII. CHARACTERS. Kiha, king of Hawaii. Ika, chief of a band of demi-demons. Puapua-lenalena, a demon dog. Liloa, afterwards king of Hawaii. Pinea, wife of Liloa. Hakau, son and successor of Liloa. Kapukini, daughter of Liloa. Akahia-kuleana, a peasant girl loved by Liloa. Umi, son of Akahia-kuleana. Maakao, husband of Akahia-kuleana. Kukulani, wife of Hakau. Kulamea, the betrothed of Umi. Maukaleoleo, the giant friend of Umi. Laeanui, the high-priest of Hawaii. Kaoleioko, a warrior-priest. Nuna and Kalohe, priests of Waipio. Omaukamau, brother of Kulamea, and Piimaiwaa, lieutenants of Umi. UMI, THE PEASANT PRINCE OF HAWAII. THE HISTORIC LEGENDS OF LILOA, HAKAU, AND THE "KIHA-PU." I. Nowhere on the island of Hawaii do the palms grow taller than in the valleys of Waipio, and nowhere is the foliage greener, for every month in the year they are refreshed with rains, and almost hourly cooled in the shadows of passing clouds. And sweet are the waters that sing through the valleys of Waipio. They are fed by the tears of the trade-winds gathered in the shaded gorges of the mountains where they find their source, and are speeded to the ocean by hurrying and impatient cascades through black channels fretted with bowlders and fringed with everlasting green. Tradition says the waters of Waipio, after their first descent from the hills, at one time crawled quite sluggishly to the sea; but a great fish--larger than the island of Kaula--whose home was in the depths off the coast of Hamakua, required more fresh water than was furnished by the principal stream of the valley, and Kane, who was friendly with the monster, increased the volume of the little river by creating new springs at its sources, and accelerating the flow by raising the bed in places and providing additional riffles and cascades. The great fish no longer frequents that part of the coast of Hamakua, but the cascades and riffles remain, with the broad finger-marks of Kane upon the rocks hurled into the gorge to create them. Although but thinly populated now, Waipio was for many generations in the past a place of great political and social importance, and the tabus of its great temple were the most sacred in all Hawaii. For two hundred years or more it was the residence of the kings of that island, and was the scene of royal pageants, priestly power and knightly adventure, as well as of many sanguinary battles. Waipio valley was first occupied as a royal residence by Kahaimoelea, near the middle or close of the thirteenth century, and so continued until after the death of Liloa, about the end of the fifteenth century. For some reason not clearly stated the successor of Liloa removed his court from Waipio to the opposite coast of the island. Although the glory of the old capital departed with its abandonment as the royal residence, the tabus of its great temple of Paakalani continued to command supreme respect until as late as 1791, when the heiau was destroyed, with all its sacred symbols and royal associations, by the confederated forces of Maui and Kauai in their war with Kamehameha I. Although the story about to be related opens in the reign of Liloa, which closed with his death in about 1485, it is pertinent to refer, as briefly as the strange circumstances of the time will permit, to the father of that sovereign--the great Kiha--concerning whose career many curious traditions survive. The reign of Kiha was long and peaceful. He was endowed not only with marked abilities as a ruler, but with unusual physical strength and skill in the use of arms. In addition to these natural advantages and accomplishments, which gave him the respect and fear of his subjects, it was popularly believed that he possessed supernatural resources, and could call to his aid, in an emergency, weird forces in opposition to which mere human endeavor would be weak and fruitless. Under the circumstances, it is not strange that the chiefs of the neighboring islands deemed it prudent to court his friendship, and that no great wars distracted the kingdom during his reign. Among the means at the command of Kiha for summoning to his assistance the invisible forces subject to his call, the most potential was a curious war-trumpet, the notes of which, when blown by Kiha, could be heard a distance of ten miles, even from Waipio to Waimea. According to the character of the blast, its voice was either a summons to unseen powers, a rallying-cry to the people, or a dreadful challenge to battle. This trumpet was a large sea-shell. It was a native of foreign waters, and another like it could not be found in the Hawaiian group. It was ornamented with rows of the teeth of distinguished chiefs slain in battle, and could be so blown as to bring forth the dying groans or battle cries of all of them in dreadful diapason. Many legends are related of the manner in which Kiha became possessed of this marvellous shell, but the most probable explanation is that it was brought from some one of the Samoan or Society Islands three or four centuries before, and had been retained in the reigning family of Hawaii as a charm against certain evils. In the hands of the crafty Kiha, however, it developed new powers and became an object of awe in the royal household. Whatever may have been the beneficent or diabolic virtues of this shell-clarion of Kiha--of the Kiha-pu, as it is called--its existence, at least, was a reality, since it is to-day one of the attractions of the Royal Hawaiian Museum of Honolulu, brought down by the Kamehameha branch of the Kiha line. When vigorously blown it still responds in sonorous voice, suggestive of the roar of breakers around the jutting cliffs of Hamakua; but Lono no longer heeds the mandate of its call, and brown-armed warriors come no more at its bidding. Of the many strange stories still retained of the Kiha-pu, one is here given, nearly in the language in which it has come down in Hawaiian chant and song. a story of the kiha-pu. For a period of eight years, during the reign of Kiha, the Kiha-pu was missing from the cabinet of royal charms and treasures. A new temple was to be dedicated to Lono, not far from Waipio, and feathers of the mamo, oo and other birds were required to weave into royal mantles and redecorate Kaili and other gods of the king's household. But one of the Kahu alii, constituting the five classes of guardians of the royal person, was permitted to touch the Kiha-pu, nor did any other know of its depository in the king's chamber. His name was Hiolo. He was the son of a distinguished chief, and his office was that of ipukuha, or spittoon-bearer--a position of peculiar responsibility, which could be filled only by persons of noble blood and undoubted attachment to their sovereign. Desirous of hastily assembling and despatching to the neighboring sea-shores and mountains a large party of feather-hunters, the king, reclining in the shade of the palms in front of the royal mansion, commanded Hiolo to bring to him the Kiha-pu, that he might with a single blast summon his subjects throughout the valleys of Waipio. Hiolo proceeded to the chamber of the king, and a few minutes after returned pale and speechless, and threw himself at the feet of Kiha, tearing his hair, lacerating his flesh with his nails, and exhibiting other evidences of extreme agony and desperation. Nothing ever startled a sovereign of the line of Pili. Under all circumstances he acted with apparent deliberation. It was a natural trait, strengthened by example and education. Kiha calmly regarded his ipukuha for a moment, and then said: "What spirit of evil possesses you? Rise, Hiolo, and speak!" Hiolo rose to his feet, and, with a look of despair, exclaimed: "It is no fault of mine; but tear out the tongue that tells you the Kiha-pu is gone!" Without replying, the king, with a terrible scowl upon his face, rose and strode into his chamber. Parting the curtains of kapa which secluded the back portion of the apartment, he stepped to an elaborately carved and ornamented ipu, a container shaped and hollowed from the trunk of a koa tree. He found the vessel open, and beside it on the matted floor the several folds of kapa in which the Kiha-pu had been wrapped; but instead of the sacred trumpet he discovered at the bottom of the ipu a hideously-carved head and face of stone. The shell had been adroitly abstracted, but the image that had been left in its place saved the life of Hiolo, for by it Kiha discerned that the theft and substitution had been achieved through supernatural agencies. The loss of the Kiha-pu was a great grief to the king. But he did not deem it prudent to admit that he no longer possessed the sacred talisman, and therefore announced to Hiolo that the trumpet had been found. Under the pretence that it had been carelessly misplaced by Hiolo, Kiha declared that he would be its sole guardian thereafter. There was great joy at the court when it was learned from the lips of the king that the Kiha-pu had been found; yet it was observed that it was not used to summon the feather-hunters, and after the sun went down that evening many thought they faintly heard the music of its voice coming in from the sea. And the king detected the familiar sound, and, fearful that others might hear it as well, called together his poets and hula dancers, and permitted their boisterous merriment far into the night. Early in the evening, while the palace grounds were a scene of revelry, the king repaired alone to the great temple of Paakalani, not far from the royal mansion, to consult with the high-priest and put in motion the weird forces of the heiau for the recovery of the Kiha-pu. He took with him the image left in the ipu, as a possible means of assistance, and enjoined a solemn secrecy upon every kahuna taken into the confidence of the high-priest. The most noted kilos, seers and prophets of the temple were ordered to apply their arts, and a kaula, inspired by incantation, was questioned from within the anu of the inner sanctuary. The clouds were noted, the flights of birds observed, and the dreams of drugged priests interpreted, but nothing satisfactory was developed. Prayers were offered to the gods, sacrifices were laid upon the altar, and the vitals of freshly-slain pigs and fowls were carefully examined; but the only information obtained was that the Kiha-pu had been stolen by the chief of a band of demi-demons, or human beings controlled by evil spirits; that it was no longer on the island of Hawaii, but somewhere on the ocean beyond the eight Hawaiian seas; that it would one day be recovered by a being without hands and wearing neither mantle nor maro, but not until a cocoa-tree, planted in the next full of the moon, should yield its first fruit, to be eaten by the king. So far as concerned the theft of the Kiha-pu, the seers of the temple had spoken correctly. For some months a dense forest in the mountains back of Waipio, interspersed with marshes and patches of rank undergrowth, had been inhabited by a small band of wild-looking men, who boldly helped themselves to the pigs, fowls and fruits of the neighboring farmers, and held noisy festivals almost nightly within the gloomy recesses of their mountain retreat. They were said to be only half-human, and capable of assuming other than their natural forms. They had occasionally visited Waipio in parties of from two to five, and entertained the people by telling fortunes and exhibiting strange feats of posturing and legerdemain. In the guise of an old woman the chief of the band had entered the royal mansion and stolen the Kiha-pu, leaving in its place the hideous stone image mentioned; then, as if the object of their stay near Waipio had been attained, the entire band embarked the evening of the next day in stolen canoes for Kauai. When safely off the coast of Hamakua the demon-chief had defiantly wound a blast from the Kiha-pu, which the king had sought to drown in the tumult of the hula. Kiha departed gloomily from the temple. The loss of the sacred trumpet afflicted him sorely. It had long been an heirloom in the royal family of Hawaii, and its powers had been increased during his reign. In obedience to the revelation of a kaula of great sanctity, he had secretly deposited it in a cave near the summit of Mauna Kea and retired to a valley below. Near the middle of the following night a sound unearthly and terrible came echoing down the mountain-side, followed by a hurricane which uprooted trees and tore great rocks from their fastenings and hurled them into the gorges below. The earth trembled as if a volcano was about to burst forth, and a ruddy light hung about the summit. The sound ceased, the wind fell to a whisper, and Kiha rose to his feet in the darkness and said: "It is well. The great Lono has kept faith. He has blown the sacred trumpet, and henceforth it will have the voice of a god!" The next morning he repaired to the cave, and found the shell, not where he had left it, but on the top of a huge rock with which the entrance had been for ever closed. He raised the trumpet to his lips, and such sound as his heart desired came forth at the bidding of his breath. He breathed a simple call to his subjects, and it was heard the distance of a day's journey. He gave a battle-blast, and his ears were stunned with the mingled cries and groans of conflict. He ventured an appeal to the unseen, and to a weird music around him rose gnomes, fairies and grinning monsters. He returned elated to the palace, and more and more, as its strange voices were heard, did the Kiha-pu become an object of awe and wonder. Although he took every possible precaution to keep from the people all knowledge of the loss of the Kiha-pu, the king had little faith in the assurances of the seers of the great temple that it would in time be recovered. The conditions of its recovery were too vague, distant and unsatisfactory to be entitled to serious consideration. However, within a few days, with his own hands he planted a cocoa-tree near the door of his chamber, and had a strong fence placed around it. He visited the spot daily and saw that the ground was kept moist, and in due time a healthy shoot came forth to reward his watchfulness. The members of the royal household wondered at the interest taken by the king in a simple cocoa sprout; but when it was intimated that he was making a new experiment in planting, his care of the little tree ceased to attract remark. And now, while the king is anxiously watching the growth of his cocoa-tree, and carefully guarding it from accident and blight, let us follow the travels of the Kiha-pu. Instead of sailing for Kauai through the island channels, the band of demi-demons took a northwest course, intending to reach their destination without touching at any intermediate point. The powers of the Kiha-pu were known to them, and their chief amused himself and his graceless companions by testing its virtues. When off the coast of Maui a blast of the trumpet brought near Ukanipo, a terrible shark-god, sent by Kuula, the powerful but exacting god of the fishermen of that island. On a jutting headland could be seen a heiau dedicated to him and his wife, Hina. Hundreds of sharks followed in the train of Ukanipo. They surrounded the canoes and lashed the sea into foam. Separating, they formed a great circle around the little fleet, and, swiftly approaching, drove a school of flying-fish across the canoes, many striking the sails and falling into the open boats and thus providing an opportune supply of favorite food. Sighting Molokai, they thought of landing to replenish their water-calabashes; but as the coast was rugged and the wind unfavorable, a blast of the trumpet was blown to Kuluiau, the goddess of rain. Instantly there was a commotion in the heavens. Black clouds began to gather around them, and they had barely time to arrange their kapa sheds and funnels before the rain poured down in torrents and filled their calabashes to overflowing. Believing the Kiha-pu would bring them anything they desired, and returning thanks for nothing received, when off the northern coast of Molokai, near Kaulapapa, they sounded a call to Laamaomao, god of the winds, who since the days of Moikeha, more than two centuries before, had occupied a cave on that island. Enraged at an appeal for favoring winds from such a source, Laamaomao opened the mouth of the ipu in which he kept the winds imprisoned, and turned it toward the sea. A few minutes after a hot, fierce hurricane struck the canoes of the miscreants, upsetting two of them and tearing their sails in tatters. The chief had sufficient presence of mind to call through the trumpet for Maikahulipu, the god who assists in righting upset canoes, and the foundered boats were soon restored to their proper positions and partially freed from water. But there was no abatement in the violence of the wind. For more than a day and a night the canoes were driven before it almost with the speed of a shark, until finally their drenched and wearied occupants heard before them through the darkness the sound of breakers against a rock-bound shore. The danger was imminent, for paddles were useless. Raising the trumpet to his lips, the chief called for Uhumakaikai, a powerful fish-god. No response came, and the cliffs frowned before him as he hastily trumpeted for Apukohai, another fish-god of Kauai, whose acts were usually cruel and malicious. The spray of shattered waves against the rocks began to wet the canoes, when they were seized by a force unseen, drawn away from the cliffs, swept around a northward point, and flung by the waves upon a sandy beach not far from Koloa. Thus escaping with their lives, the party traveled overland and joined a band of congenial spirits in the mountains back of Waimea, where they remained until they were driven from the island for their misdemeanors. Leaving Kauai, they crossed the channel, and, after moving from place to place for some years, finally took up their abode in a secluded spot near Waolani, on the island of Oahu. In the possession of the Kiha-pu, Ika, the chief of the band, who claimed it as his individual property, became cruel and dictatorial to his companions. He esteemed himself little less than a god, and demanded a full half of all the earnings and pilferings of his associates. As the Kiha-pu was the cause of this exaction, one of the friends of Ika, not daring to destroy or purloin the shell, resolved to despoil it of its magic powers. To this end, with great offerings of pigs and fowls, he consulted a priest of Lono at Waianae, and was told that a tabu mark, placed somewhere on the shell with the approval of Lono, would accomplish what was desired. As the priest alone could place the mark upon the shell, he consented to visit Waolani, and remain in the neighborhood until the trumpet could be brought to him. Everything having been arranged, one evening Ika, without great persuasion, was made drunk with awa, when the shell was stolen and conveyed to the priest, who, with a point of flint, hastily scratched near the outer rim a pea mark, or tabu cross, meantime burning incense and chanting a low prayer to Lono. "Can its powers be restored?" inquired the friend of Ika, as the tabued trumpet was returned to him. "Not while the tabu mark remains," replied the priest; "not until--but no matter; its magic voices are silent now." Before Ika awoke from his drunken stupor the Kiha-pu had been restored to its usual place of deposit. The next morning Ika partook of more awa, threw over his shoulders a cape of red--a color sacred to the gods--suspended the Kiha-pu from his neck with a cord of human hair, and went proudly forth to receive the homage of his companions. But they refused to accord him the honors to which he imagined he was entitled, and in his wrath he raised the trumpet to his lips to blast them with a proclamation of his superiority. A natural and monotonous sound issued from the shell. He regarded it for a moment with amazement, then replaced it to his lips and poured his breath into it with the full force of his lungs; but its many voices were silent; its thunder-tones had been hushed. He hastily re-entered his hut to escape the comments of his companions, and discovered, after repeated trials, that the Kiha-pu had lost its magic powers, and in his hands was nothing more than a simple shell. Not doubting that it had been deprived of its virtues through supernatural agencies, Ika visited a renowned kilo, or wizard, living near Waialua, taking with him the Kiha-pu, which was enclosed in a pouch of kapa, that it might not be observed. The age of the kilo was a hundred and twenty-four years, and he was totally blind, subsisting upon the bounty of those who sought his counsel. Finding his hut after some difficulty, Ika presented him with a roll of kapa which he had brought with him from Waolani, and a pig which he had stolen in the valley below, and implored him to ascertain, if possible, the cause of the disenchantment of the Kiha-pu. Taking the trumpet from Ika, the kilo passed his wrinkled hands over it for some minutes, and then retired with it behind a screen of mats, leaving his visitor under the eye of an old crone, who had admitted him without a word and seated herself beside the opening. It was a long time before the kilo reappeared, and it was then to inform Ika that little could be learned concerning the Kiha-pu. He had employed every means known to his art, and finally appealed to Uli, the supreme god of sorcery, when the reluctant answer came that the Kiha-pu had been silenced by a power greater than his. "I dare not inquire further," said the kilo, returning the trumpet. "Will its voices ever return to it? Will your cowardice allow you to answer that question?" inquired Ika, in a sneering tone. "Yes," replied the kilo, with an effort restraining his wrath and speaking calmly--"yes; its voices will be heard again in Hawaii, among the hills that have sent back their echoes." Ika would have questioned the kilo farther, but the old woman rose and pointed toward the door, and with a look of disappointment he replaced the shell in its pouch of kapa and sullenly left the hut. Returning to Waolani, Ika abandoned his lofty pretensions and mingled again with his companions on terms of comparative equality. This restored him to their friendship, and, remembering the words of the kilo, he prevailed upon a majority of them to accompany him to Hawaii. Stealing boats at Waikiki, the party set sail for Hawaii, and the fourth day landed at Kawaihae, in the district of Kohala. There they abandoned their canoes, or exchanged them for food, and in parties of four or five proceeded across the island by way of Waimea, and soon after took possession of their old quarters in the mountains back of Waipio, after an absence of eight years. In all these years what had become of the cocoa-tree planted by Kiha, with the coming of the first-fruits of which the magic trumpet was to be restored by a being without hands and wearing neither mantle nor maro? For seven years he had watched and nurtured its growth, staying it against wind and storm, and guarding its every leaf and stem. It was a vigorous and shapely tree, and its leaves were above the touch of a battle-spear in the hands of the king. But no signs of fruit appeared, and the heart of Kiha was troubled with the thought that the tree might be barren, and that the gods had mocked him. The seventh year of its growth had come and was going, when one morning he descried among its branches three young cocoanuts, scarcely less in size than his clenched fist. He thought it strange that he had not seen them before, and then wondered that he had seen them at all, for they were closely hidden among the leaves. But there they were, to his great joy, and he watched them day by day until they attained an age and size at which they might be eaten. He then sent for the high-priest, and, pointing to the fruit, said: "Behold the fruit of the tree planted by the hands of Kiha. At the rising of the sun to-morrow I shall eat of it. Will the gods fulfil their promise?" "O chief!" replied the priest, "I do not see the means; but you planted the tree; the fruit is fit for food; eat of it to-morrow, if you will. The gods are all-powerful!" At daylight the next morning the fruit was taken from the tree, and the king drank the milk of the three cocoanuts, and ate of the meat of all, first giving thanks to the gods. He then threw himself upon his kapa-moe until the sun was well up in the heavens, when he rose and went forth to meet his chief adviser, as was his daily custom, and learn from his spies and other confidential officers what of importance had transpired since the day before. The only information that seemed to interest him was that a lawless band of strange men--apparently the same who infested the neighborhood some years before--had reoccupied the marshy forest in the mountains back of Waipio, and would doubtless become a scourge to the planters in the upper part of the valley. "It was through such a band that I was robbed of the Kiha-pu," thought the king. "It may be that the very same have returned and brought back with them the sacred trumpet. The ways of the gods are mysterious." Communicating the thought to no one, Kiha despatched a discreet messenger to reconnoitre the camp of the marauders, and in the afternoon secretly visited the temple of Paakalani, where he learned through the kaulas that the Kiha-pu was somewhere on the island of Hawaii. The sun was sinking in the west when the messenger returned, with the information that the chief of the demon band was Ika, who, with many of his followers, had been seen in and around Waipio many years before. These tidings had scarcely reached the ears of the king when a tumult was discovered at the main gate of the palace enclosure, and a few minutes after an old man, with his arms bound behind his back, and followed by a strange-looking dog, was being dragged by a crowd of officers and others toward the royal mansion, in front of which Kiha was sitting, surrounded by a number of distinguished chiefs and titled retainers. The man was well advanced in years, and was clad in a maro and kihei, or short mantle of kapa, while from his neck was suspended an ivory charm rudely carved into the form of a dog's foot. He was above the average height, and around his stooped shoulders hung a tangled mass of grizzled hair. His beard was unshorn, and from beneath his shaggy brows peered a pair of small and malignant-looking eyes. He glowered savagely at his captors, and resented anything that seemed like unnecessary force in urging him along. The dog was a large, misshapen brute, with human-looking ears and a bluish coat of bristling hair. It had a long, swinish tail, and one of its eyes was white and the other green. The animal followed closely and sullenly at its master's heels, uttering an occasional low growl when too roughly jostled by the crowd. When within a hundred paces of the mansion the officers halted with their prisoner, and an attendant was despatched by the king to ascertain the cause of the excitement. Learning that the officers were desirous of bringing before him a man suspected of pilfering from the royal estates, the king consented to listen to the accusation in person, and ordered the prisoner to appear in his presence. Approaching, the old man prostrated himself at the feet of Kiha, and the dog, giving voice to a dismal howl, crouched upon the earth, laid his nose between his paws, and bent his green eye upon the king. Kiha regarded both for a moment with an amused expression; but there was something demoniac in the appearance of the dog, and after catching a glimpse of it he could scarcely remove his gaze from the green eye that glared upon him. Commanding one of the officers to speak for himself and the rest, that the matter might be briefly determined, the king was informed that the prisoner was a native of the island of Kauai, and some months before had landed with his dog in the district of Kau; that he was an awa thief and had trained his fiendish-looking dog to do his pilfering; that the animal possessed the intelligence of a kahuna and the instincts of a demon, and could almost steal the mantle from a man's shoulders without detection; that the prisoner had been driven for his thefts from Kau to Kona, and thence to Hamakua; that he had been living for some months past at Kikaha, where his dog, Puapua-lenalena, as he was called, had become noted for his thefts; that awa had been missed by the luna of one of the king's estates in the upper part of the valley; that the night before a watch had been placed, and the demon dog had been detected in the act of leaving the royal plantation with a quantity of awa in his mouth; that the animal had been followed to the hut of his master, who was found asleep under the influence of awa, which the dog had doubtless ground with his teeth into an intoxicating drink, since on being aroused the man denied that he had either stolen or chewed it; and, finally, after some resistance, the prisoner had been brought to Waipio, followed by his dog, and was now before the king for examination and sentence. After the officer had concluded his account of the misdemeanors of the prisoner, by permission of the king the old man rose to his feet, and was about to speak in his own defence when Kiha, turning his gaze with an effort from the green eye of the dog, abruptly inquired: "What manner of animal is this, and how came he in your possession?" "O king!" replied the prisoner, "the dog was given to me by my uncle, a distinguished kaula of Kauai, and it is believed that he was cast up from the sea." "Enough!" exclaimed the king, with a gesture of impatience. "Take them both to the temple of Paakalani," he continued, addressing a chief with a yellow cape and helmet, "and there await my coming." The prisoner and his green-eyed companion were removed to the temple, and in the dusk of the evening Kiha proceeded thither alone. Entering the royal retreat with which the heiau enclosure was provided, he sent for the high-priest, and soon after for the prisoner and his dog. They were conducted to the apartment, and the door was closed, a kukui torch held at another opening throwing a glare of light into the room. The king sat for a few breaths in silence, while the priest was scanning the prisoner and his strange companion. Finally, pointing to the dog, Kiha turned to the priest and said: "A wonderful animal--a being without hands, and wearing neither mantle nor maro!" "True," returned the priest, recalling the promise of the gods; "and should he be the messenger, his services must not be slighted." "Listen," said the king, addressing the prisoner. "I have faith that this animal can do me a service. In a marshy forest in the mountains back of Waipio a band of conjuring outlaws have lately found a retreat. A magic shell of great power, stolen from me many years ago, is now in the possession of some one of them--probably of Ika, their chief. Can you prompt this animal to recover the Kiha-pu?" "Perhaps," replied the prisoner. "Then do so," returned the king, "and I will not only give you the life you have forfeited, but will see that you are provided henceforth with all the awa you have an appetite to consume." With these words of the king the dog rose to his feet, uttered a growling sound which seemed to be half-human, and approached the door. "No instructions are required," said the old man; "he understands, and is ready to start upon his errand." "Then send him forth at once," returned the king; "the night is dark and will favor him." The door was opened, and like a flash the dog sprang from the room, leaped the closed gate of the outer wall, and in the darkness dashed up the valley toward the mountains. "I will await his return here," said the king, looking inquiringly toward the prisoner. "He will be back a little beyond the middle of the night," replied the old man. "With the Kiha-pu?" inquired the king. "Either with or without it," was the answer. Leaving the prisoner in the custody of the high-priest and his attendants, Kiha walked out into the starlight. His face was feverish, and the kiss of the trade-winds was cool. The heiau of Paakalani was a puhonua, or sacred place of refuge--one of the two on the island of Hawaii--and he wondered whether, under any circumstances, he could properly demand the life of the prisoner were he to claim the protection of the temple. Had he voluntarily sought refuge in the puhonua, there would have been no doubt; but as he was forcibly taken there by royal order, his right to exemption from seizure was a question of doubt. Dismissing the subject with the reflection that the life or death of the prisoner was of little consequence, Kiha strolled toward the inner temple and reverently bowed before an image of Lono near the entrance. Remains of recent sacrifices still smelt rank upon the altar, and scores of gods of almost every grade and function looked grimly down upon him from the walls. Dim lights were seen in some of the quarters of the priests constructed against the outer wall of the enclosure, and a torch was burning at the main entrance. As the evening wore on the silence of the heiau was broken only by the hooting of the sacred owls from the walls of the inner temple, and Kiha threw himself at the foot of a pepper-tree, and was soon wafted out into the boundless sea of dreams. After leaping the gate of the heiau the dog started up the valley with the speed of the wind. As he swept past the thatched huts in his course, those who caught sight of him for an instant were sure that they beheld a demon, and the dogs that pursued speedily returned, to crouch whiningly behind their masters. Reaching the upper end of the valley, the dog followed an ascending trail through a steep ravine coming down from the northward, and in a short time, considering the distance traveled, stood snuffing the air at the verge of the forest within which the outlaws had found a temporary refuge. Distant lights were seen flickering through occasional openings among the trees and tangled undergrowth, and at intervals strange voices, as if of song and merriment, were heard. For some time the dog remained motionless, and then stealthily crept into the forest. What form he assumed, how he learned of the hiding-place of the Kiha-pu, and through what means he escaped discovery, are details which tradition has left to conjecture. It is told only that he succeeded in finding in the unguarded hut of Ika, seizing in his mouth, and escaping undiscovered from the forest with, the sacred trumpet. So adroitly had the theft been committed that it seemed that the dog would surely escape without detection; but in plunging down the steep ravine through which he had finally ascended to the forest, he dropped the Kiha-pu, breaking from the rim a piece embracing the small pea or tabu mark of silence placed upon it by the kaula of Waianae. In an instant the liberated voices of the trumpet poured forth in a blast which echoed through the hills and started the night-birds to screaming. The sound was heard by the reveling demi-demons of the forest, and, ascertaining that the shell had been stolen, they poured down the mountain-side in pursuit of the plunderer. Their speed was something more than human, and the darkness did not seem to impede their steps. From time to time the voice of the trumpet came back to them; but it grew fainter and fainter in the distance, until they finally abandoned the chase as hopeless, Ika himself suggesting that the Kiha-pu, with its voices in some manner restored to it, had taken wings and escaped. The king slept under the pepper-tree until past the middle of the night, when the hooting of an owl almost at his ear awoke him, and he rose and re-entered the royal retreat, where he found the high-priest with a number of his attendants, and the prisoner intently listening at the half-open door. Kiha was about to inquire the time of the night--for he had neglected to look at the stars before entering--when a noise was heard at the outer gate. The prisoner stepped forward and threw back the door, and the next moment the dog sprang into the room, laid the Kiha-pu at the feet of the king, and then dropped dead beside it. The overjoyed king raised and placed the trumpet to his lips, and with a swelling heart roused the people of Waipio with a blast such as they had not heard for more than eight years. Liberating the prisoner, who was grief-stricken at the death of his dog, Kiha ordered that he henceforth be fed from the royal table. Winding another blast upon the trumpet, the king returned to the palace, around which were congregated hundreds of excited people. Among them were chiefs in yellow capes and helmets, and warriors armed with spear and battle-axe. Summoning his alii-koa, or principal military leader, a brief council was held, followed by the sending forth of the plumed aids of the king, and the speedy concentration within the palace grounds of a picked body of three or four hundred warriors armed with short javelins and knives for close encounter. The little army moved rapidly but noiselessly up the valley, and at early daylight surrounded and attacked the camp of the demon band. A desperate hand-to-hand conflict ensued; but the miscreants were overpowered, and all slain with the exception of Ika and two others, who were reserved alive for the altar. On the evening following, in the midst of great rejoicing, the Kiha-pu was rededicated to Lono, and Ika and his companions were slain without the walls and sacrificed, with a host of other offerings, in the temple of Paakalani. II. The reign of Liloa was as peaceful as that of Kiha, his distinguished father. He did not lack ability, either as a civil or military leader, however his pleasant and mirthful ways may have impressed to the contrary. He was fond of good living, fine apparel and comely women; yet he held the sceptre firmly, and was prompt to punish wrong-doing in his chiefs or infringement of any of his prerogatives. Nevertheless, his heart was kind, and he frequently forgave the humble who had crossed his shadow, and the thoughtless who had violated the spirit of a royal tabu. As he was distracted neither by domestic disturbance nor wars with neighboring kings, Liloa made frequent visits to the several districts of the island, sometimes with an imposing retinue of chiefs and retainers, but quite as often with no more than two or three trusty attendants. Sometimes he traveled incognito, visiting suspected district chiefs to observe their methods of government, and, when occasion for rebuke occurred, to their great confusion making himself known to them. Near the close of the year 1460, before the annual festival of Lono, which inaugurated the beginning of a new year, Liloa went with a large and brilliant party, in gaily-decked double canoes carrying the royal colors, from Waipio to Koholalele, in Hamakua, to assist in the reconsecration of the old temple of Manini, the restoration and enlargement of which had just been completed. He took with him his high-priest, Laeanui, a band of musicians and dancers, and his chief navigator and astrologer, and the heiau was consecrated with unusual display. Laeanui recited the kuawili--the long prayer of consecration--and twenty-four human victims were laid upon the altar. Ordering the party to return in the double canoes without him, Liloa resolved to make the journey overland to Waipio with a single attendant; and it is quite probable that it was something more than accident that prompted the royal traveler to deviate from the shortest path to Waipio, and tarry for some hours in a pleasant grove of palms near Kealakaha, where dwelt with her old father one of the most beautiful maidens in all Hamakua. The name of the girl was Akahia-kuleana. She was tall and slender, and her dark hair, which rippled down in wavelets, shrouded her bare shoulders like a veil. Her eyes were soft, and her voice was like the music of a mountain rivulet, and when her bosom was bedecked with leis of fragrant blossoms it seemed that they must have grown there, so much did she appear to be a part of them. Although in humble life, Akahia was really of royal blood, since six generations back her paternal ancestor was Kalahuamoku, a half-brother to Kalapana, from whom Liloa drew his strain. She knew the rank of her royal visitor, and felt honored that he should praise her beauty; and when he kissed her lips at parting he left with her his maro and the ivory clasp of his necklace, at the same time whispering words in her ear which in a generation later transferred the sceptre of Hawaii from the direct line to humbler but worthier hands. Before the trade-winds came and went again the gentle Akahia, unwedded, became a mother. At first her father frowned upon the child; but it was a strong and healthy boy, who looked as if he might some day wield with uncommon vigor a laau-palau if not a battle-axe, and he soon became reconciled to the presence of the little intruder. In those days, it is proper to mention, such events occasioned but little comment, and entailed upon the mother neither social ostracism nor especial reproach. The child was named Umi, and, to give it a stronger protector than herself, Akahia became the wife of her cousin Maakao, a strong, rough man, who had always shown great affection for her, and who felt honored in becoming the husband of one who might have taken her choice among many. The father of Akahia cultivated a kalo patch larger than his necessities really required, and was abundantly supplied with pigs, poultry, yams, bananas, cocoanuts and breadfruit, which he was at all times enabled to exchange for fish, crabs, limpets and other products of the sea. All land titles at that time vested either in the sovereign or the chiefs subject to him, and the producer was frequently required to return to his landlord a full third or half of all his labor yielded. Sometimes the land-owner was more liberal with his tenants; but quite as often he took to the extent of his need or greed, with no one to challenge the injustice of his demands. But the bit of land occupied by the father of Akahia was part of a large tract reserved for the benefit of the king, and because of the alii blood with which he was credited, but of which he made no boast, the rent he returned was merely nominal. When Umi was about ten years of age the father of Akahia died, leaving his little estate to his daughter. She had two brothers living, both older than herself. But the cultivation of the soil was not congenial to them, and, as there had been no wars of moment in Hawaii for nearly two generations, one of them, who had been a dreamer from his youth, had been inducted into the service of the gods by the high-priest Laeanui, to whom Liloa had given in perpetuity the possession of Kekaha, in the district of Kona, and was otherwise influential; while the second brother, on reaching manhood, had gone with spear and sling to Maui, and risen to distinction in the military service of the moi of that island. So Akahia and her husband continued to occupy unmolested the old plantation. But the agents who collected the revenues of the king were less liberal with Maakao than they had been with the father of his wife, and he was compelled to make the same rent returns as other royal tenants. Nor this alone. A portion of their land had been given to another, embracing a little grove of hawane or cocoa-trees, some of which, it was averred, had been planted by the stewards of Pili nearly four centuries before, and their depleted stocks of pigs and fowls ceased to be the envy of their neighbors. This harsh dealing with Akahia and her husband, it is needless to say, was done without the knowledge of the king; but they feared to complain, lest they might be despoiled of the little left them, and deemed it prudent to suffer in silence rather than arouse the wrath of an agent of whose powers they knew not the extent. There were other little mouths to feed besides Umi's, and, as the years came and went with their scant harvests, Maakao became more and more discontented; but, with a hope in her heart of which Maakao knew nothing, Akahia toiled on without complaint. Year by year she saw Umi developing into manhood, and noted that in thought, habit and bearing he was different from others. Umi loved his mother and was not unkind to Maakao; but he spent much of his time by the sea-shore where the great waves thundered against the cliffs, and in the hills where, among the ohia and sandal trees, the trade-winds whispered to him of the unknown. He would climb to the crown of the tallest cocoa-tree because there was danger in it, and buffet the fiercest waves in his frail canoe; but neither threat nor persuasion could ever induce him to delve in the slime of the kalo patch or plant a row of yams. He would bring fish from the sea and fruits from the mountains, but could not be prevailed upon to till the soil. He fashioned spears of cunning workmanship, and from the teeth of sharks made knives of double edge, but to the implements of husbandry he gave but little note. At the age of sixteen Umi had reached almost the proportions of a man. His limbs were strong, his features manly and handsome, his eyes clear and full of expression, and in athletic sports and the use of arms he had no equal among his companions. His habits brought around him but few friends, yet his kindness to all left no pretext for enmity; and while some said he absented himself from home in a spirit of idleness, others shook their heads and ventured the opinion that he visited the recesses of the wooded hills alone to converse with the kini-akua and learn wisdom from the gods. And his strange conduct, it may well be imagined, was made the subject of frequent discussion in the neighborhood, for Maakao complained continually of his idleness, and but for the intercessions of the mother, who alone was able to account for his peculiarities, would have closed his doors against him. But Umi had a few friends to extol his goodness and defend him against unkind insinuation, and among them were Piimaiwaa and Omaukamau, youths of about his own age, and Kulamea, the younger and only sister of the latter. From childhood these friends had been his frequent companions, and as he grew to manhood, strong-limbed, resolute and gentle, they learned to regard him with a love prepared for any sacrifice. Kulamea was a bright-eyed, dusky little fairy, who often accompanied Umi and her brother in their rambles. They petted her until she became an exacting little tyrant, and then Umi, at her command, made toys for her, climbed the tallest cocoa-trees, and scaled the steepest cliffs in search of flowers and berries that she liked; and, in return for these kindnesses, what, at the age of fifteen, could Kulamea do but love almost to idolatry the brave and gentle companion who had developed into a splendid manhood? And what could Umi do at twenty but return in kind the devotion of one now ripening into a charming womanhood, whose childish friendship was the brightest sunshine that had ever flecked the landscape of his dreamy life? With a feeling of uneasiness Akahia watched Umi's growing love for Kulamea, and when at twenty he would have married her, much to the gratification of Maakao, she kindly but firmly said to her son: "Be not in haste to fetter your free limbs. Be patient, as I have been for twenty years. Kulamea is worthy--but wait." "Why wait?" exclaimed Maakao, suddenly appearing. He had been listening without the door. "Why should he wait?" he continued; "he has all his life been idle, and it is time that he should have a house of his own." "You have spoken well!" replied Umi, drawing himself up to his full height, and looking scornfully down upon the husband of his mother--"you have spoken well, Maakao! It is time, indeed, that I stopped this dreaming! I will never eat food again under your roof. Now get you to your kalo patch; you will find occupation there befitting you! I will seek other means of living!" With these scornful words Umi strode haughtily from the house. Enraged at the insult, Maakao seized a laau-palau, or large kalo-knife, and sprang after him. Umi turned and reached for his pahoa. Maakao raised his weapon to strike, but it dropped to the earth as if a paralysis had seized his arm as Akahia sprang before him, exclaiming: "Do not dare to strike! He is not your son; he is your chief! Down on your knees before him!" To the dismay of Maakao and profound astonishment of Umi, Akahia then revealed the secret of Umi's birth, and, taking from their hiding-place the keepsakes left with her by Liloa, said, as she handed them to her son: "Your father is king of Hawaii. Go to him in person and place these mementoes before him. Tell him Akahia-kuleana returns them to him by the hands of his and her son, who is worthy of him, and he will own you to be the child of his love. He is noble and will hold sacred his royal pledge. This should have been done long ago, but I could not bring my heart to part with you. Go, and may the gods be your protection and your guide!" The strange revelation was soon known throughout the neighborhood, and Umi prepared for his journey to Waipio. How should he appear before Liloa, whose will was law and whose frown was death? In what guise should he seek the presence of his royal father? "As an alii-kapu!" answered Akahia, proudly. Then from an ipu she brought forth a plumed helmet and cape of the feathers of the oo, which she had secretly fabricated with her own hands, and placed them upon the head and shoulders of her son. To Kulamea alone was the news of what had befallen Umi unwelcome. She would have been more than content to share with him the common lot; but now that he was about to be recognized as the son of the great Liloa, she felt that they were soon to part for ever. Other alliances would be found for him, and he would forget the humble playmate of his youth, who loved him, not because his father was a king, but because they had grown up together and neither of them could help it. So when, two days after, Umi started overland for Waipio, accompanied by his two trusty friends, Piimaiwaa and Omaukamau, Kulamea secreted herself to avoid the agony of a parting farewell from Umi; but he found her, nevertheless, and made her happy by kissing and telling her that, whatever might be his future, she should share it; and she believed him, for he had never deceived her. Umi and his companions arrived in Waipio valley at nightfall. There they remained during the night, and the next morning crossed the little stream of Wailoa, near which was the royal mansion. There Umi left his companions and proceeded alone to the palace enclosure. His head was adorned with a helmet surmounted with white and scarlet plumes, and from his broad shoulders hung a cape of yellow feathers, such as an alii alone was permitted to wear, while around his loins was fastened the maro left with Akahia by the king, and the ivory clasp ornamented a necklace of rare and beautiful shells. In his hand he bore an ihe, or javelin, of unusual weight and exquisite finish, and many eyes followed him as he approached the palace; for, although a stranger, it was manifest from his dress and bearing that he did not belong to the makaainana, or common people. His mother had instructed him to seek the presence of the king in the most direct manner that occasion presented, and without asking the permission or assistance of any one, fearing, no doubt, that, to gain admission to the royal hale, he might exhibit and in some manner lose possession of the sole evidences of his paternity, and thus receive the punishment of an impostor. He therefore passed by, without seeking to enter, the gate of the enclosure, around which were lounging a score or more of sentinels and retainers, and, proceeding to the rear of the mansion, leaped over the high wall immediately back and within a hundred paces of the private apartments of the king. Having thus violated a rule of royal etiquette, the penalty of which was death, unless mitigated by satisfactory explanation, Umi grasped his ihe firmly, determined, should he be opposed, to fight his way to the royal presence. It was a desperate resolution, but he had faith in himself, and was without fear. His movements had been watched as he passed the gate of the enclosure without a word, and as he sprang over the wall he found a number of uplifted spears between him and the entrances to the mansion. Nerving himself for the worst, he strode past the interposing weapons, strongly hurling their points aside when too closely presented, and in a moment stood at the back entrance of the palace, through which no one but of the royal household was permitted to enter. This audacity saved him from more determined opposition, since it seemed incredible that any one not possessing the confidence of the king would take such double hazard of his life. Stepping within the entrance, Umi turned, and, with a half-amused smile at the baffled guard now clamoring around the door, struck the handle of his javelin firmly into the ground, and walked unarmed into the presence of the king. As Umi entered unannounced, the king had just finished his morning repast, and was lounging on a couch of many folds of kapa, unattended except by his spittoon-bearer and two half-grown boys with kahilis. Astounded at the intrusion, the king rose to a sitting posture, and, with a frown upon his face, was about to speak, when Umi stepped to the couch and boldly seated himself in the lap of Liloa. Although past sixty, the king still retained a goodly share of his earlier vigor, and, throwing Umi from his knees, angrily exclaimed: "Audacious slave! how dare you!" Umi rose to his feet, and, standing proudly before the king with folded arms, replied: "The son of Liloa dare do anything!" For a moment the king did not speak. He looked into the face of the undaunted young stranger, and noted that it was noble; and then his thoughts went back to Kealakaha, and to the fair young girl of better than common blood whom he had met there many years before while journeying to Waipio after consecrating the temple of Manini, and finally, almost as in a dream, to the pledge he had given and the tokens he had left with her. When all this came back to him he cast his eyes over the comely youth, and beheld his maro around the loins of Umi, and the ivory clasp of his necklace upon his breast. He could scarcely doubt, yet, as if he had recollected nothing, seen nothing, he calmly but kindly said: "Young man, you claim to be my son. If so, tell me of your mother, and of the errand that brings you here." Umi bowed and answered: "My mother, O king, is Akahia-kuleana, of Kealakaha, and my years were twenty at the last ripening of the ohias. For the first time, four days ago, she told me I was the son of the king of Hawaii, and to take to him this maro and this ivory clasp, and he would not disown me. You are Liloa, the honored sovereign of Hawaii. I am Umi, the humble son of Akahia-kuleana. From the hands of my mother I have brought to you this maro and this ornament of bone. If I am your son, seat me beside you on the kapa; if not, order my body to the heiau as a sacrifice to the gods." There was a struggle in the breast of the king, and his eyes were bent upon the bold youth with an expression of pride and tenderness as he said: "How did you gain admission here alone and unannounced?" "By leaping over the wall of the pahale and beating down the spears of your guards," replied Umi modestly. "It was a dangerous undertaking," suggested the king, feigning a frown which wrinkled into a smile upon his lips; "had you no fear?" "I am still young and have not yet learned to fear," returned Umi, with an air of self-reproach. "Such words could come alone from a heart ennobled by the blood of Pilikaeae! You are indeed the son of Liloa!" exclaimed the king, with emotion, stretching forth his hand and seating Umi beside him. "Not these tokens alone but your face and bearing show it." And he put his arms around the neck of his son and kissed him, and ordered a repast, which they ate together, while Umi related to his royal father the simple events of his humble life. As the strange entrance of Umi into the royal mansion had attracted much attention, many of the privileged retainers and officers of the court soon gathered in and around the palace; and the rank and possible purposes of the visitor were undergoing an earnest discussion--especially after it was learned that he was breakfasting with the king--when Hakau, the only recognized son of Liloa and heir-presumptive to the throne, suddenly appeared and sought the presence of his royal father. There was a dark scowl on the face of Hakau on entering the room and observing a stranger in close conversation with the king and eating from the same vessels, nor did it disappear when Liloa presented Umi to him as his own son and Hakau's half-brother. Umi rose and frankly offered his brother the hand of friendship and affection; but the grasp and recognition of Hakau were cold, and when he was invited to sit down and partake of meat with his newly-found brother he excused himself with the falsehood that he had just risen from his morning meal. After a few words with the king, during which he closely scrutinized Umi's handsome face and manly form, Hakau withdrew, leaving no token in word or look of any feeling of joy at the meeting. Although the kings of the Hawaiian group at that time usually had from two to six wives--either marriages of the heart or alliances with the families of neighboring kings to strengthen their dynasties--tradition has given to Liloa but one recognized wife. She was Pinea, a Maui chiefess of family distinction, who gave to Liloa a son and one daughter--Hakau and Kapukini. Hakau had reached his thirtieth year and had married the daughter of the chief and high-priest Pae. They had one child, a daughter, who had been given the name of her grandmother, Pinea. Kapukini had not quite reached womanhood, and was the idol of the court. Hakau was a large, well-visaged man, but was haughty, selfish and cruel. Having been, until the sudden appearance of Umi at the court, the only recognized son of Liloa, his caprices had been humored until his heartlessness and tyranny had become almost a by-word in Hamakua. But the truth seems to be that he was naturally vicious and barbarous, and tradition speaks of no greater tyrant among all the rulers of Hawaii. Heedless of the rights of property, without return he took from others whatever he coveted, and in an insanity of pride and criminal envy caused to be secretly slain or disfigured such as were reputed to surpass him in personal beauty. Without giving note or credence to the many tales of barbarism with which tradition has connected his name, it is doubtless true that his cruelty and contempt for the rights of his subjects rendered him an unfit successor of the gentle and sagacious Liloa, under whose reign the humblest were protected, and peace and prosperity prevailed throughout the six districts of the island. No further explanation of Hakau's freezing reception of Umi is required. He was envious of his handsome face and noble bearing, and hated him because of the love with which his father manifestly regarded him. But Hakau's feelings in the matter were not consulted, and the day following Umi was conducted to the temple of Paakalani in great pomp, where, to the solemn music of chant and sacred drum, the officiating priest with the newly-found son of the king went through the form of oki-ka-piko--a ceremony attending the birth of the children of royalty--and Umi was formally and publicly recognized as his son by the king of Hawaii. Hakau was compelled, with great bitterness of heart, to witness this ceremony, but was too discreet to openly manifest his displeasure. Returning to the palace, Umi was formally presented to the royal household, and heralds proclaimed his rank and investiture of the tabus to which he was entitled. Although the mother of Hakau, Pinea received him kindly, and Kapukini was more than delighted with her new and handsome brother. She clung to his hand, and artlessly declared that Hakau was cross with her and that she had prayed to the gods to send her another brother, just such a one as Umi, and they had done so. Soon after a great feast was given by the king in honor of the new heir, and all the leading chiefs in the kingdom were invited to come and pay their respects to him. Twelve hundred chiefs were present, and the feasting and rejoicing continued for three days, interspersed with games and athletic sports, in which Umi shone with great splendor. In feats of strength and the skilful handling of arms he had few equals in all that great and distinguished gathering, and in conversations with the old he exhibited so much wisdom and prudence of speech that they wondered who had been his tutors; and when they learned that he had been taught by no one and that the greater part of his young life had been passed in solitude, some of them thought the gods must have instructed him, and all admitted that he was a worthy son of Liloa and an honor to the royal line. Umi was thus firmly established at the court of his royal father, and adequate revenues were set apart for his proper maintenance and that of a retinue befitting his high rank. His friends Piimaiwaa and Omaukamau, who were overjoyed at his good fortune, entered his service as his personal and confidential friends, and thenceforth became identified with his career, always appearing as the most faithful and self-sacrificing of his adherents. In a week after his arrival at Waipio, Umi sent Omaukamau back to their old home with news of his recognition by the king. He also bore an order enlarging the area of Maakao and Akahia's possessions, and relieving them from rent and all other tenant charges. Nor did he forget Kulamea. He sent her a little present in token of his love, and word that, although it could not safely be so then, some day in the future she should be nearer to him, even though he might become the king of Hawaii. The token was dear to her, and dearer still his words, for she knew the heart of Umi and did not doubt; and thenceforth she lived and patiently waited for him, keeping her own secret, and firmly saying "no" to the many who sought her in marriage. Umi's affability and intelligence soon made him a great favorite at the court and steadily endeared him to his father. But in proportion as he grew in the favor of others Hakau's hatred for him increased, and but for the fear of his father would have manifested itself in open hostility; but Liloa, who was growing old and feeble through a cureless malady, had not yet designated his successor, and Hakau deemed it prudent to make no outward showing of the intense envy and dislike of his brother which he was secretly nursing, and which he resolved should be gratified when the reins of government passed into his hands. In a little less than two years after the recognition of Umi the black kapa covered Liloa. When he felt the end approaching he called his two sons before him, and publicly gave the charge of the government and title of moi to Hakau, and the custody of the gods and temples to Umi. "You are to be the ruler of Hawaii," he said to Hakau, "and Umi is to be your counselor." There was grief all over the kingdom when the death of Liloa became known, for he was greatly beloved; and, that his bones might never be desecrated, the high-priest Pae, whose daughter Hakau had married, secretly conveyed them to the Kona coast, and consigned them to the deep waters off Kekaha. This was in accordance with the custom of the time--in fact, with the custom of earlier and later years, for the resting-place of the bones of Kamehameha I., who died in 1819, is unknown. A story survives that the remains of this eminent chief were entombed in the sea, but the more popular belief is that they were secretly conveyed to a cave or other place prepared for them in the hills back of Kailua, on the island of Hawaii, and there hidden for ever from mortal gaze. In connection with this belief it is stated that just before daylight on the morning following the night of the death of Kamehameha, one of his nearest friends, while the guard had been removed to afford the opportunity, took the bones of his beloved chief upon his shoulders, and, alone and unseen, conveyed them to their secret sepulchre. Returning, he encountered two natives who were preparing for the labors of the day. Fearing that he had been followed, he inquired whether they had observed any one passing toward the hills that morning. They declared that they had seen no one. Had they answered differently he would have slain them both on the spot, that their secret might have died with them. The name of this chief was Hoolulu. He has been dead for many years; and although he left children, to one of whom the secret may have been imparted, in accordance with native custom in such matters, it is now believed that all knowledge of the depository of the remains of the first Kamehameha is lost. In 1853, when the necessity of hiding the bones of distinguished chiefs was no longer recognized, Kamehameha III. visited Kailua and almost prevailed upon Hoolulu to point out the spot. They even started toward the hills for that purpose, but, as quite a number of persons were observed to be following, Hoolulu declined to proceed, and could never after be induced to divulge anything. So fearful were the ancient chiefs of Hawaii that some indignity might be offered to their remains after death--for instance, that charmed fish-hooks or arrow-points for shooting mice might be made from their bones--that they were invariably hidden by their surviving friends, sometimes in the depths of the ocean, and quite as frequently, perhaps, in the dark recesses of volcanic caverns, with which the islands abound. Immediately after Kamehameha I. had breathed his last his friend Kalaimoku assembled the principal chiefs around the body to consider what should be done with it. In his great admiration for the dead chief one of them solemnly said: "This is my thought: we will eat him raw!" But the body was left to Liholiho, son and successor of the dead king who, with his queen, Kamamalu, died while on a visit to England in 1824. The bones of no Hawaiian chief were ever more securely hidden than were those of the distinguished alii-nui Kualii, who ruled with a strong arm the turbulent factions of the island of Oahu some two centuries back. After the flesh had been stripped from the bones they were given in charge of a trusty friend to be secreted, and most effectually did he accomplish the delicate task assigned him. He had them pulverized to a fine powder, which he mixed with the poi to be served at the funeral feast to be given to the principal chiefs the day following. At the close of the repast, when asked if he had secreted the bones of the dead chief to his satisfaction, he grimly replied: "Hidden, indeed, are the bones of Kualii! They have been deposited in a hundred living sepulchres. You have eaten them!" But we are wandering somewhat from our story. The day after the death of Liloa, Hakau was ceremoniously invested with supreme authority, while the high-priest Laeanui gave formal recognition to Umi as guardian of the gods and temples. Both events were celebrated with display and sacrifice; but it is said that the scream of the alae, a sacred bird of evil omen, was heard around the palace all through the night that Hakau first slept there as king, and that as Umi entered the temple of Paakalani to assume the guardianship of the gods the head of the great image of Lono, near the door of the inner temple, nodded approvingly. Independently of Umi's position as prime minister or royal adviser, his authority as guardian of the gods and temples was second only to that of the king, and Hakau chafed under a bequest that had clothed his brother with a power little less than his own and placed him so near the throne. The consequence was that he seldom invited him to his councils, and secretly sought to cast discredit upon his acts as the nominal head of the priesthood. But Umi bore himself so nobly that Hakau's venom brought no poison to him, and the petty persecutions to which he was subjected not only failed to injure him, but actually added to his popularity with those who had felt the barbarity of his brother, whose first acts on coming to power were to dismiss, disrate and impoverish many of the old and faithful servants and counselors of his father, and surround himself with a party of unscrupulous retainers as cruel and treacherous as himself. Enraged that his secret and cowardly slanders of Umi failed to bring him into disrespect, Hakau's hostility began to assume a more open and brutal form. He publicly reviled his brother for his low birth, and assumed not only that Liloa was not his father, but that his mother was a woman without any distinction of blood. Unable to bear these taunts, and not deeming it prudent to precipitate an open rupture with his brother, Umi quietly left Waipio with his two friends Piimaiwaa and Omaukamau, and, traveling through Hamakua without stopping at Kealakaha, where dwelt his mother and Kulamea, proceeded at once to Waipunalei, near Laupahoehoe, in the district of Hilo, where he concluded to remain for a time and await the development of events. To support themselves Umi and his two friends devoted a portion of their time to fishing, bird-catching and the making of canoes, spears and other weapons; and although the rank of Umi was studiously concealed, his intelligence, skilful use of arms and general bearing could not fail to attract attention and excite the curiosity of his humble associates. Not unfrequently strangers would prostrate themselves before him, so profoundly were they impressed with his appearance, but he declined to accept their homage and smilingly assured them that he was born and reared, like themselves, in humble life. As a further precaution against recognition, he carefully avoided the prominent chiefs of the district, deeming it probable that some of them had seen him in Waipio, or even witnessed the ceremonies attending his acceptance as the son of Liloa. III. It was not destined that Umi should remain long unknown among the hills of Hilo. His sudden disappearance and continued absence from the court had excited apprehensions of foul dealing, and Hakau himself, who had thus far failed in his efforts to discover the retreat of Umi, began to fear that he was somewhere secretly planning a deep scheme of retaliation. But Umi had as yet marked out for himself no definite plan of action. He smarted under the persecutions of Hakau, and did not doubt that, sooner or later, he would triumph over them and be restored to the rights and privileges bequeathed to him by his royal father; but exactly when and how all this was to be accomplished were problems which he expected the future to assist him in solving. And he was not disappointed. The future for which he had patiently waited was near at hand, and he was about to become the central figure of a struggle which would test to their utmost his courage and ability. One day, while strolling alone in the hills back of Waipunalei, there suddenly appeared before him a man of stupendous proportions. Umi regarded the object for a moment with amazement, and was about to speak when the monster dropped on his knees before him. In that position he was a head and shoulders above Umi, and the spear in his hand was of the measure in length of ten full steps. Although more than eleven feet in height, he was well proportioned, and the expression of his face was intelligent and gentle. He was young in years, yet his hair fell to his shoulders and was streaked with gray. "Who are you, and why do you kneel to me?" said Umi, looking up into the face of the giant with a feeling of awe. "If I had your limbs I would kneel alone to the gods." "I am Maukaleoleo, of Kona, and the most unfortunate of men," replied the monster in a ponderous but not unpleasant tone. "My mother was Nuuheli; but she is now dead, and, having grown to the height of the trees, I live in the mountains among them, for men seem to fear and hate me, and women and children scream with fright at my approach." "And who was your father?" inquired Umi, kindly. "As he died when I was young," returned the giant, "and that was more than thirty years ago, I know not, except that his name was Mano, and that he claimed lineage from Kahaukapu, the grandfather of the great Liloa, whose unworthy son now rules in Hawaii." "Hist!" exclaimed Umi, reaching up and placing his hand gently upon the shoulder of the monster. "There is death in such words, even to a man of Maukaleoleo's girth. The trees are listeners as well as myself." "The trees will say nothing," was the reply, "for they often hear such words of Hakau. But why should I fear death? I was not born to be slain for speaking the truth. Listen, and then tell me why Maukaleoleo should fear anything that is human. When a boy a stranger met me one day on the cliffs overlooking the sea, where I was searching for the feathers of the oo. He was mighty in stature, and in fear I fell upon the ground and hid my face. He called me by name, and I looked up and saw that he held in his hand a small fish of the color of the skies at sunset. Handing the fish to me, he said: 'Eat this, and to see your face all men will look toward the stars.' I knew he was a god--Kanaloa, perhaps--and I feared to refuse. So I took the fish and ate it, and the stranger stepped over the cliffs with a smile on his face and disappeared. The fish was pleasant to the taste, and I could have eaten more. A strange sense of increasing strength seized me, and on my way home I lifted large rocks and felt that I could uproot trees. I said nothing to my mother of what had happened, but the next morning she looked at me with fright and wonder, for during the night I had grown an arm's length in height. Except upon my hands and knees I could no longer enter the door of the house where I was born, and everything with which I was familiar had a dwarfed and unnatural look. I was ashamed to meet my old associates, and only ventured from the house when it was too dark for me to be plainly seen. Larger and larger I grew, until at the age of fifteen I reached my present proportions, when my mother died, and I made my home in the mountains, where I have since spent the most of my time. What should one so treated by the gods fear from man?" And Maukaleoleo rose to his feet, towering like a cocoa-tree above his companion. "A strange story, indeed! But if the trees, which are speechless, do not betray you, why should not I?" said Umi, curious to learn something farther of the strange being in whose veins possibly coursed the blood of kings. "Because," answered the giant, slowly, "you are Umi, the son of Liloa, and Hakau is your enemy!" Umi listened to these words in amazement, and then frankly said: "You are right. I am Umi, the son of Liloa, and Hakau is not my friend. And now that you know so much, you cannot but also know that it is prudent for me to remain at present unknown. Let me ask in return that you will not betray me." "I know all, and you may fear nothing," said Maukaleoleo. "Before the moon grows large again I shall be with you, spear in hand, on your way to Waipio. Meantime you may lose sight of me, but I shall be near you when my arm is needed. You have powerful friends. Be guided by them, and all will be well." Umi held up his hand, and Maukaleoleo folded it in his mighty palm as he dropped upon his knees and exclaimed: "Umi, son of Liloa! here in the hills, among the listening leaves, let Maukaleoleo be the first to hail you moi of Hawaii!" Before Umi could rebuke the untimely utterance Maukaleoleo rose to his feet and with a low bow disappeared among the trees. With whatever feeling of fear the makaainana, or laboring classes, of Waipunalei may have regarded Maukaleoleo, as he occasionally appeared among them like a moving tower, he was not without friends. He was well known to the priests and kaulas of the district, who believed that his huge proportions were due to the special act of some god, and was always a welcome visitor at the home of Kaoleioku, a high-priest of great influence both in Hilo and Hamakua. It is therefore probable that this meeting with Umi was not entirely accidental, for the day following Kaoleioku despatched a messenger to Umi, who was found not without some difficulty, inviting him to a conference in a secluded spot near the head of a neighboring valley. The object of the meeting was not stated, and Umi's first thought was that the emissaries of his brother were seeking to lure him to his death; but no danger ever appalled him, and, seizing his javelin and thrusting a pahoa into his girdle, he followed the messenger. A brisk walk of an hour brought them to a small grass hut partially hidden among the trees and undergrowth of an almost dry ravine abruptly jutting into the valley. At that point the valley was too narrow to admit of cultivation, although a broken stone wall across the mouth of the ravine showed that at one time three or four uneven acres behind it had been tilled. The grass grew rank within the enclosure, and, in addition to several varieties of forest trees that had taken root since the ground had last been disturbed, a half-dozen or more cocoa-trees lifted their heads above the surrounding foliage, and the broad leaves of as many banana-stalks swayed lazily in the wind. It was a lonesome-looking spot, and no sign of life in or around the hut was visible as the messenger stopped at a gap in the crumbling wall and awaited the approach of Umi. The chirp of the crickets in the grass seemed to be a note of warning, and the whistle of a solitary bird hidden among the leaves sounded like a scream to Umi in that deserted and otherwise silent nook; but he grasped his ihe firmly and beckoned the messenger to proceed. As he stepped over the broken wall he caught a glimpse of the ponderous form of Maukaleoleo through the branches of a sandal-tree on the side of the hill overlooking the hut. Under the eye of that mighty and friendly sentinel Umi dismissed all thought of treachery or danger. Reaching the door of the hut, he was met by the high-priest Kaoleioku, who promptly extended his hand and invited him to enter, while the messenger withdrew from the enclosure and took a position where he commanded a view of the valley above and below the mouth of the ravine. There was no furniture in the hut beyond two or three rickety shelves, and on one side a raised platform of earth, which, with a kapa covering, might have been used either as a bed or seat. On entering the priest requested Umi to be seated, and then bowed low and said: "I cannot doubt that I am standing before Umi, son of Liloa, and guardian of our sacred temples and our fathers' gods." To these words the priest silently awaited an answer. Umi did not reply at once; but after giving the face of the priest a searching glance, and recalling his meeting with Maukaleoleo the day before, and the vision through the branches of the sandal-tree, he frankly answered: "I cannot deny it." "No; you cannot, indeed!" returned the priest, fervently; "for so have the clouds told me, and so has it been whispered in my dreams. Word has come to me from Waipio that Hakau knows you are in Waipunalei, and his emissaries are already here with orders to assassinate you." "Then further disguise would be useless, further delay cowardly!" exclaimed Umi, rising from his seat and grasping his ihe. "His cruelty forces me at last to strike! The time for action has come, and, spear in hand, as befits a son of Liloa, I will face the royal murderer in Waipio, and the black kapa shall be his or mine!" "Spoken like a king and a son of a king!" returned the priest with enthusiasm, grasping Umi by the hand. "But you will not go alone. Come to me with your friends to-morrow--if possible to-night. Under my roof you will be safe, and there we will gather the spears that will make your journey to Waipio a triumphal march." "Thanks are the only payment I can now make to your friendship," said Umi, in turn pressing the hand of the priest. "You may expect me and a few of my friends before another rising of the sun." With a few hasty words of explanation Umi left the hut with his heart on fire, and the priest watched him with a smile until he passed the broken wall. There he was rejoined by the messenger, who silently preceded him down the valley. As he started to return Umi looked toward the sandal-tree above the hut. Maukaleoleo was no longer there, but he frequently discerned a mighty form moving down the valley along the wooded hillside, and knew that his great friend was not far away. The northeastern coast of the island of Hawaii presents an almost continuous succession of valleys, with intervening uplands rising gently for a few miles, and then more abruptly toward the snows of Mauna Kea and the clouds. The rains are abundant on that side of the island, and the fertile plateau, boldly fronting the sea with a line of cliffs from fifty to a hundred feet in height, is scored at intervals of one or two miles with deep and almost impassable gulches, whose waters reach the ocean either through rocky channels worn to the level of the waves, or in cascades leaping from the cliffs and streaking the coast from Hilo to Waipio with lines which seem to be of molten silver from the great crucible of Kilauea. In the time of Liloa, and later, this plateau was thickly populated, and, requiring no irrigation, was cultivated from the sea upward to the line of frost. A few kalo patches are still seen, and bananas grow, as of old, in secluded spots and along the banks of the ravines; but the broad acres are green with cane, and the whistle of the sugar-mill is heard above the roar of the surf that beats against the rock-bound front of Hamakua. In the first of these valleys south of Waipunalei was the estate of the high-priest Kaoleioku, which was thickly dotted with the huts of his tenants, and embraced some of the finest banana, cocoa and breadfruit groves in the district. For the accommodation of himself and family were two large mansions, constructed of heavy timbers and surrounded by a substantial stone wall. The priest was learned and hospitable, and his influence was second in the district only to that of the alii-okane. Anticipating the arrival of Umi and his friends during the night, the priest had placed a watchman at the gate on retiring, with instructions to wake him should any one unknown to the sentinel apply for admission before morning. But Kaoleioku could not sleep, for his mind was filled with the shadows of coming events. He had discovered a son of Liloa, the rightful guardian of the temples and his gods, secreted among the makaainani to escape the persecutions of his tyrannical and heartless brother; and as a reconciliation between them did not seem to be possible, he had resolved to urge Umi into open revolt at once, and to assist him to the full extent of his power in organizing a force to contest with Hakau the right to the sovereignty of Hawaii. This he was moved to do, not more because Hakau was a tyrant, than that he had sought to degrade the priesthood, of which Umi was the nominal head, and in the dedication of a temple in Waimea had sacrilegiously usurped the powers and privileges of the high-priest. Should the revolt prove unsuccessful, his life, he well knew, would be one of the forfeits of the failure; but the priest was a courageous man, and did not hesitate to accept the hazard of the perilous undertaking. Although reared in the priesthood, he could wield a spear with the best, and when in arms his fifty years sat lightly upon him. With his mind filled with the details of the dangerous labors before him, the priest tossed restlessly upon his couch of kapa until past midnight, when he rose and strolled out among the palms. Wearied with walking, he stretched himself upon the grass, and, fanned by the trade-winds and soothed by the stars which seemed to smile upon him through the branches of the trees, he followed his troubled thoughts into the land of dreams; and there a voice said to him thrice: "Let the spears of Hakau be sent beyond the call of the Kiha-pu, and the victory of Umi will be bloodless!" A voice beside the sleeper awoke him, and he was informed by the watchman that a considerable number of strangers were at the gate and desired admission. The priest rose to his feet, and, with the mysterious words of the dream still ringing in his ears, proceeded to the gate, where the tall form of Umi loomed up in the darkness. Giving him his hand with a warm word of welcome, the priest was about to conduct him within when he was startled at the sudden appearance at the gate of a party of armed and resolute-looking men--how many he was unable to distinguish. The priest was about to speak when Umi laid his hand upon his shoulder and said in a low voice: "All trusty friends." "Then all are welcome," replied the priest, and, giving an order to the watchman, he stepped aside with Umi, when two hundred warriors, appareled for battle, silently filed in double rank through the opening, following Omaukamau and Piimaiwaa to quarters evidently prepared for a much greater number. "Truly, a good beginning!" exclaimed the priest, with enthusiasm, as the last of the little army passed the gate. "A few that my good friends have been sounding since yesterday," said Umi, modestly. "They do not know me yet as Umi, but are inspired with a hatred for Hakau. The number could have been greatly increased, but I feared your ability to accommodate more without warning." "It was thoughtful; but ten times their number can be secreted within these walls. But come," continued the priest, taking the arm of Umi and proceeding toward the larger mansion; "there is red in the east, and you must have rest and sleep. When you awake I will give you a dream to interpret. It relates to the business before us." "Tell me of the dream before I sleep, good Kaoleioku," urged Umi, pleasantly, "and perhaps some god may whisper an answer to it in my slumbers." "Well thought," replied the priest; and he related his dream to Umi as he conducted him to a room in the large hale and pointed to a pile of soft kapa on a low platform. The priest bowed and retired, and Umi, who had rested but little for three days, threw himself upon the kapa-moe and slept soundly until the sun was high in the heavens. The young chief awoke greatly refreshed, and, after his morning bath, sought the presence of the priest, who since daylight had been busily engaged in despatching messengers to his friends in various parts of the district, and even to Puna and Hamakua, and arranging for supplies of arms, provisions and other warlike stores. Against the walls of the enclosure a number of long sheds had been hastily constructed, under which, screened from observation from without, men were repointing spears and ihes, and repairing slings, daggers and other weapons. In fact, the enclosure began to assume the appearance of a military camp rather than the peaceful habitation of a priest; and as Umi looked around him he appreciated for the first time that a step had been taken which could not be retraced, and that the lives of himself and many of his friends could be saved alone by destroying Hakau, in whose heart lived no feeling of mercy. But, as the conflict had been forced upon him, he accepted it without fear or regret, and his courage would not permit him to doubt the result. Umi greeted and thanked the priest for the warlike preparations visible on all sides, and over their morning meal together were discussed the resources and details of the coming struggle. It was not believed that a sufficient force could be rallied in the district to make head against the battalions of the king in open fight, for news of the ripening rebellion was spreading in the neighborhood and would soon reach Waipio. "What we lack in spears must be made up in cunning," said the priest, confidently. "The gods are with us, and the means of victory will be pointed out." "Perhaps," replied Umi, thoughtfully; "but sometimes the direction is vague and we are apt to mistake it. Olopana failed to interpret correctly the will of Kane, as sent to him through his high-priest, and was driven by the floods from Waipio, and compelled to return to Kahiki, the land of his fathers." "True," returned the priest, not a little astonished at Umi's knowledge of the ancient chiefs of Hawaii, "and we must not fall into the same error. The gods, perhaps, have already spoken. 'Let the spears of Hakau be sent beyond the call of the Kiha-pu,' are the words that have come to me, but I can find no interpretation of them. We must make sacrifice at once, and consult the kaulas." "That would be well," said Umi; "yet it may be that a hint of their meaning, if nothing more, has been sent to me. I slept with the words this morning, you will remember, and now I recall that a whisper advised that we should take to our counsel Nunu and Kakohe, of Waipio." "You have made the way clear!" exclaimed the priest, earnestly. "I know the men well. They are priests of influence and large learning. They were the advisers of Liloa, and are now the enemies of Hakau." "The same," said Umi; "I have met them both." "Then will we despatch a discreet messenger for them at once," returned the priest, rising abruptly. "Every moment is precious, and their counsel may be the voice of the gods." And now, while the messenger is on his way to Waipio, it may be in place to make some further mention of the two priests in search of whom he was sent, as they contributed in no small measure to Umi's final success, and were thereafter rated among his confidential counsellors. Nunu and Kakohe were chiefs of distinction and belonged to the priesthood. They were both learned in the lore of the gods and the traditions of the people, and were so highly esteemed by Liloa that he frequently invited them to the royal mansion, and late in life spent one or more evenings with them in each month, when he listened to recitals of the traditions of his fathers, and mistier lines of demi-gods and heroes stretching backward in unbroken thread to the morning of creation. They were among the few who could recite the sacred genealogical mele of Kumuhonua, the Hawaiian Adam, and he loved to listen to the naming of the generations from the first man to Nuu, of the great flood, and thence to Wakea, and downward still nearly sixty generations to himself. Some differences existing between the genealogies of Hawaii and Maui, Liloa had sent them to the latter island to confer with its priests and historians, with the view of reconciling their disagreements. Their mission was successful, and what is known as the Ulu genealogy was the result of the learned conference. These were among the friends of Liloa who, for the sake of the father and the honor of the royal line, had patiently and earnestly sought to divert Hakau from his barbarous practices. But he had scorned their kind offices, made light of their learning, and finally denied them admission to the palace. He hoped by his cruelty to drive them from Waipio; but in the prophetic flames they had read their future, and from within the sacred anu of the temple voices had come to them enjoining patience; so they sat down and waited. Arriving at Waipio, the messenger of Kaoleioku had but little difficulty in finding the two priests of whom he was in search. It was some hours after nightfall, but on inquiry he was directed to their humble dwelling on the south side of the stream, and soon stood at their door. It was dark within, and on making his presence known two men appeared at the opening. The messenger saluted them politely, and, observing but a single person, they cautiously stepped from the door and inquired of the visitor his business with them. By their garb and bearing he knew them to be priests, but that was not enough; he could afford to make no mistake, so he dissembled and said: "I have probably been misinformed; this is not the house of Monana, the fisherman?" "My friend," said Nunu, "your words do not mislead us. Whether for good or evil I know not, but you are in search of Kakohe and Nunu, and they are here. If you have business with them, speak; there are no listeners." The messenger answered by unfolding from a piece of kapa an ivory talisman carved from a whale's tooth, which he handed to Nunu, with a request that he would examine it. Stepping to a fire still smouldering near the oven of the hut, the priest threw upon it a handful of dry bark, which in a moment burst into a flame and enabled him to inspect the palaoa. Returning and addressing a few words to his companion, the priest said to the messenger: "You are from Kaoleioku, of Waipunalei." "I am from Kaoleioku, of Waipunalei," repeated the messenger, bowing. "How long since?" inquired the priest. "Late this morning," was the answer. "You must have traveled swiftly, for the paths are rough and the distance is a long day's journey," suggested the priest, cautiously. "My feet have known no rest," was the brief reply. "What news bring you of Kaoleioku?" "None." "Then why are you here with this palaoa?" "Because so commanded by Kaoleioku." "There are rumors of coming troubles on the borders of Hamakua. Has Kaoleioku sent you to tell us of them?" "I am here to say nothing of Kaoleioku, but to say for him, and to say only, that he prays that Nunu and Kakohe will meet him under his own roof at Waipunalei without delay." "And nothing more?" "Nothing more." "You are discreet." "I am simply the bearer of a message; and now that I have delivered it, I am waiting for such answer as you may desire to send back with me to Kaoleioku." "When will you return?" "To-night." "Then tell Kaoleioku that his friends Nunu and Kakohe will be with him by this time to-morrow. Now come," continued the priest, "there is meat in the mua, and you must eat, for there is a wearying journey before you." The messenger was led into an adjoining hut, where meat and poi were set before him, and half an hour after he was scaling the hills east of the valley of Waipio. Although the messenger was silent, the priests felt assured that there was a gathering of spears in the neighborhood of Waipunalei, and that Kaoleioku was secretly inciting a revolt. They knew that Umi was somewhere among the hills of Hilo, and felt strong in hoping that at the proper time he would be found at the head of the movement. Hakau had very much underrated the power of the priesthood, and did not discover until too late that in seeking to persecute and degrade Umi, who had been given charge of the gods and temples by Liloa, he had provoked the hostility of a class which at that period of Hawaiian history no sovereign could safely defy. If the tabus of the moi were sacred, those of the high-priests were none the less inviolable, and the strongest chiefs in the group were those who held in greatest respect and enjoyed the largest friendship of the priesthood. Like the temporal rulers, the priests inherited their functions, and were as jealous of their prerogatives as royalty itself. It was through them that the civil as well as the religious traditions of the people had been brought down and perpetuated, and through their prayers and sacrifices only that the gods could be persuaded to accord success to important undertakings. In the veins of some of the priests ran royal blood, and from time to time they left their heiaus and became distinguished as warriors; but under no circumstances did they ever relinquish their sacred rights. They not unfrequently possessed large landed estates, the title to which remained inalienably in the family. Such, for example, was the Kekaha estate, in the district of Kona, Hawaii, which was the gift of Liloa to Laeanui, and which remained with the descendants of that eminent high-priest until the days of Kamehameha I. Such a warrior-priest of goodly possessions was Kaoleioku, of Waipunalei. He was the high-priest of the temple of Manini, at Koholalele, which was consecrated, as before related, in the time of Liloa. Although for some years he had seldom officiated, except on important occasions--preferring the quieter life of his estate at Waipunalei--he was greatly respected by the people of the district, and his influence proved a tower of strength to Umi. IV. True to the answer returned to Kaoleioku by his messenger, Nunu and Kakohe reached Waipunalei the following night; and when they saw the warlike preparations, and learned that Umi was present and that the acclaim of revolt was to be raised in his name, they wept for joy. It was past midnight, and their limbs were weary, but they could not sleep. At their request the door of Umi's room was pointed out to them, and they went and sat down beside it. For an hour or more they did not speak. Then, when all was still within the walls, in a low tone they began the legendary chant of the kings of Hawaii. As they proceeded with a record which few on the island beside themselves could correctly repeat, their voices rose with their enthusiasm, and in a few minutes hundreds of half-naked men crept from their barrack lodgings and stood listening to the metric sentences of the learned historians. As they reached the name of Kiha, Umi stepped without the door. The priests recognized him and rose to their feet. Then, continuing the mele, they chanted the name of Kiha, of Liloa, of Hakau, and finally of Umi, represented as having wrested the sceptre from his unworthy brother, who was hated by his subjects and abandoned by the gods. With this they dropped on their knees before him and boldly saluted him as moi of Hawaii. This acquainted many of the warriors present for the first time of Umi's rank, and the wildest enthusiasm seized them. They asked to be led at once to Waipio, and were only quieted when Kaoleioku appeared and assured them that their patriotic wishes would soon be gratified. At first Kaoleioku deemed this early development of the purposes of the movement untimely, if not, indeed, unfortunate. Many preparations remained to be made. It had been a suggestion of Umi that a part of the rebel forces should be sent to Waipio by water; but the canoes necessary for the expedition had not been secured, and not more than a thousand warriors had reported. Secrecy could no longer be maintained, and immediate and open action appeared to be now unavoidable. Yet it was through Nunu and Kakohe that his plans had been thwarted, and while he felt annoyed at what they had done, he retired, hoping they had acted advisedly in the matter. The conduct of the priests was explained and approved the next morning. They urged immediate action. Hakau was not prepared for a sudden attack. For many years there had been no wars of consequence, and such of his supporters as the king could hastily summon to his assistance would be improperly armed and without discipline. Their advice was for Umi to raise the standard of revolt at once. This news they would take to Waipio, with the further information that, although preparing for rebellion, Umi would not be strong enough to act for some time. Alarmed, Hakau would consult the high-priest Laeanui, who, notwithstanding their relations, was secretly his enemy, and a plan could be devised to induce the king to send his household guards and immediate followers to the mountains on some religious errand, when Umi, apprised of the situation by fires kindled at intervals on the hill-tops between Waipio and Waipunalei, could swoop down with a few hundred resolute warriors and seize the king and the capital, and thus with a bold stroke achieve a bloodless triumph. When the priests had developed this plan of action Kaoleioku rose to his feet and exclaimed with excitement: "The gods have instructed you!" "You have spoken truly; the gods have indeed instructed our friends!" said Umi, impressively; "for was it not said in your dreams that the victory would be bloodless if the spears of Hakau were sent beyond the call of the Kiha-pu?" "The meaning is now plain," returned the priest, reverentially. "The gods are with us, and we will be directed by them." All the details were then carefully arranged, and the two priests returned to Waipio. It was soon rumored that they brought news of Umi, and Hakau sent for them, as had been expected. Fear had somewhat humbled him, and he greeted them with what seemed to be the greatest friendship and cordiality. He even chided them for absenting themselves so long from the royal mansion, where their visits, he assured them, would always be welcome. They assumed to be greatly gratified at his protestations of good-will, but secretly despised him for his shallow hypocrisy. When questioned by the king the priests frankly informed him that they had left Umi and Kaoleioku together no longer than the day before, and advised him to lose no time in despatching to the mountains all the men he could summon, to gather fresh feathers of rare birds with which to redecorate his god of war. Hakau was startled by this advice, for the ceremony of kauilaakua was never performed except in times of war or other imminent peril. "What!" he exclaimed, with assumed astonishment, "shall this be done because Umi lives, and you have seen him with the high-priest of Manini?" "No; not because Umi lives," replied Nunu quietly, "but because he is preparing for rebellion." "Rebellion!" repeated Hakau, angrily. "Does he expect to be able to maintain himself in Hilo?" "His aims reach beyond Hilo," ventured the priest. "To Puna?" "Beyond Puna." "To Kau?" "Beyond Kau." "Then he must aim at the whole island," exclaimed Hakau, savagely. "At the whole island," repeated the priest, maliciously. "He shall have land enough to bury him, and no more!" hissed the king. "But you are croakers, both of you. Before considering your advice I shall consult Laeanui and the seers of Paakalani, and hear what the gods say of this wide-spread conspiracy, as your fears and cowardice tell the story." Hakau abruptly dismissed the priests, and despatched a messenger for the high-priest Laeanui, but it was late in the afternoon before he could be found. He was old and venerable in appearance, and his hair, white as the snows of Mauna Kea, fell to his knees, covering his shoulders like a veil. They had met but rarely since the death of Liloa, for the old priest seldom left the temple grounds, and Hakau as seldom visited them; and as the bearded and white-haired prophet entered the royal mansion, all bent respectfully before him, and a feeling of awe crept over the king as the priest stood silently and with folded arms before him. "My greeting to you, venerable servant of the gods!" said the king. The priest bowed, but remained silent, and Hakau resumed abruptly: "I have learned that Umi and a priest named Kaoleioku are plotting treason together in Hilo, near the borders of Hamakua. What know you of Kaoleioku?" "A man to be feared if he is in earnest," replied the priest curtly. "Have auguries of the movement been invoked?" inquired the king. With a gesture the priest replied in the negative. "And why not?" continued Hakau, impetuously. "What are priests and temples for, if not to guard the kingdom against coming dangers?" "If it so please them, the gods answer when they are asked through sacrifice," replied the priest; and then, with rising anger, he continued: "Your father respected the gods, and came to the temple when he would consult them, and his son must do the same." "Well, then," said Hakau, discovering that the priest neither loved nor feared him, "I will be at the temple to-night, some time after sunset, and have you there the best of your diviners." "I shall await your coming," replied Laeanui, briefly, as he bowed low and retired. "Although he gave me his daughter," muttered Hakau, as Laeanui left the room, "he has no love for me, and I as little for him. But no matter; I must not quarrel with him now. Wait until I have dealt with Umi and his confederates, and then--" But he did not finish the sentence, for he suddenly recollected that the high-priesthood was an inherited position, like his own, and its bestowal was not a royal prerogative. There were bloody means of creating vacancies, however, and these flashed through the wicked brain of Hakau. The night that followed was dark, with a steady wind from the northwest and occasional showers. It was some time after sunset before the king entered the outer gate of the heiau of Paakalani. He was accompanied by four attendants, two of whom bore a muzzled pig and two fowls; the others were trusty friends. A kukui torch was kept burning in front of the house of the high-priest, another between the altar and inner court, and a third near the entrance of the royal retreat, with which that heiau, like many others, was provided. Toward the latter Hakau and his party proceeded, and were soon joined by Laeanui and a number of officiating priests and kilos. Entering the royal hale, a few words passed between the king and Laeanui, when the attendants of Hakau were relieved of their burdens and sent without the enclosure. The kaika, or large sacrificial drum, was then sounded with three measured strokes, and in a few minutes six officiating priests, three of them with knives in their hands and the others bearing torches, made their appearance. To them the pig and fowls were entrusted, and, preceded by the torch-bearers, the king and high-priest, followed by the attendants of the temple, with measured pace moved toward the altar. Reaching the place of sacrifice, the high-priest uttered a prayer to the godhead, and separate supplications to Kane, Ku and Lono, intoned by the assisting priests, when the fowls were decapitated and their headless bodies placed upon the altar. The priest watched them until they were motionless, and then opened them and carefully examined the heart, liver and entrails of each. The king glanced anxiously at the priest, but the latter made no response. The pig was then ordered to be slain. The throat of the animal was cut and its bleeding body was also placed upon the altar. The flow of the blood was scrupulously noted, and, after the respirations had been counted and the animal ceased to breathe, the body was hastily opened. The spleen was removed and held above the head of the priest while another prayer was spoken, and then the other organs were separately examined. Completing the inspection, Laeanui stepped back from the altar. "Well," said the king, impatiently, "what say the gods?" "The gods are angry, and the portents are evil," replied the priest. "Then promise them a hundred human sacrifices," exclaimed Hakau. "If their favor is to be purchased with blood, I will drown the heiau with an ocean of it. But," he continued, "I am not satisfied with these auguries. Let me hear from the anu." Immediately behind the altar was the entrance to the inner court of the temple. Within, and about three paces back from the door, which was covered with a wide breadth of kapa, was placed the anu, a wicker enclosure four or five feet in diameter, in which stood the oracle. On each side of the entrance were carved images of Kane, Ku, Lono and other Hawaiian deities, while at intervals of three or four feet along the walls a score or more of gods of lesser potency stood guard above the sacred spot. To the last request of Hakau the priest replied: "The king shall hear from the anu." The lights were then extinguished, and all except the king and high-priest retired some distance from the altar, that no whisper of the oracle might reach them. Hakau was nervous as he stepped with the priest in front of the entrance to the inner temple. A prayer was uttered by the priest; the kapa screen was drawn aside by hands unseen, and the king stood looking into the intense darkness of the sanctum sanctorum of the temple. "Speak!" said the priest, withdrawing behind the altar, and leaving the king alone before the anu. "Speak!" repeated a hollow voice from within the sacred enclosure. For some minutes Hakau remained awed and silent; then, in a voice which scarcely seemed to be his own, he said: "Great power, I hear that dangers threaten." "Dangers threaten!" came like an echo from within. "How may they be averted?" inquired the king. For a time there was no answer. Finally a voice from the anu replied: "Do homage to Kane; make glad the war-god of Liloa!" "So do I promise," answered the king; "but will that give me victory?" "Victory!" was repeated from the anu. Elated at what he had heard, Hakau continued: "Now tell me, mighty spirit, whether Umi--" "Nothing more!" interrupted the voice from within, as the kapa suddenly dropped before the entrance. "Well, thanks for so much," said Hakau, turning and joining the priest at the altar, and repeating to him, with some favorable additions, the words that he had heard. Darkness hid the smile upon the lips of Laeanui. "The day after to-morrow we will hold here a festival to Kane, and the altar shall be heaped with offerings," said the king. "To-morrow I will send my people to the mountains to gather feathers of sacred and royal colors, and Kaili, the neglected war-god of Liloa, shall be made glorious in new plumage and glad with abundant sacrifice." "It is well," replied the priest. "Now let the conspirators marshal their spears!" continued Hakau, confidently, "and we will make short work of them. They cannot be punished in the hills of Hilo. With a showing of weakness we will lure them to Waipio, and not one of them shall escape. We will cut off their retreat, and close in their faces the gates of the puhonui!" As already mentioned, of the two puhonuis, or places of refuge, on Hawaii at that time, one was an adjunct of the heiau of Paakalani, at Waipio. In times of war their gates, with white flags to mark them, were always open, and those who succeeded in passing into the enclosure were safe from assault, even though pursued by the king himself. This savage proposal to close the gates of the puhonui was promptly resented by Laeanui. He would as soon have thought of tumbling the gods from their pedestals and consigning them to the flames. "You suggest what is impossible," said the priest. "Since the days of Wakea the puhonui has been sacred. Its gates cannot be closed to the defenceless, and the gods have said that he who shuts them against the weak shall seek in vain their shelter from the arm of the strong." "Well, then, keep them open!" retorted the king, sharply. "They will run swiftly who enter them!" Torches were relighted, and the king and his attendants left the heiau. They had not passed beyond the outer wall before Nunu emerged from the inner court. His was the voice that had answered the king from the anu. Thus in the temple of Paakalani was shaped the destruction of Hakau, and the priests whom he had insulted and defied opened broadly and surely the way to his death. The next morning an unusual commotion was observed in and around the royal mansion, and as party after party left the inclosure--some proceeding toward the sea-coast, and others up the valley and into the mountains beyond--the villagers wondered at the proceeding, and predicted that a strict tabu would soon follow, whatever might be the occasion. But when they learned that the war-god was to be redecorated, and an imposing religious festival was to follow the day after, they knew that trouble of some kind was anticipated by the king, and soon found a correct explanation of the movement in the rumors which they, too, had heard concerning Umi and his friends in Hilo and eastern Hamakua. The possibility of an uprising against Hakau gave them no uneasiness, however, for his cruelties had secured for him their hatred, while the name of Umi was to all classes a synonym of strength and gentleness. The king was not indifferent to the danger with which he was about to be confronted, and promptly despatched lunapais to the district chiefs of Kohala, Kona, and Hamakua, ordering them to report without delay at Waipio with two thousand warriors each, while the governor of Hilo was commanded by a special lunapai to march at once with a body of warriors to Waipunalei, with the view of precipitating the movement of Umi upon Waipio, where, it was not doubted, he would be overwhelmed and crushed. All these were proper precautions, but they were taken too late; for at the time the feather-hunters and lunapais were leaving on their respective missions, Umi, at the head of over two thousand well-armed and resolute warriors, had reached a point within a two hours' march of Waipio, and was awaiting a signal to swoop down upon the valley. And now let us return to Waipunalei, and note what had been occurring there during the preceding forty-eight hours. As soon as the priests left for Waipio, two days before, trusty and intelligent sentinels followed and took their respective stations, designated by Maukaleoleo, on the summits of seven different hill-tops discernible from each other from Waipunalei to Waipio. The first, coming eastward from Waipio, was three miles, perhaps, from the temple of Paakalani; the last was a rocky pinnacle about four miles from Waipunalei. This was the station of Maukaleoleo. The sentinels were instructed to gather large heaps of dry grass and bark; to keep small fires smouldering and ready for use; to vigilantly watch the peaks in the direction of Waipio; to apply the torch the instant a signal-fire was seen, and keep the pile burning until it was plainly answered by the next station toward Waipunalei. All that day and through the following night armed men were arriving at the rendezvous at Kaoleioku's, until something more than two thousand warriors had reported, and every spare moment of the next day was devoted to forming them into companies and battalions, giving them leaders and preparing them for a rapid march. Many of the warriors were accompanied by their wives, daughters or sisters; for in those days, and later, women not unfrequently followed their fathers, brothers and husbands to battle, generally keeping in the rear to furnish them with food and water, but sometimes, in a close and desperate conflict, mingling bravely in the fight. In such cases they gave and received blows, and expected and were accorded no consideration because of their sex. Instances are given in Hawaiian tradition of the tide of battle being turned, on more than one occasion, by desperate women transformed from camp-followers into warriors; and as late as 1819 we behold Manona, wife of Kekuokalani, the last sturdy champion of the gods of his fathers, falling lifeless in battle upon the body of her dead husband at Kuamoo, while Kaahumanu and Kalakau, widows of the great Kamehameha, commanded the fleet of canoes operating with the land forces under Kalaimoku. After the visit of the priests from Waipio the purpose of the revolt was no longer disguised, and whenever Umi made his appearance among the assembled and assembling warriors he was greeted with the wildest enthusiasm. His romantic history was known to them, and had been made the theme of song. His many triumphs at the festival given by Liloa in honor of his formal recognition were recited by those who had witnessed them, and his grand proportions and noble bearing stamped him as of chiefly blood; and when his friends Piimaiwaa and Omaukamau spoke of the great learning displayed by him when questioned by the priests, and intimated that he had been instructed by the gods and was under their care, every doubt of success vanished, and the order for an advance upon Waipio was awaited with impatience. Maukaleoleo mysteriously came and went, but always at night, and seldom remaining longer than a few minutes. He was known to all within the enclosure, and allowed to pass unchallenged, as he could be mistaken for no one else. As he strode through the gateway, bearing a spear scarcely less than thirty feet in length, the sentinels regarded him with awe; and when they saw him converse with Umi and then silently depart, they shook their heads and said, "Perhaps he is Lono!" The temple of Manini, dedicated by Liloa just before his meeting with the mother of Umi, and of which Kaoleioku was the high-priest, was a reconstruction and enlargement of an old heiau which was in existence certainly as early as the time of the warlike Kalaunuiohua, who reigned between the years 1260 and 1300. With a large army and proportionate fleet of canoes he invaded Maui, Molokai and Oahu, and, taking their captured sovereigns with him, made a descent upon Kauai. But his triumphs ended there. After an obstinate battle he was defeated and taken prisoner, but was subsequently released and permitted to return to his own kingdom. It was during the reign of this sovereign that the prophetess Waahia lived. She accompanied him in his expeditions as far as Oahu, but refused to proceed with him to Kauai. She declared that the gods would bring calamity upon him if he invaded that island, and sought to persuade him to consolidate his conquests and return to Hawaii. But the warrior-king cared but little for priests or temples, and was in the habit of destroying both when they failed to subserve his purposes. Enraged at the unfavorable auguries of Waahia, and fearful that they might come to the ears of and demoralize his warriors, the king induced her to return to Hawaii. One tradition says she voluntarily abandoned Kalaunuiohua, while another relates that she consented to return only on condition that the war-god of the king be sent back with her. This god had been in the reigning family of Hawaii since the days of Paao, and had been sanctified by that father of the priesthood. To distinguish it from other war-gods it was known as Akuapaao, and was held in great veneration. When asked for an explanation of the strange request, the prophetess boldly declared that, if the god was taken to Kauai, it would never return except at the head of a conquering army that would make of Hawaii a tributary kingdom. "Then take it with you!" exclaimed the king, savagely, "and if I return to Hawaii alive I will burn you both together!" "You will burn neither," said Waahia. "When you return to Hawaii you will think better of the gods and their servants; and in generations to come, when angry spears shall be crossed in the hale of the kings of Hawaii, the hand will be stronger that places the fresh lei upon the shoulders of Akuapaao." The prophetess prepared to embark. The god, wrapped in a fold of kapa, so that it might not be recognized, was brought to the beach and delivered to the departing seeress. The canoe, which was large enough to accommodate thirty persons, was shoved into the surf. It was provided with food and a calabash of water. Declining all assistance or companionship in her journey, Waahia stepped into the canoe with the image in her arms, and, after carefully depositing it in the bow of the boat, returned and seated herself near the stern. Half a dozen men were waiting for the word to launch the canoe from the sands upon which the stern was lightly resting. But the seeress raised no sail, touched no oar. For some minutes she sat, silent and motionless, with bent head and clasped hands, as if in prayer, while hundreds of curious eyes watched her in amazement, wondering what would become of her, even should the unmanned craft be successful in passing the breakers. Then she slowly rose to her feet, and the canoe began to glide toward the reef. Faster and faster it moved, until, mounting a retreating wave, it was borne swiftly out into the calmer waters; then, slightly turning in its course, it dashed southward with the speed of the wind, and was soon lost to the view of the awe-stricken beholders. Waahia looked beneath the waves and smiled, for Ukanipo, the shark-god, with scores of assistants, was bearing her onward; and then from his ipu Laamaomao, the Hawaiian �olus, let loose the imprisoned winds, and refreshing zephyrs cooled the face of the prophetess and accelerated the speed of the canoe, until it seemed to leap from wave to wave; and great sea-birds screamed with fright as it dashed past and awoke them from their billowy slumbers, leaving behind it a long trail of troubled waters. Passing to the southward of the intervening islands, the canoe was borne with undiminished speed through the channel of Alenuihaha to the northeastern coast of Hawaii, and before sunset was beached at Koholalele. The prophetess knew the meaning of this. Near by was the old heiau of Manini, and thither, as she felt instructed, was taken and deposited the war-god Akuapaao, with the solemn injunction to the high-priest in charge that it was never to be removed from the inner court unless the life of the moi was in peril or the kingdom was invaded by a foreign foe. The old heiau had given place to a more imposing structure during the reign of Liloa. Its outer walls had been enlarged, raised and repaired, and its inner belongings improved and redecorated; but its sacred relics had not been disturbed, and its many gods remained where they had been for generations. Among the most sacred idols of the temple, even after the death of Liloa, was the Akuapaao. Its name indicated alike its age and sanctity; and while the legends connected with it had become vague and distorted in their transmission through a long line of priests, the prophecy of Waahia still clung to it, and it was especially reverenced by the few to whom was entrusted the secret of its functions. Hakau had learned of this god from his royal father, and the same morning that his retainers were sent to the hills for feathers two priests were despatched to Koholalele, with orders to bring to Waipio, in the king's name and without delay, the war-god Akuapaao. Should the priests of the temple refuse to surrender the idol, then the messengers were instructed to call upon the district chiefs for assistance, and take it by force, no matter at what cost of life. But the king was too late, for at early daylight of the morning of the day before his messengers left Waipio, Maukaleoleo strode into the rebel headquarters with the Akuapaao in his arms. Kaoleioku had, of course, instructed the giant where and how to secure the image, for in years past he had been its custodian, and his orders continued to be obeyed by the priests of Manini. The idol, completely wrapped in kapa, was deposited in the private heiau of the high-priest, and Maukaleoleo left the enclosure as quietly as he had entered it a few minutes before. The sentinels wondered, as usual, but bowed in silence as he came and went. The priest rose with the sun, and learned that Maukaleoleo had already been a visitor that morning. He hastened to the heiau, and there found the Akuapaao. He was overjoyed. He removed the kapa covering from the idol, placed it upon a pedestal between the images of Ku and Lono, and then found Umi and brought him to the heiau. Entering, Kaoleioku closed the door and pointed to the Akuapaao. Umi bowed reverently before it. "Listen, O Umi!" said the priest; "listen, O son of Liloa! Behold the war-god of your fathers! It was sanctified by the touch of Paao, and for generations, in the inner chamber of Manini, has awaited your coming. From Waahia, the prophetess, have come down, through the chief priests of the heiau, these words: 'When angry spears shall be crossed in the hale of the kings of Hawaii, the hand will be the stronger that places the fresh lei upon the shoulders of Akuapaao.' The spears are about to be crossed; the god is here; let yours be the hand, and not Hakau's, to place the lei-ai upon the shoulders of Akuapaao!" The words of the prophecy came to Umi as a dream. Overwhelmed with their significance, he fell upon his knees and exclaimed: "God of my fathers! be you my guide until I prove unworthy of your protection!" "Your realm is yet small," said the priest, "and is enclosed within these walls. Let us pay respect to the gods, that its boundaries may be enlarged." Thereupon a strict tabu was ordered to all within the walls, to begin at midday and continue until the setting of the sun. The time was brief, but events were pressing, and it could not safely be extended. The tabu, or kapu, as it is sometimes written, was strictly a prerogative of the high chiefs and priests of olden Hawaii. There were fixed tabus of custom, and declared tabus of limited duration by the temporal and spiritual rulers. The penalty for the violation of all tabus was death. It was tabu of custom for men and women to eat together, or for women to eat of the flesh of swine, fowls, turtle and many kinds of fish. Everything belonging to the kings, priests and temples was tabu, or sacred, and springs, paths, fishing-grounds, water-courses, etc., were frequently thus kept from the use of the people. Declared general tabus, for the propitiation of the gods or the amelioration of a public evil, were either strict or common, according to the emergency. During the time of a common tabu the people were required to abstain from their usual avocations and attend at the heiau, where morning and evening prayers were offered. A strict tabu was more sacred. While it continued--generally one or two days--all, with the exception of the alii-nui and priests, were compelled to remain within doors. Every fire and every light was extinguished; no canoe was launched; all noises ceased; the pigs and dogs were muzzled, and fowls were placed under calabashes. These tabus were proclaimed by heralds, and their wanton violation was an unpardonable offence. In preparation for the tabu to be declared by Umi, flowers and feathers were brought, and leis of both were woven. Everything being in readiness, heralds proclaimed the tabu and its duration, with the further announcement that the occasion was the arrival of the mighty war-god Akuapaao and its coming decoration by Umi. As the sun touched the mark of meridian, the gates of the enclosure were barred and guarded by the religious attendants of the priest; the fires were everywhere extinguished; the few animals within the walls were either muzzled or hidden; men, women and children suddenly disappeared within their dwellings or quarters, and mats were hung at the openings; Umi and the priest retired alone to the heiau and closed the door, and silence, disturbed only by low whispers and the muffled footfalls of the watching priests, reigned over the twenty-five hundred persons gathered within the enclosure. In the heiau, or apartment of the gods, to which Umi and the high-priest retired, were a number of images and sacred relics. Near the centre of the room was a small altar, upon which had been deposited the leis provided for the decoration of Akuapaao. They sat down beside it, and for an hour or more nothing was heard but the whispered prayers of the priest, addressed in turn to the several gods before him. Then, rising and leading Umi by the hand to the Akuapaao, in a low voice he formally presented him to the god as the son of Liloa and rightful ruler of the Hawaiian people. Another prayer was uttered, and then Umi, with the words, "Accept this, O Akuapaao, with the homage of Umi!" proceeded reverently to place around the head and neck of the image a number of fragrant leis of flowers and wreaths of brilliant feathers. The priest watched the act intently. As the last wreath of feathers, resembling a crown in appearance--the lei-hula-alii--was placed upon the head of the image, a sunbeam flashed through what seemed to be a small rent in the thatched roof, and for a moment haloed the heads of Umi and the god. The priest read the answer and smiled. He felt as assured of the favor of the gods as if it had been pledged in a voice of thunder, and Umi bent low in acknowledgment of the joyful revelation. The sun dropped behind the hills; twilight turned to bronze the gold of the valleys, and the tabu was at an end. It was proclaimed that the auguries were highly favorable, and the silence of the tabu was broken by wild strains of music and shouts of rejoicing. V. As darkness settled upon the camp of the insurgents Umi felt that the hour for action was closely at hand. He therefore gave orders that preparations for instant departure be maintained throughout the night. The moon was waning, with a promise of rising some time before morning, and the night set in dark and cloudy, with occasional showers. About two hours before midnight Maukaleoleo suddenly and silently strode past the sentinels. Seeking Umi, he found him in council with his friends Omaukamau, Piimaiwaa and the high-priest. They were arranging the order of march by the four narrow paths at that time leading to Waipio. The giant stooped low and looked in upon the council through the doorway. He could scarcely distinguish the faces within by the light of the flambeau kept burning near the entrance. He did not attempt to enter, but stood silent and motionless, with his hands upon his knees, peering into the room as if to attract attention. Umi smiled as he recognized the huge object, and stepped to the door. The giant rose until his head was above the ridge-pole, and then bowed like the bending of a tree before the wind. "Well, my good friend," said Umi, "after thanking you for your last night's work, let me ask what word you bring." "None," replied the giant. "There is no light yet, but I am impressed that it will be seen before morning." "And so am I, good Maukaleoleo," returned the chief, "and your signal will find us prepared." "That is what I came to learn," answered the giant, bowing and turning to depart. "But do not mistake for a signal the rising moon, which will soon set its torch upon the hill-tops," suggested Umi, pleasantly. "Unless the moon should rise in the west, which it has not done since the days of Maui, the mistake would scarcely be possible," replied Maukaleoleo, with a smile upon his great face, and then, with a few long strides, disappearing in the darkness. It must have been at about the time of this interview that Hakau was leaving the heiau at Waipio, after having invoked the auguries of sacrifice and listened to the voice of Nunu from the darkness of the inner temple. The king had scarcely passed the gate of the temple leading to the sacred pavement of Liloa, which connected the heiau with the royal mansion, and which privileged feet alone could tread, when Nunu, after exchanging a few words with the high-priest, also left the enclosure, but neither over the sacred pavement nor toward the palace. Taking a path which did not seem to be new to him, from the facility with which he traveled it by the light of the stars, he crossed the valley and mounted the high ridge of hills enclosing it on the southeast. Ascending the ridge for some distance, and until the lights of the valley could no longer be seen, he proceeded slowly upward, at intervals striking together two stones and listening for a response. At length it came, like an echo of his own signal, and a few minutes' walk brought him to a large heap of dry leaves and limbs, from behind which Kakohe rose and greeted him. "Fire it at once!" said Nunu. "I will explain all when the signal is answered." Behind a rock, a few paces away, a small fire was smouldering. Kakohe sprang and seized a burning brand, which he applied to the heap, and in a moment the red flames reached heavenward, throwing a lurid light upon the surrounding hills. With their backs to the fire the two priests looked anxiously toward the south and east, and in a few minutes far in the distance gleamed an answering flame. Satisfied that their signal had been seen and responded to, they permitted the fire to die out, and then returned to the valley to await the important events of the morrow. Leaving the rendezvous of the rebels, Maukaleoleo slowly returned to his station, for even his mighty limbs at times grew weary, and the path leading up the mountain was obscure and narrow. Reaching the summit, he examined a small fire hidden among the rocks, and was about to stretch himself upon the ground, with his face turned eastward, when he discerned a strange, star-like speck upon the horizon. For a moment it paled, and then grew brighter and brighter. He stepped to a tree near a huge pile of combustibles, and, glancing along a horizontal limb that had been previously trimmed for the purpose, discovered that it pointed directly toward the light. All doubt at once disappeared. He knew it was the signal. Springing for a brand, the heap was lighted, and by its wild glare in the darkness Maukaleoleo rapidly descended to the valley. His fatigue had vanished, for the signal of Hakau's death had been lighted by his own hands, and his great heart was in arms. The signal was at once discerned by the watchmen at Umi's quarters, and in a few minutes all was quiet commotion within the walls. Torches were lighted, armed warriors sprang with alacrity into line, and half an hour after Umi, in feather mantle and helmet plumed with royal colors, and preceded by the war-god Akuapaao, borne upon a manele, or palanquin, resting upon the shoulders of kahunas, with Kaoleioku as high-priest, marched out of the enclosure, followed by two thousand well-armed and devoted supporters. His address to his warriors was brief. "The moments are precious," said Umi, "and must not be wasted in words. Let our spears speak, and at sunset to-morrow we will eat meat in peace in Waipio!" As a measure of precaution, in case of disaster, a force sufficient to hold the premises of the high-priest was left within the walls. The advancing army was formed into three divisions, the right commanded by Omaukamau and the left by Piimaiwaa, while Umi remained with the centre. Their orders were to move rapidly, but as quietly as possible, by three different routes, and form a junction at their intersection with the alanui, or great path, leading from the coast to the inland village of Waimea. This junction it was expected the left division, traveling a difficult mountain-path, would be able to reach two or three hours after sunrise. It was, perhaps, an hour short of midnight when the last of the little army left the enclosure, followed by two or three hundred women bearing food, water, extra weapons and a variety of camp necessaries. The warriors were full of enthusiasm, and when Maukaleoleo stepped in among them from the mountains like a protecting deity their shouts could scarcely be restrained. His appearance was most welcome to Umi, who thanked him warmly for what he had done, and expressed a desire that he would remain near him during the march, as his familiarity with the mountains and their paths would render his advice valuable. "But I see another mighty friend has opportunely reported," said Umi, pleasantly, as he pointed toward the east. "As the moon is about to look over the hills, the torches may soon be extinguished, for the paths will be plainer without them." The divisions separated, and, dispensing with their torches, soon swarmed the several paths leading to Waipio. Each division was preceded some distance in its march by a party of scouts, with instructions to let no one pass to their front, lest he might be a messenger of warning. The paths were rough and in places almost choked with undergrowth, and the advance was exceedingly laborious; but no word of complaint was heard, and about the middle of the forenoon the left division, and the last to arrive, reached the Waimea trail at a point leaving the entire force but a short march to Waipio. A brief halt was ordered, and the food and water brought by the women were served to their relatives, and to others if any remained. Taking no thought of himself, Umi advised his attendants to eat if they could find food, declaring that he required nothing, and then threw himself under the shade of a tree for a few minutes of much-needed rest. A cool breeze fanned his heated face, on which the beard had as yet grown but lightly, and his heavy eyelids closed, dropping him gently into the land of shadows, where he bathed in cool waters and partook of food that was delicious--more delicious, it seemed, because it was served by Kulamea. Something awoke him--he scarcely knew what--and his eyes caught the form of a woman as it vanished behind the tree under which he was lying. He smiled, and, partially rising, discovered on the ground beside him a calabash of poi, reduced with water to the consistency of thick gruel. His mouth and throat were parched, and, without stopping to learn who had provided it, he raised the vessel to his lips and drained it to the bottom. It was a goodly draught, and refreshed him greatly. Holding the empty calabash in his hand, he began to examine it, at first carelessly, and then with greater interest, for it was not a common vessel. Nor was it the first time that he had seen it. It was the calabash he had carved with images of birds and flowers for Kulamea before he went to Waipio to become the son of a king. He beckoned to Maukaleoleo, who was leaning against a tree a few paces distant, with his head among the branches. The giant smiled as he approached, as if divining the question Umi was about to ask. "Did you see the person who left this calabash?" inquired Umi, exhibiting the vessel. "I saw her," replied the giant. "Then it was left by a woman?" "By a woman." "Did you observe her?" "As closely as I ever observe any woman." "What was her appearance?" "Ordinary men would describe her, I presume, as being young, graceful and attractive." "And you?" "I would call her a plaything, as I would any other woman whose head did not touch my beard." "True," said Umi, smiling as his fancy pictured a becoming mate for the giant; "you can know but little of women. But would you recognize the plaything who left this calabash, were you to see her again?" The giant intimated that he would probably recognize her. "Then seek among the women of the camp, and, if found, say to her for Umi that if she prizes the calabash he will return it to her, if she will claim it after the sun sets to-day and show that she is the rightful owner." Maukaleoleo bowed and departed on his errand, and Umi hung the calabash at his girdle. Another advance was ordered, and in an hour or less the little army lay hidden along the brow of the ragged hills overlooking the valley of Waipio on the south and east and extending to the sea. A fleet messenger was despatched over the hills to a waterfall, the sound of which could be heard dropping into the valley from a great height in an unbroken cataract. He returned, bringing with him a strangely-marked piece of kapa which he had found suspended from a limb near the verge of the fall. It was the final signal of Nunu, and implied that the king's attendants had been sent to the mountains and sea-shore, and the palace was defenceless. Preparations were made for an immediate descent into the valley. As the paths leading down were tortuous and narrow, the warriors were ordered to break ranks and make the descent as rapidly and as best they could, and promptly re-form on reaching the valley. The word was given, and the advance began. First the summit bristled with spears, then down the hillsides swept a swarm of armed men. In their rapid descent they seemed to be hopelessly scattered, but they re-formed on reaching the valley, and in good order advanced toward the little stream, across which was the royal mansion, and not far from it the temple of Paakalani. The wildest excitement prevailed in the village. Some seized their arms, and others ran toward the hills, but no opposition was offered. At the head of the little army marched Umi, himself almost a giant, and by his side the mighty Maukaleoleo, naked but for the maro about his loins, and bearing a ponderous spear, the ivory point of which could be seen above the tree-tops. Plunging into and crossing the stream, detachments were despatched at a running pace to surround the royal enclosure and cut off all escape, especially to the puhonui, while with the main force Umi advanced to the great gate of the outer wall, which had been hastily closed and fastened, and demanded admission. No reply being made, although a confusion of voices could be heard from within Umi was about to order up a force to beat down the gate when Maukaleoleo leaned his spear against the wall, and, laying hold of a rock which no two other men could lift, hurled it against the gate, and it was torn from its fastenings as if struck by a missile from Kilauea. He then seized the broken obstruction and flung it from the entrance as if it had been a screen of matting, and Umi and his followers poured into the enclosure. Driving before them a score or two of hastily-armed attendants of the king, they raised a wild battle-shout and rushed toward the palace. So secret had been the movement of the insurgents, and so rapid was their advance after reaching the valley, that Hakau was not made aware of their presence until they began to cross the stream near the royal mansion. The first information bewildered him. Recovering, he ordered the gates to be closed and barred, and every one to arm within the grounds. A messenger was sent to mount the walls and report the probable number of the assailants; but the most of them were in the stream at the moment of observation, and the king was relieved with the assurance that the force did not number more than one or two hundred. "Then we can beat them off until assistance comes," said Hakau, confidently. "Hold the gates with your lives!" he shouted; then, hastily entering the mua, he took from the ipu in which it was deposited the Kiha-pu, the sacred war-trumpet of the Hawaiian kings, and sprang to the front of the palace. He placed the shell to his lips to sound a blast of alarm, which with the breath of Liloa was wont to swell throughout a radius of ten or twelve miles. Filling his lungs for a mighty effort, which he doubted not would bring to his assistance the villagers and feather-hunters despatched to the hills, he wound a blast through the shell. But no such voice ever issued before from the mysterious chambers of the Kiha-pu. Instead of a note of alarm swelling over the hills in wild and warlike cadence, they gave forth a dreadful discord of torture-wrung screams and groans, horrifying all within the walls, but scarcely audible beyond them. Hakau dropped the shell to the earth as if his lips had been burned with its kiss, and with a feeling of desperation seized a javelin and grimly awaited the onset at the gate. His suspense was brief. The gate went down with a crash; and when he saw his handful of defenders retire before the incoming flood of warriors led by Umi, Hakau retreated to the mua with three or four of his attendants, where he resolved to defend himself to the death. The door of the mua was scarcely barred before Umi reached it. A hundred warriors pressed forward, but he waved them back. He looked at Maukaleoleo, and the next moment the door was a mass of splinters. Umi resolutely stepped within, Kaoleioku, the warrior-priest, at his side. As he entered, with a hiss Hakau made a thrust at him with his javelin. Umi caught and wrenched the weapon from his grasp, and was about to strike when Kaoleioku stayed every uplifted hand by exclaiming: "Hold! Let this be a sacrifice, and not a murder! In the name of the gods I slay him!" With these words the high-priest drove his ihe through the heart of Hakau, and he fell dying at the feet of Umi. Hakau strove to speak, but his words were bitter and choked him. "Bear him with respect to a couch," said Umi. "He is the son of a king, and so let him die." His orders were obeyed, and Hakau, the tyrant king of Hawaii, breathed his last as Umi turned and left the mua. The palace was now in the possession of Umi, with its gods, its sacred emblems, its royal regalia and all the paraphernalia of supreme authority; but he appreciated that much remained to be done, and that, too, without delay. The feather-hunters would soon return from the hills and sea-shore; but they could be dealt with in detail as they arrived in small parties, and were, therefore, not greatly to be feared. The distant chiefs summoned by the lunapais of the dead king were the principal cause of anxiety. Some time during the next day they would begin to arrive with their quotas of warriors, and Umi was not quite confident that they would accept the situation peacefully. To be prepared for any emergency, he ordered his entire force to quarters within the palace grounds, despatched parties to procure supplies of food, received the allegiance of the attendants and guards found in and around the royal mansion, and sent out heralds to proclaim the death of Hakau by the will of the gods, and the assumption of sovereign authority by Umi, the son of Liloa. The Kiha-pu was discovered near the door, where it had been dropped by Hakau. No one dared to touch it. It was recognized by a chief who had seen it before, and who guarded it until Umi appeared. The chief pointed to the sacred shell, and with an exclamation of joy Umi raised it to his lips and sounded a vigorous blast, which swept over the valleys and echoed through the hills with its old-time voice of thunder. All within the walls were startled. Kaoleioku approached, and Umi raised the shell and repeated the sonorous blast. "It is not the breath of Umi," said the priest, impressively; "it is the voice of the gods proclaiming their approval of the work of this day!" The body of Hakau was removed to a small structure within the enclosure, where it was given in charge of his wife and mother, Kukukalani and Pinea, and their attendants, to be prepared for burial. And Kapukini, the sister of Hakau and half-sister of Umi, mourned with them; but her grief was not great, for Hakau had been unkind even to her. Before nightfall the feather-hunters began to come in; but the situation was made known to them on reaching the valley, and such of them as were not deterred by fear proceeded to the palace and gave their adherence to Umi, thus relieving him of some slight cause of apprehension, and considerably augmenting the strength of his little army. Umi's promise to his warriors was made good, for that night they ate their meat in peace within the palace-walls at Waipio. All needed rest, but not one of them more than Umi himself. The night was dark, but the air was cool without, and after his evening meal Umi strolled out and threw himself down on a fold of kapa under the palms in front of the mansion. He was soon joined by Kaoleioku, his trusty lieutenants Omaukamau and Piimaiwaa, and several chiefs of distinction. The events of the day were being discussed, and the possibilities of the morrow, when Maukaleoleo loomed up in the darkness like the shadow of a palm, and requested permission to approach the group. It was granted, of course, for the giant had proven himself to be one of the stanchest and most valuable of Umi's friends. But he was not alone. Behind him, and almost hidden by his burly form, walked Kulamea. She wore a pau of five folds, and over her shoulders a light kihei of ornamented kapa. Her black hair fell below her waist, and a woven band of blossoms encircled her head. "By your instruction," said the giant, bowing before Umi, "I sought out the woman who left with you beyond the hills to-day a curiously-carved calabash, and acquainted her with your wish that she should come to you and claim it. But she feared to do so, because you are now the king of Hawaii." "Were I the king of the eight Hawaiian seas she should not fear," replied Umi. "Seek and say to her--" "Let Umi speak the words himself," interrupted the giant; saying which, he advanced a few paces into a better light, and, stepping aside, Kulamea stood revealed before the group. "Kulamea!" exclaimed Umi, rising. "Kulamea!" repeated Omaukamau, in astonishment, for he did not know before that his sister was in Waipio. "What evil spirit prompted you to venture here at such a time as this?" "Do not chide her, Omaukamau," said Umi, placing his hand tenderly upon the shoulder of the fair playmate of his youth. "The triumph of to-day is as much to her as it is to her brave brother, and no one could be more welcome." Omaukamau was silent, and Kulamea sank on her knees before Umi. He raised her to her feet and kissed her; then, taking from his girdle and placing in her hands the calabash she had come to claim, he said: "In the presence of all here Umi returns this calabash to Kulamea, his wife!" Then, leading her to her brother, he continued: "Give her attendants, and see that she is provided with all else that befits her station." Omaukamau kissed his sister, and led her into the mansion. During this scene Maukaleoleo stood looking down upon the group with folded arms and an amused expression upon his face. "Perhaps I should have asked your consent," said Umi, smiling and looking up into the face of the giant. "Umi is now in a condition to take from his subjects without asking," pertinently replied the monster; "but in this instance there seems to be no other claimant, and the title is unquestioned." "And have I your approval as well?" inquired Umi, more seriously, addressing Kaoleioku. "Better than mine," replied the priest, warmly: "you have the approval of the gods; for in fulfilling your pledge to a simple and confiding woman you have kept faith with them." The rest of the prominent events leading to, and connected with, the accession of Umi to the moiship of Hawaii, will be very briefly referred to. As the district chiefs and their warriors arrived at Waipio in response to the call of the dead king, they accepted the changed conditions without protest, and promptly tendered their allegiance to Umi. The second day after his death Hakau's remains were quietly and without display taken to the hills and entombed, and the day following Umi was publicly anointed king of Hawaii in the presence of nearly ten thousand warriors. The games and festivities of the occasion continued for ten days. The Akuapaao was placed in the temple of Paakalani, and at the death of the venerable Laeanui, which occurred shortly after, Kaoleioku, who was of the family of Paao, was created high priest. Omaukamau and Piimaiwaa became the confidential advisers of Umi, as well as his favorite military captains, and Maukaleoleo served in his many campaigns, his strength and prowess furnishing subjects for numerous strange stories still living in Hawaiian tradition. LONO AND KAIKILANI. CHARACTERS. Keawenui, king of Hawaii. Kanaloa-kuaana, Lonoikamakahiki and Pupuakea sons of Keawenui by different mothers. Kukailani, nephew of Keawenui. Kaikilani, daughter of Kukailani. Kakuhihewa, king of Oahu. Lanahuimihaku, a chief of Oahu. Ohaikawiliula, a chiefess of Kauai. Heakekoa, a man of Molokai. Kaikinane, a woman of Molokai. LONO AND KAIKILANI. A ROMANTIC EPISODE IN THE ROYAL ANNALS. I. What a hustling and barbaric little world in themselves were the eight habitable islands of the Hawaiian archipelago before the white man came to rouse the simple but warlike islanders from the dream they had for centuries been living! Up to that time their national life had been a long romance, abundant in strife and deeds of chivalry, and scarcely less bountiful in episodes of love, friendship and self-sacrifice. Situated in mid-ocean, their knowledge of the great world, of which their island dots on the bosom of the Pacific formed but an infinitesimal portion, did not reach beyond a misty Kahiki, from which their fathers came some centuries before, and the bare names of other lands marking the migratory course of their ancestors thither. The Hawaiians were barbarous, certainly, since they slew their prisoners of war, and to their gods made sacrifice of their enemies; since no tie of consanguinity save that of mother and son was a bar to wedlock; since murder was scarcely a crime, and the will of the alii-nui on every island was the supreme law; since the masses were in physical bondage to their chiefs and in mental slavery to the priesthood. Yet, with all this, they were a brave, hospitable and unselfish people. The kings of the islands of Hawaii, Maui, Oahu and Kauai were in almost continual warfare with each other until brought under one government by Kamehameha I.; but the fear of foreign invasion never disturbed them, and the people, who feared their gods, reverenced their rulers and possessed an easy and unfailing means of sustenance and personal comfort, were content with a condition which had been theirs for generations and was hopeless of amelioration; for the high chiefs in authority claimed a lineage distinct from that of the masses, and between them frowned a gulf socially and politically impassable. The Hawaiians were never cannibals. The most conspicuous of their barbarisms was the sacrifice of human beings to their gods; but did not the temples of early Gaul and Saxon flow with the blood of men? and did not one of the fathers of Israel sharpen his knife to slay the body of his son upon the altar of the God of Abraham? They knew but little of the arts as we know them now, and the useful and precious metals were all unknown to them; yet they made highways over the precipices, reared massive walls of stone around their temples, carried effective weapons into battle, and constructed capacious single and double canoes and barges, which they navigated by the light of the stars. They had no language either of letters or symbolism, but so accurately were their legends preserved and transmitted that the great chiefs were able to trace their ancestry back, generation by generation, to something like a kinship with the children of Jacob, and even beyond in the same manner to Noah, and thence to Adam. What wonder, then, that under their old kings the islands of Hawaii should have been the home of romance, and that the south wind should have sighed in numbers through the caves of Kona? And now, borne by the soft breath of the tropics, let us be wafted to the island of Hawaii, and backward over a misty bridge of historic meles to the reign of Kealiiokoloa, a son of Umi and grandson of the famed Liloa. It was during his brief reign--extending, perhaps, from 1520 to 1530--that for a second time a white face was seen by the Hawaiians. A Spanish vessel from the Moluccas was driven upon the reefs of Keei, in the district of Kona, and completely destroyed. But two persons were saved from the wreck--the captain and his sister. They were first thought to be gods by the simple islanders; but as their first request was for food, which they ate with avidity, and their next for rest, which seemed to be as necessary to them as to other mortals, they were soon relieved of their celestial attributes and conducted to the king, who received them graciously and took them under his protection. The captain--named by the natives Kukanaloa--wedded a dusky maiden of good family, and the sister became the wife of a chief in whose veins ran royal blood. On the death of Kealiiokoloa his younger brother, Keawenui, assumed the sceptre in defiance of the right of Kukailani, his nephew and son of the dead king, who was too young to assert his authority. This he was the better enabled to do in consequence of the sudden death of the king, possibly by poison, before his successor had been formally named. Keawenui's usurpation, however, was resisted by the leading chiefs of the island, who refused to recognize his authority and rose in arms against him. But he inherited something of the martial prowess of his father, Umi, and, meeting the revolted chiefs before they had time to properly organize their forces, destroyed them in detail, and thereafter reigned in peace. Nor could it well have been otherwise, for the bones of the rebellious chiefs of Kohala, Hamakua, Hilo, Puna, Kau and Kona were among the trophies of his household, and Kukailani, lacking ambition, was content with the lot of idleness and luxury which the crafty uncle placed at his command. And thus, while Keawenui continued in the moiship of Hawaii, Kukailani, the rightful ruler, grew to manhood around the court of his uncle. In due time the prince married, and among the children born to him was Kaikilani, the heroine of this little story. At the age of fifteen she was the most lovely of the maidens of Hawaii. Her face was fairer than any other in Hilo, to which place Keawenui had removed his court; and that is saying much, for the king was noted for his gallantries, and the handsomest women in the kingdom were among his retainers. If her complexion was a shade lighter than that of others, it was because of the Castilian blood that had come to her through her grandmother, the sister of Kukanaloa, and brighter eyes than hers never peered through the lattices of the Guadalquivir. Kaikilani became the wife of the king's eldest son, Kanaloa-kuaana, and, in further atonement of the wrong he had done her father, on his death-bed Keawenui formally conferred upon her the moiship of Hawaii. Among the other sons left by Keawenui at his death was Lono. His full name was Lonoikamakahiki. His mother was Haokalani, in whose veins ran the best blood of Oahu. Early in life Lono exhibited remarkable intelligence, and as he grew to manhood, after the death of his father, in athletic and warlike exercises and other manly accomplishments he had not a peer in all Hawaii. So greatly was he admired by the people, and so manifestly was he born to rule, that his brother, the husband and adviser of the queen, recommended that he be elevated to the moiship, in equal power and dignity with Kaikilani. What followed could have occurred only in Hawaii. A day was appointed for a public trial of Lono's abilities before the assembled chiefs of the kingdom. Although but twenty-three years of age, his knowledge of warfare, of government, of the unwritten laws of the island and the prerogatives of the tabu was found to be complete; and Kawaamaukele, the venerable high-priest of Hilo, whose white hairs swept his knees, and who had foretold Lono's future when a boy, bore testimony to his thorough mastery of the legendary annals of the people and his zeal in the worship of the gods. So much for his mental acquirements. To test his physical accomplishments the chiefs most noted for their skill, strength and endurance were summoned from all parts of the kingdom. It was a tournament in which one man threw down the glove to every chief in Hawaii. The various contests continued for ten consecutive days, in the presence of thousands of people, and between the many trials of strength and skill were interspersed feasting, music and dancing. The scene was brilliant. More than a hundred distinguished chiefs, in yellow mantles and helmets, presented themselves to test the prowess of Lono in exercises in which they individually excelled. But the mighty grandson of Umi vanquished them all. He outran the fleetest, as well on the plain as in bringing a ball of snow from the top of Mauna Kea. On a level he leaped the length of two long war-spears, and in uli-maita, holua and other athletic games he found no rival. In a canoe contest he distanced twelve competitors, and then plunged into the sea with a pahoa in his hand, and slew and brought to the surface the body of a large shark. He caught in his hands twenty spears hurled at him in rapid succession by as many strong arms, and in the moku-moku, or wrestling contests, he broke the limbs of three of his adversaries. Among the witnesses of these contests was the still young and comely Kaikilani. It is true that she had frequently met the young hero, and regarded him with such favor as she might the brother of her husband; but now, at the end of his victories, he appeared to her almost as a god, with whom it would be an honor to share the sovereignty of the kingdom; and when, amidst the plaudits of thousands, she threw the royal mamo over his shoulders with her own hands, and in doing so kissed his cheek, her husband saw that she loved Lono better than she had ever loved him. "The gods have decreed it," said Kanaloa, in sorrow, but with no feeling of bitterness, "and so shall it be!" He consulted with the chiefs and high-priest, and at the conclusion of a feast the same evening, given in honor of Lono, he took his brother by the hand and led him to the apartment of the queen. As they entered, Kaikilani rose from a soft couch of kapa, and waited to hear the purpose of their visit; for it was near the middle of the night, and but a single kukui torch was burning in front of the door. The heart of Kanaloa fluttered in his throat, but he finally said, with apparent calmness: "My good Kaikilani, what I am about to say is in sorrow to myself and in affection for you. Of all the sons of our father, Lono seems most to have the favor of the gods. Is it strange, then, that he should have yours as well? It is therefore deemed best by the gods, the chiefs and myself that you accept Lono as your husband, and share with him henceforth the government of Hawaii. Is it your will that this be done?" Kaikilani was almost dazed with the abrupt announcement; but she understood its full meaning, and, after gazing for a moment into the face of Lono and reading no objection there, she found the courage to answer: "Since it is the will of the gods, it is also mine." "So shall it be made known by the heralds," said Kanaloa, bowing to hide his grief, and leaving Lono and the queen together. Thus it was that Lono, of whom tradition relates so many romantic stories, became the moi of Hawaii and the husband of the most attractive woman of her time, Queen Kaikilani. II. Peace and prosperity followed the elevation of Lono to the throne of Hawaii. His fame as an able and sagacious ruler soon spread to the other islands of the group, and his court as well as his person commanded the highest respect of his subjects. Weary of inaction, and having no desire to embroil the kingdom in a foreign war, he at length concluded to visit some of the neighboring islands with his queen, and particularly Kauai, which he had once seen when a boy. Leaving the government in charge of his brother Kanaloa, Lono embarked on his journey of pleasure with a number of large double canoes and a brilliant retinue. He took with him poloulous, kahilis and other emblems of state, and the hokeo, or large calabash, containing the bones of the six rebellious chiefs slain by his royal father at the beginning of his reign. The double canoe provided for Kaikilani and her personal attendants was fitted out in a manner becoming the rank of its royal occupant. It was eighty feet in length, and the two together were seven feet in width. Midway between stem and stern a continuous flooring covered both canoes, which was enclosed to a height of six feet, thus providing the queen with a room seven feet broad and twenty feet in length. The apartment was abundantly supplied with cloths and mats of brilliant colors, and the walls were decorated with festoons of shells and leis of flowers and feathers. In front of the entrance stood two kahilis, and behind a kapa screen was a carved image of Ku, surrounded by a number of charms and sacred relics. The canoes were brightly painted in alternate lines of black and yellow, while above their ornamented prows towered the carved and feathered forms of two gigantic birds with human heads. Forty oarsmen comprised the crew, and sails of mats were ready to lift into every favoring breeze. The double canoe of the king was smaller and less elaborately ornamented; and as it moved out of the harbor of Hilo, bearing the royal ensign and followed by the sumptuous barge of the queen and the humbler crafts of servants and retainers, the shores were lined with people, and hundred in canoes paddled after them to give them their parting alohas beyond the reef. The auguries had not been favorable. So said the high-priest, and so had the people whispered to each other. But, after preparing for the journey, Lono could not be persuaded to relinquish it. It was therefore with misgivings that he was seen to depart; and for many days thereafter sacrifices were offered for him in the temples, and a strict tabu was ordered for a period of three days, during which time no labor was performed and a solemn silence prevailed over all the land embraced in the dread edict. Swine were confined, fires were extinguished, dogs were muzzled, fowls were hidden under calabashes, and the priests alone were seen and heard, and they but sparingly. Such was the strict tabu for the propitiation of the gods in case of emergency or peril, and death was the certain penalty of its violation. The weather was fair, and the royal party first stopped at Lahaina. It had been Lono's purpose to spend a week or more at the court of Kamalalawalu, but the moi was absent at the time, and the squadron left Maui the next day for Oahu. A fair wind wafted the party through Pailolo channel to the western point of Molokai. The sky was clear, and Lono began to discern the tops of the mountains of eastern Oahu, when one of his nephews threw his spear into and wounded a large shark which for some time had been slowly moving around the bows of the canoe. In an instant the weapon was thrown back with a violence which drove the point through the rim of the boat. Blood tinged the waves, but the shark disappeared. Before Lono could recover from his astonishment a furious wind rose from the south and west, and the fleet was driven around to the north side of Molokai, and finally succeeded in effecting a landing at Kalaupapa. Two of the canoes were destroyed during the gale, and the thoughtless young chief who cast the spear was washed into the sea and devoured by a school of black sharks before assistance could reach him. Landing with his party, Lono learned from a priest the cause of the disaster that had overtaken him. It was the god Moaalii, who had taken his characteristic form of a shark and was guiding the fleet to Oahu, that had been wounded by Lono's nephew. The weather continued boisterous for some days, and Lono and his party became the guests of the chiefs of Kalaupapa. It was not a very inviting spot, and to beguile the time Lono and Kaikilani amused themselves with the game of konane, played upon a checkered board and closely resembling the game of draughts. One day, when thus occupied in the shade of a palm near the foot of an abrupt hill, Lono heard a voice above them. He gave but little attention to it until the name of Kaikilani was pronounced. He listened without raising his head, and soon heard the voice repeat: "Ho, Kaikilani! Your lover, Heakekoa, is waiting for you!" Lono looked up, but could see no one above them. He inquired the meaning of such words addressed to the wife of the moi of Hawaii; but the queen, seemingly confused, was either unable or unwilling to offer any explanation. Enraged at what he hastily conceived to be an evidence of her infidelity, Lono seized the konane board and struck her senseless and bleeding to the earth. Without waiting to learn the result of his barbarous blow, Lono strode to the beach, and, ordering his canoe launched, set sail at once for Oahu, without leaving any orders for the remainder of the fleet. As he shoved from the shore Kaikilani approached, and, holding out her blood-stained hands, pitifully implored him to remain or take her with him; but he waved her back in anger and resolutely put out to sea. She watched the canoe of her impetuous husband until it became a speck in the distance, and then with a despairing moan sank senseless upon the sands. Kaikilani was tenderly borne to her domicile by her attendants, and for nine days struggled with a fever which threatened her life. During all that time she tasted neither fish nor poi, but in her delirium appealed continually to Lono, declaring that no one had called to her from the cliffs. On the tenth day her mind was clear and she partook of food, and then on her hands and knees a young woman crawled to the side of her kapa-moe, and, having permission to speak, said: "O queen, I am the innocent cause of your misery, and my heart breaks for you. I am the daughter of the chief Keeokane, and he has sent me to you. Heakekoa loves me, and it was my name, Kaikinane, that he called from the cliffs, and not yours. It is better that confusion should come to me than shame and grief to the queen of Hawaii." Kaikilani admonished her attendants to remember the words of the girl, that they might be able, if necessary, to repeat them to Lono, and then dismissed her with presents and a promise to speak kindly of her to her father, who was greatly annoyed at the distress which the indiscretion of his daughter had brought to their distinguished guest. As soon as she had sufficiently recovered, Kaikilani, not knowing what had become of her husband, sorrowfully returned to Hawaii in the hope of finding him there and explaining away the cause of his anger. But the news of Lono's assault upon her and his sudden departure from Molokai had preceded her, probably through the return of some of the canoes of the fleet, and when she arrived at Kohala she found the kingdom in a state of rebellion. With the avowed intent of slaying Lono, should he return to Hawaii, Kanaloa had assumed the regency, supported by the principal chiefs of the island, the relatives of the queen, and all the brothers of Lono with the exception of Pupuakea, a stalwart and warlike son of Keawenui by an humble mother unnamed in the royal annals, and who had large possessions in the district of Kau. But Kaikilani still loved her hot-headed but instinctively generous husband, and refused to give countenance to the revolt raised in her behalf. She therefore hastily left Kohala at night, and, so sailing as to escape the observation of the rebels, suddenly appeared off the coast of Kau and placed herself in communication with Pupuakea, the only chief of note that still adhered to the fortunes of Lono. He had succeeded in rallying to the support of his cause a very considerable force, but he knew that it would avail him little against the united armies of the opposition, and after a full consideration of the situation it was decided that Pupuakea should remain on the defensive until the return of Lono, of whom Kaikilani resolved to go at once in search. With this understanding Kaikilani, inspired by the hope of winning back her husband's love, after a few preparations started on her errand; but not before she had made sacrifices to the gods and implored their assistance, and Pupuakea brought word to her from the temple that the auguries of her journey showed a line of dark clouds ending in sunshine. But what cared she for clouds, if the sunshine of Lono's presence was to come at last? But where was Lono? Perhaps in the bottom of the sea; but, if alive, she resolved to find him, even though the search took her through all the group to the barren rocks of Kaula. Rounding the capes of Kau and sailing nearly northward, Kaikilani first stopped at Lahaina; but a week spent there convinced her that Lono was not on the island of Maui. The moi treated her with great respect and kindness, and offered to assist in the search for her husband on the other islands; but she declined his services, and next visited Lanai. Causing a thorough search to be made of that island, and despatching a party to the windy wastes of Kahoolawe, the queen proceeded to Molokai, to assure herself that Lono had not returned to Kalaupapa, and then set sail for Oahu. She first landed at Waikiki, on that island, but, learning that the king had established his court at Kailua, departed for that place the next day, and reached it without difficulty, for the captain of her crew was the distinguished old navigator, Kukupea, who for a wager, in the reign of Keawenui, had made the direct passage in a canoe between the Hawaiian bay of Kealakeakua and the island of Niihau without sighting intermediate land. III. Leaving Kaikilani entering the bay of Kailua, it will be in order to briefly refer to the adventures of Lono after his sudden departure from Kalaupapa. Half-crazed at what had occurred, to divert his thoughts from his cruelty he seized a paddle, and vigorously used it hour after hour until he was compelled to cease through exhaustion. The wind was fair, but, inspired by his example, twenty others plied the paddle ceaselessly in turns of ten, and in a few hours the royal canoe was hauled up on the beach of Kailua, on the northwestern coast of Oahu, where, as before stated, Kakuhihewa, the moi of the island, had temporarily established his court. As Lono approached the shore his state attracted attention. A chief and priest, who had at one time been in the service of Lono's father, recognized the sail and insignia of the craft, and informed the king that it must be that some one nearly connected with the royal family of Hawaii had come to visit him. This secured to Lono a cordial and royal welcome. Houses were set apart for his accommodation, and food in abundance was provided for him and his attendants. Although he scrupulously concealed his name and rank, and in that respect enjoined the closest secrecy upon his attendants under penalty of death, his commanding presence and personal equipment rendered it apparent that he was either one of the sons of Keawenui or a chief of the highest rank below the throne. Pleading fatigue, and courteously desiring to be left to himself until the day following, Lono partook of his evening meal, sent from the table of the king, alone and in silence, and at an early hour retired to rest. But the heat was oppressive, and thoughts of Kaikilani disturbed his slumbers, and near midnight he strolled down to his canoe on the beach to catch the cool breeze of the sea. While there another double canoe arrived from Kauai, having on board a high chiefess, who was on her way to Hawaii and had touched at Kailua for fresh water. To pass the time Lono engaged in conversation with the fair stranger, and so interested her that she repeated to him twice a new mele that had just been composed in honor of her name--Ohaikawiliula--and which was known only to a few of the highest chiefs of Kauai. Portions of the celebrated chant are still retained by old Hawaiians. The mele diverted his mind from bitter thoughts, and when he returned to his couch he enjoyed a refreshing sleep. At daylight the next morning the king, without disturbing his royal guest, repaired to the sea-shore for his customary bath just as the Kauai chiefess was preparing to depart. Making himself known to her, she recited to him until he was able to repeat the new mele, and then made sail for Hawaii. As she had arrived after midnight, and the mele was new, the king was pleased at the thought of being able to surprise Lono by reciting it to him; but his amazement was great and his discomfiture complete when, on meeting his guest after breakfast and bantering him to repeat the latest Kauaian mele, Lono recited in full the poem he had so quickly and correctly committed to memory the night before. This incident is related by tradition in evidence of Lono's mental capacity. Notwithstanding the mystery which surrounded him at the court of Oahu, Lono soon became a great favorite there. No one could throw a spear so far or so accurately, and in all games and exercises of strength or skill he found no equal. He was generous and fearless, and in his pastimes reckless of his life. Although he was beset with their smiles and blandishments, women seemed to have no charm for him, and he politely but firmly declined to avail himself of that feature of early Hawaiian hospitality which held a host to be remiss in courtesy if he failed to provide his guest with female companionship. He preferred the sturdier contests of men, and introduced to the Oahuans a number of new games of skill and muscle. While the most of the chiefs were generous admirers of the accomplishments of their unknown visitor, a few were jealous of his popularity, among them the grand counselor of the king, Lanahuimihaku, who on one occasion sneeringly referred to him as "a nameless chief." To this taunt Lono, towering above his traducer with a menace of death in his face, replied that he would flay him alive if he ever met him beyond the protection of his king; and then he brought from his canoe the great calabash of bones, and, exhibiting the trophies of his father's prowess, chanted the names of the slain. This apprised them all that he was indeed a son of Keawenui, but which one they did not know. But Lono's stay in Kailua was drawing to a close, for one day, while he was playing konane with the king within the enclosure of the palace grounds, Kaikilani's canoe was being drawn up on the beach below. She saw, to her great joy, the canoe of her husband, and ascertained where he might be found. Proceeding alone toward the royal mansion, with a fluttering heart she approached the enclosure, and through an opening in the wall discerned the stalwart form of Lono. Stepping aside to avoid his gaze, she began to chant his mele inoa--the song of his own name. He was startled at hearing his name mentioned in a place where he supposed it to be unknown. He raised his head and listened, and, as the words of the mele floated to him, he recognized the voice of Kaikilani. Rising to his feet, with dignity he now addressed the king: "My royal brother, disguise is no longer necessary or fitting. I am Lonoikamakahiki, son of Keawenui and moi of Hawaii, and the gods have sent to me Kaikilani, my wife. It is her voice that we now hear." Then, turning and approaching the wall behind which Kaikilani was standing, Lono began to chant her name, coupled with words of tenderness and reconciliation; then, springing over the obstruction, he clasped his faithful wife in his arms, and the past was forgiven and forgotten. The rank of his guests now being known, Kakuhihewa was anxious to give them a befitting recognition; but, learning of the revolt in Hawaii and the peril of Pupuakea, Lono embarked for his kingdom at once. Reaching and passing Kohala, where he learned the rebels were in force, he landed at Kealakeakua, and immediately despatched a messenger to Pupuakea, in Kau, with information of his arrival in Puna. The brother responded promptly, and, leading his forces over a mountain path to avoid the coast villages, joined Lono at Puuanahulu. Meantime, Lono's name had brought thousands to his standard, and on the arrival of Pupuakea he boldly attacked and defeated the insurgents at Wailea. They were followed and again defeated at Kaunooa. Reinforcements reaching the rebels from Kohala, two other battles were fought in rapid succession, both resulting in their defeat. In these engagements two of Lono's brothers were slain, and the body of one of them was offered as a sacrifice at the heiau of Puukohola. The last of the rebels were defeated at Pololu, and the island returned to its allegiance to Lono and Kaikilani. Kanaloa-kuaana, who originated the revolt, also submitted, and was forgiven and restored to favor through the intercession of the queen. The legends relate many subsequent romantic adventures of Lono; but he and Kaikilani both lived to good old ages, and when they died were succeeded in the sovereignty of Hawaii by lineal blood. THE ADVENTURES OF IWIKAUIKAUA. CHARACTERS. Kaikalani, queen of Hawaii. Makakaualii, brother of Kaikilani. Iwikauikaua, son of Makakaualii. Kanaloa-kuaana and Kanaloa-kakulehu, princes of Hawaii. Kealiiokalani, daughter of Kaikilani. Keakealanikane, son of Kanaloa-kuaana. Keakamahana, daughter of Kealiiokalani. Kaihikapu, king of southern Oahu. Kauakahi, daughter of Kaihikapu. Kauhiakama, moi of Maui. Kapukini, queen of Maui and sister of Iwikauikaua. Mahia, chief of Kahakuloa, Maui. THE ADVENTURES OF IWIKAUIKAUA. A STORY OF ROYAL KNIGHT-ERRANTRY IN THE SIXTEENTH CENTURY. I. One of the most interesting characters distinctly observed among the misty forms and dimly outlined events of the remaining Hawaiian traditions of the sixteenth century is Iwikauikaua. In him the knight-errantry of the period found a distinguished exponent and representative, and his deeds add a bold tint to the glow of romance and chivalry lighting up the life and reign of the great Lono, and lend a lustre to the names and events with which they are associated. Of royal lineage, but without estates or following beyond his personal attendants, he sought his fortune with spear and battle-axe, and in the end became the husband of a queen and one of the ancestors of a long line of kings. As he was the nephew of Queen Kaikilani--whose reign in Hawaii, including that of her husband, Lono, embraced, it may be presumed, the period between the years A.D. 1565 and 1595--and was a stout friend and supporter of the ruling family, a proper understanding of the rank, position and aspirations of Iwikauikaua necessitates a brief reference to the strange political events which surrounded his youth and conspired to shape his romantic career. When Kealiiokoloa, the son of Umi, suddenly died, in about A.D. 1535, after a reign of perhaps not more than ten years, he left as his heir a young son named Kukailani. His right to the throne was unquestioned, but, as he had not been formally designated by his father as his successor, Keawenui, the younger brother of the dead king, assumed the sceptre, and maintained his claim to it by meeting in battle and slaying the six principal chiefs of the island who rebelled against the usurpation. Kukailani seems to have possessed but little force or spirit, and was content during his life with such maintenance as his uncle was willing to provide. In due time he married, and became the father of Kaikilani and Makakaualii. The former became the wife of Kanaloa-kuaana, the eldest son of Keawenui, and subsequently the wife of his brother Lono, as related in the legend of "Lono and Kaikilani." As if desirous of atoning for the injustice done to his nephew, Kukailani, on his death-bed Keawenui named as his successor Kaikilani, daughter of the deposed prince, and wife of Kanaloa-kuaana, his own son. Why Keawenui restored the sceptre to his brother's family through Kaikilani instead of her brother, Makakaualii, finds ready explanation in the fact that Kaikilani was the wife of his eldest son, through which union both families would thereafter share in the sovereignty. Makakaualii, whose claims to the moiship were thus overlooked or disregarded by Keawenui, was the father of our hero, Iwikauikaua. But, if wrong was done in the matter, it was never openly resented by either father or son, and Iwikauikaua always remained the steadfast friend of his royal aunt, Kaikilani. The position of Kukailani, on the death of his father, was such as could have been patiently borne only by one entirely destitute of ambition. Custom would have accorded him ample estates and a following consistent with his rank; but his crafty uncle did not deem it prudent to tempt him to rebellion by according him even the powers of a district chief. It was safer for him to remain at court, living upon the bounty and under the watchful eye of Keawenui. He was doubtless a high officer of the royal household, retaining the tabus and meles of his family, and receiving the respect due to his rank; but no lands were set apart for him, and he had no retainers beyond his personal attendants. But Kukailani seemed to be content with his situation, and so utterly indifferent to the rights of his family that it does not appear that he ever demanded a more befitting recognition of the claims of the children born to him. Hence, like their father, Makakaualii and Kaikilani were compelled to live upon the bounty of the king until the latter was chosen to the succession. And this was also the inheritance of Iwikauikaua, the son of Makakaualii. He was a landless chief of royal blood, and circumstances indicate that he was quite a youth when Keawenui died and Kaikilani assumed the sceptre. He grew to manhood around the court of his royal aunt, and was among the many who rejoiced when Lono became her husband and, with her, the joint ruler of Hawaii. In person he was handsome and imposing, and his accomplishments befitted his rank. Through Kaikilani the moiship had been restored to the Kealiiokoloa branch of the royal family, but the previous usurpation had left him without estates, and less near than was his due to the throne, and he chafed under his hard fortune and resolved to retrieve it--not by rebellion or trespass upon the rights of others, but through the channels of bold and legitimate endeavor. When a boy a kaula told him that he would die either a king or the husband of a queen, and he never forgot the prophecy. In fact, it seems to have taken possession of him and to have become the guiding star of his early life. Iwikauikaua makes his first appearance as a striking and consequential figure of Hawaiian tradition in the midst of the revolt of Kanaloa-kuaana and other chiefs of Hawaii against Lono. The revolt was organized during the absence of Lono and Kaikilani on a friendly visit to the other islands of the group, and embraced nearly every prominent chief in the kingdom. They had resolved to kill Lono should he return to the island, and the conspiracy seemed to be as formidable as time and determination could make it. With a single exception, all the brothers of Lono were arrayed against him, and his cause was considered almost hopeless. The rebellion had its origin, avowedly, in a report that Lono had in a fit of jealousy killed Kaikilani on the island of Molokai; but other motives must have existed, for the return of Kaikilani with her husband to Hawaii did not put an end to the uprising, but rather stimulated the conspirators in their resolution to wrest the sovereignty of the island from Lono at all hazards. The only brother of Lono who refused to join in the conspiracy was Pupuakea. He was the sturdy and warlike son of Keawenui by a mother whose name is not mentioned by tradition, and was endowed with lands in the district of Kau. Removing in early manhood to his estates in that district, he seldom visited the court and took no part in its bickerings. As his mother was doubtless of an humble family, he was not considered the equal in rank of the other sons of Keawenui, and therefore preferred to reside where he would not be continually reminded of his inferiority. When the revolt against Lono was organized he was invited by Kanaloa-kuaana to give it his support; but no promises of lands were made to him, as to other distinguished chiefs, nor was he deemed to be of sufficient consequence to entitle him to a voice in the councils of the rebels. This slight of Pupuakea led to the defeat and ruin of the conspirators. The chief of whom they thought so little had developed into a leader of influence and ability in his distant home, and it was around him that was gathered the nucleus of the force which in the end gave victory to Lono. When Kaikilani returned alone from Molokai, and found the kingdom on the verge of revolution, she secretly consulted with Pupuakea, as almost the only chief of consequence to be relied upon; and when she next returned with Lono, Pupuakea was at the head of a force large enough to overawe the rebels of Kau, but too small to venture beyond that district without support. The main rebel army was concentrated in the district of Kohala, which Lono avoided on his return from Oahu, landing at Kealakeakua, on the coast of Kona. It was early in the morning when the canoes of Lono, bearing a small party of attendants, were drawn up on the beach. No one was there to oppose him: but the rebels were in possession of all the machinery of the government, as well as five of the six divisions of the island, and the outlook would have been gloomy to any one less resolute and daring than Lono. He had less than a hundred followers, and, taking from his canoe the hokeo, or calabash, containing the bones of the six rebellious district chiefs slain by his father, placed it within a sanctuary of mats on the beach, and beside it raised the royal standard and kahilis. This done, he summoned the people to arms, started a courier to Pupuakea, and despatched lunapais to the neighboring chiefs, commanding them to march to his assistance at once. But the people were timid. The revolt was not popular, but the cause of Lono seemed to be hopeless, and the masses hesitated. The hesitation was brief, however. Late in the afternoon a force of five or six hundred warriors was observed approaching from the northward. Lono hastily prepared for the best defence possible, and for retreat to his canoes should he be unable to hold his ground. Nearer and nearer came the threatening column. It was finally halted within two hundred paces of Lono's position, when from the front rank emerged a tall young chief in feather cape and helmet. At the end of his spear was displayed a large ti leaf as a token of peace. Accompanied by two aids bearing weapons similarly bedecked, he boldly strode past the lines of Lono and asked for the king. He was conducted to his presence, and, observing Kaikilani beside her husband, was about to kneel when Lono stepped forward and grasped him by the hand, exclaiming: "Welcome, Iwikauikaua, for I know you come as a friend!" "Yes, I come as a friend," replied the chief, "and have with me a few brave warriors, whose services I now tender." "But are you not afraid to be the friend of Lono at such a time as this?" inquired the king, glancing admiringly at the bold front of the young chief. "The whole island seems to be in arms against me." Lono knew he was exaggerating the danger, but desired to learn the worst. "No, not the whole island," promptly replied the chief. "Pupuakea will soon join us with three thousand spears or more, and it will not be long that Lono will lack warriors." "You are right," returned the king, hopefully; "we will find spears and axes enough in the end to clear a way to Kohala." Kaikilani joined Lono in thanking her nephew for his timely assistance, and Iwikauikaua retired to find quarters for his followers and arouse others to the defence of the king. The appearance of the young chief with his few hundreds of warriors was indeed most opportune. It inspired the people with confidence in the success of Lono, and they began to rally to his support in large numbers; and, observing that the tide was turning in his favor, the neighboring chiefs came to his assistance with their followers, thus swelling his force within three days to as many thousands of warriors of all arms. Hastily organizing his little army, Lono boldly pushed on toward Kohala, steadily recruiting his ranks as he moved, and at Puuanahulu was joined by Pupuakea with nearly three thousand additional spears from Kau. Thus enabled to operate on the offensive, he attacked and defeated the rebel army at Wailea, and again at Puako, or at some point not far north of that place. After the second engagement the rebels retreated northward, and, receiving reinforcements from Kohala, made another stand at Puupa, where they were again defeated, but through some mishap Iwikauikaua was taken prisoner. They then fell back to Puukohola, near which place a large heiau was maintained at that time. There Kanaloa-kakulehu, one of the brothers of Lono, resolved to sacrifice the distinguished prisoner. Iwikauikaua received the announcement stoically. He was conducted to the altar within the heiau. The assistants were in readiness to take him beyond the walls for execution, and the priests were in attendance to offer the sacrifice in due form to Kanaloa-kakulehu's god of war. Ascending the steps of the altar, the young chief turned to the high-priest and said: "I am ready, but it is not the will of the gods that I should be offered." "What know you of the will of the gods?" answered the priest, sternly. "And what know you," returned the chief, "since you have not inquired?" Such questioning was not common at the altar, and for a moment the priest was disconcerted. Finally he said: "You say it is not the will of the gods. Make it so appear, and your life shall be spared; but if you fail your right eye shall see the left in my hand, and you will be slain with torture." "So let it be!" exclaimed the chief; and, lifting his face upward, he addressed an audible prayer to Ku, Uli and Kama. As he proceeded with the solemn invocation not an unfavorable omen appeared. The winds died away and the birds in the neighboring trees remained silent. Concluding the prayer, he folded his arms and stepped down from the altar. By an unseen hand the cords that bound his limbs had been cut, and he approached the high-priest and bowed before him. This manifestation of the will of the gods could not be mistaken, and Iwikauikaua was conducted to a hut within the heiau, where he was advised to remain until he could leave the place in safety. No hostile hand could be laid upon him within the walls of the temple. There he was under the protection of the high-priest, and beyond the reach of the highest temporal authority. But Iwikauikaua did not long require the protection of the heiau. At daylight the next morning Lono attacked the rebels at Puukohola, and after an obstinate battle defeated them, taking prisoner his brother Kanaloa-kakulehu, whom he promptly ordered to be sacrificed at the heiau. As he was brought to the altar for that purpose, his last moments were embittered by the farewell which Iwikauikaua waved to him with simulated grief as he left the enclosure to join the victorious army. Although Lono had directed the sacrifice of his brother in retaliation for the supposed death of Iwikauikaua, he did not countermand the order, as he might have done in time, when he found the latter had miraculously escaped. Several other battles were fought, in all of which Iwikauikaua took a distinguished part, and the island returned to its allegiance to Lono and Kaikilani. The services of Papuakea were rewarded with such additional lands of deceased rebel chiefs as he chose to accept, and Iwikauikaua was offered possessions either in Kona or Hamakua, or a military charge in the royal household. But in the end he decided to accept neither. They presented to him no opportunity for such advancement as the gods had promised, and which now, since their manifestation in his favor at Puukohola, seemed to be almost assured to him. He had fixed his eye upon his pretty cousin Kealiiokalani, the daughter of Kaikilani. She stood close to the throne, and evinced a decided partiality for the dashing young chief. The gossip of the court was that the princess loved Iwikauikaua and would be more than content to become his wife. But royal marriages in all ages and in every clime have been less a suggestion of hearts than of state considerations; and so it was in this instance. Unknown to all but himself, it was the fair face of the princess that had prompted him to espouse the cause of Lono when it seemed to be almost hopeless, and his services certainly entitled him to almost any reward; but Keakealanikane, the son of Kaikilani by her first husband, Kanaloa-kuaana, had been named as successor to the moiship, and Kealiiokalani was selected to become his wife. Such marriages of close kinship were not uncommon among the chiefly families of ancient Hawaii, and the children born to them were accorded the very highest rank. This arrangement for the succession left Iwikauikaua little to hope for on Hawaii, and he determined to seek his fortune among the other islands of the group. Tempting inducements were held out to him to remain, but he declined them all. To the princess alone he whispered that her betrothal to Keakealanikane had rendered his departure advisable, and she grieved that circumstances had decreed their separation. Ambition doubtless first attracted him to his fair cousin; but her nature was gentle and loving, and he finally regarded her with a sincere and romantic attachment, which she seems to have fully reciprocated. II. In a large double canoe, painted red, and at its masthead flying the pennon of an aha-alii, Iwikauikaua, with a score or more of attendants, set sail from Kohala in quest of adventure. Passing Maui, he spent some time in visiting the small island of Lanai, where he was entertained in a princely manner by the leading chiefs. Proceeding thence to Molokai, he remained a week or more in the neighborhood of Kalaupapa, and then sailed for Oahu. He landed at Waikiki, on that island, and was well received by Kaihikapu, one of the three principal chiefs of Oahu. His father was the noted Kakuhihewa, who had entertained Lono during his voluntary exile, and who at his death, a short time before, had divided the island among his three oldest sons, leaving the dignity of moi to Kanekapu. Harmony existed among the brothers, and all of them followed the example of their father in maintaining attractive petty courts and imposing establishments. The moi retained possession of the royal mansion at Kailua, which was two hundred and forty feet in length and ninety in breadth, and adorned with all the taste and skill of the period. Kaihikapu had a princely mansion at Ewa, but his court was at Waikiki at the time of the arrival of Iwikauikaua. The young chief, whose rank was at once recognized, was provided with quarters for himself and attendants near the court, and soon became a favorite with the nobility. The part he had taken in the battles of Lono, together with his miraculous escape at the temple of Puukohola, became the talk of the court, and he was treated as a hero. In the pleasure of the courts of Oahu, Iwikauikaua spent a number of years on the island, and finally became the husband of Kauakahi, daughter of Kaihikapu. It was not a love-match, at least so far as Iwikauikaua was concerned, for after his marriage he squandered the most of his time for some years in roaming from district to district and giving little heed to the future. At length he began to crave a more active life, and was about to seek it on some other island when the noted war of the Kawelos, of Kauai, gave employment to his spear. Kawelo had been driven from Kauai by his cousin, and, finding refuge in Oahu, had been given lands in the Waianae Mountains by Kaihikapu. Instead of settling there in peace, he began to construct canoes and prepare for a return to Kauai with a force sufficient to maintain himself on that island. Kaihikapu was finally induced to assist him, and so substantially that he invaded Kauai, deposed and killed his cousin, and assumed the moiship. Iwikauikaua took part in the expedition, but became disgusted with the jealousies of the Kauai chiefs and returned to Oahu at the close of the war, without attempting to avail himself of the opportunities afforded by the rebellion. His marriage with Kauakahi promised him no advancement. His hair began to be tinged with gray, and the future presented to him no sign of the fulfilment of the prophecy of his youth. He consulted the kaulas, but they gave him no satisfaction. One of them told him, however, that his fortunes lay to the windward, and he provisioned a double canoe, and, with a competent crew and a few retainers, set sail in that direction without taking leave of any one. He stopped for a few days on Molokai, and a kaula there advised him to go to Maui. He accordingly set sail for that island, where resided two of his sisters, whom he had not seen for many years. One of them, Kapukini, was the wife of Kauhiakama, the moi of Maui; and the other, Pueopokii, of Kaaoao, a prominent chief of Kaupo. He landed at Lahaina, and made himself known to Kapukini. Their greeting was affectionate, and they had much to relate of their past lives. She was the only wife of Kauhiakama, and he was astounded to hear that the aged moi had started two days before with a hostile army for Oahu. The object of the invasion was not clear, but Iwikauikaua felt satisfied that it would end disastrously, and impatiently awaited the result. The only son of Kapukini had reached his manhood, and Iwikauikaua advised his sister to prepare for his installation as moi, expressing the opinion that Kauhiakama would never return. His surmises proved to be correct. Within ten days a mere handful of the force with which the moi had embarked for Oahu returned, bringing news of the defeat and death of Kauhiakama. The moi had landed at Waikiki, where he was met and defeated by the united chiefs of Oahu. He was slain during the battle, and his body was taken to the heiau of Apuakehau, where it was treated with unusual indignity--so unusual, in fact, that Kahekili, the moi of Maui, many generations after remembered the act, and retaliated in kind upon the chiefs captured by him in his conquest of Oahu. Kauhiakama had always been a rash and visionary leader, and his tragical end did not surprise Iwikauikaua. It was on his report that his warlike father, Kamalalawalu, had invaded Hawaii, and met defeat and death at the hands of Lono, and with equal thoughtlessness he had thrown a small invading force into the most thickly populated district of Oahu, and led it to slaughter. But, whatever may have been the weaknesses of Kauhiakama, a lack of courage was certainly not one of them, and the news of his death, together with that of the indignity visited upon his remains, created a wild excitement among the chiefs of Maui. His son was installed as moi without opposition, and a general demand for revenge went up from the whole island. Large quotas of warriors were offered from every district, and the young moi was implored to baptize the beginning of his reign with the best blood of Oahu. But Iwikauikaua advised the excited chiefs to act with discretion. No one more than himself felt like avenging the death of Kauhiakama, who was the husband of his sister; "but," he said to them, "the chiefs of Oahu are united, and a war upon one of them means a conflict with the whole island. Their spears are as long and as many as ours, and their knives are as sharp; therefore let not the chiefs of Maui be hasty." Many of the chiefs agreed with Iwikauikaua that an invasion of Oahu in revenge for the death of their moi would not be advisable, and the newly-anointed king was of the same opinion; but others, especially those who had lost friends or relatives in the late expedition, clamored for war, and not a few of them intimated that the advice of Iwikauikaua was inspired either by friendship for the Oahuans or personal cowardice. These insinuations reached the ear of Iwikauikaua, and the manner in which he repelled them was bold and effective. Three hundred chiefs of the higher grades had gathered to take part in the installation of the new moi, and such of them as were entitled to a voice in the national councils were assembled to discuss the project of war and such other matters as they might be requested to consider. As a near relative of the royal family, Iwikauikaua had been invited to participate in the deliberations, but he had modestly refrained from urging his opinions, and had thus far spoken only when directly appealed to. Several remarks of a sneering character had been dropped within his hearing, and finally a chief from Wailuku, glancing insultingly toward him, declared that the chiefs of Maui were "not afraid to use their spears." Iwikauikaua could no longer bear these taunts in silence. With a dark scowl upon his handsome face, he rose to his feet and impetuously replied: "Nor am I afraid to use mine, either in defence of the moi of Maui or in challenge to any chief here who presumes to doubt my courage! I scorn to defend myself with words! Without these walls, with spear and battle-axe, I am prepared to answer one and all!" Several chiefs sprang to their feet, as if to accept the bold challenge, and confusion for a time prevailed; but order was restored when Mahia, the venerable chief of Kahakuloa, rose and, commanding silence, said: "Chiefs of Maui, hear my words and be calm. We have invited Iwikauikaua to advise with us, and by insulting him we degrade ourselves. He is high in rank and distinguished for his courage. He was the friend of the great Lono, of Hawaii, and a leader in his battles. He is the brother of Kapukini, and our respect is his due. Some of you have spoken words which seem to hold his valor lightly, and he has answered, as I would have answered had the complaint been mine, by inviting you to test the courage you doubt with spear and battle-axe. No other answer could have been made by a brave man, and we should respect the nobility that prompted it. We should say to Iwikauikaua, whose body is scarred with the teeth of many battles: 'We have spoken hastily; let us now be friends!'" The effects of the eloquent words of the old warrior were magical. Those who had offended made prompt retraction, and looks and expressions of courtesy and kindness came to Iwikauikaua from all parts of the council. By reputation he was known to many of the older chiefs, and when they recounted to the younger his chivalrous services in the wars of Hawaii he was overwhelmed with manifestations of respect and kindly feeling. The demand for an invasion of Oahu with a large force steadily abated with discussion and a better understanding of the danger and uncertainty of the project, and was entirely abandoned with the sudden appearance of a fleet of hostile canoes off the coast of Honuaula. It was a strong predatory expedition from Hawaii. Several villages had been plundered on the southern coast, and Wailuku was now threatened. Lono, the warlike king of Hawaii, had been dead for some years, and under the reign of Keakealanikane several of the more powerful of the district chiefs had assumed an attitude of comparative independence. The most noted of these were the I family, of Hilo, and the Mahi chiefs, of Kohala. Each could muster some thousands of warriors, and occasional plundering or retaliatory expeditions were undertaken to the other islands without the knowledge or countenance of the sovereign authority. The fleet discovered off the coast of Honuaula, and reported by runners to the moi, was from Kohala and under the command of one of the Mahi chiefs in person. As the young moi was unused to war, Iwikauikaua offered his services, and with fifty chiefs and two thousand warriors crossed the mountains and drove the plunderers from the coast. As it was surmised that other expeditions of a similar or more aggressive character might follow, the chiefs found employment for some time in repairing canoes, establishing signals, and placing their coast settlements in better conditions of defence. Returning to Lahaina, Iwikauikaua learned from a Hilo chief on a visit to relatives in Kauaula that Keakealanikane, king of Hawaii, had recently died, and that Kealiiokalani, his wife, could not long survive a cancerous ailment of the stomach with which she was afflicted. The mention of the name of that princess brought back a flood of tender and romantic memories, and Iwikauikaua resolved to revisit his native island. He was begged by the young moi to remain as his mahana and chief counsellor, a position to which his rank entitled him; but he seemed to hear the voice of the dying princess calling to him from Hawaii, and with becoming state set sail at once for Hilo, where the royal court had been temporarily established. It was past midnight of the second day of his departure from Lahaina when Iwikauikaua reached Hilo. He landed quietly, making himself known to no one. He found the place still in mourning for the deceased moi, and learned that Keakamahana, the elder of the two daughters and only children of Kealiiokalani, had been formally installed as moi, or queen, the day before, with the royal mother as chief adviser or premier. Early next morning Iwikauikaua, clad in a feather cape and other insignia of rank, and accompanied by a number of attendants, proceeded to the royal mansion. Being a chief of unquestioned rank, he was admitted to the pahale, but, on applying for an audience with the queen or her first counsellor, was told that the former was still in mourning and could not be seen, and the latter was too ill to receive visitors; but a proffer was made to carry any message he desired to either. "Then take to Kealiiokalani the words that her cousin, Iwikauikaua, is at her door," said the chief. At the mention of his name the kahu in attendance, a venerable chief, regarded the visitor for a moment with amazement. He had fought by his side in the wars of Lono, and in his face recognized the dashing young chief who a generation before had been saved by the gods from sacrifice at Puukohola. "Iwikauikaua, indeed!" exclaimed the kahu, with emotion. "I know you well. Years ago our spears drank blood together, from the shores of Kona to the high lands of Pololu!" Iwikauikaua was pleased at the recognition, and, after exchanging a few pleasant words with the old kahu, the latter conveyed his brief message to Kealiiokalani. She was in her own apartment at the time, reclining on a soft couch of kapa, and surrounded by a group of silent and sad-eyed attendants. Near her sat Keakamahana, the fair young moi, who was doing all that affection could suggest to soothe and strengthen her suffering mother. Prayers had been said, offerings to the gods had been made, and renowned kahunas had resorted to the most potent herbs, charms and incantations known to them in behalf of the royal sufferer. But nothing could stay the dreadful malady that was eating away her life, and all hope of her recovery had been abandoned. The cancerous gnawing was declared by the priests to be the work of an evil spirit, which prayer and sacrifice could not dislodge. The kahu delivered the message of Iwikauikaua with some hesitation, for the condition of the patient had become more critical since the death of her husband. But when she heard the name of the visitor, and learned that he was without, her eyes assumed something of the brightness of her girlhood, and she ordered him to be admitted at once. As Iwikauikaua entered he was silently conducted to the couch of Kealiiokalani. For a moment he gazed at her wan face; for a moment she glanced at the gray hairs which the years had brought to him since he said farewell to her in Kohala. He knelt beside the couch. He took her hand and held it to his heart, and the silence that followed best interpreted the thoughts of both. Rising, and learning to his embarrassment that the young woman whom he had scarcely noticed was Keakamahana, daughter of Kealiiokalani and queen of Hawaii, Iwikauikaua knelt respectfully before her, and gallantly kissed the hand with which she gave him welcome. A low order was given to an attendant by the mother, and in a moment she was alone with the queen and Iwikauikaua. Casting her eyes around and observing no others present, she beckoned them closer, and in broken sentences said: "The black kapa will soon cover me. Listen, Iwikauikaua! Early in life it was in our hearts to be the husband and wife of each other. It was the fault of neither that we were denied that hope. It was not my fault that you left Hawaii. It was not your fault that I grieved when you went to other lands. But you have returned at last. The gods have directed you back to Hawaii. They will give to me in death what they refused to my youth. In Keakamahana I will be your wife!" She paused for a moment, her listeners bending over her in silence, and then continued: "Take him as your husband, Keakamahana. He is the gift of your mother. He is brave and noble, and you will need his counsel when I am gone." Overcome by these words of affection, the chief knelt beside the couch, and the eyes of Keakamahana were filled with tears. "Do you promise?" inquired the mother. "I promise," replied the queen, giving her hand to the kneeling chief. "I promise," repeated Iwikauikaua, as he clasped and kissed the proffered pledge. "I am content," returned the sufferer, as a smile of happiness lighted up her face. The attendants were recalled, wondering what had occurred, and Iwikauikaua, almost bewildered, took his leave. Tradition plainly recites the brief remainder of the career of this distinguished chief. Kealiiokalani died a few days after the strange betrothal just noted, and Iwikauikaua became the husband of Queen Keakamahana, thus romantically fulfilling the aspiration and prophecy of his youth. Their daughter, Keakealani, succeeded her mother as queen of Hawaii, and one of her husbands was the son of Iwikauikaua by the wife left by him in Oahu. With this adventurous and erratic chief originated, it is claimed, the custom of burning kukui torches by daylight on state occasions, especially in connection with the obsequies of persons of royal lineage; and it was within the present generation that the exclusive right to the ceremonial was contested by the two royal families claiming the prerogative through descent from Iwikauikaua. Certain customs, like chants and meles, are matters of inheritance, and remain exclusively in the families with which they originate. THE PROPHECIES OF KEAULUMOKU. CHARACTERS. Kahekili, moi of Maui. Kalaniopuu, king of Hawaii. Namahana, widow of Kamehamehanui. Keeaumoku, a royal chief of Hawaii. Kahanana, a warrior of Waihee. Mahihelelima, governor of Hana, Maui. Kaahumanu, daughter of Keeaumoku. Kameeiamoku and Kamanawa, brothers of Keeaumoku. Kiwalao, son of Kalaniopuu. Keaulumoku, the poet-prophet of Hawaii. Kamehameha I., the conqueror of the group. Keoua, half-brother of Kiwalao. Keawemauhili, a royal chief of Hawaii. THE PROPHECIES OF KEAULUMOKU. THE CAREER OF KEEAUMOKU, THE PRINCE-SLAYER AND KING-MAKER. I. The days had just begun to lengthen after the summer solstice of 1765 when a great grief fell upon the royal court of the island of Maui. Kamehamehanui, the king, had died very suddenly at Wailuku, which had been his favorite place of residence, and his brother and successor, Kahekili, had removed his court to Lahaina. The bones of the dead king had been carefully secreted, the customary mourning excesses had been indulged in, and many new apportionments of lands had been made in accordance with the bequests of the deceased moi and the will of his successor. Kamehamehanui was an amiable sovereign, but his reign was not as successful as that of his father, Kekaulike. His right to the sceptre had been contested by his brother, Kauhia, and he was secured in it only through the efforts of Alapainui, the king of Hawaii. Subsequently Kalaniopuu, the successor of Alapainui, wrested from him the district of Hana and the celebrated fortress of Kauwiki, and retained possession of both at the time of Kamehamehanui's death. The lands of the district might have been recaptured, perhaps, but the fortress commanding them was well-nigh impregnable, and Hana remained a dependency of Hawaii. Kamehamehanui's political wife was his half-sister Namahana, with whom he had two children; but as both of them died in their infancy, his brother, Kahekili, succeeded him as moi of the island by common consent. After the death of his brother, Kahekili at once removed his court to Lahaina, where the customary period of mourning was concluded. It was while the members of the royal family were still in mourning at Lahaina that a distinguished stranger suddenly landed, with a number of personal attendants, and presented himself at court. His double canoe bore the ensign of an alii, and his garb and bearing showed him to be of the higher nobility. His age was perhaps thirty years, although he looked somewhat older. He was over six feet in height, and well proportioned. His face was handsome, and his hair and beard were closely cropped. He was clad in a maro and short feather mantle, and around his head was bound a single fold of yellow kapa. By a cord of hair was suspended from his neck a palaoa, or carved whale's tooth, and his left wrist was ornamented with a bracelet of curious shells. He was courageous, courtly, and in his best moods agreeable and captivating, and was a splendid representative of the rude chivalry of his time. As he stepped ashore and proceeded to the royal mansion, way was respectfully made for him, even as a stranger of distinguished bearing, and his name secured him admission at once to the presence of Kahekili, who welcomed him to Lahaina, and set apart ample accommodations for himself and lodgings for his attendants. Who was this stranger? He was no common chief who would have thus presumed to present himself at the court of the moi of Maui and expect the courtesy of royal entertainment. Two generations before Lonoikahaupu, who had peacefully inherited the sovereignty of the western side of the island of Kauai, while the noted Kualii, of Oahu, retained possession of the remainder, paid a royal visit of state to the windward islands of the group. His blood was of the best in the archipelago, and his equipment and retinue were brilliant and imposing. He embarked with a number of large double canoes, the royal kaulua being over eighty feet in length, and was attended by a company of skilled musicians and dancers. He also took with him his chief navigator, priest and astrologer, and a corps of personal attendants in keeping with his rank. In turn he visited Oahu, Maui and Molokai, where he was entertained with distinguished honors, and then set sail for Hawaii, of which Keawe was then king. Touching at Hilo, he found that the royal court had been temporarily established in Kau, and thither he proceeded, to pay his respects to Keawe and his beautiful but volatile wife and half-sister, Kalani-kauleleiaiwi. He was becomingly received and entertained by the royal couple, and spent some weeks in the enjoyment of the festivities arranged for his amusement. The result was that the queen became enamored of the handsome Kauaian king, who was duly recognized at once as one of her husbands. From this union a son was born, who was named Keawepoepoe, when the father returned to Kauai and there remained. This son grew to manhood, and by marriage with Kumaiku, of the royal line of Maui, became the father of the three distinguished chiefs who, with Keawe-a-Heulu, were the leading captains of Kamehameha in the conquest of the group at the close of the eighteenth century. One of these sons of Keawepoepoe was Keeaumoku, the Warwick of his time, the slayer and maker of kings. Keeaumoku's first effort in king-making occurred in 1754. On the death, in that year, of his uncle Alapainui, and the succession of his cousin Keaweopala to the Hawaiian throne, he became dissatisfied with his allotment of lands and raised the standard of revolt in Kekaha. Defeated, he fled in his canoes to Kau, where Kalaniopuu had for some years maintained himself in independence of Alapainui. Joining their forces, they marched northward, defeated and slew Keaweopala in Kona, and Kalaniopuu, who was the grandson of Keawe and had a valid claim to the sovereignty, was proclaimed moi of Hawaii. It is probable that Keeaumoku's services were substantially rewarded by Kalaniopuu; but in his early years he was turbulent and hot-tempered, and in 1765 he found a pretext for hurling defiance at the king and fortifying himself in the northern part of Kohala. Kalaniopuu promptly placed himself at the head of an adequate force, took the fort by assault, and crushed the rebellion with a single blow. But Keeaumoku escaped over the pali alone, reached the beach, secured a canoe and paddled out to sea. Night coming on and the skies being clouded, he lost his way and nearly perished through thirst and hunger; but he finally reached Lanai, where he found friends, and not long after sailed for Maui in a well-equipped double canoe and a respectable retinue of attendants. He landed at Lahaina, and the reader need not be told that the distinguished stranger who so suddenly presented himself at the court of Kahekili, as already mentioned, was Keeaumoku. The occupation of the district of Hana by the king of Hawaii was a source of irritation to Kahekili, and he welcomed Keeaumoku, not more as an enemy of Kalaniopuu than as a chief who might be useful to him in the war which he then meditated for the recovery of the captured territory. But Keeaumoku was not content to subsist upon the favor of Kahekili. In his veins ran the blood of kings, and his pride rebelled against a life of dependence, however attractive it might be made for him. But he was without available lands or revenues, for his rebellion against Kalaniopuu had deprived him of both, notwithstanding his inalienable landed rights in South Kona, and he began to cast about for the means of raising himself again to the dignity of a landed chief. His eyes soon fell upon the comely Namahana, widow of Kamehamehanui. To her belonged the fair and fertile lands of Waihee. But she was the inheritance of Kahekili, whose purpose it was to accept her as a wife at the end of her period of mourning. This must have been known to Keeaumoku, who was thoroughly acquainted with royal customs of his time; yet he paid such court to the sorrowing dowager, and so sweetly mingled his protestations of love with her sighs of grief, that she became his wife without consulting with the moi. Kahekili was naturally enraged at the union, and was about to manifest his displeasure in a manner dangerous to Keeaumoku, when Namahana retired with her new husband to her estates at Waihee. Kahekili's first impulse was to follow and slay them both; but as Namahana was popular with the nobility, and Kahekili had not been in power long enough to be quite sure of the fealty of the chiefs, he discreetly concluded to leave to the future the punishment of the offending couple. Taking up his residence at Waihee, Keeaumoku enlarged and beautified his grounds and buildings, and established a petty court of princely etiquette and appointments. He was fond of display, and soon attracted to Waihee many of the more accomplished young chiefs of the island. The mother and two of the brothers of Namahana attached themselves to the household, and a number of Molokai chiefs, despoiled of their lands by the king of Oahu, became his retainers. He had carefully trained bands of musicians and dancers, and his entertainments were frequent and bountiful. In the midst of this semi-royal gayety and splendor Kahekili quietly crossed the mountains and temporarily established his court at Wailuku, but a few miles from Waihee. He had heard of Keeaumoku's royal style of living, and desired to learn from personal observation whether it was inspired by an innocent love of display or designs more ambitious. As Keeaumoku had rebelled against two successive Hawaiian sovereigns, and boldly seized the widow of a king in the very household of her royal claimant and protector, Kahekili had reason to regard him with suspicion, and a week's stay at Wailuku, during which reserved courtesies had been exchanged between them, convinced him that Keeaumoku was a dangerous subject. But how was he to be dealt with? He had committed no act of treason, and an assault upon him would not be sustained by the chiefs. In this dilemma Kahekili resorted to strategy. He induced Kahanana, a resolute warrior and subordinate land-holder of Waihee, to embroil Keeaumoku in a difficulty with his own people. To this end Kahanana complained--probably without cause--that he had been frequently neglected by the servants of Keeaumoku in the distribution of fish after fortunate catches, and urged his grievance with so good a showing of sincerity that many of his friends stood prepared to espouse his quarrel. This done, he armed himself for battle, and, the following night, killed three of Keeaumoku's laborers. Being attacked in return, he was at once supported by a party of warriors secretly detailed for that purpose by Kahekili, and a general fight resulted, which lasted in a desultory way for three or four days. In the end, however, Keeaumoku and his party were overpowered and compelled to seek safety in flight. Keeaumoku and Namahana, with her mother and two brothers, and a considerable following of chiefs and retainers, escaped over the Eka mountains and embarked for Molokai. But Kahekili was not content with the escape of Keeaumoku from Maui. He resolved to destroy him, and soon after invaded Molokai with a large force. Keeaumoku and his allies met the invaders in war-canoes as they approached the shore. A desperate sea-fight followed, which was continued long into the night by torchlight; but Keeaumoku was again defeated, and with difficulty escaped to Hana with Namahana and her relatives. This placed Keeaumoku beyond the reach of Kahekili, for that district of Maui was still under Hawaiian control; but in escaping from one enemy he was compelled to throw himself upon the mercy of another. He was hospitably received, however, by Mahihelelima, the governor of the district, and was so far forgiven by Kalaniopuu as to be permitted to remain under the protection of the fortress of Kauwiki, where for some time, in the shaded valleys at the base of Haleakala, he found a respite new to his turbulent life. II. In a secluded valley within sight of the fortress of Kauwiki, with a few devoted friends and attendants, Keeaumoku and his family lived unmolested and almost unnoticed for several years. It was a season of peace between Hawaii and Maui, and Keeaumoku spent his days in dreaming of wars to come, and political changes that would place him again in a position more consistent with his rank. He made spears and battle-axes, and laid them away; he constructed canoes and housed them near the neighboring beach. He loved his wife, who was content to share his exile, and when, in 1768, a daughter was born to him, Keeaumoku felt that the gods were smiling upon him once more, and took courage. It is said that the child was born with a yellow feather in her hand--a symbol of royalty--and she was named Kaahumanu and tenderly cared for. In 1775 Kalaniopuu, king of Hawaii, suddenly appeared in the district of Hana with a considerable force, and began to ravage the neighboring lands of Kaupo. Kahekili promptly met and repulsed him, however, and he returned to Hana and abandoned the campaign by re-embarking with his shattered army for Hawaii. Keeaumoku took no part in the brief struggle, and was disappointed that nothing decisive had been accomplished. The death of either of the two sovereigns engaged would have been to him a signal of deliverance. But he was not disheartened. He knew the war would soon be resumed on a grander scale, and found partial contentment in the hope that it would result in changes favorable to his fortunes. Exasperated at his defeat, Kalaniopuu spent nearly two years in preparing for a crushing invasion of Maui. In honor of his war-god, Kaili, he repaired and put in order two heiaus, and instructed his high-priest, Holoae, to maintain continuous religious services, and exert his highest powers to accomplish the defeat and death of Kahekili. He landed with six heavy divisions of warriors on the southern coast of Maui, but was defeated with great slaughter in the neighborhood of Wailuku, and compelled to sue for peace. With him were the two brothers of Keeaumoku, Kameeiamoku and Kamanawa, who attended the young Prince Kiwalao in his visit of conciliation to Kahekili after the battle. Kalaniopuu returned to Hawaii with what remained of his army, and the next year again invaded Maui, and for several months carried on a desultory warfare with Kahekili in the several districts of the island. He was assisted by the governor of Hana, and was able for some time to maintain a foothold in Hamakualoa and elsewhere. Keeaumoku offered his services to neither side, but remained a quiet and almost unobserved spectator of the hostile movements which at intervals convulsed the island, and sometimes swept past the very door of his exile home in Hana. The proper time for him to act had not yet arrived, and years of solitude had schooled him to patience. It was during this campaign that Captain Cook, the celebrated English explorer, arrived off the coast of Maui with the two vessels under his command, exhibiting faces that were new to the natives, and ships which seemed to be the ocean palaces of their gods. This was in November, 1778. In January of that year Cook had touched the group for the first time. He had landed at Kauai and Niihau, and had now returned from the Arctic seas to winter among the Hawaiian Islands. Abandoning the fruitless war, Kalaniopuu returned to Hawaii with his invading army. During the campaign of the year before he had been assisted to the extent of a battalion of warriors by Kahahana, king of Oahu. Among the followers of the Oahuan moi at that time was the celebrated poet and prophet Keaulumoku. He was a native of Naohaku, in the Hamakua district of Hawaii, and was distantly related to Kahekili, being a son of a cousin of Kekaulike, the father of Kahekili. From his youth he was dreamy and psychologic, and spent his time in roaming among the hills, watching the stars and listening to the music of the ocean. Some years before he had become attached to the court of Kahahana, and had followed that sovereign to Maui in 1777. He remained on the island after the return of Kahahana to Oahu, and the year following, when Kalaniopuu again invaded Maui, the poet was found among his household. Although but sixty-two years of age, in appearance Keaulumoku was much older. His eyes were bright, but his form was bent, and his white hair and beard swept his shoulders. When he sang all listened, and his wild utterances were treasured up and repeated as inspirations from the gods. He was known on all the islands of the group, and it was safe for him to travel anywhere. He had been a friend of Keeaumoku, many years before, on Hawaii, and when he learned, during the campaign of 1778, that the unfortunate chief was an exile in Hana and had ceased to be accounted among the leaders of the time, he resolved to visit and console him. Without making his purpose known to any one, Keaulumoku crossed the mountains, and, the third day, stood before his friend in Hana. Their greeting was affectionate, and after eating they sat down and wailed over Keeaumoku's misfortunes. Then Namahana came with stately grace to welcome the old poet, bringing with her Kaahumanu, who was then a bright-eyed child of ten. He kissed the hand of Namahana, advising her to be of good cheer, and, embracing the child and looking into her eyes, told her that his dreams that night should be of her. And so they were, for the next morning he solemnly sang in the shade of the palms that Kaahumanu would be loved by a chief of renown and become the wife of a king. "And what of her father?" inquired Keeaumoku. "Is he to rot with his spears in Hana?" "No," replied the poet, promptly. "The great work of Keeaumoku's life is still before him. He will become the slayer of princes and maker of kings." "One have I already helped to royal honors," returned the chief, doubtingly, "and by his favor I am stifling here in Hana." "Another and a greater is still to follow, in whose service Keeaumoku will die in peace," answered the poet. "Who is the coming hero?" inquired the chief. "You will not mistake him when you meet," was the evasive reply. "And when will that be?" ventured Keeaumoku. No reply being made, the chief continued: "Well, no matter when; I have learned to be patient!" The predictions of the poet extended no farther; but his words cheered the heart of Keeaumoku, and when he left for Lahaina the next day, grateful eyes followed his footsteps far into the mountains. Returning to Hawaii after his unsuccessful campaign of 1778, Kalaniopuu remained for a time in Kona, and after the death of Captain Cook, in February, 1779, removed his court to Kohala, taking with him the poet Keaulumoku. The next year, feeling his end approaching--for he was nearly eighty years of age--Kalaniopuu set his kingdom in order by proclaiming his son Kiwalao as his successor, and naming his nephew, Kamehameha, as the custodian of his war-god. He then put down the rebellion of Imakakaloa in Kau, and, after changing residences two or three times for his health, finally died at Kailikii, in January, 1782. A few months before the death of Kalaniopuu, Kahekili, learning of the failing health of his old opponent, prepared for the recovery of the district of Hana, which had been for nearly forty years under Hawaiian rule. Marching into the district and investing the fortress of Kauwiki, he finally reduced it by cutting off its water-supply, and Eastern Maui again became a part of the dominions of the moi of Maui. This occurred about the time of the death of Kalaniopuu. But what became of Keeaumoku and his family, whose home for years had been among the hills of Hana? Learning of the meditated invasion of the district, and unwilling to trust himself to the mercy of Kahekili, Keeaumoku fled with his family to the almost barren island of Kahoolawe, where he lived in seclusion until after the fall of Kauwiki and death of Kalaniopuu, when he boldly returned to Hawaii, quietly settled on his old and inalienable estates at Kapalilua, in South Kona, and awaited the development of events, which he plainly perceived were rapidly and irresistibly tending toward wide-spread revolution and disorder. For more than fifteen years he had heard the clash of arms only at a distance, and he yearned for the shouts of battle and the music of marching columns. The mourning for Kalaniopuu continued for many weeks, and rumors unsatisfactory to the Kona chiefs were afloat concerning the new moi's proposed division of the lands subject to royal apportionment. Preparations for the burial of the bones of the deceased king were finally completed. In double canoes, one of them bearing the corpse of his royal father, Kiwalao set sail with a large party of chiefs, warriors and retainers for Honaunau. There it was his purpose to deposit the remains in the neighboring burial-place of Hale-a-Keawe, sacred to the ashes of Hawaiian kings, and then proceed with the redivision of such of the lands of the kingdom as were at his disposal. When off Honokua the second day, Keeaumoku came down from Kapalilua and boarded the fleet. His avowed purpose was to wail over the body of Kalaniopuu. His return to Hawaii had become generally known, and Kiwalao regarded with a curiosity not unmixed with suspicion the warring and impetuous chief, who had been first the friend and then the enemy of his father, and who had suddenly emerged at a critical moment full-armed from the obscurity of years. What was the object of Keeaumoku's visit to the mourning fleet? Was he anxious, on the eve of stirring events, to behold the face of the young king, remembering the words of Keaulumoku, "You will know him when you meet"? Perhaps. But, whatever may have been his original purpose in visiting the fleet, when he left, in keeping with the turbulent instincts of his life, his thoughts were aglow with projects of rebellion. Hastening to Kehaha, where his brothers, Kameeiamoku and Kamanawa, with Kamehameha, Kekuhaupio and other chiefs, were in council, Keeaumoku informed them that the destination of Kiwalao was Kailua, which place he would proceed to occupy after depositing the royal remains at Honaunau. This information, he declared, was given to him by one of Kiwalao's attendants. Not doubting the truth of Keeaumoku's story, and believing it to be the purpose of Kiwalao to occupy the entire district of Kona, which embraced lands not subject to royal disposal, the assembled chiefs moved with their followers and occupied quarters in the neighborhood of Honaunau. Keeaumoku now became a leading spirit in the events which rapidly followed. The funeral cortege landed at Honaunau, the remains of the dead king were ceremoniously entombed at Hale-a-Keawe, and Kiwalao ascended a platform, and to the assembled chiefs proclaimed the will of his father. In the divisions of lands that followed the Kona chiefs were not consulted; nor does it appear that they were additionally provided for, and Keeaumoku had little difficulty in persuading them that they had been treated with intended disrespect and hostility. In an interview with Kiwalao, Kamehameha was coolly received, and the disaffected chiefs began to prepare for battle. They selected Kamehameha as their leader, and for some days there was a vigorous mustering of forces on both sides. An attack was finally made by the rebellious chiefs, and a battle of some magnitude ensued. Keeaumoku was again in his element. His voice was heard above the din of battle, and his famished weapons drank their fill of blood. Entangled with his spear, he fell upon the rocky ground. Several warriors rushed upon him. Two of them attacked him with daggers, while a third struck him in the back with a spear, exclaiming, "The spear has pierced the yellow-backed crab!" Kiwalao, not far distant, witnessed the encounter, and called to the assailants of Keeaumoku to secure his palaoa, or ivory neck ornament. The attention of Kamanawa was attracted to the struggle, and he sprang with a few followers to the assistance of his brother, driving back his assailants. At that moment Kiwalao was struck in the temple with a stone, and fell stunned to the ground. Observing the circumstance, Keeaumoku crawled to the fallen king, and, with a knife edged with sharks' teeth, cut his throat. With the death of Kiwalao the rout of his army became general. The victory made Kamehameha master of the districts of Kona, Kohala and Hamakua, while Keoua, the brother of Kiwalao, held possession of Kau and Puna, and Keawemauhili declared himself independent of both in Hilo. Keeaumoku's brilliant part in this first of the battles of the period for the sovereignty of Hawaii established him at once in the favor of Kamehameha, and raised him high in the esteem of the distinguished chiefs whose valor ennobled the closing years of barbaric supremacy in the group. III. War soon occurred between Kamehameha and the independent chiefs of Hilo and Kau, but, as no marked advantages to either side resulted, Kamehameha established his court at Halaula, in Kohala, and occupied himself in improving the condition of his people. During the campaign he had met with some reverses, but Keeaumoku's faith in the final triumph of his great leader remained unshaken through every disaster. He thought he saw in him that captain, greater than Kalaniopuu, of whom the poet dreamed in Hana, and was soon after confirmed in the belief by the definite prophecy of Keaulumoku. Restlessly roaming from place to place, the old singer finally selected a temporary abode near Halaula, shortly after the removal of the court of Kamehameha to that village. There he was frequently visited by Keeaumoku, sometimes accompanied by Kaahumanu, who was budding into an attractive womanhood, and sometimes by Namahana, who regarded him with a reverence due to one whose utterances seemed to be inspired by the gods. Since the death of Kalaniopuu the voice of Keaulumoku had been silent. He mourned over the distracted condition of the island, and sympathized with the people in their enforced warfare with each other. Vainly had he sought to penetrate the mists of desolation and disorder, and catch a glimpse of what was beyond. No light had come to him through the clouds; to his prayers no answering voice had whispered in his dreams. But the curtain was raised for him at last, and, as the shades of the future trooped before him in awful pantomime, in a voice wild as the winds sweeping through the gorge of Nuuanu he chanted the prophetic mele of Hau-i-Kalani. After describing the horrors of the civil war then desolating the island, he concluded by predicting that Kamehameha would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors. The chant created great enthusiasm among the followers of Kamehameha. Keeaumoku listened to it with rapt attention, and at its conclusion stooped over the old poet and said: "I asked you a question in Hana, which you did not answer then. Is it answered now?" Keaulumoku looked into the face of the chief for a moment as if to collect his thoughts, and then dreamily replied: "It is answered!" "Such was my thought," returned the chief. "I have some rare dainties from the sea. Come and eat with me to-night, and I will ask to be taught the mele you have just chanted." Keaulumoku made no reply, and Keeaumoku walked slowly toward the palace, trying to remember the words of the poet which had so thrilled his listeners. What occurred between Keeaumoku and the old poet during their repast that evening will never be known; but certain it is that henceforth Keeaumoku never doubted the final success of Kamehameha, and when, in the summer of 1785, the latter retired discomfited from an invasion of Hilo, Keeaumoku smiled as he said to his chief: "Thus far you have only skirmished with your enemies; you will win when you fight battles!" In 1784 Keaulumoku died. For months the old poet had lived alone in a hut near Kauhola. He avoided company and seldom spoke to any one. Feeling his end approaching, he one day announced that the evening following he would chant his last mele. Hundreds collected around his hut at the time appointed. They did not enter, but sat down, conversing in whispers, and respectfully waited. An hour passed, and another, but the old singer did not make his appearance. Finally the mat which served as a door was drawn aside, and Keaulumoku's white head and bent form were seen in the opening. Seating himself within view of all, he began to chant a mele in tremulous tones. As he proceeded his voice became louder, and every word was breathlessly listened to. He spoke of the coming conquest of the group by Kamehameha, whom he designated as the son of Kahekili, and also as "the lone one." He also predicted the early extinction of the Kamehameha dynasty, the domination of the white race, the destruction of the temples, and finally the gradual death of the Hawaiian people. Concluding his chant, the old seer raised his hands as if to bless his listeners, and fell back dead. A great wail went up from the people, and they tenderly bore the body of the dead poet to the heiau, where it was accorded the burial rites of a prophet. Much of the last prophecy of Keaulumoku was preserved and repeated, and by conversing with the many who listened to it Keeaumoku managed to secure a satisfactory version of the final song of the dying poet. From the first of Kamehameha's battles Keeaumoku had not doubted the triumph of that chief over all adversaries in the end, and eagerly grasped at every circumstance calculated to strengthen the conviction. So believing, his way seemed to be clear. But what of Kaahumanu, whose promised lover was to be a chief of renown, and whose husband was to be a king? She was an attractive maiden of seventeen, and a few months after the death of Keaulumoku, and while Kamehameha was engaged in peaceful pursuits at Halaula, her father suddenly brought her to court. Fresh, sparkling and graceful, and related to the royal lines of Maui and Hawaii, she attracted the immediate attention of Kamehameha, and he disposed of the claims of her many suitors at once by making her his wife. There was little in the appearance of the great chief to please the eye of a girl of seventeen. His features were rugged and irregular, and he held in contempt the courtly graces which imparted a charm to the intercourse with each other of the nobility of the time. He was already the husband of two recognized wives; but Kaahumanu was ambitious, and, with admiration but no affection for him, she consented to become his wife. Keeaumoku was now persistent in inspiring Kamehameha with the thought of becoming the master of the group. He recited to him the prophetic chants of Keaulumoku, and brought to him the favoring auguries of the kaulas. An unsuccessful attempt to recover the district of Hana in 1786 was followed in 1790 by another invasion of Maui, when Kamehameha completely subjugated the island, and then turned his attention to Keoua, the independent chief of Kau, who had slain the chief of Hilo and assumed the sovereignty of the southern districts of Hawaii. The war with Keoua continued for more than a year, and every effort of Kamehameha to crush this last of his rivals on Hawaii was successfully resisted. For nine years Keoua had maintained himself against the power of Kamehameha, and still remained master of Kau and the most of Puna. Treachery was finally resorted to, and Keoua fell. The old temple of Puukohola had been partially rebuilt, and a noted seer had predicted that its completion would give to Kamehameha the undisputed sovereignty of Hawaii. The temple was hastily finished, and Keoua was invited to a conference with his opponent at Kawaihae, with the view, he was led to believe, of peacefully settling their differences. Nearing the shore of the place of meeting, where he saw and exchanged greetings with Kamehameha, he was about to land when Keeaumoku met him in a canoe and treacherously assassinated him, and his body was taken to the newly-completed temple and sacrificed to the war-god of his betrayer. Keoua was a brave, noble, and magnanimous chief, and the apologists of Kamehameha have not succeeded in relieving him from the odium of Keeaumoku's cowardly act. He was the half-brother of Kiwalao, and his death left Kamehameha the master of Hawaii. Truly, as predicted by the seer, had Keeaumoku become the slayer of princes and the maker of kings. But his work was not yet completed. Kamehameha was the sovereign of Hawaii, but the conquest of the group was still before him. Every circumstance, however, conspired in his favor. Kahekili, the warlike king of Maui and conqueror of Oahu, died in 1794, and a rupture had occurred between his successor and Kaeo, the moi of Kauai. Everything being in readiness, early in 1795 Kamehameha invaded Oahu with a mighty army, defeated and subsequently captured and sacrificed to his war-god King Kalanikupule, and shortly after received the submission of the moi of Kauai--thus becoming the acknowledged master of, and for the first time in their history consolidating under one government, the several islands of the Hawaiian group. The prophecies of Keaulumoku have all been fulfilled. Keeaumoku, the slayer of princes and maker of kings, died peacefully as governor of the windward islands in 1804. Kaahumanu became the wife of a king, and died as chief counsellor of the islands in 1832. The temples of the Hawaiian gods were destroyed immediately after the death of Kamehameha, in 1819, and but a tenth of the number of natives found on the islands at the close of the last century are now left to sing of the achievements of their ancestors, who first made their home in the group when the Roman Empire was falling to pieces under the assaults of Northern barbarism. THE CANNIBALS OF HALEMANU. CHARACTERS. Kalo Aikanaka, or Kokoa, a cannibal chief. Kaaokeewe, or Lotu, a lieutenant of Kokoa. Palua, daughter of Kokoa. Kaholekua, wife of Lotu. Napopo, brother of Kaholekua. THE CANNIBALS OF HALEMANU. A POPULAR LEGEND OF THE SEVENTEENTH CENTURY. I. Although barbarous to the extent to which a brave, warm-hearted and hospitable people were capable of becoming, every social, political and religious circumstance preserved by tradition tends to show that at no period of their history did the Polynesians proper--or the Hawaiian branch of the race, at least--practise cannibalism. In their migrations from the southern coasts of Asia to their final homes in the Pacific, stopping, as they did, at various groups of islands in their voluntary or compulsory journeyings, the Polynesians must have been brought in contact with cannibal tribes; but no example ever persuaded them into the habit of eating human flesh, or of regarding the appetite for it with a feeling other than that of aversion and disgust. In offering a human sacrifice it was customary for the officiating priest to remove the left eye of the victim after the lifeless body had been deposited upon the altar, and present it to the chief, who made a semblance of eating it. Even as learned and conscientious an inquirer as Judge Fornander has suggested that this custom was possibly the relic of a cannibal propensity existing among the Polynesian people far back in the past. The assumption is quite as reasonable that the rite was either a simple exhibition of bravado, or the expression of a desire on the part of the chief to thereby more strictly identify himself with the offering in the eyes of the gods. Several traditions have come down the centuries referring to the existence of cannibal tribes or bands at one time or another in the Hawaiian archipelago, particularly on the islands of Oahu and Kauai, and harrowing stories of their exploits are a part of the folk-lore of the group. But in every instance the man-eaters are spoken of as foreigners, who came from a land unknown, maintained local footholds for brief seasons in mountain fastnesses, and in the end were either exterminated or driven from the islands by the people for their barbarous practices. It is difficult to fix, even approximately, the period of the earlier of these occurrences, as they are mentioned in connection with ruling chiefs whose names do not appear in the chronological meles surviving the destruction of the ancient priesthood. Instead of being foreigners, it is not improbable that the cannibals referred to in some of the traditions were the remnants of a race of savages found on one or more of the islands of the group when the first of the Polynesians landed there. This, it may be presumed, was somewhere near the middle of the fifth century of the Christian era. It has generally been assumed by native historians that the ancestors of the Hawaiian people found the entire group uninhabited at the time of their arrival there. The bird, the lizard and the mouse, with an insect life confined to few varieties, were the sole occupants of that ocean paradise, with its beautiful streams, its inviting hills, its sandal forests, its cocoa and ohia groves, its flowering plains, its smiling valleys of everlasting green. But the interval between the fifth century and the eleventh--between the first and second periods of Polynesian arrival--is a broad blank in the legendary annals of Hawaii, and the absence of any record of the circumstance cannot be satisfactorily accepted as evidence that, on arriving at the group from the southern islands, the Polynesians of the fifth century did not find it sparsely occupied by an inferior and less capable people, whom they either affiliated with or destroyed. In some of the meles vague references are made to such a people, and ruins of temples are still pointed out as the work of the Menehunes--a half-mythical race or tribe, either from whom the Hawaiians descended, or with whom they were in some manner connected in the remote past. To whatever period, however, many of these stories of cannibalism may refer, circumstances tend to show that the legends connected with the man-eaters of Halemanu are based upon events of comparatively recent centuries. The natives, who still relate fragments of these legends to those whom curiosity prompts to visit the cannibals' retreat near the northern coast of Oahu, generally refer the adventures described to the early part or middle of the eighteenth century, and a half-caste of intelligence informed the writer that his grandfather had personal knowledge of the cannibal band. Although the sharpness of the details preserved indicates that their beginning could not have been very many generations back, the occupation of Halemanu by Aikanaka and his savage followers could have occurred scarcely later than the latter part of the seventeenth century--probably during the reign of Kualii or his immediate successor, somewhere between the years 1660 and 1695. At that time Oahu was governed by a number of practically independent chiefs, whose nominal head was the governing alii-nui of the line of Kakuhihewa, of whom Kualii was the great-grandson. It will therefore be assumed that it was near the close of the seventeenth century that Kalo Aikanaka, with two or three hundred followers, including women and children, landed at Waialua, on the northern coast of Oahu, and temporarily established himself on the sea-shore not far from that place. Ten years before, more or less, he had arrived with a considerable party at Kauai from one of the southern islands--which one tradition does not mention. The strangers came in double canoes, and, as they were in a starving condition, it was thought that they had been blown thither by adverse winds while journeying to some other islands. They were hospitably received and cared for by the people of Kauai, and for their support were given lands near the foot of the mountains back of Waimea. In complexion they were somewhat darker than the Kauaians, but otherwise did not differ greatly from them either in dress, manners, modes of living or appearance. They knew how to weave mats, construct houses of timber and thatch, make spears and knives, and hollow out canoes of all dimensions. They were familiar with the cocoanut and its uses, and required no instruction in the cultivation of kalo or taro. They were expert fishermen, and handled their weapons with dexterity. Their language, however, was entirely different from that of the Kauaians; but they soon acquired a knowledge of the latter, and in a short time could scarcely be distinguished from the natives of the island. Although known as Kalo Aikanaka by the natives, the real name of the chief of the strangers was Kokoa. The name of his principal lieutenant or adviser, which is given as Kaaokeewe by tradition, was Lotu, or Lotua. Kokoa was of chiefly proportions, and his muscular limbs were tattooed with rude representations of birds, sharks and other fishes. His features were rather of the Papuan cast, but his hair was straight, and the expression of his face was not unpleasant. The appearance of Lotu, on the contrary, was savage and forbidding. His strength was prodigious, and he made but little disguise of his lawless instincts. The wife of Kokoa had died during the passage to Kauai, leaving with him a daughter of marriageable age named Palua. Tradition says she was very beautiful, and wore necklaces and anklets of pearls. Her eyes were bright, her teeth were white, and the ends of her braided hair touched her brown ankles as she walked. Lotu was married, but without children. He did not like them, and more than one, it is said, had been taken from the breast of Kaholekua and strangled. The strangers brought with them two or three gods, and made others after their arrival. They knew nothing of the gods of the Kauaians, and preferred to worship their own. To this the natives did not object; but in the course of time they discovered that their tabu customs, even the most sacred, were not observed by the strangers. Their women were permitted to eat cocoanuts, bananas, and all kinds of flesh and fish, including the varieties of which native females were not allowed to partake. Fearing the wrath of the gods, the chief of the district visited Kokoa and requested him to put a stop to these pernicious practices among his people. He promised to do so, and for a time they ceased; but the offenders soon fell back into their old habit of indiscriminate eating, and the chief again visited Kokoa, prepared to put his previous request into the form of an order. The order was given, but not with the emphasis designed by the chief in making the visit, for he then met Palua for the first time, and found it difficult to speak harshly to the father of such a daughter. In fact, before he left the chief thought it well to leave the matter open for further explanation, and the next day returned to make it, and to ask Kokoa, as well, to give him the beautiful Palua for a wife. Father and daughter both consented, and within a few days Palua accompanied the chief home as his wife. There, at least, it was expected that Palua would respect the tabus she had violated before her coming, and the chief appointed a woman to instruct her thoroughly in the regulations applicable to her changed condition. She promised everything, but secretly complied with no requirement. The chief implored her to obey the mandates of the gods, and sought to screen her acts from the eyes of others; but her misdemeanors became so flagrant that they at last came to the knowledge of the high-priest, and her life was demanded. Her husband would have returned Palua to her father, but the priest declared that her offences had been so wanton and persistent that the gods would be satisfied with nothing short of her death, and she was therefore strangled and thrown into the sea. Learning of the death of his daughter, Kokoa in his rage slew a near kinsman of the chief and made a feast of his body, to the great delight of his followers. They were cannibals, but the fact was not known to their neighbors, as they had thus far restrained their appetites for human flesh, and avoided all mention to others of their propensity for such food. Their relish for it, however, was revived by the feast provided by the wrath of Kokoa, and they were not sorry to leave the lands they had been for some time cultivating back of Waimea, and find a home in the neighboring mountains, where they could indulge their savage tastes without restraint. Locating in a secluded valley in the mountains of Haupu, Kokoa and his people remained there for several years. They cultivated taro and other vegetables, and for their meat depended upon such natives as they were able to capture in out-of-the-way places and drag to their ovens. Suspected of cannibalism, they were finally detected in the act of roasting a victim. Great indignation and excitement followed this discovery, and the chief of the district called for warriors to assist him in exterminating the man-eaters. But Kokoa did not wait for a hostile visit. His spies informed him of what was occurring in the valleys below, and he hastily dropped down to the opposite coast, seized a number of canoes at night, and with his followers immediately set sail for Oahu. The party first landed at Kawailoa; but a Kauaian on a visit to that place recognized one of their canoes as the property of his brother, and was about to appeal to the local chief, when they suddenly re-embarked and coasted around the island to Waialua, where they found a convenient landing and concluded to remain. II. We now come to the final exploits of Kokoa and his clan in Oahu. It is probable that they did not remain long in the immediate neighborhood of Waialua, where the people were numerous and unoccupied lands were scarce. Sending their scouts into the mountains in search of a safe and uninhabited retreat, one of exceptional advantages was found in the range east of Waialua, some eight or ten miles from the coast, and thither they removed. The spot selected has since been known as Halemanu. Before that time it was probably without any particular name. It is a crescent-shaped plateau of two or three hundred acres, completely surrounded by deep and almost precipitous ravines, with the exception of a narrow isthmus, scarcely wide enough for a carriage-way, connecting it with a broad area of timberless table-land stretching downward toward the sea. Nature could scarcely have devised a place better fitted for defence, and Kokoa resolved to permanently locate there. Near the middle of the plateau he erected a temple, with stone walls two hundred feet by sixty, and twenty feet in height. This structure was also designed as a citadel, to be used in emergencies. About fifty paces from the temple was the hale of the chief--a stone building of the dimensions of perhaps fifty feet by forty. It was divided into three rooms by wicker partitions, and roofed with stout poles and thatch. Between this building and the temple was a large excavated oven, with a capacity for roasting four or five human bodies at the same time, and a few paces to the westward was the great carving-platter of Kokoa. This was a slightly basin-shaped stone rising a foot or more above the surface, and having a superfice of perhaps six by four feet. A little hewing here and there transformed it into a convenient carving-table, from which hundreds of human bodies were apportioned to his followers by Kokoa, who reserved for himself the hearts and livers, as delicacies to which his rank entitled him. The lines of the buildings described may still be traced among the tall grass, and the oily-appearing surface of the carving-table, known as "Kalo's ipukai" bears testimony to this day to the use made of it by the cannibals of Halemanu. The platter is now almost level with the surface of the ground, and its rim has been chipped down by relic-hunters, but time and the spoliations of the curious have not materially changed its shape. Having provided the plateau with these conveniences and the huts necessary to accommodate his people, Kokoa next put the place in a condition for defence by cutting the tops of the exposed slopes leading to it into perpendicular declivities, and erecting a strong building covering the width and almost entire length of the narrow back-bone connecting it with the plain below. There was then no means of reaching the plateau except by a path zigzagging down the upper side to the timbered gulches beyond, or by the trail passing directly through the building occupying the apex of the isthmus. Of this entrance Lotu, the savage lieutenant of Kokoa, was made the custodian. And there he sat in all weather, watching for passers, the most of whom, if acceptable, he found a pretext for slaying and sending to the great oven of his companions. His almost sleepless watchfulness was due less to a disposition to serve others than to his merciless instincts, which found gratification in blood-letting and torture. Tradition says there was a hideous humor in the manner in which he dealt with many of his victims. In allowing them to pass he inquired the objects of their visits either to the plateau or the gulches beyond. They informed him, perhaps, that they were in quest of hala leaves, of poles for huts, of wood for surf-boards, of small trees for spears, or of flints for cutting implements, as the case may have been. When they returned he examined their burdens closely, and if aught was found beyond the thing of which they were specifically in search--even though so trifling an object as a walking-staff, or a twig or flower gathered by the way--he denounced them as thieves and liars, and slew them on the spot. In this manner many hundreds of people were slain and eaten; but as no one ever returned to tell the story of what was transpiring at Halemanu, the cannibals remained for some time undisturbed. But if their real character was not known, their isolation and strange conduct gradually gained for them the reputation of being an evil-minded and dangerous community, and visitors became so scarce at length that Lotu found it necessary to drop down into the valleys occasionally in search of victims. Nor were these expeditions, which demanded great caution, always successful; and when they failed, Lotu sometimes secretly killed and sent to the oven one of his own people, with faces mutilated beyond recognition. Among these were all of his own relatives and two of the three brothers of his wife. To escape the fate of the others, the surviving brother, whose name was Napopo, fled to Kauai. In physical strength Napopo was scarcely less formidable than Lotu; but he was young in years, and lacked both skill and confidence in his powers. To supply these deficiencies, and prepare himself for a successful encounter with Lotu, which he resolved to undertake in revenge for the death of his brothers, he sought the most expert wrestlers and boxers on Kauai, and learned from them the secrets of their prowess. He trained himself in running, swimming, leaping, climbing, and lifting and casting great rocks, until his muscles became like hard wood, and his equal in strength and agility could with difficulty be found on all the island. And he skilled himself, also, in the use of arms. He learned to catch and parry flying spears, and hurl them with incredible force and precision. From the sling he could throw a stone larger than a cocoanut, and the battle-axe he readily wielded with one hand few men were able to swing with two. Having thus accomplished himself, and still distrustful of his powers, he made the offer of a canoe nine paces in length to any one who in a trial should prove to be his master either in feats of strength or the handling of warlike weapons. Many contested for the prize, but Napopo found a superior in no one. During the contests a strong man, with large jaws and a thick neck, came forward and challenged Napopo to compete with him in lifting heavy burdens with the teeth. The bystanders were amused at the proposal, and Napopo was compelled by their remarks and laughter to accept it, although he regarded it as frivolous. Fastening around his middle a girdle of cords, he cast himself on the ground and said to the man: "Now with your teeth lift me to the level of your breast." Stooping and seizing the girdle in his teeth, the man with a great effort lifted Napopo to the height demanded. The other was then girded in the same manner. He seemed to be confident of victory, and said to Napopo, as he threw himself at his feet: "You will do well if you raise me to the level of your knees." Napopo made no reply, but bent and gathered the girdle well between his teeth, and raised the body to the height of his loins. "Higher!" exclaimed the man, thinking the strength of his antagonist was even then taxed to its utmost; "my body is scarcely free from the ground!" He had scarcely uttered these words before Napopo rose erect, and with a quick motion threw him completely over his head. Bruised and half-stunned by the fall, the man struggled to his feet, and, with a look of wonder at Napopo, hurriedly left the place to escape the jeers of the shouting witnesses of his defeat. Now confident of his strength and satisfied with his skill, Napopo returned to Oahu in the canoe which so many had failed to win. Landing at Waialua, he by some means learned that his sister, Kaholekua, the wife of Lotu, had been killed by her husband. Arming himself with a spear and knife of sharks' teeth, Napopo proceeded to Halemanu. Arriving at the house barring the entrance to the stronghold, he was met at the door by Lotu. Their recognition was cold. The eyes of Lotu gleamed with satisfaction. No longer intimidated, as in the past, Napopo paid back the look with a bearing of defiance. "Leave your spear and enter," said Lotu, curtly. Napopo leaned his spear against the house and stepped within, observing, as he did so, that Lotu in his movements kept within reach of an axe and javelin lying near the door. "Where is Kaholekua?" inquired Napopo. "There," replied Lotu, sullenly, pointing toward a curtain of mats stretched across a corner of the room. Without a word Napopo stepped to the curtain and drew it aside. He expected to find his sister dead, if at all, but she was still living, although lying insensible from wounds which seemed to be mortal. With a heart swelling with rage and anguish, he closed the curtain and returned to the door. He could not trust himself to speak, and therefore silently stepped without, in the hope that Lotu would leave his weapons and follow him. To this end he stood for a few minutes near the entrance, as if overwhelmed with grief, when Lotu cautiously approached the door. Advancing a step farther, Napopo suddenly turned and seized him before he could reach his weapons, and a desperate bare-handed struggle followed. Both were giants, and the conflict was ferocious and deadly. From one side to the other of the narrow isthmus they battled, biting, tearing, pulling, breaking, with no decided advantage to either; but the endurance of Napopo was greater than that of his older antagonist, and in the end he was able to inflict injury without receiving dangerous punishment in return. Both of them were covered with blood, and their maros had been rent away in the struggle, leaving them perfectly nude. Although Napopo had in a measure overpowered his mighty adversary, he found it difficult to kill him with his naked hands. He could tear and disfigure his flesh, but was unable to strangle him or break his spine. He therefore resolved to drag him to the verge of the precipice, and hurl him over it into the rocky abyss below. Struggling and fighting, the edge of the gulf was reached, when Lotu suddenly fastened his arms around his antagonist, and with a howl of desperation plunged over the brink. Dropping downward to destruction together, Lotu's head was caught in the fork of a tree near the bottom of the declivity and torn from the body, and Napopo, clasped in the embrace of the lifeless but rigid trunk, fell dead and mangled among the rocks of the ravine still farther down. Recovering her consciousness during the battle, Kaholekua dragged herself from the house just in time to witness the descent of the desperate combatants over the precipice. Approaching the verge, she uttered a feeble wail of anguish and plunged headlong down the declivity, her mangled remains lodging within a few paces of those of her husband and brother. The conclusion of these tragical scenes was observed by a party from the plateau above--one tradition says by Kokoa himself. However this may be, the cannibal chief concluded that Halemanu was no longer a desirable retreat, and a few days after crossed the mountains to Waianae with his remaining followers, and soon thereafter set sail with them for other lands. What became of the party is not known; but with their departure ends the latest and most vivid of the several legends of cannibalism in the Hawaiian archipelago. KAIANA, THE LAST OF THE HAWAIIAN KNIGHTS. CHARACTERS. Kalaniopuu, king of Hawaii. Kolale, wife of Kalaniopuu. Kiwalao, son of Kalaniopuu, and his successor. Liliha, wife of Kiwalao. Keopuolani, daughter of Kiwalao. Keoua, half-brother of Kiwalao. Keawemauhili, uncle of Kiwalao. Kamehameha I., successor of Kiwalao. Keeaumoku, Kameeiamoku and Kamanawa, brothers and chiefs of Hawaii. Kaahumanu, one of the wives of Kamehameha I. Kahekili, king of Maui. Kalanikupule, king of Oahu, son of Kahekili. Kaeo, king of Kauai. Kamakahelei, queen of Kauai. Imakakaloa, chief of Puna. Kalaimoku, a distinguished chief. Kakuhaupio, a counsellor of Kamehameha I. Kaiana, one of the captains of Kamehameha I. Kepupuohi, wife of Kaiana. Nahiolea, brother of Kaiana. KAIANA, THE LAST OF THE HAWAIIAN KNIGHTS. KAMEHAMEHA, KAAHUMANU, CAPTAIN COOK, AND THE FINAL CONQUEST. I. Among the distinguished Hawaiian chiefs connected with the final conquest and consolidation of the group by Kamehameha the Great, and standing in the gray dawn of the close of the eighteenth century, when the islands were rediscovered by Captain Cook and tradition began to give place to recorded history, was Kaiana-a-Ahaula. He was one of Kamehameha's greatest captains, and the events of his life, which closed with his death in the last battle of the conquest, embrace one of the most interesting periods in Hawaiian history. After giving to the conqueror his best energies for years, and faithfully assisting in cementing the foundations of his greatness, he turned against him on the very eve of final triumph, and perished in attempting to destroy by a single blow the power he had helped to create. What was it that caused Kaiana to turn his spear in hopeless desperation against his victorious chief, to whom the gods and their prophets had promised everything? Had not Pele destroyed his enemies with fire and smoke? and had not Keaulumoku, the inspired bard of Naohaku, chanted the fadeless glory of his triumphs? The war-god of Liloa--the fateful Kaili--led the van of his conquering columns, and Kalaipahoa, the poison god of Molokai, was among the deities of his household. The high-priest Hewahewa, who traced his sacerdotal line back to Paao, was his mediator in the temples, and every voice from the anu was a note of encouragement and promise of victory. The great chiefs of Hawaii were his friends, and his war-canoes cruised almost unopposed throughout the eight Hawaiian seas. Musket and cannon had been added to his weapons of war, and white men had enlisted to some extent in his service. But, with all these advantages and assurances of success, Kaiana suddenly threw defiance in his face and became his open enemy. By some the defection of Kaiana has been attributed to cold-blooded and unprovoked treachery; by others to an assumption by Kaiana that by blood Kamehameha was not entitled to the sovereignty of the group, and that his defeat in Oahu would dispose of his pretensions in that direction, and possibly open to himself a way to supreme power; and by still others to the jealousies of Kamehameha, which rendered the life of Kaiana no longer safe in his service. By these it is claimed that Kamehameha was jealous, not only of the growing military fame of Kaiana, but of a suspected regard of his favorite wife, Kaahumanu, for the handsome and distinguished chief. And this, indeed, as shown by native and other testimony, seems to have been the leading if not sole cause of the estrangement between Kamehameha and his great captain. In the council of chiefs on the island of Molokai, to which Kaiana was not invited, and which he had reason to believe had decreed his death, ambition was the crime which Kamehameha imputed to him, when in truth the real and unmentioned offence was his suspected intimacy with Kaahumanu. And so it will appear that women's eyes in Hawaii, as elsewhere, have in all ages swayed the hearts and nerved the arms of the greatest, and not unfrequently changed the current of vital political events. But, before bringing Kaiana full into the light, it is proper that some reference should be made to the great chief under whose banners he so stubbornly fought, and against whose authority he finally rebelled; and in doing so it will be interesting, perhaps, to glance briefly at certain prominent events connected with the rediscovery of the islands by Captain Cook, the assumption of the sovereign authority of Hawaii by Kamehameha, and the final consolidation of the several islands of the group under one central government. Kamehameha was a man of tremendous physical and intellectual strength. In any land and in any age he would have been a leader. The impress of his mind remains with his crude and vigorous laws, and wherever he stepped is seen an imperishable track. He was so strong of limb that ordinary men were but children in his grasp, and in council the wisest yielded to his judgment. He seems to have been born a man and to have had no boyhood. He was always sedate and thoughtful, and from his earliest years cared for no sport or pastime that was not manly. He had a harsh and rugged face, less given to smiles than frowns, but strongly marked with lines indicative of self-reliance and changeless purpose. He was barbarous, unforgiving and merciless to his enemies, but just, sagacious and considerate in dealing with his subjects. He was more feared and admired than loved and respected; but his strength of arm and force of character well fitted him for the supreme chieftaincy of the group, and he accomplished what no one else could have done in his day. Kamehameha was born at Kohala, Hawaii, in November, 1740. His father was Keoua, half-brother of Kalaniopuu, and nephew of Alapainui, who was at that time king of Hawaii. His mother was Kekuiapoiwa, a granddaughter of Kalanikauleleiaiwi, who was a sister of Keawe, the previous moi of the island. This sister was the mother of Alapainui by a chief of the Mahi family of Kohala. With another husband--Lonoikahaupu, a tabu chief of Kauai--she became the mother of Keawepoepoe, who was the father of Keeaumoku, Kameeiamoku and Kamanawa, who, with Keawe-a-Heulu, were the principal chiefs and supporters of Kamehameha in his conquest of the group. By a Kauai wife Lonoikahaupu became the grandfather of Kaumualii, the last independent sovereign of Kauai, and grandfather of Kapiolani, the present queen of the islands. Keawe, the previous king of Hawaii, had four recognized wives, and two others whose names have not been preserved by tradition. One of them was the mother of Ahaula, who was the father of Kaiana. On the death of Keawe his two elder sons lost their lives in a struggle for the mastery, and Alapainui, the son of the sister of Keawe, and who through his father was chief of Kohala, assumed the moiship, and, after a few battles, peacefully maintained his claim to it. Having secured the sovereignty of the island, he invited to court the elder sons of his two deceased half-brothers, and there maintained them until one of them died and the other rose in rebellion against him. These two sons were Kalaniopuu, who was king of the island at the time of the arrival of Captain Cook in 1778, and Keoua, the father of Kamehameha. The mother of these wards of Alapainui was Kamakaimoku, a chiefess of Oahu. Their fathers having been brothers, and Kamakaimoku being the mother of both, they bore to each other the mixed relationship of half-brother and cousin. She also became the wife of Alapainui, and by him the mother of Manoua, who was the grandmother of Kekuaokalani, the last distinguished champion of idolatry in 1819. To this record of the tangled relationships of the chiefly families of the group at that period may be added the intimations of tradition that Peleioholani, a chief of Kauai, was the actual father of Kalaniopuu, and that Kahekili, the moi of Maui, was the real father of Kamehameha; and in proof of the latter the acts and admissions of Kahekili are cited. But these scandals may very properly be dismissed as the offspring of the hatred and jealousies of later years. Kamehameha was born at Kohala while Alapainui was there with his court, superintending the collection of a mighty fleet for the invasion of Maui. It was a stormy night, and the first sounds that greeted the ears of the infant chief were the howling of the winds and the din of warlike preparations. On the night of its birth the child was stolen from its mother's side and carried away by Naeole, the chief of Halawa, and for some days nothing was heard of it. The father searched and the mother wailed, but the infant could not be found. It was finally discovered, however, and Naeole, instead of being punished for the theft, was allowed to keep possession of the child until it was five years old, when it was taken to the court of Alapainui and there reared as became a prince. Tradition assigns no reason for the theft of the child, or for the retention of it for five years by the kidnapper; but, whatever may have been the reason, it is manifest that Naeole's offence was considered neither flagrant nor unusual. When Kamehameha reached the age of twelve or fourteen years, his father, Keoua, suddenly died, and a suspicion became current that he had been either poisoned or prayed to death through the instrumentality of Alapainui. This suspicion seems to have been shared by Kalaniopuu, and believing, or assuming to believe, that his own life was in danger, he withdrew from the court and attempted to take with him Kamehameha; but in this he was frustrated. A fight occurred at Piopio while the body of Keoua was lying there in state, and Kalaniopuu was driven to his war-canoe, in which he escaped. This act placed him in open revolt against his royal uncle, and he prepared to sustain it. Forces were hastily gathered on both sides, and after a few battles, in which Kalaniopuu was generally unsuccessful, he retired to the district of Kau, and declared himself the independent sovereign of the southern portion of the island. For some reason Alapainui did not disturb his rebellious nephew farther, but spent the two remaining years of his life in Hilo and Waipio, the residence of many of the ancient mois. When Alapainui died he was succeeded by his son Keaweopala. Dissatisfied with his allotment of lands, Keeaumoku, a nephew of the dead king, rebelled against the new moi, but was defeated and compelled to seek safety with Kalaniopuu, whom he found already in the field, intent upon contesting the sovereignty of the island with Keaweopala. The two joined forces, and met and defeated the royal army in Kona. Keaweopala was slain in battle, and Kalaniopuu was declared moi of Hawaii. Young Kamehameha was taken to the court of his royal uncle, and educated in all the princely accomplishments of the period. Although it is probable that Kamehameha took part in some of the earlier wars of Kalaniopuu, he makes his first prominent appearance in tradition as a military leader in about 1775, in a battle on Maui, between Kalaniopuu and Kahekili, the moi of that island, or of the greater portion of it. Kalaniopuu was defeated, but the conduct of Kamehameha was notably cool and sagacious. It is reasonable to believe that he also took part in the disastrous campaign of the following year, when the army of Kalaniopuu was almost annihilated on the lowlands near Wailuku. This battle was one of the most sanguinary spoken of in Hawaiian tradition. Kalaniopuu invaded the island with six heavy divisions of warriors of all arms. The members of the royal family were formed into a life-guard called Keawe, while the nobles entitled to the privilege of eating at the same table with the king composed two distinct brigades, known as Alapa and Piipii. A landing was effected on the southern side of the island. The headquarters of Kahekili were at Wailuku, between which and the coast stretched a slightly elevated sandy plain. The Alapa took the advance, and, without waiting for support, pushed boldly on toward Wailuku. This brigade was the flower of the Hawaiian army. It was composed of eight hundred men, each one of whom was of noble blood. They were all large men of nearly equal stature, and their spears were of equal length. Marching shoulder to shoulder, with feather capes and plumed helmets, tradition describes their advance as a spectacle such as had never before been witnessed. But Kahekili was not appalled at the sight. He permitted them to approach within a mile or more of Wailuku, when he suddenly precipitated upon them a force of four or five thousand spears. The battle was a slaughter. The Alapa refused to yield or retreat, and of the eight hundred helmeted chiefs but two escaped to tell the tale of the slaughter of their comrades. But a single prisoner was taken, and he died of his wounds before he could be despatched in form and offered in sacrifice. It was historic ground. On the sandy plain many battles had before been fought, and near and above it was the sacred burial-place of Iao, where had been deposited the bones of many of the ancestors of the battling chiefs. The next day a general battle was fought on the same ground, and Kalaniopuu was defeated. But he was not crushed. The loss of life had been great on both sides, and a temporary peace was established on the condition that the Hawaiian army should at once be withdrawn from Maui. The suspension of hostilities was secured partly through the instrumentality of the wife of Kalaniopuu, Kalola, who was the full sister of Kahekili. But this peace was of short duration. Scarcely a year elapsed before Kalaniopuu again invaded Maui, where he continued to hold a fortified possession in Hana, and began to ravage its coasts. Without decisive results, the campaign extended into months, Kalaniopuu maintaining a foothold in Hamakualoa, but being unable to extend his conquests greatly beyond it. II. It was during the indecisive campaign just referred to that Captain Cook--having a few months before touched at Kauai and Niihau--returned to the Hawaiian group from the Arctic Ocean, and anchored off the coast of Maui, where he freely communicated with the wondering natives, and exchanged courtesies with Kalaniopuu and his principal chiefs, including Kamehameha. It is now admitted that the Hawaiian group was first discovered by Juan Gaetano, a Spanish navigator, in 1555, while on a voyage from the western coast of Mexico to the Moluccas, or Spice Islands; but the secret was kept from the world, and the first European to touch at the islands, to communicate with the natives and make his discovery known, was Captain Cook. In the hydrographic bureau of the naval department of the Spanish government exists an old manuscript chart pretty correctly locating the group and crediting Gaetano with the discovery. He named the islands Islas de Mesa, or Table Islands. It is probable that he made a landing on one of the islands with a few of his crew, since tradition refers to the sudden appearance of white men at about that period; but if he did land he left no record of the circumstance, and it is not shown that he ever returned to the group, or that any of his countrymen profited by the discovery. It has been claimed that Captain Cook was directed to the islands by an old Spanish chart of which he had in some manner become possessed; but his own evidence, as well as that of his officers, favors the assumption that the rediscovery of the islands by him was accidental. Early in December, 1777, Captain Cook, with the British national ships Resolution and Discovery, left the Society group for the northwest coast of America. On inquiry the natives of Bolabola Island informed him that they knew of no lands north or northwest of them, and it is not probable that he expected to meet with any; but after a voyage of sixteen days he discovered Christmas Island, and on the 18th of January, 1778, sighted Oahu, of the Hawaiian group, and to the northward of it Kauai. He first landed at the latter island, where he was well received by the natives. He was believed to be their god Lono, whose return to the group had been promised, and divine honors were accorded him. His ships were provided with everything they required, and the fairest women of the island, including the daughter of the queen, were sent to greet and welcome him. He next visited Niihau, where he was received in the same hospitable manner, and on the 2d of February, without visiting the other islands of the group, proceeded on his voyage toward Behring's Strait in search of a northwest passage to the Atlantic. The approach of winter putting an end to further explorations in the north, he returned to the islands, and on the 26th of November, 1778, sighted Maui, and the next day his ships were visited by hundreds of natives. The news of his previous visit to Kauai and Niihau had spread throughout the group, and he was treated with the greatest friendship and hospitality. Three days later, when off the northwest coast of Maui, he was ceremoniously visited by Kalaniopuu, and six or eight chiefs, Kamehameha among them, accompanied him almost to Hawaii, when they left in their canoes, which had been taken in tow, and returned to Maui, to the great relief of their friends. Beating around the coasts of Hawaii, it was not until the 17th of January, 1779, that the vessels came to anchor in Kealakeakua Bay, on the western side of the island. They were at once crowded with natives, and the high-priest came aboard, recognized Cook as the god Lono, and threw over his shoulders the sacred mantle of red. In the afternoon Cook went ashore, and in a neighboring temple permitted himself to be publicly and ceremoniously worshipped. Meantime the vessels were abundantly and gratuitously supplied with pigs, poultry, fruits and vegetables, and the officers and crews were treated with the greatest kindness. On the 24th of January Kalaniopuu returned from Maui, and on the 26th paid the ships a formal visit. The visit was returned, and Cook, as before, was received on shore with divine honors, against which he offered no protest. He was placed among the gods in the temple, and sacrifices were offered to him as one of the Hawaiian Trinity. How were the devotion and kindness of the simple natives requited? By eating out the substance of the people, violating the tabus of the priests and trampling upon the edicts of the king. Cook became exacting, dictatorial and greedy, and from his conduct it almost seemed that he began to consider himself in reality the god for whom he was mistaken by the superstitious natives. Under the circumstances, his departure for the leeward islands of the group, on the 4th of February, was regarded with satisfaction by the natives; but the vessels encountered a storm, and on the 11th returned to Kealakeakua Bay for repairs. Their reception was much less jubilant than before, and not a canoe went off to greet their return. However, Kalaniopuu visited the ships the next day, and permitted the natives to resume intercourse with them. But it was plain that the feelings of the people had undergone a change. They found that the white strangers had appetites like themselves, and were just as subject to bodily ills. They also discovered that they were selfish, unjust and overbearing, and were not entitled to the consideration with which they had been treated. Petty bickerings began to occur, and finally a young chief named Palea was knocked down with a paddle by an English sailor while attempting to save his canoe from wanton damage. In retaliation Palea stole a boat from one of the ships. Cook demanded its restoration, but, as it had been hastily broken up for its iron nails and fastenings, Kalaniopuu could not, of course, return it. Thereupon Cook ordered a blockade of the harbor, resulting in the killing of a prominent chief who attempted to enter it, and then landed with an armed boat's crew with the view of seizing and holding the king as security for the return of the missing boat. Kalaniopuu was in the act of peacefully accompanying Cook to one of his vessels in the harbor, and had reached a point not far from the landing, when the brother of the chief who had been killed in attempting to enter the harbor angrily approached to demand an explanation. By this time a large crowd of natives had surrounded the king, and believing, no doubt, that the intentions of the chief were hostile, Cook drew a pistol and fired upon him, and the next moment shot and killed a native who had assaulted him with a stone. He also struck with his sword a chief named Kanaina. The latter seized and held him. Believing Cook to be a god, it was not thought that he could be killed. Struggling to free himself, he must have received a wound from some quarter, for he sank to the earth with a groan. The groan was fatal to him. "He is not a god! he groans!" exclaimed the people, and without hesitation they slew him at once. Fire was immediately opened upon the natives from the boat, and shortly after with cannon from the vessels in the harbor. Consternation seized the people huddled on the beach. Many were killed, and the most of the remainder fled to the hills, taking with them the body of Cook. A party of carpenters and sail-makers, at work some distance away, became involved in the struggle, but the most of them escaped to the ships through the kind offices of friendly chiefs. The bones of the unfortunate captain were stripped of their flesh, as was then the custom, and divided among a few prominent chiefs. Kamehameha, it is said, received the hair. A few days after, in response to the request of Captain King, such of the bones as could be recovered were brought on board the Resolution, by order of Kalaniopuu, and committed to the deep with military honors. The ships then left Kealakeakua Bay, and after touching at Oahu, Kauai and Niihau, finally sailed northward on the 15th of March, leaving behind them a train of evils which a full century of time has failed to eradicate. III. Abandoning his campaign in Maui, Kalaniopuu, who was nearly eighty years of age and quite feeble, removed his court to Kohala after the death of Captain Cook, and subsequently to Waipio, where he remained for some months. Desiring to settle the succession while he lived, he called his high chiefs together and proclaimed his son Kiwalao as his heir and successor in the government and the supervision of the tabus, and Kamehameha as the custodian of his war-god Kaili, to which duty the heiau of Moaula, in Waipio, was formally dedicated after extensive repairs. A temple was also consecrated to the same god in Hilo. Shortly after Imakakaloa, who had raised the standard of revolt in Puna, was captured after a stubborn war and condemned to be sacrificed at the temple of Pakini. In the absence of Kalaniopuu the performance of the ceremonies devolved upon Kiwalao. First in order came the offerings of pigs and fruits, to be followed by the body of the rebel chief; but while Kiwalao was making the first of the offerings, Kamehameha seized the body of the chief, offered it in sacrifice and then dismissed the assembly. As the sacrifice was to the war-god Kaili, of which he was the custodian, Kamehameha doubtless claimed and boldly assumed the right to conduct the ceremonies himself. But the daring act of insubordination created an intense excitement at the royal court, many regarding it as little less than rebellion, and Kalaniopuu advised Kamehameha to retire to Kohala for a season, as he could not answer for his safety in Waipio. He accepted the advice of his uncle, and, taking with him his wife Kalola, his brother Kalaimamahu and the war-god Kaili, removed to his patrimonial estates at Halawa, in Kohala, where he remained until the death of Kalaniopuu, which shortly occurred. Early in 1782 Kalaniopuu died, and his body was brought to Honaunau for interment in the sacred burial-place of Hale-a-Keawe. Fearful that the division of lands which usually followed the installation of a new moi would not be satisfactory, several prominent chiefs, among them Kamehameha, repaired to Honaunau to assist in the interment of the dead king and listen to the proclamation of Kiwalao. After the body had been deposited Kiwalao ascended a platform and informed the assembled chiefs that, by the will of his royal father, the sovereignty of Hawaii had been bequeathed to him, and the custody of the war-god Kaili to Kamehameha. No other chief was mentioned as having been provided for, and profound dissatisfaction followed. At an awa party in the evening Kiwalao declined to drink of the awa prepared by Kamehameha, as custom rendered it proper that he should do. By Kekuhaupio, the aged counsellor of Kamehameha, the bowl was struck from the hand of another to whom it had been passed untasted by Kiwalao, and Kamehameha and his friend abruptly left the house. An open rupture followed the division of lands soon after made, and Kamehameha was forced to take up arms against Kiwalao by the disaffected chiefs. He was made their leader, and around him rallied the chiefs of Kona, Kohala and Hamakua, while Kiwalao was generally sustained by the chiefs of Hilo, Puna and Kau. After hasty preparations on both sides a battle was fought at Hauiki, in which Kiwalao was slain. The royal army was routed, and Keoua, the half-brother of Kiwalao, fled to Kau, where he declared himself king of Hawaii, while Keawemauhili, the uncle of the dead king, who was allowed to escape owing to his extremely high rank, retired to Hilo and set up an independent government of his own. After the death of Kiwalao, Keopuolani, his infant daughter, whose mother had fled with her to Kahekili, moi of Maui, was the only one whom Keawemauhili was willing to recognize, and three distinct factions began to struggle for the mastery of the island. While a desultory warfare was being carried on by the three rival chiefs of Hawaii, during which Kamehameha was steadily growing in strength, a new element of military and naval power made its appearance in the group, and became an important factor in the political changes that speedily followed. In 1786 the first foreign vessels, after the departure of the Resolution and Discovery, touched at the islands, and during the year following American, English, French, Spanish and Portuguese merchant-men in considerable numbers visited the group, and the people began to supply themselves with knives, axes, cloths, beads and other articles of foreign manufacture, and the chiefs with swords, guns, powder and lead and other warlike materials. Payment for these articles was made to some extent in pigs, fowls, fruits and vegetables, but principally in sandal-wood, in which the mountainous districts of the islands abounded, and which found a ready market in China. Many deserting sailors entered the service of the chiefs of Oahu and Hawaii, and to a less extent of the other islands, and became the instructors of the natives in the use of fire-arms; and Kamehameha was especially fortunate in securing the services of Isaac Davis and John Young, who took an active part in the campaigns of the final conquest. Young married into a native family of consequence, and became the grandfather of the late queen-dowager Emma, widow of Kamehameha IV. In 1790 Kamehameha, during a temporary cessation of hostilities on Hawaii, invaded Maui with a large force. To the expedition Keawemauhili had been in some manner induced to contribute a battalion of warriors. In retaliation for this showing of friendship for Kamehameha, Keoua invaded Hilo, defeated and killed Keawemauhili, and assumed the sovereignty of that district. Nor did he stop there. During the absence of Kamehameha he overran the districts of Hamakua and Kohala, and was in the act of possessing himself of the whole island when Kamehameha abruptly left Maui, which he had completely subjugated, and returned to Hawaii. Kaiana had been left to guard the district of Kona during the absence of Kamehameha, and that was the only division left unoccupied by Keoua. Kamehameha landed with his forces at Kawaihae, and Keoua fell back with his army to Paauhau. There and at Koapapa a two days' battle was fought, when Keoua retreated to Hilo, and Kamehameha retired to Waipio to recruit his losses. Stopping for a few days to divide the lands of the district among his chiefs, Keoua started on his return to Kau. His path led by the crater of Kilauea. His army, marching in three divisions, encamped on the mountains, the central division finding quarters not far from the crater. Before morning an eruption occurred, and four hundred warriors were suffocated. This was considered a special visitation of the wrath of Pele, the goddess of the volcano, and she was thereafter deemed to be the friend of Kamehameha. For a year or more continuous efforts to crush the power of Keoua were made by Kamehameha. Kaiana operated against him in Kau, and Keeaumoku in Hilo, but he stubbornly and successfully resisted. Availing himself of this condition of affairs, Kahekili, moi of Maui, assisted by Kaeo, king of Kauai, invaded Hawaii, probably for the purpose of creating a diversion in favor of Keoua, but the combined armies were driven from the island by Kamehameha. Keoua, however, remained unsubdued, and Kamehameha resolved at every sacrifice to crush him, as a preliminary step toward the conquest of the entire group, which at that time he began to meditate. Some time before he had sent the grandmother of Kaahumanu to Kauai to consult the prophets of that island, and word was brought back to him from the renowned Kapoukahi that if he would rebuild the heiau of Puukohola and dedicate it to his war-god, he would become the master of Hawaii. Some work had been done on the temple, and Kamehameha determined to complete it at once. He therefore ordered large relays of people from the surrounding districts to repair to Kawaihae and assist in the building of the heiau. Many thousands responded. With the exception of Keliimaikai, a brother of Kamehameha, who was left uncontaminated for the consecration, every chief took part in the labor, and the temple was soon completed, with sacrifices embracing a large number of human beings as the work progressed. Thus was the temple of Puukohola completed, but, pending its formal consecration, Keawe-a-Heulu and Kamanawa, two of the principal counselors of Kamehameha, were despatched to Kau under a flag of truce, to invite Keoua to visit Kamehameha, with the view of arranging terms of peace. Keoua received the ambassadors kindly, and consented to the conference. His actions show that he suspected the motives of Kamehameha, but he resolutely accepted the hazard of placing himself at the mercy of his enemies. Proceeding in state in a double canoe, Keoua arrived at the landing of Mailekini, in Kawaihae. Observing Kamehameha on the beach, Keoua called to him, and was invited to land. Several canoes were around him, and as he leaped ashore Keeaumoku, from one of them, treacherously drove a spear through his body, killing him at once. An attack was then made upon his attendants, and all but two of them were slain. As this, and many other events noted in this chapter, are briefly referred to in the legend of "The Prophecies of Keaulumoku," it will be sufficient to mention that the body of Keoua was taken to the temple of Puukohola, and there sacrificed to Kaili with ample pomp and ceremony. The possessions of the unfortunate chief passed into the hands of Kamehameha, who at once became the acknowledged sovereign of the entire island. This was in 1792. In Kamehameha's previous campaign against Maui, from which he had been recalled by the successes of Keoua at home, that island, as already stated, had been completely subjugated. At the time of the invasion, Maui, Oahu, Molokai and Lanai were all in the possession of Kahekili, who had taken up his residence in Oahu, leaving his son Kalanikupule in charge of Maui. In a single mighty battle on the plains between East and West Maui, Kamehameha had destroyed the army of Kalanikupule, who had escaped to Oahu and joined his father, while the most of the chiefs of Maui had sought refuge on the other islands. After this victory Kamehameha despatched a messenger to Kahekili, informing him of his intention to invade Oahu, and the old king returned to him this answer: "Tell Kamehameha to return to Hawaii, and when the black kapa covers the body of Kahekili the whole group shall be his." This answer seems to have been hardly honest, however, for, soon after Kamehameha returned to Hawaii, Kahekili entered into a combination with Kaeo, king of Kauai, and made war upon Kamehameha in his own home, with the disastrous results to the confederates already mentioned. In 1794 Kahekili died, leaving Kalanikupule as his successor, and a claimant to the sovereignty of Oahu, Maui, Molokai and Lanai. Kaeo, the younger brother and ally of Kahekili, and who had become the king of Kauai by marrying Queen Kamakahelei, and had shared in the government of Maui after the withdrawal of the forces of Kamehameha, concluded to return temporarily to Kauai after the death of Kahekili. Taking with him a portion of his army, he first touched at Molokai to collect tribute, and then landed on Oahu for further supplies. Although his visit was friendly, he met with opposition from Kalanikupule, and a battle followed, in which Kaeo was slain. The Oahu king was assisted by the seamen of two English vessels lying in the harbor of Honolulu, the Jackal and Prince Leboo. After the victory a feast was given on board the vessels, to which the king and a number of his chiefs were invited. Some of the boats of the vessels, returning from the shore with their crews, grounded on the reef. Perceiving this, Kalanikupule and his chiefs seized the vessels, killing their captains and a number of others. Elated with the possession of these vessels and their armaments, the king resolved to invade Hawaii. Embarking his army in canoes, he took passage in one of the vessels, on board of which had been stored the most of his guns and war materials. The crews of the vessels had been retained to manage them, and Kalanikupule sailed out of the harbor in high glee. But he did not proceed far. After reaching deep water the foreigners sent him and his attendants back to Waikiki in a boat, and then sailed for Hawaii, where they delivered Kalanikupule's war supplies to Kamehameha, who was even then preparing for a descent upon Oahu and the final conquest and consolidation of the group. This was in the latter part of 1794. The amount of war material delivered to Kamehameha was not large, but all of it proved of service to him. IV. With this somewhat extended reference to Kamehameha and the prominent chiefs of his time, which brings the tracings of public events down to the eve of the concluding struggle of the conquest, we will now return to Kaiana, through whose relations with Kamehameha some curious glimpses of the domestic life of the latter are brought to view. We have thus far seen him as a warrior. We will now observe him as a husband, whose peace was disturbed by jealousies, and whose heart, stern in all things else, was not proof against the tender influences of love. At the close of his unsuccessful campaign against the chiefs of Hilo and Kau, in 1785, Kamehameha took up his residence at Kauhola, where he devoted himself for a time to more peaceful pursuits. To stimulate his people to industry he gave his personal attention to agriculture, and the piece of ground cultivated with his own hands is still pointed out. Continuous wars had impoverished his possessions, and he was anxious to restore to productiveness his neglected lands. Up to this time Kamehameha had two recognized wives, Kalola and Peleuli. This Kalola was not the widow of Kalaniopuu, although bearing a similar name. She was a granddaughter of Keawe, king of Hawaii. Peleuli was the daughter of Kamanawa, brother of Keeaumoku, and one of his stanchest supporters. For some months Kamehameha lived quietly at Kauhola. The inspired song of Keaulumoku, who had died the year before, predicting that he would become the sovereign of the group, still rang in his ears, and in the midst of their labors his people were encouraged in the practice of the manly games and pastimes which added to their strength, skill and endurance in war. Sham fights on land and sea, and swimming, diving, wrestling, running and leaping contests, were frequent; and during the annual feast of Lono, beginning with the winter solstice and continuing for five days, a tournament was given which brought to Kauhola the leading chiefs of Hamakua, Kohala and Kona. Among them was the famous Keeaumoku, who had charge of the district of Kona. He was accompanied by his family, of which his daughter, Kaahumanu, was the most attractive feature. Twenty years before Keeaumoku, who was of the royal line, rebelled against Kalaniopuu, and was defeated and forced to find refuge on Maui, whose moi, Kamehamehanui, had died but a few days before, leaving the government to his brother Kahekili. Keeaumoku, whose fortunes were desperate, succeeded in captivating and marrying Namahana, the widow of the deceased king, very much to the chagrin and disappointment of Kahekili, whose claim to the dowager was sustained by the royal custom of the time. A difficulty followed, and Keeaumoku and his wife took up their residence on the northern side of the island. But they were not permitted to remain there in peace. Through the hostility of Kahekili they were driven to Molokai, and thence to the district of Hana, in eastern Maui, which was then held by the king of Hawaii, and there, through the mercy of Kalaniopuu, they were allowed for some years to reside; and there, in 1768, Kaahumanu was born. On the death of Kalaniopuu, in 1782, Keeaumoku returned to Hawaii, and in the war for the succession espoused the cause of Kamehameha and became one of his chief counselors and captains. Kaahumanu was one of the most attractive women of her time, and inherited something of the restless and independent spirit of her warlike father. She was in her eighteenth year when she made her appearance at the court of Kamehameha, during the festival of Lono, in 1785. The wives of Kamehameha were well along in years, Peleuli being the mother of a full-grown son, and Kaahumanu charmed the great chief with her freshness and independence. His warlike soul yielded to the fascination, and to win her smile he took part in the contests of the festival and overcame all competitors. He then proposed to make her his wife. Keeaumoku readily consented, but Kaahumanu could only be won by the promise that her children should become the political heirs of Kamehameha. This promise was given, and Kaahumanu became the wife of Kamehameha. It is probable that he intended to observe the compact at that time, but as Kaahumanu died childless he was in the end left to dispose of the succession through other and more distinguished channels. Kaahumanu became the wife of Kamehameha's heart. He loved her as well as he was capable of loving any woman, and she was the only one whose indiscretions were regarded by him with feelings of jealousy. His other wives were not restricted by him to his sole attentions, and even the blue-blooded Keopuolani, whom he subsequently married, and who became the mother of his heirs to the throne, had a joint husband in Hoapili. But in the affections of Kaahumanu Kamehameha would brook no joint occupant or rival. She doubtless sought to avail herself of the privileges of the times, but Kamehameha objected with a frown which would have meant death to another, and for years their relations were the reverse of harmonious. Kaiana's father was Ahaula, who was the son of Keawe, king of Hawaii, by a mother whose name is now unknown. The mother of Kaiana was Kaupekamoku, a granddaughter of Ahia, of the family of Hilo, from whom the present sovereign of the islands draws his strain. The birthplace of Kaiana is not recorded, but he was probably reared in the neighborhood of Hilo, and thoroughly instructed in all the chiefly accomplishments of the period. He grew to a splendid manhood. He was nearly six and a half feet in height, was well proportioned, and possessed a strikingly handsome face. This is the testimony of Captain Meares, with whom he made a voyage to China in 1787. Kaiana was of high rank and boundless ambition, and in early manhood cast his fortunes with Kahekili, the warlike moi of Maui, to whom he was related. He was among the prominent chiefs who assisted Kahekili in his conquest of Oahu in 1783, and took a distinguished part in the decisive battle of Kaheiki. Kahahana, the unfortunate king of Oahu, escaped to the hills, where he remained secreted for nearly two years, when he was betrayed by the brother of his wife and slain by order of Kahekili. This cruel treatment of Kahahana, together with the rapacity of the invaders, created a revulsion of feeling among the Oahu chiefs, and a wide-spread conspiracy was organized by the father of Kahahana and others against Kahekili and the Maui chiefs to whom had been assigned lands in the several districts of the island. The plan was to rise in concert and kill them all in one night, including Kahekili. But the murderous project miscarried. By some means it became known to Kahekili, and he despatched messengers to the threatened chiefs, warning them of their danger. All but one of them were notified. The messenger failed to reach Hueu, who was at Waialua, and he was killed. But fearfully was his death avenged. Kahekili collected his forces for a war for blood. Men, women and children were butchered without mercy, and the native Oahu chiefs were almost extirpated. So great was the slaughter that one of the Maui chiefs built a house at Lapakea, the walls of which were laid up with the bones of the slain. In this rebellion a number of Kahekili's own chiefs turned against him, among whom were Kaiana and Kaneoneo, the latter being the first husband of Kamakahelei, queen of Kauai. What incited the defection of Kaiana is not known, but he was probably dissatisfied with the lands apportioned to him by Kahekili, and hoped to profit by the restoration of the island to native rule. Kaneoneo was killed, but Kaiana managed to escape to Kauai. Kaneoneo was of the royal line of Kauai, and, as already stated, the first husband of the queen of that island. How he came to be a supporter of Kahekili in his conquest of Oahu, or what prompted his subsequent espousal of the cause of the Oahu chiefs, are matters which tradition has left to conjecture. Kamakahelei's second husband, whom she had selected some years before while her first was living, as was then the custom, was the gallant Kaeo, or Kaeokulani, the younger brother of Kahekili. He was commended to her not more through his princely blood than his many accomplishments and graces of person, and she appears to have been greatly attached to him. She had two daughters with Kaneoneo, both of whom were of marriageable age when she became the wife of Kaeo. She was the granddaughter, it may be mentioned, of Lonoikahaupu, a prince of Kauai, who in his younger years visited Hawaii, was accepted as the temporary husband of Kalani, the sister of Keawe, and through her became the grandfather of Keeaumoku and his two distinguished brothers. The daughters of the queen were Lelemahoalani and Kapuaamohu, the latter of whom, in marriage with Kaumualii, the last independent king of Kauai, became the grandmother of the present queen, Kapiolani. Kaeo took no part in the conquest of Oahu by his brother, but remained at Kauai, assisting the queen in her government, while Kaneoneo found occupation first in aiding and then in opposing Kahekili. Escaping from Oahu after the defeat of the rebellious chiefs and death of Kaneoneo, Kaiana presented himself before the queen of Kauai, who was a distant relative, and Kaeo, who was of closer kinship, and related to them the story of Kahekili's merciless operations on Oahu. He sought to create an active sympathy in favor of the unfortunate Oahuans, but Kaeo was too sagacious to place himself in hostility to his warlike brother, who had extended his sway over all the islands between Kauai and Hawaii. However, Kaiana was kindly received at the court of Kauai, and given lands for his proper maintenance. But he could not remain quiet. While the clash of arms was heard on the other islands, he chafed under the restraints of his exile, and attempted to organize a force of warriors for a descent upon Oahu. Kaeo prevented the departure of the expedition, however, and a mutual feeling of suspicion and antagonism was soon developed between him and his reckless and restless cousin. As the avenues to advancement through the chances of war seemed to be temporarily closed to him, Kaiana donned his best attire, gave entertainments and began vigorously to play the courtier. He first sought to supplant Kaeo in the affections of the queen. Failing in that, he next paid court to her daughter Kapuaamohu. The latter was disposed to regard his suit with favor, but Kaeo, through the pretended advice of a kaula, objected to the alliance, and in a spirit of recklessness Kaiana embarked in the ship Nootka for China late in 1787. That vessel, in the course of trade, touched at Kauai just as the fortunes of Kaiana seemed to be the most desperate, and Captain Meares was easily prevailed upon to permit the handsome Hawaiian to accompany him to the Asiatic coast. Arriving in Canton, Kaiana spent some months in studying the arts of war and mingling with the people of strange races, and in the latter part of 1788 returned in the Iphigenia to Kauai, bringing with him a very considerable supply of muskets, powder, lead and other munitions of war. As the manner in which he secured these supplies is not stated, we are constrained to believe that he must have taken with him to China a quantity of sandal-wood, which was readily marketable in that country. But Kaeo would not permit him to land on Kauai. The clouds had indicated approaching danger the day before, and Kaiana was told that he would be slain and sacrificed if his foot touched the shore. The vessel, therefore, sailed for Hawaii, where Kaiana landed and offered his services to Kamehameha. They were promptly accepted. His supply of arms and knowledge of other lands rendered him a valuable ally at the time, and Kamehameha gave him an important command and took him into his fullest confidence. This was early in 1789, and, in the succeeding wars with Keoua, Kaiana became an active leader, as already mentioned. The knives, hatchets, axes and swords brought by him from China were found to be useful, but the fire-arms were generally of old patterns, and the most of them were soon rendered entirely unserviceable through the inability of the natives to keep them in repair. V. Very soon after her marriage Kaahumanu was detected in flagrant flirtations with certain chiefs whose business brought them to the court of her husband, and Kamehameha set a close watch upon her actions. This led to bitter words between them, and in time it became a matter of gossip that Kamehameha was jealous of his young wife. The arrival of Kaiana added another to the list of Kaahumanu's admirers, and in time another wrinkle to the stern face of her warrior-husband. Kaiana was one of the handsomest chiefs of his day, and Kaahumanu could not disguise her infatuation for him. But, whatever may have been the temptation, he was too discreet to awaken the jealousy of Kamehameha, and was not displeased when he was despatched with an army against Keoua in the distant district of Kau. After the death of Kalaniopuu, in 1782, and the defeat and death of Kiwalao, the widow of the former, whose name was Kalola, left for Maui, taking with her the widow and infant daughter of Kiwalao. Kahekili, brother of Kalola, provided for the family and gave them his protection. After the conquest of Oahu by Kahekili he removed his court to that island, taking with him his sister and her family. In 1785 they returned to Maui with Kalanikupule, the son of Kahekili, who had been appointed viceroy of the island, and there remained, principally at Olowalu, until 1790, when Kalanikupule was driven from Maui by Kamehameha, and they sought refuge at Kalamaula, on the island of Molokai. Seeing his way clear to the conquest of the group, and anxious to ally himself to the superior blood which came through Kalola and Kiwalao, Kamehameha despatched a messenger to Molokai, requesting Kalola not to return to Oahu, but to place herself and family under his protection. Following the messenger to Molokai, and learning that Kalola was ill and not expected to recover, Kamehameha paid her a visit in person, and received the assurance of the dying dowager that, when she passed away, her daughter and granddaughter should be his. The granddaughter was Keopuolani, then a girl of fourteen. She subsequently became the wife of Kamehameha and the mother of the ruling princes of his dynasty. In recognition of her superior rank Kamehameha always approached her on his knees, even after she had become his wife and he the undisputed sovereign of the group. Such was the deference invariably paid to rank at that time and earlier. Kalola did not live but a few days after her meeting with Kamehameha. At her death he manifested his sorrow by knocking out two of his front teeth, and then formally took charge of and removed to Hawaii her daughter and granddaughter, not only as a sacred legacy from Kalola, but as a token of reconciliation and alliance between himself and the elder branch of the Keawe dynasty. Kaahumanu well understood the meaning of this reconciliation, and it was with little pleasure that she welcomed Liliha and her daughter to Hawaii. She knew it was the purpose of Kamehameha to marry Keopuolani as soon as she reached a proper age; but she was childless and could urge no valid objection to the union. The thought of it, however, did not sweeten her temper or quicken her sense of propriety. She became more reckless, and her husband more and more suspicious, until they finally separated, when Kaahumanu returned to her father, where she remained for more than a year, and where, it is said, Kaiana frequently visited her. Of these visits Kamehameha was apprised by Kepupuohi, the wife of Kaiana, of whom tradition makes but spare mention. She was jealous of her husband's attentions to Kaahumanu, and it was through her that Kamehameha became aware of their secret meetings. His spies had overlooked what the jealous eyes of the wife had discovered, and it is intimated that they retaliated in kind upon the recreant couple. Be that as it may, Kamehameha sent for Kaahumanu, and through the offices of Captain Vancouver, whose vessel was at that time anchored in Kealakeakua Bay, a reconciliation was effected between them. But Kamehameha did not forgive Kaiana. His thoughts were bent upon the conquest of Oahu, and he needed his assistance in that important enterprise; but he determined to crush him whenever he could do so without injury to himself. Kaiana felt the coldness of his chief, and had observed unmistakable evidences of his hatred; but he neglected no duty, and resolved that, if an open rupture could not be avoided, Kamehameha should not be in a position to urge a reason for it that would command the respect and approval of his supporting chiefs. Summoning his district chiefs to muster their quotas of canoes and armed men, Kamehameha prepared for the conquest of Oahu and a final struggle for the mastery of the group. It is said that his army numbered sixteen thousand warriors, some of them armed with muskets, and that so great was the number of his canoes that they almost blackened the channels through which they passed. The army embarked from Hawaii early in 1795, and, after touching at Lahaina for refreshments, landed for final preparation on Molokai, the fleet of canoes being distributed for miles along the coast. Kaiana had promptly responded to the call of his chief, and was there with a heavy quota of warriors and canoes. A council of war was called at Kaunakakai to discuss the plans of the campaign, but Kaiana was not invited to participate in its proceedings. His exclusion from the council alarmed Kaiana, and he suspected that he was the principal subject of discussion. He left his quarters, and calling at the house of Namahana, the mother of Kaahumanu, learned from her that the council was discussing some private matter, the nature of which she did not know. He next visited Kalaimoku, after the adjournment of the council, and endeavored to ascertain what had been done, but the answers of the chief were evasive and unsatisfactory. He did not dare to tell Kaiana, who was allied to him in blood, that Kamehameha had charged Kaiana before the council with meditated treason, which implied his death, and that his advisers had prevailed upon him to allow the matter to rest until after the conquest of Oahu. On his way back to Hamiloloa, where his warriors were encamped, Kaiana again passed the house of Namahana. It was past sunset, and he was striding through the dying twilight, his thoughts a tumult of doubt and indignation, when from behind a clump of bushes he heard his name pronounced in a low tone. He stopped and listened, and "Kaiana!" again came to him in a soft voice. Fearful of treachery, he hesitated for a moment, then drew a knife from a scabbard hanging from his neck, and cautiously walked around the screening undergrowth. "Who calls?" inquired Kaiana, observing a crouching figure among the bushes. "Your friend," was the answer; and Kaahumanu rose and stood before him. What passed between them can only be conjectured; but Kaahumanu must have satisfied Kaiana of Kamehameha's hostile purposes concerning him, for when he reached his quarters he promptly informed his brother Nahiolea of the danger awaiting both of them, and apprised him of his resolution to abandon Kamehameha on the passage to Oahu and join forces with Kalanikupule. "The movement is hazardous," explained Kaiana, "but it will enable us, at least, to die like chiefs, with arms in our hands, instead of being slain like dogs." As the several divisions were preparing to embark for Oahu the next morning, Kaiana visited the squadron of canoes set apart for the accommodation of the wives and daughters of Kamehameha and his principal chiefs, and secretly informed his wife of his purpose to join Kalanikupule. She expressed surprise at the announcement, but declined to follow him, declaring that she preferred to cast her fortunes with Kamehameha. "But," she continued, bitterly, "perhaps Kaahumanu would follow you, if asked to do so!" Kaiana made no reply to this cutting suggestion, but waved his wife a hasty farewell, and joined his embarking warriors. The other divisions of the invading army were well out to sea before Kaiana's sails were set, and he found no difficulty in making his way unobserved to Kailua, on the northern side of the island, while Kamehameha landed with the main body of his forces in the neighborhood of Honolulu, his canoes extending along the beach from Waialae to Waikiki. Disembarking his warriors at Kailua, to the number of perhaps fifteen hundred, Kaiana offered his services to Kalanikupule, whose army was rapidly occupying positions in the valleys back of Honolulu. The moi received him with open arms, promising him the sovereignty of Maui should they succeed in destroying Kamehameha; and the united armies, climbing over the Nuuanu and Kalihi passes, confronted the advancing lines of Kamehameha. Learning of the desertion of Kaiana and the warriors under his command, Kamehameha exhibited but little surprise. He did not doubt his ability to defeat the combined armies of his opponents, for the auguries had been favorable and he had faith in his gods; nor did he regret that through his defection Kaiana had at last placed himself in a position to be dealt with as an open enemy. With his war-god Kaili in the van, Kamehameha, at the head of a mighty force, marched up Nuuanu Valley, where, three miles back of Honolulu, behind a stone wall stretching from one hill to the other of the narrowing gorge, was entrenched the main body of the allied armies. And behind the wall stood Kaiana, grim, silent and desperate, with a musket in his hand, awaiting the approach of Kamehameha. Nearer and nearer advanced the attacking column, with shouts that were repaid by yells of defiance from behind the defences. A few volleys of musketry were exchanged by the hundred or more of warriors in possession of fire-arms on each side, but Kaiana took no part in the noisy conflict. He was watching for the approach of one whose life he longed for more than all the rest, and for which he was willing to exchange his own. But he watched in vain. A field-piece, under the direction of John Young, was brought to bear upon the wall, and Kaiana fell with the first shot, mortally wounded. After a few more shots the Hawaiians charged up the hill, their shouts drowning the roar of the breakers against the reef below. Kaiana drew himself up against the wall. His heart had been laid almost bare, and his eyes were growing dim. With an effort he raised his musket, fired it at random in the direction of the storming column, hoping the bullet might by chance find the heart of Kamehameha, and then fell dead. The rout of the Oahuans and their allies was complete. They broke and fled in all directions. Some were driven over the pali, a precipice six or seven hundred feet in height at the head of the valley, and others escaped over the hills. Kalanikupule found refuge for a time in the mountains, but he was finally captured, slain and offered as a sacrifice to Kamehameha's war-god at Waikiki. This was the last battle of the conquest, and the victory gave to Kamehameha the sovereignty of the group, for the king of Kauai, recognizing his power, soon after yielded to him his peaceful allegiance. But it brought to a close the career of one of the most noted of modern Hawaiian chiefs--Kaiana-a-Ahaula--over whose death Kamehameha rejoiced, and Kaahumanu mourned in silence. Her love proved fatal to more than one, but he was the grandest and brightest of all who perished by the sweet poison of her smiles. KAALA, THE FLOWER OF LANAI. CHARACTERS. Kamehameha I., king of Hawaii. Oponui, a chief of Lanai. Kaala, daughter of Oponui. Kalani, mother of Kaala. Kaaialii, a lieutenant of the king. Milou, the bone-breaker. Ua, a friend of Kaala. Papakua, a priest. KAALA, THE FLOWER OF LANAI. A STORY OF THE SPOUTING CAVE OF PALIKAHOLO. I. Beneath one of the boldest of the rocky bluffs against which dash the breakers of Kaumalapau Bay, on the little island of Lanai, is the Puhio-Kaala, or "Spouting Cave of Kaala." The only entrance to it is through the vortex of a whirlpool, which marks the place where, at intervals, the receding waters rise in a column of foam above the surface. Within, the floor of the cave gradually rises from the opening beneath the waters until a landing is reached above the level of the tides, and to the right and left, farther than the eye can penetrate by the dim light struggling through the surging waves, stretch dank and shelly shores, where crabs, polypii, sting-rays and other noisome creatures of the deep find protection against their larger enemies. This cavern was once a favorite resort of Mooalii, the great lizard-god; but as the emissaries of Ukanipo, the shark-god, annoyed him greatly and threatened to imprison him within it by piling a mountain of rocks against the opening, he abandoned it and found a home in a cave near Kaulapapa, in the neighboring island of Molokai, where many rude temples were erected to him by the fishermen. Before the days of Kamehameha I. resolute divers frequently visited the Spouting Cave, and on one occasion fire, enclosed in a small calabash, was taken down through the whirlpool, with the view of making a light and exploring its mysterious chambers; but the fire was scattered and extinguished by an unseen hand, and those who brought it hastily retreated to escape a shower of rocks sent down upon them from the roof of the cavern. The existence of the cave is still known, and the whirlpool and spouting column marking the entrance to it are pointed out; but longer and longer have grown the intervals between the visits of divers to its sunless depths, until the present generation can point to not more than one, perhaps, who has ventured to enter them. Tradition has brought down the outlines of a number of supernatural and romantic stories connected with the Spouting Cave, but the nearest complete and most recent of these mookaaos is the legend of Kaala, the flower of Lanai, which is here given at considerably less length than native narration accords it. It was during an interval of comparative quiet, if not of peace, in the stormy career of Kamehameha I., near the close of the last century, and after the battle of Maunalei, that he went with his court to the island of Lanai for a brief season of recreation. The visit was not made for the purpose of worshipping at the great heiau of Kaunola, which was then half in ruins, or at any of the lesser temples scattered here and there over the little island, and dedicated, in most instances, to fish-gods. He went to Kealia simply to enjoy a few days of rest away from the scenes of his many conflicts, and feast for a time upon the affluent fishing-grounds of that locality. He made the journey with six double canoes, all striped with yellow, and his own bearing the royal ensign. He took with him his war-god, Kaili, and a small army of attendants, consisting of priests, kahunas, kahili and spittoon-bearers, stewards, cooks and other household servants, as well as a retinue of distinguished chiefs with their personal retainers in their own canoes, and a hundred warriors in the capacity of a royal guard. Landing, the victorious chief was received with enthusiasm by the five or six thousand people then inhabiting the island. He took up his residence in the largest of the several cottages provided for him and his personal attendants. Provisions were brought in abundance, and flowers and sweet-scented herbs and vines were contributed without stint. The chief and his titled attendants were garlanded with them. They were strewn in his path, cast at his door and thrown upon his dwelling, until their fragrance seemed to fill all the air. Among the many who brought offerings of flowers was the beautiful Kaala, "the sweet-scented flower of Lanai," as she was called. She was a girl of fifteen, and in grace and beauty had no peer on the island. She was the daughter of Oponui, a chief of one of the lower grades, and her admirers were counted by the hundreds. Of the many who sought her as a wife was Mailou, "the bone-breaker." He was a huge, muscular savage, capable of crushing almost any ordinary man in an angry embrace; and while Kaala hated, feared and took every occasion to avoid him, her father favored his suit, doubtless pleased at the thought of securing in a son-in-law a friend and champion so distinguished for his strength and ferocity. As Kaala scattered flowers before the chief her graceful movements and modesty were noted by Kaaialii, and when he saw her face he was enraptured with its beauty. Although young in years, he was one of Kamehameha's most valued lieutenants, and had distinguished himself in many battles. He was of chiefly blood and bearing, with sinewy limbs and a handsome face, and when he stopped to look into the eyes of Kaala and tell her that she was beautiful, she thought the words, although they had been frequently spoken to her by others, had never sounded so sweetly to her before. He asked her for a simple flower, and she twined a lei for his neck. He asked her for a smile, and she looked up into his face and gave him her heart. They saw each other the next day, and the next, and then Kaaialii went to his chief and said: "I love the beautiful Kaala, daughter of Oponui. Your will is law. Give her to me for a wife." For a moment Kamehameha smiled without speaking, and then replied: "The girl is not mine to give. We must be just. I will send for her father. Come to-morrow." Kaaialii had hoped for a different answer; but neither protest nor further explanation was admissible, and all he could do was to thank the king and retire. A messenger brought Oponui to the presence of Kamehameha. He was received kindly, and told that Kaaialii loved Kaala and desired to make her his wife. The information kindled the wrath of Oponui. He hated Kaaialii, but did not dare to exhibit his animosity before the king. He was in the battle of Maunalei, where he narrowly escaped death at the hands of Kaaialii, after his spear had found the heart of one of his dearest friends, and he felt that he would rather give his daughter to the sharks than to one who had sought his life and slain his friend. But he pretended to regard the proposal with favor, and, in answer to the king, expressed regret that he had promised his daughter to Mailou, the bone-breaker. "However," he continued, "in respect to the interest which it has pleased you, great chief, to take in the matter, I am content that the girl shall fall to the victor in a contest with bare hands between Mailou and Kaaialii." The proposal seemed to be fair, and, not doubting that Kaaialii would promptly accept it, the king gave it his approval, and the contest was fixed for the day following. Oponui received the announcement with satisfaction, not doubting that Mailou would crush Kaaialii in his rugged embrace as easily as he had broken the bones of many an adversary. News of the coming contest spread rapidly, and the next day thousands of persons assembled at Kealia to witness it. Kaala was in an agony of fear. The thought of becoming the wife of the bone-breaker almost distracted her, for it was said that he had had many wives, all of whom had disappeared one after another as he tired of them, and the whisper was that he had crushed and thrown them into the sea. And, besides, she loved Kaaialii, and deemed it scarcely possible that he should be able to meet and successfully combat the prodigious strength and ferocity of one who had never been subdued. As Kaaialii was approaching the spot where the contest was to take place, in the presence of Kamehameha and his court and a large concourse of less distinguished spectators, Kaala sprang from the side of her father, and, seizing the young chief by the hand, exclaimed: "You have indeed slain my people in war, but rescue me from the horrible embrace of the bone-breaker, and I will catch the squid and beat the kapa for you all my days!" With a dark frown upon his face, Oponui tore the girl from her lover before he could reply. Kaaialii followed her with his eyes until she disappeared among the spectators, and then pressed forward through the crowd and stepped within the circle reserved for the combatants. Mailou was already there. He was indeed a muscular brute, with long arms, broad shoulders and mighty limbs tattooed with figures of sharks and birds of prey. He was naked to the loins, and, as Kaaialii approached, his fingers opened and closed, as if impatient to clutch and tear his adversary in pieces. Although less bulky than the bone-breaker, Kaaialii was large and perfectly proportioned, with well-knit muscles and loins and shoulders suggestive of unusual strength. Nude, with the exception of a maro, he was a splendid specimen of vigorous manhood; but, in comparison with those of the bone-breaker, his limbs appeared to be frail and feminine, and a general expression of sympathy for the young chief was observed in the faces of the large assemblage as they turned from him to the sturdy giant he was about to encounter. The contest was to be one of strength, courage, agility and skill combined. Blows with the clenched fist, grappling, strangling, tearing, breaking and every other injury which it was possible to inflict were permitted. In hakoko (wrestling) and moko (boxing) contests certain rules were usually observed, in order that fatal injuries might be avoided; but in the combat between Kaaialii and Mailou no rule or custom was to govern. It was to be a savage struggle to the death. Taunt and boasting are the usual prelude to personal conflicts among the uncivilized; nor was it deemed unworthy the Saxon knight to meet his adversary with insult and bravado. The object was not more to unnerve his opponent than to steel his own courage. With the bone-breaker, however, there was little fear or doubt concerning the result. He knew the measure of his own prodigious strength, and, with a malignant smile that laid bare his shark-like teeth, he glared with satisfaction upon his rival. "Ha! ha!" laughed the bone-breaker, taking a stride toward Kaaialii; "so you are the insane youth who has dared to meet Mailou in combat! Do you know who I am? I am the bone-breaker! In my hands the limbs of men are like tender cane. Come, and with one hand let me strangle you!" "You will need both!" replied Kaaialii. "I know you. You are a breaker of the bones of women, not of men! You speak brave words, but have the heart of a coward. Let the word be given, and if you do not run from me to save your life, as I half-suspect you will, I will put my foot upon your broken neck before you find time to cry for mercy!" Before Mailou could retort the word was given, and with an exclamation of rage he sprang at the throat of Kaaialii. Feigning as if to meet the shock, the latter waited until the hands of Mailou were almost at his throat, when with a quick movement he struck them up, swayed his body to the left, and with his right foot adroitly tripped his over-confident assailant. The momentum of Mailou was so great that he fell headlong to the earth. Springing upon him before he could rise, Kaaialii seized his right arm, and with a vigorous blow of the foot broke the bone below the elbow. Rising and finding his right arm useless, Mailou attempted to grapple his adversary with the left, but a well-delivered blow felled him again to the earth, and Kaaialii broke his left arm as he had broken the right. Regaining his feet, and unable to use either hand, with a wild howl of despair the bone-breaker rushed upon Kaaialii, with the view of dealing him a blow with his bent head; but the young chief again tripped him as he passed, and, seizing him by the hair as he fell, placed his knees against the back of his prostrate foe and broke his spine. This, of course, ended the struggle, and Kaaialii was declared the victor, amidst the plaudits of the spectators and the congratulations of Kamehameha and the court. Breaking from her father, who was grievously disappointed at the unlooked-for result, and who sought to detain her, Kaala sprang through the crowd and threw herself into the arms of Kaaialii. Oponui would have protested, and asked that his daughter might be permitted to visit her mother before becoming the wife of Kaaialii; but the king put an end to his hopes by placing the hand of Kaala in that of the victorious chief, and saying to him: "You have won her nobly. She is now your wife. Take her with you." Although silenced by the voice of the king, and compelled to submit to the conditions of a contest which he had himself proposed, Oponui's hatred of Kaaialii knew no abatement, and all that day and the night following he sat alone by the sea-shore, devising a means by which Kaala and her husband might be separated. He finally settled upon a plan. The morning after her marriage Oponui visited Kaala, as if he had just returned from Mahana, where her mother was supposed to be then living. He greeted her with apparent affection, and was profuse in his expressions of friendship for Kaaialii. He embraced them both, and said: "I now see that you love each other; my prayer is that you may live long and happily together." He then told Kaala that Kalani, her mother, was lying dangerously ill at Mahana, and, believing that she would not recover, desired to see and bless her daughter before she died. Kaala believed the story, for her father wept when he told it, and moaned as if for the dead, and beat his breast; and, with many protestations of love, Kaaialii allowed her to depart with Oponui, with the promise from both of them that she would speedily return to the arms of her husband. With some misgivings, Kaaialii watched her from the top of the hill above Kealia until she descended into the valley of Palawai. There leaving the path that led to Mahana, they journeyed toward the bay of Kaumalapau. Satisfied that her father was for some purpose deceiving her, Kaala protested and was about to return, when he acknowledged that her mother was not ill at Mahana, as he had represented to Kaaialii in order to secure his consent to her departure, but at the sea-shore, where she had gathered crabs, shrimps, limpets and other delicacies, and prepared a feast in celebration of her marriage. Reassured by the plausible story, and half-disposed to pardon the deception admitted by her father, Kaala proceeded with him to the sea-shore. She saw that her mother was not there, and heard no sound but the beating of the waves against the rocks. She looked up into the face of her father for an explanation; but his eyes were cold, and a cruel smile upon his lips told her better than words that she had been betrayed. "Where is my mother?" she inquired; and then bitterly added: "I do not see her fire by the shore. Must we search for her among the sharks?" Oponui no longer sought to disguise his real purpose. "Hear the truth!" he said, with a wild glare in his eyes that whitened the lips of Kaala. "The shark shall be your mate, but he will not harm you. You shall go to his home, but he will not devour you. Down among the gods of the sea I will leave you until Kaaialii, hated by me above all things that breathe, shall have left Lanai, and then I will bring you back to earth!" Terrified at these words, Kaala screamed and sought to fly; but her heartless father seized her by the hand and dragged her along the shore until they reached a bench of the rocky bluff overlooking the opening to the Spouting Cave. Oponui was among the few who had entered the cavern through its gate of circling waters, and he did not for a moment doubt that within its gloomy walls, where he was about to place her, Kaala would remain securely hidden until such time as he might choose to restore her to the light. Standing upon the narrow ledge above the entrance to the cave, marked by alternate whirlpool and receding column, Kaala divined the barbarous purpose of her father, and implored him to give her body to the sharks at once rather than leave her living in the damp and darkness of the Spouting Cave, to be tortured by the slimy and venomous creatures of the sea. Deaf to her entreaties, Oponui watched until the settling column went down into the throat of the whirlpool, when he gathered the frantic and struggling girl in his arms and sprang into the circling abyss. Sinking a fathom or more below the surface, and impelled by a strong current setting toward the mouth of the cave, he soon found and was swept through the entrance, and in a few moments stood upon a rocky beach in the dim twilight of the cavern, with the half-unconscious Kaala clinging to his neck. The only light penetrating the cave was the little refracted through the waters, and every object that was not too dark to be seen looked greenish and ghostly. Crabs, eels, sting-rays and other noisome creatures of the deep were crawling stealthily among the rocks, and the dull thunder of the battling waves was the only sound that could be distinguished. Disengaging her arms, he placed her upon the beach above the reach of the waters, and then sat down beside her to recover his breath and wait for a retreating current to bear him to the surface. Reviving, Kaala looked around her with horror, and piteously implored her father not to leave her in that dreadful place beneath the waters. For some time he made no reply, and then it was to tell her harshly that she might return with him if she would promise to accept the love of the chief of Olowalu, in the valley of Palawai, and allow Kaaialii to see her in the embrace of another. This she refused to do, declaring that she would perish in the cave, or the attempt to leave it, rather than be liberated on such monstrous conditions. "Then here you will remain," said Oponui, savagely, "until I return, or the chief of Olowalu comes to bear you off to his home in Maui!" Then, rising to his feet, he continued hastily, as he noted a turn in the current at the opening: "You cannot escape without assistance. If you attempt it you will be dashed against the rocks and become the food of sharks." With this warning Oponui turned and plunged into the water. Diving and passing with the current through the entrance, he was borne swiftly to the surface and to his full length up into the spouting column; but he coolly precipitated himself into the surrounding waters, and with a few strokes of the arms reached the shore. II. Kaaialii watched the departure of Kaala and her father until they disappeared in the valley of Palawai, and then gloomily returned to his hut. His fears troubled him. He thought of his beautiful Kaala, and his heart ached for her warm embrace. Then he thought of the looks and words of Oponui, and recalled in both a suggestion of deceit. Thus harassed with his thoughts, he spent the day in roaming alone among the hills, and the following night in restless slumber, with dreams of death and torture. The portentous cry of an alae roused him from his kapa-moe before daylight, and until the sun rose he sat watching the stars. Then he climbed the hill overlooking the valley of Palawai to watch for the return of Kaala, and wonder what could have detained her so long. He watched until the sun was well up in the heavens, feeling neither thirst nor hunger, and at length saw a pau fluttering in the wind far down the valley. A woman was rapidly approaching, and his heart beat with joy, for he thought she was Kaala. Nearer and nearer she came, and Kaaialii, still hopeful, ran down to the path to meet her. Her step was light and her air graceful, and it was not until he had opened his arms to receive her that he saw that the girl was not Kaala. She was Ua, the friend of Kaala, and almost her equal in beauty. They had been reared together, and in their love for each other were like sisters. They loved the same flowers, the same wild songs of the birds, the same paths among the hills, and, now that Kaala loved Kaaialii, Ua loved him also. Recognizing Kaaialii as she approached, Ua stopped before him, and bent her eyes to the ground without speaking. "Where is Kaala?" inquired Kaaialii, raising the face of Ua and staring eagerly into it. "Have you seen her? Has any ill come to her? Speak!" "I have not seen her, and know of no ill that has befallen her," replied the girl; "but I have come to tell you that Kaala has not yet reached the hut of Kalani, her mother; and as Oponui, with a dark look in his face, was seen to lead her through the forest of Kumoku, it is feared that she has been betrayed and will not be allowed to return to Kealia." "And that, too, has been my fear since the moment I lost sight of her in the valley of Palawai," said Kaaialii. "I should not have trusted her father, for I knew him to be treacherous and unforgiving. May the wrath of the gods follow him if harm has come to her through his cruelty! But I will find her if she is on the island! The gods have given her to me, and in life or death she shall be mine!" Terrified at the wild looks and words of Kaaialii, Ua clasped her hands in silence. "Hark!" he continued, bending his ear toward the valley. "It seems that I hear her calling for me now!" And with an exclamation of rage and despair Kaaialii started at a swift pace down the path taken by Kaala the day before. As he hurried onward, he saw, at intervals, the footprints of Kaala in the dust, and every imprint seemed to increase his speed. Reaching the point where the Mahana path diverged from the somewhat broader ala of the valley, he followed it for some distance hoping that Ua had been misinformed, and that Kaala had really visited her mother and might be found with her; but when he looked for and failed to find the marks of her feet where in reason they should have been seen had she gone to Mahana with her father, he returned and continued his course down the valley. Suddenly he stopped. The footprints for which he was watching had now disappeared from the Palawai path, and for a moment he stood looking irresolutely around, as if in doubt concerning the direction next to be pursued. In his uncertainty several plans of action presented themselves. One was, to see what information could be gathered from Kaala's mother at Mahana, another to follow the Palawai valley to the sea, and a third to return to Kealia and consult a kaula. While these various suggestions were being rapidly canvassed, and before any conclusion could be reached, the figure of a man was seen approaching from the valley below. Kaaialii secreted himself behind a rock, where he could watch the path without being seen. The man drew nearer and nearer, until at last Kaaialii was enabled to distinguish the features of Oponui, of all men the one whom he most desired to meet. His muscles grew rigid with wrath, and his hot breath burned the rock behind which he was crouching. He buried his fingers in the earth to teach them patience, and clenched his teeth to keep down a struggling exclamation of vengeance. And so he waited until Oponui reached a curve in the path which brought him, in passing, within a few paces of the eyes that were savagely glaring upon him, and the next moment the two men stood facing each other. Startled at the unexpected appearance of Kaaialii, Oponui betrayed his guilt at once by attempting to fly; but, with the cry of "Give me Kaala!" Kaaialii sprang forward and endeavored to seize him by the throat. A momentary struggle followed; but Oponui was scarcely less powerful than his adversary, and, his shoulders being bare, he succeeded in breaking from the grasp of Kaaialii and seeking safety in flight toward Kealia. With a cry of disappointment, Kaaialii started in pursuit. Both were swift of foot, and the race was like that of a hungry shark following his prey. One was inspired by fear and the other with rage, and every muscle of the runners was strained. Leaving the valley path, Oponui struck for Kealia by a shorter course across the hills. He hoped the roughness of the route and his better knowledge of it would give him an advantage; but Kaaialii kept closely at his heels. On they sped, up and down hills, across ravines and along rocky ridges, until they reached Kealia, when Oponui suddenly turned to the left and made a dash for the temple and puhonua not far distant. Kaaialii divined his purpose, and with a last supreme effort sought to thwart it. Gaining ground with every step, he made a desperate grasp at the shoulder of Oponui just as the latter sprang through the entrance and dropped to the earth exhausted within the protecting walls of the puhonua. Kaaialii attempted to follow, but two priests promptly stepped into the portal and refused to allow him to pass. "Stand out of the way, or I will strangle you both!" exclaimed Kaaialii, fiercely, as he threw himself against the guards. "Are you insane?" said another long-haired priest, stepping forward with a tabu staff in his hand. "Do you not know that this is a puhonua, sacred to all who seek its protection? Would you bring down upon yourself the wrath of the gods by shedding blood within its walls?" "If I may not enter, then drive him forth!" replied Kaaialii, pointing toward Oponui, who was lying upon the ground a few paces within, intently regarding the proceedings at the gate. "That cannot be," returned the priest. "Should he will to leave, the way will not be closed to him; otherwise he may remain in safety." "Coward!" cried Kaaialii, addressing Oponui in a taunting tone. "Is it thus that you seek protection from the anger of an unarmed man? A pau would better become you than a maro. You should twine leis and beat kapa with women, and think no more of the business of men. Come without the walls, if your trembling limbs will bear you, and I will serve you as I did your friend, the breaker of women's bones. Come, and I will tear from your throat the tongue that lied to Kaala, and feed it to the dogs!" A malignant smile wrinkled the face of Oponui, as he thought of Kaala in her hiding-place under the sea, but he made no reply. "Do you fear me?" continued Kaaialii. "Then arm yourself with spear and battle-axe, and with bare hands I will meet and strangle you!" Oponui remained silent, and in a paroxysm of rage and disappointment Kaaialii threw himself upon the ground and cursed the tabu that barred him from his enemy. His friends found and bore him to his hut, and Ua, with gentle arts and loving hands, sought to soothe and comfort him. But he would not be consoled. He talked and thought alone of Kaala, and, hastily partaking of food that he might retain his strength, started again in search of her. Pitying his distress, Ua followed him--not closely, but so that she might not lose sight of him altogether. He traveled in every direction, stopping neither for food nor rest. Of every one he met he inquired for Kaala, and called her name in the deep valleys and on the hill-tops. Wandering near the sacred spring at the head of the waters of Kealia, he met a white-haired priest bearing from the fountain a calabash of water for ceremonial use in one of the temples. The priest knew and feared him, for his looks were wild, and humbly offered him water. "I ask not for food or water, old man," said Kaaialii. "You are a priest--perhaps a kaula. Tell me where I can find Kaala, the daughter of Oponui, and I will pile your altars with sacrifices!" "Son of the long spear," replied the priest, "I know you seek the sweet-smelling flower of Palawai. Her father alone knows of her hiding-place. But it is not here in the hills, nor is it in the valleys. Oponui loves and frequents the sea. He hunts for the squid in dark places, and dives for the great fish in deep waters. He knows of cliffs that are hollow, and of caves with entrances below the waves. He goes alone to the rocky shore, and sleeps with the fish-gods, who are his friends. He--" "No more of him!" interrupted the chief, impatiently. "Tell me what has become of Kaala!" "Be patient, and you shall hear," resumed the priest. "In one of the caverns of the sea, known to Oponui and others, has Kaala been hidden. So I see her now. The place is dark and her heart is full of terror. Hasten to her. Be vigilant, and you will find her; but sleep not, or she will be the food of the creatures of the sea." Thanking the priest, Kaaialii started toward the bay of Kaumalapau, followed by the faithful Ua, and did not rest until he stood upon the bluff of Palikaholo, overlooking the sea. Wildly the waves beat against the rocks. Looking around, he could discern no hiding-place along the shore, and the thunder of the breakers and the screams of the sea-gulls were the only sounds to be heard. In despair he raised his voice and wildly exclaimed: "Kaala! O Kaala! where are you? Do you sleep with the fish-gods, and must I seek you in their homes among the sunken shores?" The bluff where he was standing overlooked and was immediately above the Spouting Cave, from the submerged entrance to which a column of water was rising above the surface and breaking into spray. In the mist of the upheaval he thought he saw the shadowy face and form of Kaala, and in the tumult of the rushing waters fancied that he heard her voice calling him to come to her. "Kaala, I come!" he exclaimed, and with a wild leap sprang from the cliff to clasp the misty form of his bride. He sank below the surface, and, as the column disappeared with him and he returned no more, Ua wailed upon the winds a requiem of love and grief in words like these: "Oh! dead is Kaaialii, the young chief of Hawaii, The chief of few years and many battles! His limbs were strong and his heart was gentle; His face was like the sun, and he was without fear. Dead is the slayer of the bone-breaker; Dead is the chief who crushed the bones of Mailou; Dead is the lover of Kaala and the loved of Ua. For his love he plunged into the deep waters; For his love he gave his life. Who is like Kaaialii? Kaala is hidden away, and I am lonely; Kaaialii is dead, and the black kapa is over my heart: Now let the gods take the life of Ua!" With a last look at the spot where Kaaialii had disappeared, Ua hastened to Kealia, and at the feet of Kamehameha told of the rash act of the despairing husband of Kaala. The king was greatly grieved at the story of Ua, for he loved the young chief almost as if he had been his son. "It is useless to search for the body of Kaaialii," he said, "for the sharks have eaten it." Then, turning to one of his chiefs, he continued: "No pile can be raised over his bones. Send for Ualua, the poet, that a chant may be made in praise of Kaaialii." Approaching nearer, Papakua, a priest, requested permission to speak. It was granted, and he said: "Let me hope that my words may be of comfort. I have heard the story of Ua, and cannot believe that the young chief is dead. The spouting waters into which Kaaialii leaped mark the entrance to the cave of Palikaholo. Following downward the current, has he not been drawn into the cavern, where he has found Kaala, and may still be living? Such, at least, is my thought, great chief." "A wild thought, indeed!" replied the king; "yet there is some comfort in it, and we will see how much of truth it may reveal." Preparations were hastily made, and with four of his sturdiest oarsmen Kamehameha started around the shore for the Spouting Cave under the bluff of Palikaholo, preceded by Ua in a canoe with Keawe, her brother. III. When Kaaialii plunged into the sea he had little thought of anything but death. Grasping at the spouting column as he descended, it seemed to sink with him to the surface, and even below it, and in a moment he felt himself being propelled downward and toward the cliff by a strong current. Recklessly yielding to the action of the waters, he soon discerned an opening in the submerged base of the bluff, and without an effort was drawn swiftly into it. The force of the current subsided, and to his surprise his head rose above the surface and he was able to breathe. His feet touched a rocky bottom, and he rose and looked around with a feeling of bewilderment. His first thought was that he was dead and had reached the dark shores of Po, where Milu, prince of death, sits enthroned in a grove of kou trees; but he smote his breast, and by the smart knew that he was living, and had been borne by the waters into a cave beneath the cliff from which he had leaped to grasp the misty form of Kaala. Emerging from the water, Kaaialii found himself standing on the shore of a dimly-lighted cavern. The air was chilly, and slimy objects touched his feet, and others fell splashing into the water from the rocks. He wondered whether it would be possible for him to escape from the gloomy place, and began to watch the movements of the waters near the opening, when a low moan reached his ear. It was the voice of Kaala. She was lying near him in the darkness on the slimy shore. Her limbs were bruised and lacerated with her fruitless attempts to leave the cave, and she no longer possessed the strength to repel the crabs and other loathsome creatures that were drinking her blood and feeding upon her quivering flesh. "It is the wailing of the wind, or perhaps of some demon of the sea who makes this horrible place his home," thought Kaaialii. He feared neither death nor its ministers; yet something like a shudder possessed him as he held his breath and listened, but he heard nothing but the thunder of the breakers against the cavern walls. "Who speaks?" he exclaimed, advancing a pace or two back into the darkness. A feeble moan, almost at his feet, was the response. Stooping and peering intently before him, he distinguished what seemed to be the outlines of a human form. Approaching and bending over it, he caught the murmur of his own name. "It is Kaala! Kaaialii is here!" he cried, as he tenderly folded her in his arms and bore her toward the opening. Seating himself in the dim light, he pushed back the hair from her cold face, and sought to revive her with caresses and words of endearment. She opened her eyes, and, nestling closer to his breast, whispered to the ear that was bent to her lips: "I am dying, but I am happy, for you are here." He sought to encourage her. He told her that he had come to save her; that the gods, who loved her and would not let her die, had told him where to find her; that he would take her to his home in Kohala, and always love her as he loved her then. She made no response. There was a sad smile upon her cold lips. He placed his hand upon her heart, and found that it had ceased to beat. She was dead, but he still held the precious burden in his arms; and hour after hour he sat there on the gloomy shore of the cavern, seeing only the pallid face of Kaala, and feeling only that he was desolate. At length he was aroused by the splashing of water within the cave. He looked up, and Ua, the gentle and unselfish friend of Kaala, stood before him, followed a moment after by Kamehameha. The method of entering and leaving the cave was known to Keawe, and he imparted the information to his sister. Ua first leaped into the whirlpool, and the dauntless Kamehameha did not hesitate in following. As the king approached, Kaaialii rose to his feet and stood sadly before him. He uttered no word, but with bent head pointed to the body of Kaala. "I see," said the king, softly; "the poor girl is dead. She could have no better burial-place. Come, Kaaialii, let us leave it." Kaaialii did not move. It was the first time that he had ever hesitated in obeying the orders of his chief. "What! would you remain here?" said the king. "Would you throw your life away for a girl? There are others as fair. Here is Ua; she shall be your wife, and I will give you the valley of Palawai. Come, let us leave here at once, lest some angry god close the entrance against us!" "Great chief," replied Kaaialii, "you have always been kind and generous to me, and never more so than now. But hear me. My life and strength are gone. Kaala was my life, and she is dead. How can I live without her? You are my chief. You have asked me to leave this place and live. It is the first request of yours that I have ever disobeyed. It shall be the last!" Then seizing a stone, with a swift, strong blow he crushed in brow and brain, and fell dead upon the body of Kaala. A wail of anguish went up from Ua. Kamehameha spoke not, moved not. Long he gazed upon the bodies before him; and his eye was moist and his strong lip quivered as, turning away at last, he said: "He loved her indeed!" Wrapped in kapa, the bodies were laid side by side and left in the cavern; and there to-day may be seen the bones of Kaala, the flower of Lanai, and of Kaaialii, her knightly lover, by such as dare to seek the passage to them through the whirlpool of Palikaholo. Meles of the story of the tragedy were composed and chanted before Kamehameha and his court at Kealia, and since then the cavern has been known as Puhio-kaala, or "Spouting Cave of Kaala." THE DESTRUCTION OF THE TEMPLES. CHARACTERS. Liholiho (Kamehameha II.), king of the Hawaiian Islands. Keopuolani, the queen-mother, Kaahumanu, chief counselor, and Kalakua, widows of Kamehameha I. Kalaimoku, prime minister. Kekuaokalani, the defender of the gods. Manono, wife of Kekuaokalani. Hewahewa, high-priest of Hawaii. Hoapili, guardian of the Princess Nahienaena. Naihe, counselor and orator. Kekuanaoa, treasurer of the king. Kapihe, commander of the national vessels. Laanui, a companion of the king. THE DESTRUCTION OF THE TEMPLES. THE LAST GREAT DEFENDER OF THE HAWAIIAN GODS. I. On the 1st of October, 1819, a fleet of four canoes bearing the royal colors set sail from Kawaihae, in the district of Kohala, on the northwestern coast of Hawaii. The canoes were large and commodious, and were occupied by between sixty and seventy persons, a portion of whom were females. The most of the men were large, muscular and over six feet in height, while the dress and bearing of many of the women indicated that they were of the tabu and chiefly classes. The costumes of a number of those of both sexes who seemed to be of rank were a strange admixture of native and foreign fabric and fashion. American and European manufactures were beginning to find a market in the islands, and the persons of many were adorned with rich cloths, jewelry and other tokens of civilization. Their weapons and utensils were largely of metal, and a squad of ten warriors armed with muskets, in one of the canoes, showed that the white man's methods of warfare had received the early and earnest attention of the Hawaiian chiefs and leaders. The canoe leading the little squadron was double, with covered apartments extending into and across the united decks of both, and the persons occupying it, with the exception of soldiers, sailors and servants, were distinguished alike for their gaudy trappings and a boisterous merriment infusing a feeling of jollity throughout the fleet. In this canoe was Liholiho, who, on the death of his distinguished father, Kamehameha I., something less than five months before, had become sole monarch of the Hawaiian group. In addition to two of his queens, he was accompanied by Kapihe, the commander of the royal vessels; Kekuanaoa, the royal treasurer, and a retinue of chiefly friends and personal attendants. On the 8th of the previous May his royal father had died at Kailua, leaving to Liholiho the kingdom his arms had won, with Kaahumanu as second in authority and guardian of the realm. The morning following the death of his father Liholiho left Kailua for Kohala to avoid defilement, and there remained for ten days, when he returned to Kailua and formally assumed the sceptre. At the end of the season of mourning, for superstitious reasons the young king again left for Kohala, and took up his residence for a time at Kawaihae. Remaining there until the 1st of October, on the advice of Kaahumanu he had started on his return to Kailua. During the brief residence of Liholiho at Kawaihae, Kaahumanu inaugurated a vigorous conspiracy against the priesthood, and resolved to persuade the young king to repudiate the religion and tabus of his fathers. In this scheme she was assisted by Keopuolani, the mother of Liholiho; Kalaimoku, the prime minister, and Hewahewa, the high-priest, who claimed descent from the renowned Paao. In the latter part of the reign of the first Kamehameha the gods and tabus of the priesthood began to lose something of their sanctity in the estimation of the masses. Although the first Christian missionaries to the islands did not arrive until nearly a year after the death of Kamehameha I., many trading and war vessels had touched at Hawaiian ports during the two preceding decades. No very clear idea of the Christian religion had been imparted to the natives by the sailors and traders with whom they had been brought in contact; but it could not have escaped their observation that the foreigner's disregard of the tabu brought with it no punishment, and they very naturally began to question the divinity of a religious code limited in its scope to the Hawaiian people. The results of this growing scepticism were frequent violations of the tabu. To check this seditious tendency summary punishments were inflicted. A woman was put to death for entering the eating apartment of her husband, and Jarvis relates that three men were sacrificed at Kealakeakua, a short time before the death of Kamehameha--one of them for putting on the maro of a chief, another for eating a forbidden article, and the third for leaving a house that was tabu and entering one that was not. Kamehameha had learned something of the religion of the foreigners, but not enough to impress him greatly in its favor; and when questioned concerning it during his last illness he replied that he should die in the faith of his fathers, although he thought it well that his successor should give the subject attention. Different motives influenced the leaders in this conspiracy against the religion and tabus of the group. Kaahumanu, the favorite wife of Kamehameha I., but the mother of none of his children, was bold, ambitious and unscrupulous. Left second in authority under the young king, she chafed at the restraints imposed by the tabu upon her sex. Many of the most palatable foods were denied her by custom, and in her intercourse with foreigners acts of courtesy were chilled and hampered by numerous and irksome tabu interdictions. To enable her to eat and drink of whatever her appetites craved, and to do so in the presence of males, Kaahumanu was prepared to strike at the roots of a religious system which had maintained her ancestors in place and power, even though she had no definite knowledge of the new faith with which she hoped to supplant it. Although the uncle of one of the wives of Liholiho--Kekauonohi-- Kalaimoku was not of distinguished rank. He was a chief of decided ability, however, and had been by degrees advanced under the first Kamehameha, until he became the prime minister of the second. Not being a tabu chief by birth, he was easily persuaded by Kaahumanu to lend his assistance in depriving those of higher rank of their tabu prerogatives, and to this end he and his brother Boki were baptized by the Roman Catholic chaplain of the French corvette L'Uranie shortly after the assumption of the government by Liholiho. This was done while the young king was residing at Kawaihae, and without his knowledge. Keopuolani, the political wife of Kamehameha I., and the mother of Liholiho, Kauikeaouli and Nahienaena, was the daughter of Kiwalao, and of supreme tabu rank. So well was this recognized that her distinguished husband, it is related, always approached her with his face to the earth. She lacked decision of character, however, and her adhesion to the conspiracy against the tabu was doubtless due to the influence over her of the crafty Kaahumanu. Whatever may have been the motives of others, the apostasy of Hewahewa seems to have been the result of conviction. Being the high-priest of Hawaii, he had everything to lose and nothing to profit by the destruction of the religious system of which he was the supreme and honored head. Of an inquiring mind, the little knowledge he had gained of the new creed had convinced him of the inconsistency of his own, and when the time came to strike he acted boldly. His hand was the first to apply the torch to the temples. Had he hesitated the conspiracy would have failed, for the influence of the high-priest with the masses at that time was second only to that of the king. Liholiho was strong only in his attachments. Born in 1797, when the group had been consolidated under one government and further wars were not apprehended, he had not been given that austere and solid training in civil and military life imparted to the princes of the previous generation. He was attracted by the vices rather than the virtues of the foreigners at intervals visiting the islands, and, realizing that his future was secure, had devoted almost exclusively to pleasure the ripening years of his youth. Light-hearted, affectionate and gentle, he had shown so little taste for public affairs at the age of twenty-two that his dying father, in bequeathing to him the sceptre, deemed it prudent to accompany it with the condition that, should he wield it unworthily, the supreme power should devolve upon Kaahumanu. These were the prominent actors in the scheme for the destruction of the priesthood, and this the character of the young king who had been tarrying for some months at Kawaihae, and to whom a message had been sent by Kaahumanu, informing him that, on his return to Kailua, she would openly set the gods at defiance and declare against the tabu. This information did not greatly astonish Liholiho. He knew of the growing hostility to the tabu; had talked with Hewahewa on the subject; had learned that his mother had failed to respect it on late occasions, and had himself seen it violated without harm to the offender. Yet he feared the consequences of an open declaration against the priesthood. He remembered the fate of Hua, whose bones whitened in the sun. He knew that his arrival at Kailua would precipitate the crisis, and compel him either to renounce or defend the gods of his fathers; and after leaving Kawaihae, as we have seen, with a party occupying four canoes, he pursued his way very leisurely toward Kailua, seemingly in no haste to reach his destination. Moving southward, and passing the rocky point immediately north of Puako, sail was shortened in the royal fleet, and the canoes drifted slowly along the coast, taking just wind enough to hold their course. Carousings were heard in the royal quarters. Liholiho appeared, and, waving his hand to a group of men and women forward, a wild hula dance was soon in progress, to the accompaniment of drums and rattling calabashes. The king watched the dancers for some time with a vacant air, and then began to mark the drum-beats with his feet. The emphasis of the movement increased, until, dismissing his dignity, his voice finally rose above the rude music, and he began to dance with an enthusiasm which seemed to be almost frenzied. Others of the royal party joined in the revelry, and for half an hour or more the vessel was the scene of tumultuous merriment. Bottles and calabashes of intoxicating liquors were then passed from one to another of the companions of the king, and the hula was continued, followed by chants, meles and other methods of enjoyment. Drinking was frequent, and the humbler members of the party were sparingly supplied with gin, whiskey and other stimulants. Similar scenes were transpiring in the canoes following, and the debauch was the wildest ever witnessed on any one of the eight Hawaiian seas. "Let us make drunk the water-gods!" exclaimed the king. "Here, Kuula, is a taste for you; and here, Ukanipo, is your share!" And he tossed into the ocean two bottles of liquor. "Let us hope the gods may not be angered by the unusual sacrifice," said Laanui, one of the favorite companions of the king. He spoke seriously, and Liholiho's face wore a troubled expression for a moment as he replied: "Then you have not yet lost faith in the gods, Laanui?" "No," was the prompt answer of Laanui. The king did not continue the conversation. Turning and beckoning to a servant, more liquor was brought, after which the revelry was continued all through the day and far into the night. Meanwhile, so little progress had been made that at noon the next day the fleet was off Kiholo. For another twenty-four hours the feasting, drinking and dancing continued, when the revelers were met by a double canoe sent by Kaahumanu from Kailua in search of the royal party. The messengers of his chief counselor were courteously received by Liholiho, and, hoisting all sail, he was escorted by them to Kailua, where he was warmly welcomed by Kaahumanu and the members of the royal family. Appearances of dissipation were plainly visible in the language and bearing of the king, and Kaahumanu regarded the moment as auspicious for committing him to some flagrant and public act of hostility to the tabu. Both she and Keopuolani, the queen-mother, had been secretly violating it, since the death of Kamehameha I., by eating of foods interdicted to their sex, and to screen themselves from exposure it was necessary that the religious system should be destroyed of which the tabu was the vital force. This could be accomplished only through the united efforts of the king and high-priest. Hewahewa was prepared to do his part as the religious head of the kingdom, but the young king, notwithstanding the pressure that had been brought to bear upon him by Kaahumanu and a few of the leading chiefs of his court, was still undecided. A feast was prepared in honor of the king's return to Kailua. In accordance with native custom, separate tables for the sexes were spread, and a number of foreigners were present as the invited guests of Kaahumanu. During the afternoon Liholiho, in response to well-devised banters, had been induced to drink and smoke with the female members of his family. This was a favorable beginning, and, farther emboldened by his mother, who deliberately ate a banana in his presence and drank the milk of a cocoanut, he declared that he would openly set the tabu at defiance during the approaching feast. It was feared that his courage would fail, and he was not left to himself for a moment until he led the way to the feast. His step was unsteady, and his face wore a troubled expression as he proceeded to the pavilion, accompanied by Kaahumanu, Keopuolani and other members of the royal household. As they separated to take seats at their respective tables, the queen-mother gave Liholiho a look of encouragement, and Kaahumanu said to him in a low tone: "If you have the courage of your father, this will be a great day for Hawaii." The king made no reply, for at that moment his eyes fell upon wooden images of Ku and Lono, on opposite sides of the entrance, and he stepped briskly past them and seated himself at the head of one of the tables. The sight of the idols almost unnerved him, and some of the guests observed that his hand trembled as he raised to his lips and drained a vessel of what seemed to be strong liquor. The guests were all seated. Hewahewa rose, and, glancing at the troubled face of the king, lifted his hands and said with firmness: "One and all, may we eat in peace, and in our hearts give thanks to the one and only god of all." The words of the high-priest restored the sinking courage of the king. He rose from his seat, deliberately walked to one of the tables reserved for the women, and seated himself beside his mother. During the strange proceeding not a word was spoken, not a morsel touched. Some believed him to be intoxicated; others were sure that he was insane. Since the age of Wakea no one had so defied the gods and lived. Many natives rose from the tables, and horror took the place of astonishment when Liholiho, encouraged by his mother, began to freely partake of the food prepared for the women. Interdicted fish, meats and fruits were then brought to the tables of the women by order of the king, who ate from their plates and drank from their vessels. Now satisfied that the king was acting deliberately and with the approval of the most influential dignitaries of the kingdom, including the supreme high-priest, a majority of the chiefs present promptly followed the example of their sovereign, and an indescribable scene ensued. "The tabu is broken! the tabu is broken!" passed from lip to lip, swelling louder and louder as it went, until it reached beyond the pavilion. There it was taken up in shouts by the multitude, and was soon wafted on the winds to the remotest corners of Kona. Feasts were at once provided, and men and women ate together indiscriminately. The tabu foods of palace and temple were voraciously eaten by the masses, and thousands of women for the first time learned the taste of flesh and fruits which had tempted their mothers for centuries. At the conclusion of the royal feast a still greater surprise bewildered the people. "We have made a bold beginning," said Hewahewa to the king, thus adroitly assuming a part of the responsibility; "but the gods and heiaus cannot survive the death of the tabu." "Then let them perish with it!" exclaimed Liholiho, now nerved to desperation at what he had done. "If the gods can punish, we have done too much already to hope for grace. They can but kill, and we will test their powers by inviting the full measure of their wrath." To this resolution the high-priest gave his ready assent, and orders were issued at once for the destruction of the gods and temples throughout the kingdom. Resigning his office, Hewahewa was the first to apply the torch, and in the smoke of burning heiaus, images and other sacred property, beginning on Hawaii and ending at Niihau, suddenly passed away a religious system which for fifteen hundred years or more had shaped the faith, commanded the respect and received the profoundest reverence of the Hawaiian people. No creed was offered by the iconoclasts in lieu of the system destroyed by royal edict, and until the arrival of the first Christian missionaries, in March of the year following, the people of the archipelago were left without a shadow of religious restraint or guidance. II. While the abolition of the tabu system received the universal approval of the masses, the destruction of the gods and temples met with very considerable remonstrance and opposition. It was believed by many that the priesthood might be preserved without the tabu, and that the king had transcended his sovereign power in striking down both at a single blow. Hence many gods were saved from the burning temples, and thousands refused to relinquish the faith in which they had been reared. Deprived of their occupations, the priests denounced the destruction of the heiaus, and it was not long before a formidable conspiracy against the government was organized on Hawaii, under the leadership of Kekuaokalani, a chief of rare accomplishments and a cousin of the king. Defection appeared at the court, and several chiefs of distinction gave their support to the revolutionary movement. However it may be regarded in the light of its results, on the part of Kekuaokalani the rebellion was a brave and conscientious defence of the religion of his fathers. He raised the standard of revolt within a day's march of Kailua, and invited to its support all who condemned the action of Liholiho in decreeing the destruction of the national religion. He scorned all compromises and concessions, and but for the firearms of the whites would doubtless have wrested the sceptre from his royal cousin. It has been asserted that Kekuaokalani was ambitious and availed himself of the discontent created by the anti-religious decrees of Liholiho as a possible means of seizing the reins of government. This assumption is not sustained either by the words or acts of the unfortunate chief. The ambassadors sent to him after the first skirmish of the conflict reported that he declined all terms of peaceful settlement. This, however, was not the case. What he demanded was that Liholiho should withdraw his edicts against the priesthood, permit the rebuilding of the temples, and dismiss Kalaimoku as prime minister and Kaahumanu as chief counselor of the government. These conditions were declined, and the ambassadors returned with the story that they had offered to leave the question of religion entirely with the people, but that Kekuaokalani would have nothing but war. A correct statement of what occurred at the interview would doubtless have weakened the royal cause, and was therefore withheld. After the resignation of Hewahewa as high-priest the position devolved upon Kekuaokalani by right of precedence, and, believing in the sanctity of his gods, as a brave man he could not do less than take up arms in their defence. No characters in Hawaiian history stand forth with a sadder prominence, or add a richer tint to the vanishing chivalry of the race, than Kekuaokalani and his courageous and devoted wife, Manono, the last defenders in arms of the Hawaiian gods. They saw all that the light around them presented, but the only gods known to them were those of their fathers, and they died in a futile effort to protect them. They were brave, noble and conscientious, and the cause in which they perished cannot detract from the grandeur or dim the glory of the sacrifice. In the veins of Kekuaokalani ran the best blood both of Hawaii and Oahu. He was a nephew of Kamehameha I., and his strain was even superior in rank to that of his distinguished uncle. His great-grandmother was Kamakaimoku, a princess of Oahu, who became the wife of Kalaninuiamamao, one of the sons of Keawe, king of Hawaii, and the mother of Kalaniopuu, grandfather of Keopuolani, mother of Liholiho. One of the full sisters of Kalaniopuu was Manona, the grandmother of Kekuaokalani. One of the early wives of Kamehameha I. was Kalola, a chiefess of Hawaii. She subsequently became the wife of Kekuamanoha, a younger brother of Kahekili, king of Maui, and the mother of Manono, wife of Kekuaokalani. As the mother of Manono was a daughter of Kumukoa, one of the sons of Keawe, king of Hawaii, and her father was a prince of Maui, she was not only of high rank, but was related in blood both to her husband and the reigning family. Kekuaokalani is referred to by tradition as one of the most imposing chiefs of his day. He was more than six and a half feet in height, perfect in form, handsome in feature and noble in bearing. Brave, sagacious and magnetic, he possessed the requirements of a successful military leader; but as war had practically ceased with the conquest of the group by Kamehameha I., and he had little taste for the frivolities of the court, where he might have worn out his life in honored idleness, he turned his attention to the priesthood. Beginning at the bottom, with patient application he passed through the intervening degrees until he stood beside the high-priest, fully his equal in learning, and more than his peer in devotion to his calling. He mastered the chronological meles of the higher priesthood and the esoteric lore and secret symbols of the temple, and with the death of Hewahewa it was the universal expectation that the duties of the high-priesthood would devolve upon him. In disposition he was humane, charitable and unselfish, and, appreciating the nobility of his character, his wife worshipped him almost as a god. In return he bestowed upon her the full measure of his affection, and the waters of their lives flowed peacefully on together until the grave engulfed them both. This was the character of the sturdy chief around whom the friends of the dethroned gods of Hawaii began to rally. He counseled peace and submission so long as he could find listeners among the disaffected, but in the end he was forced into the revolt and became the leader of the movement. He was present at the royal feast at Kailua when Liholiho publicly violated the tabu and decreed the destruction of the temples. He saw Hewahewa, the venerable high-priest, who had been to an extent his religious guide and instructor, cast the first brand upon the heiau where they had so often worshipped together and sought the counsels of the gods. At first all this seemed to be a horrible dream, but the burning temples and frantic rejoicings of the populace soon convinced him that it was a bewildering reality, and he threw himself to the earth and prayed that his sight might be blasted, that he might witness no farther the sacrilegious acts of the people. "Liholiho's brain is on fire with strong drink, and he may be urged to do anything," thought Kekuaokalani; "but Hewahewa--it must be that he is insane, and it is my duty to speak with him." He sought and found the high-priest, and learned to his great grief that Hewahewa was not only sound in mind, but was in thorough accord with the king in his determination to destroy the temples and repudiate the priesthood. "And you, a high-priest of the blood of Paao, advise this!" said Kekuaokalani, bitterly. "I advise it," was the calm reply of Hewahewa; "but I am no longer the high-priest of Hawaii; the king has been so notified." "Then here and now do I assume the vacant place," returned Kekuaokalani, promptly. "By whose appointment?" inquired Hewahewa. "By the will of the outraged gods whose temples are turning to ashes around us!" replied Kekuaokalani, with energy. "They will teach me my duty, even should they fail to visit vengeance upon their betrayers!" With these words Kekuaokalani turned and walked away. His heart was filled with anguish, and the shouts of the people drove him almost to despair. Reaching the pavilion, he lifted and placed upon his shoulder the prostrate and mutilated image of Lono that had stood beside the entrance, and with the precious burden strode gloomily and defiantly past the palace and disappeared. For a month or more nothing was heard of Kekuaokalani at the court. Meantime, the work of destruction continued, and the smoke of burning temples rose everywhere throughout the group. At length word reached Kailua that some of the priesthood, sustained by a number of influential chiefs, were inciting a revolt in South Kono. Little attention was paid to the report until it was learned that Kekuaokalani had accepted the leadership of the movement. This alarmed the court, and a council of chiefs was called. Discussion developed the prevailing opinion that the threatened uprising was merely a local disturbance that could be quelled without difficulty, and Liholiho's apprehensions were further relieved by the assurance of one of the chiefs that, with the assistance of forty warriors, he would undertake to bring Kekuaokalani a prisoner to Kailua within three days. "Not with forty times forty!" said Hewahewa, earnestly. Better than any one else he understood and appreciated the lofty courage of Kekuaokalani, and was too generous to listen to its disparagement without protest. "No, not with forty times forty!" he continued. "Without Kekuaokalani the revolt will amount to nothing; with him, it means war." "Then war let it be, since he invites it!" exclaimed Kalaimoku. "But may he not be persuaded to peace?" inquired the king, addressing the question, apparently, to Hewahewa. "Undoubtedly," replied the latter, "if we are prepared to accept his conditions." "What, think you, would be the conditions?" returned the king. "The restoration of the tabu and the rebuilding of the temples," was the deliberate answer of Hewahewa. The king was silent; but before the council dissolved it was understood that a force would be sent against the rebels at once, and for a week or more preparations for the campaign were in progress, under the supervision of Kalaimoku. Everything at length being in readiness, the royal army, numbering, it is presumed, not less than fifteen hundred warriors, some of them bearing firearms, moved southward from Kailua in the direction of Kaawaloa, where had been established the rebel headquarters. Having accepted the leadership of the rebellion, and regarding himself as a champion selected by the gods for their defence, Kekuaokalani vitalized the movement with an energy and enthusiasm which soon brought the people to its support in large numbers, and the winter solstice found him in command of an army large enough to inspire him with a reasonable hope of success. The five intercalated days between the winter solstice and the beginning of the new year had from time immemorial been set apart as a season of tabu, dedicated to festivities in honor of Lono, one of the Hawaiian trinity. In the midst of the general religious demoralization Kekuaokalani devoted to the season its customary observances--the last yearly festival ever authoritatively given to Lono in the group. The movements of the government were regularly and rapidly reported to Kekuaokalani, and when the royal troops left Kailua he was prepared to meet them. Through his efforts a heiau near Kaawaloa had escaped destruction. Thither he repaired, and, offering sacrifices to the gods, prayed that they would manifest their power by giving him victory. He did not await the assault of the royal forces. Leaving Kaawaloa, he attacked and defeated their advance not far north of that place, throwing the entire army into confusion. Satisfied with the success, he returned to Kaawaloa. News of the repulse reaching Kailua, a consultation was called by the king, and Kalaimoku urged the prompt advance of reinforcements by land and sea, and an immediate and overwhelming attack upon the rebels at Kaawaloa, rightly claiming that every day would add to the strength of the insurgents under the inspiration of the slight victory they had achieved. This advice was accepted, and every available force was immediately sent to the front, including a squadron of double canoes under the command of Kaahumanu and Kalakua, one of them carrying a mounted swivel in charge of a foreigner. Uncertain as to the strength of the rebels, and by no means confident of the results of a struggle which had opened in favor of his enemies, Liholiho advised a resort to peaceful negotiations before staking everything on the chances of battle. Hoapili, who stood in the capacity of husband to the queen-mother, and Naihe, hereditary national counselor and orator, were selected as ambassadors to confer with Kekuaokalani, and Keopuolani volunteered to accompany them. Reaching the camp of the insurgents, the ambassadors were graciously received by Kekuaokalani, and used every means to effect an amicable settlement of the difficulties that had brought two hostile armies face to face; but nothing satisfactory could be accomplished. They were not authorized to offer such terms as Kekuaokalani felt that he could consistently accept, inasmuch as they failed to embrace either the restoration of the tabu or the rebuilding of the temples. Naihe offered to leave the question of religion optional with the insurgents. To this proposal Kekuaokalani bitterly replied: "You offer the scales of the fish after you have picked the bones. As they are without temples, where would they worship? As they are without altars, where would they sacrifice? As they are without the tabu, what to them would be sacred and acceptable to the gods?" "Then must we take back the word that Kekuaokalani will have nothing but war?" said Keopuolani, sadly. "No, honored mother of princes," replied Kekuaokalani, in a tone so solemn and impressive that his listeners stood awed in his presence. "Say, rather, that Kekuaokalani, the last high-priest, it may be, of Hawaii, is prepared to die in defence of the gods to whose service he has devoted his life. If they are omnipotent, as he believes them to be, their temples will rise again; if not, he is more than willing to hide his disappointment in the grave!" Naihe was his uncle; Kamakaimoku was the great-grandmother both of Keopuolani and himself, and the king was his cousin. As a condition of peace he demanded the recall of the edicts against the tabu and the temples. As this could not be conceded, the ambassadors appealed to his relationship with themselves and the royal family; but he could not be moved. "We are proud of our blood," he said to Keopuolani, "but who but the gods made kings of our ancestors?" Finding that nothing could be effected, the ambassadors withdrew with tokens of mutual regret, and were safely and respectfully escorted beyond the rebel lines. The reports they allowed to be circulated on their return, that Kekuaokalani had refused to consider any terms of peace, and that they had narrowly escaped with their lives, were inventions employed to mislead and exasperate the royal army. With the departure of the ambassadors Manono sought her husband to learn the results of the conference. The information that no agreement had been reached did not surprise her. For weeks past all the auguries had indicated blood, and the night before the alae had screamed in the palms behind her hut. "Thank the gods for the omen!" said Kekuaokalani. "But the voice of the alae is a presage of evil," suggested Manono. "Only to those who do evil," replied the chief. "The fate of the gods, whose battles we fight, is shaped by themselves." "Have you no fear of the result?" inquired Manono. "I fear nothing," was the reply; "but the thought has sometimes come to me of late that the gods are reserving for Liholiho and his advisers a punishment greater than I may be able to inflict. Should that be so, I am obstructing with spears the path of their vengeance, and will be sacrificed." "The will of the gods be done!" said Manono, devoutly. "But, whatever may be the fate of Kekuaokalani, Manono will share it." "Brave Manono!" exclaimed the husband, with emotion. "If the gods so will it we will die together!" That night Kekuaokalani took up his line of march for Kailua, determined to give battle to the royal forces wherever he might encounter them. He moved near the coast, and the next morning the hostile armies met at Kuamoo. Arranging his forces in order of battle, Kekuaokalani sent to the front a number of newly-decorated gods in the charge of priests, and, in turn addressing the several divisions, conjured them in impassioned language to defend the gods of their fathers. Kalaimoku commanded the royal army in person. The battle opened in favor of the rebels, and with them would have been the victory but for the great superiority of the royalists in firearms. At a critical juncture a battalion of musketeers, some of whom were foreigners, charged the rebel centre, when the division gave way in something of a panic, and soon the entire rebel forces were in retreat. Retiring to the adjacent seaside, under cover of a stone wall they made a successful resistance for some time; but the squadron of double canoes already referred to, under the command of Kaahumanu and Kalakua, enfiladed the position with musketry and a mounted swivel, and the insurgents abandoned the unequal struggle, the most of them scattering and seeking shelter in the neighboring hills. Although wounded early in the action, Kekuaokalani gallantly kept the field. Everywhere was his tall form seen moving throughout the conflict, rallying and cheering his followers, while at his side fought the brave Manono. He finally fell with a musket-ball through his heart. With a wild scream of despair Manono sprang to his assistance, and the next moment a bullet pierced her temple, and she fell dead across the body of her dying husband. Kalaimoku was the first to approach, and gazing long upon the noble features of Kekuaokalani, grand even in death, turned to his followers and said: "Truly, since the days of Keawe a grander Hawaiian has not lived!" Thus died the last great defenders of the Hawaiian gods. They died as nobly as they had lived, and were buried together where they fell on the field of Kuamoo. Small bodies of religious malcontents were subdued at Waimea and one or two other points, but the hopes and struggles of the priesthood virtually ended with the death of Kekuaokalani. THE TOMB OF PUUPEHE. CHARACTERS. Makakehau, a chief of Lanai. Puupehe, daughter of a chief of Maui. THE TOMB OF PUUPEHE. A LEGEND OF THE ISLAND OF LANAI. Sailing along the lee-shore or southwest coast of Lanai, a huge block of red lava, sixty feet in diameter and eighty or more feet in height, is discerned standing out in the sea, and detached from the mainland some fifty or sixty fathoms. The sides are precipitous, offering no possible means of ascent, and against it the waves dash in fury, and in the niches of its storm-worn angles the birds of ocean build their nests. Observed from the overhanging bluff of the neighboring shore, on the summit of the lonely column is seen a small enclosure formed by a low but well-defined stone wall. This is known as "The tomb of Puupehe"--the last resting-place of one of the most beautiful of the daughters of Maui, whose body was buried there by her distracted husband and lover, Makakehau, a warrior of Lanai. How the summit was reached by the lover with his precious burden is a mystery, but the wall is still there to show that the ascent was made in some manner, and tradition assumes that it was through the agency of supernatural forces. Puupehe was the daughter of Uaua, a petty chief of Maui, and Makakehau won her, it is related without detail, as the joint prize of love and war. How this could have occurred it is difficult to imagine, since Lanai was always a dependency of Maui in the past, and no direct wars between the two islands are mentioned by tradition. It may therefore be inferred that she was the spoil of some private predatory expedition, and that the efforts of the young warrior to jealously seclude her from the gaze of men were prompted not more by the infatuations of her beauty than the fear that she might be recaptured. However this may have been, they are described in the Kanikau, or "Lamentation of Puupehe," as mutually captive to each other in the bonds of love. The maiden was a sweet flower of Hawaiian beauty. Her glossy brown and spotless body "shone like the clear sun rising out of Heleakala." Her flowing hair, bound by wreaths of pikaki blossoms, streamed forth as she ran "like the surf-crests scudding before the wind," and the starry eyes of the daughter of Uaua so dazzled the youthful brave that he was called Makakehau, or "Misty Eyes." Fearing that the radiant beauty of his captive might cause her to be coveted by some of the chiefs of the land, he said to her: "We love each other well. Let us go to the clear waters of Kalulu. There we will fish together for the kala and bonita, and there will I spear the turtle. I will hide you, O light of my heart! in the cave of Malauea. Or we will dwell together in the great ravine of Palawai, where we will eat the young of the uwau, and bake them in the ti leaf with the sweet pala root. The ohelo berries of the Kuahiwa will refresh us, and we will drink of the cool waters of Maunalei. I will thatch a hut in the thicket of Kaohai, and we will love on till the stars die." The meles tell of their loves in the Pulou Ravine, where they caught the bright iwi birds and scarlet apapani. How sweet were their joys in the maia groves of Waiakeakua, where the lovers saw naught so beautiful as themselves! But the misty eyes were soon to be made dimmer by weeping, and dimmer till the drowning brine should shut out their light for ever. Makakehau left his love one day in the cave of Malauea, while he went to the mountain to fill the huawai with sweet water. This cavern yawns at the base of the cliff overlooking the rock of Puupehe. The sea surges far within, but there is an inner space or chamber which the expert swimmer can reach, and where Puupehe had often found seclusion, and baked the honu, or sea-turtle, for her absent lover. This was the season for the kona, the terrific storm that comes up from the equator, and hurls the billows of ocean with increased violence against the southern shores of the Hawaiian Islands. Makakehau beheld from the rocky springs of Pulou the vanguard of an approaching kona--scuds of rain and thick mist rushing with a howling wind across the round valley of Palawai. He knew the storm would fill the cave with a wild and sudden rush of waters, and destroy the life of his beautiful Puupehe. Every moment was precious. He flung aside his calabashes of water, and at the top of his speed started down the mountain. With mighty and rapid strides he crossed the great valley, where he met the coming storm in its fury. Over the rim he dashed with an agonized heart, and down the ragged slope of the kula to the shore, which the waves were already lashing in a voice of thunder. The sea was up, indeed! The yeasty foam of surging, wind-rent billows whitened the cliffs, and the tempest chorussed the mad anthem of the battling waves. Oh! where should Misty Eyes seek for his love in the blinding storm? A rushing mountain of sea fills the mouth of the cave of Malauea, and the pent air within hurls back the invading torrent with a stubborn roar, blowing outward great streams of spray. It is a savage war of the elements--a battle of the forces of nature well calculated to thrill with pleasure the hearts of strong men. But a lover looking into the seething gulf of the whirlpool--what would be to him the sublime conflict? what to see amid the boiling brine the upturned face and tender body of the idol of his heart? Others might agonize on the brink, but Misty Eyes sprang into the dreadful caldron and snatched his lifeless love from the jaws of an ocean grave. The next day fishermen heard the lamentation of Makakehau, and the women of the valley came down and wailed over Puupehe. They wrapped her body in bright, new kapa, and covered it with garlands of fragrant nauu. They prepared it for interment, and were about to place it in the burial ground of Manele; but Makakehau prayed that he might be left alone one night more with his lost love, and the request was not refused. When the women returned the morning following they found neither corpse nor wailing lover. At length, looking toward the rock of Puupehe, they discovered Makakehau at work on the lofty apex of the lone sea-tower. The wondering people of the island watched him with amazement from the neighboring cliffs, but, heedless of their observation, he continued his labors. Some sailed around the base of the column in their canoes, but could discover no means of ascent. Every face of the rock was either perpendicular or overhanging. The conviction then became general--since there seemed to be no other possible explanation--that some sympathizing akua, or spirit, had responded to the prayer of Makakehau, and assisted him in reaching the summit of the tower with the body of his dead bride; and in this form has tradition brought down the touching story. Makakehau finished his labors. He laid his love in a grave prepared by his own hands, placed the last stone upon it, and then stretched out his arms and thus wailed for Puupehe: "Where are you, O Puupehe? Are you in the cave of Malauea? Shall I bring you sweet water, The water of the fountain? Shall I bring the uwau, The pala and ohelo? Are you baking the honu? And the red, sweet hala? Shall I pound the kalo of Maui? Shall we dip in the gourd together? The bird and the fish are bitter, And the mountain water is sour. I shall drink it no more; I shall drink with Aipuhi, The great shark of Manele." Ceasing his sad wail, Makakehau gazed for a moment upon the grave where were buried the light and hope of his life, and then leaped from the rock into the boiling surge at its base. His body was crushed in the breakers. The witnesses of the sacrifice secured the mangled remains of the dead lover, and interred them with respect in the kupapau of Manele. This is the story told by the old bards of Lanai of the lonely rock of Puupehe, and the still inaccessible summit, with the marks of a grave upon it, attests with reasonable certainty that: the mele has something of a foundation in fact. THE STORY OF LAIEIKAWAI. CHARACTERS. Laieikawai, the heroine, called also Ka wahine o ka liula, "the lady of the twilight," daughter of a chief of Oahu. Laielohelohe, twin-sister of Laieikawai. Waka, their grandmother, a powerful sorceress. Kapukaihaoa, a priest of Kukaniloko, Oahu. Hulumaniani, a prophet of Kauai. Aiwohikupua, a chief of Wailua, Kauai, of kupua or supernatural birth, and from a foreign country. Moanalihaikawaokele, Aiwohikupua's father and Laukieleula, his mother, both mysterious beings, and inhabitants of the Moon. Kaonohiokala, brother of Aiwohikupua, and a demi-god living in the Sun. Maile-haiwale, Maile-kaluhea, Maile-laulii, Maile-pakaha, and Kahalaomapuana the youngest, sisters of Aiwohikupua. Kekalukaluokewa, king of Kauai after Kauakahialii. Hauailiki, a petty chief of Mana, Kauai. Halaaniani, a petty chief of Puna, Hawaii, and Malio, his sister, a sorceress. Hinaikamalama, a chiefess of Hana, Maui. Poliahu, a goddess of Mauna Kea, Hawaii. Kihanuilulumoku, a gigantic moo, or lizard god. THE STORY OF LAIEIKAWAI. A SUPERNATURAL FOLK-LORE LEGEND OF THE FOURTEENTH CENTURY. PREFATORY. Early in the spring of 1885 a party of six or eight ladies and gentlemen--the writer being of the number--made a carriage circuit of the island of Oahu. Ample preparations for the little journey had been made by the governor of the island, and the marshal of the kingdom acted in the double capacity of guide and escort. A score of attending natives accompanied the party on horseback, and a delightful week or more was consumed in skirting the breezy beaches of Koolau, in dalliance at Waialua, in visiting historic points of interest, and in completing a journey of something less than one hundred miles. Starting from Honolulu, the empty carriages were carefully lowered down the steep, ragged and narrow Pali road leading to the valleys below, and the first evening found us at rest by the beautiful shores of Kaneohe. Entering the district of Koolauloa the next day, and approaching the coast over a broad stretch of grassy meadow but slightly above the level of the ocean, our party was suddenly brought to a halt beside a pool of clear water, nearly round, and perhaps a hundred feet in diameter. The surface of the pool was ten or twelve feet below the level of the surrounding plain, and its even banks of solid rock dropped almost perpendicularly into water of unknown depth. The volume of the pool is affected neither by rain nor drought, and the native belief is that it is fed by springs at the bottom, and has a subterranean drainage to the ocean, some two or three miles distant. This, we learned, was the celebrated pond of Waiapuka, around which so many strange legends have been woven. All of them speak of a cavern somewhere beyond the walls of the pool, and to be reached only by diving into the water and finding the narrow passage leading up into it. While listening to fragments of the story of Laieikawai and of other legends connected with the mysterious cavern, and seriously doubting the existence of the secret chamber so prominently referred to in the early folk-lore of Oahu, an old native, who had joined the party at Kaneohe, quietly and without a word dismounted, divested himself of his upper garments and plunged into the pool. Swimming to the northern wall, he clung for a moment to a slight projection, and then disappeared. It was suggested for the first time that he was in search of the cavern of Laieikawai, and all eyes were turned toward the point where he was last seen above the water. Three or four minutes elapsed, and fears for his safety began to be exchanged, when the salutation of "aloha!" greeted us from the opposite wall, and the next moment a pair of black eyes were seen glistening through a small opening into the cavern, not before observed, about four feet above the surface of the water. The swimmer then returned to the pool by the passage through which he had left it, and we were compelled to admit that the cavern of Laieikawai was a reality, however wild and visionary may have been the stories connected with it. Not a single person present, including the governor, had ever before seen the passage to the cavern attempted, and the natives were overjoyed at what they had witnessed. To the many questions with which he was pressed the old man returned but brief answers on his return, and when importuned to explain the method of his entrance to the cavern, that the secret might not be lost, he pointed significantly to the sea, and declared that there would be found the bodies of those who sought to solve the mystery of the passage and failed. This rediscovery of the entrance to the cavern of Laieikawai created a renewed interest in the legends associated with it, and thenceforth during our journey many of the old stories were rehearsed. The most interesting related to Laieikawai. It is a recklessly fanciful recital, and gives expression to the extravagant conceits of the early Hawaiian bards. Following is presented a condensation of the legend of Laieikawai, as more elaborately told by Haleole.--Editor. I. The father of Laieikawai was Kahauokapaka, chief of the two Koolau districts, comprising the entire windward side of the island of Oahu, and her mother's name was Malaekahana. Soon after their marriage he made a vow that if her children should prove to be girls they were to be put to death, at least until a son should be born to them. In accordance with this savage vow the first four of Malaekahana's children, all being daughters, were slain without mercy. When her time again drew near, by the advice of a priest she sent her husband to the coast to bring her some ohua palemo, a small fish of which she was exceedingly fond. In his absence she was delivered of twin girls, who were named Laieikawai and Laielohelohe. They were surpassingly beautiful children, and, desirous of saving their lives, the mother consigned the first-named to the care of Waka, the child's grandmother, and the other to Kapukaihaoa, a priest of discretion and sanctity. On the return of the husband he was told that the expected child came into the world without life. He knew that a birth in his house had occurred during his absence, for he had heard two distinct claps of thunder. Waka took her foster-child to the cavern which opens into the pond of Waiapuka, and which can be entered only by diving. Laielohelohe was taken by her priestly protector to the sacred enclosure of Kukaniloko, on the western side of the island, and there tenderly cared for. The moment Waka entered the cavern of Waiapuka with Laieikawai a rainbow appeared over the place, and was constantly visible so long as the child remained there. Even when the sun was obscured by clouds the rainbow could be seen. At length the rainbow was observed by the great prophet Hulumaniani on the distant island of Kauai. For twenty days in succession he saw it, and knew its significance. He secured a canoe and fifteen men from Poloula, the chief of Wailua, provided himself with a black pig, white fowl and red fish for sacrifice, and, when the star Sirius rose, set sail for Oahu. Reaching that island, he landed at Waianae, and, guided by the rainbow, in due time arrived at the pool of Waiapuka. Waka had just dived into the cave, and he noticed ripples on the water. During the day Waka started to leave the cavern, but caught a glimpse of the prophet sitting on the bank, and quickly returned, again ruffling the water. The prophet remained by the pool all night, and in the morning saw a rainbow over Kukaniloko. Traveling in that direction, he ascended Mount Kaala, when he saw the rainbow over the island of Molokai. Finding a canoe bound thither, he took passage and landed at Haleolono, near the western shore. In a dream Waka had been directed by Kapukaihaoa to remove Laieikawai to some securer place, and had accordingly taken her to Malelewaa, a secluded spot on the north side of Molokai. Following the rainbow, the prophet arrived in the evening at Waikolu, just below Malelewaa; but that night Waka was again advised in a dream to remove at once to the island of Hawaii and dwell with her ward at Paliuli. They departed at dawn, and at Keawanui met a man getting his canoe ready to sail to Lanai, and engaged passage; but before they could embark Laieikawai accidentally removed the veil which Waka compelled her to wear, and the man was amazed at her beauty. Instead of starting for Lanai, he invited Waka and her ward to remain at his house until he could secure the services of another rower, and then started around the island, proclaiming to every group of people the great beauty of Laieikawai. A great crowd had assembled at Kalaupapa to witness a boxing-match, and there the man extolled the beauty of the girl in the presence of the head chief and the prophet in search of her. Not doubting that the girl described was the one he was in quest of, the prophet proceeded to Kawela and saw the rainbow over Hawanui. That night he arrived at Kaamola, the land adjoining, and went to rest, for he had journeyed far and was weary. Meanwhile Waka, again warned in a dream, obtained a canoe and sailed across the channel to Lanai, landing at Maunalei. Three days of fog and rain followed, and on the fourth the prophet saw the rainbow over Maunalei. It did not remain there, however. Ten days later he discerned something peculiar on the high peak of Haleakala, on the island of Maui. He proceeded thither, but found nothing there but fog and rain. He next journeyed to Kauwiki, a hill near Hana, and there erected a small heiau, or temple, for the worship of his patron deity. After the dedication, seeing nothing on Hawaii, and receiving no inspiration, he remained for some time at Kauwiki. At length, in the early days of the seventh month of the year, he saw faintly with the rising of the sun a rainbow on the windward side of Hawaii. At sunset on the third day of the next month he entered his heiau and prayed fervently, and there appeared before him the wraiths of Waka and Laieikawai. His patron god then informed him that the persons whose shadows he had seen were living in the forest of Puna, in a house thatched with the yellow feathers of the oo. With this information the prophet set sail for Mahukona, on the island of Hawaii. There he prayed in the temple of Pahauna, and was directed to Waipio, where he offered sacrifices in the famous heiau of Paakalana. He proceeded thence to Kaiwilahilahi, near Laupahoehoe, where he remained for some years, unable to obtain any further information of the persons of whom he was in search. II. It was during the sojourn of Hulumaniani, the prophet, at Kaiwilahilahi, that Kauakahialii, king of Kauai, with his queen, Kailikelauokekoa, returned from a wedding tour of the group. A great assemblage of chiefs and commoners had met to welcome them home with music, dancing and other festivities. In relating his adventures the king referred to a meeting with the mysterious princess of Paliuli, whose beauty, he declared, was something more than human. The meeting occurred at Keaau, in Puna. The kahu of the king first met the princess and her companion, and, when requested by him to favor his royal master with a visit, the princess informed him that she might possibly comply with his request the night following. "If I come," she said, "I will give you warning." "Now, listen and heed," she continued. "If you hear the voice of the ao I am not in its notes, and when you hear the caw of the alala I am not in its voice. When the notes of the elepaio are heard I am getting ready to descend. When you hear the song of the apapane I shall have come out of my house. Listen, then, and if you hear the iiwipolena singing I am outside of your house. Come forth and meet me." And so it came to pass. In the kihi, or first watch of the evening, resounded the cry of the ao, in the second watch the caw of the alala, at midnight the chirruping of the elepaio, in the pili of the morning the song of the apapane, and at daybreak the voice of the iiwipolena. Then a shadow fell on the door, "and we were enveloped," said the king, "in a thick fog, and when it cleared away the princess was seen in her glorious beauty, borne on the wings of birds." The name of the divine being, he said, was Laieikawai. Among the chiefs who listened to this story of the king was Aiwohikupua, chief of Wailua, who was of foreign birth. He had made a vow that he would not marry a Hawaiian woman, and, expressing the opinion that the princess described by the king was a daughter of other lands, he resolved to make her his wife. To this end he sought out the late kahu of the king and made him his confidant and chief officer. They talked of little else than Laieikawai. He had a vision of her in a dream, and drank awa successively for many days, in the hope of inspiring a repetition of the vision. He chanted a mele in praise of the unknown princess, renewed his resolution to possess her, and then prepared to go to Hawaii in search of her. He fitted out two double canoes, with sixteen rowers and two steersmen, and, when the augurs and soothsayers declared the omens favorable, on the rising of Sirius he set sail for Hawaii. On his way thither he stopped at many places, and at length arrived in the harbor of Haneoo, in the district of Hana, Maui. A number of surf-riders were amusing themselves on the beach, among them Hinaikamalama, the famous chiefess of Hana. Aiwohikupua was smitten with her charms, and accepted her invitation to join the bathing party in their sports. In turn she became enamored of him, and invited him to visit her house and play konane--a game resembling draughts--with her. When about to begin the game she asked him what he was willing to wager on his success, and he pointed to one of his double canoes. She declined the condition, and proposed, instead, that they should stake their persons. To this he agreed, and, playing, lost the game. To avoid paying the forfeit he declared that he had made a vow to give himself in love to no woman until after he had made the circuit of the island of Hawaii, and admonished her to remain faithful to him while he was absent. The chief and his party left Haneoo, and the next day arrived at Kauhola, in the district of Kohala, Hawaii, where a boxing-match was in progress. Aiwohikupua was challenged to a contest by Ihuanu, the champion of Kohala. The challenge was accepted, and in the struggle Ihuanu was killed. They next landed at Paauhau, in Hamakua, to witness another boxing-match. The local champion was Haunaka. He was invited to a contest with Aiwohikupua, but, learning something of the prowess of the chief, he declined the conflict. They then sailed for Laupahoehoe, where the prophet Hulumaniani was still residing. That evening the prophet was watching the clouds for omens, and discerned in them that a chief's double canoe was approaching, bearing nineteen men. The next morning he saw a mist on the sea, and prepared his black pig, white fowl and bunch of awa. Then followed peals of thunder, and Aiwohikupua's canoes came in sight, with the puloulou insignia of a chief; whereupon the prophet offered sacrifices, and prayed for the chief and himself. Landing, the chief and prophet embraced, and spent the night together, but Aiwohikupua did not disclose the real object of his voyage. They then sailed for Makahanaloa, from which place could be seen the rainbow over Paliuli. They landed at Keaau, where the people were surf-bathing. In the evening Aiwohikupua left his men with the canoes, taking with him only his confidant, the kahu, carrying a rich feather mantle as a present to the lady of Paliuli. After a long and wearisome journey through the thick jungle they heard the crowing of a cock, and soon after came to a clearing, at the farther end of which was the house of Laieikawai, all covered with the choice yellow feathers of the oo. Aiwohikupua was amazed and humiliated. Said he: "I brought my royal feather cloak as a present to her, and behold! it is not equal to the thatch of her house!" Then turning to his kahu, he said: "I will stay here no longer. Let us return." In spite of the remonstrances of his companion, Aiwohikupua returned to Keaau without seeing Laieikawai, and sailed at once for Kauai. They did not stop to visit the prophet at Laulapahoehoe. When off the coast of Hamakua they saw a woman of extraordinary beauty reclining on a cliff by the shore. She was graceful in every movement, and wore a snow-white mantle. They landed and made her acquaintance. Her name was Poliahu, of Mauna Kea. As usual, the chief began to talk to her at once of love. In reply she asked him if he had not sworn by the names of his gods not to marry a woman born on the Hawaiian group, and whether he had not engaged himself to Hinaikamalama, of Hana. She informed him that, like himself, she too was of kupua descent and possessed supernatural powers. She promised to marry him, however, so soon as he could be released from his oath and would return to claim her. She accompanied them as far as Kohala, where she exchanged mantles with the chief in pledge of their betrothal, and then took her departure. Crossing the channel to Maui, the chief put into the harbor of Haneoo, but did not land. Hinaikamalama hailed him from the shore, and demanded the fulfilment of his promise; but he beguiled her by declaring that he had not yet completed the circuit of Hawaii, having sailed only along the windward side of it, and that bad news from home compelled his immediate return to Kauai. She believed him and was pacified. In the middle of the Oahu channel he enjoined secrecy on his crew, and then hastened to Kauai, fully determined to return to Hawaii and secure an audience with the princess of Paliuli. Reaching home, he informed his five sisters of what he had seen at Paliuli, and they agreed to accompany him to Hawaii and assist him in his suit with the beautiful Laieikawai. The next day Aiwohikupua selected a fresh crew of fourteen rowers and two pilots, who, with his sisters and confidential counselor, made a party of twenty-three in all, and set sail for Hawaii. They were detained a month at Honuaula, Maui, by stormy weather, but finally reached Kaelehuluhulu, in the district of Kona, Hawaii. Poliahu saw their canoes there, and was disappointed when they left for Hilo. They arrived at Keaau, in Puna, about the middle of the day, and Aiwohikupua made his arrangements and started inland at once with his five sisters and trusted kahu. At midnight the party reached Paliuli. The chief stationed his eldest sister, Maile-haiwale, at the door of Laieikawai. She sent forth the delicate fragrance of the plant of her name, which awoke Laieikawai. "Waka! Waka!" exclaimed the princess. "Here!" answered Waka. "What wakes you in the night?" "A fragrance, a strange, cool fragrance, which goes to my heart," returned the girl. "It is not a strange fragrance," said Waka. "It is certainly Maile-haiwale, the sweet-scented sister of Aiwohikupua, who has come to ask you to be his wife." "Pshaw! I will not marry him," was the petulant response of Laieikawai. Aiwohikupua heard her refusal, and was so thoroughly disheartened that he proposed to abandon his sisters and return to Keaau, but his trusty kahu intervened and advised another trial. So the next in age, Maile-kaluhea, took a position by the door. Her fragrance was different and more penetrating; but nearly the same exchange of words as before occurred within the house. The chief again proposed to leave, but the kahu insisted on trying the powers of Maile-laulii; but no better success followed. "Try again," said the counselor, "and if they all fail I myself will undertake to persuade her." So Maile-pakaha was sent to the door, but with no better result, and, speaking loudly enough to be heard without, Laieikawai said: "Whoever may come, I will not consent to marry Aiwohikupua." Hearing this, and regarding any further attempt as useless, Aiwohikupua ordered his sisters to remain behind in the woods as a punishment for their failure, and started on his return to the coast. The youngest sister, whose powers had not been tried, called after him and touched his heart. He offered to take her and leave the rest behind, but she would not consent to abandon her sisters. One of them chanted a mele to soften his heart, but he remained obdurate. He proceeded to the coast, the sisters following as best they could, and when they saw him and his attendants seated in the canoes and ready for departure, Maile-kaluhea chanted a touching mele; but he heeded it not and put out to sea. The sisters traveled by land and met Aiwohikupua as he was about to go ashore at Punahoa, but he avoided them by again setting sail. They then traveled overland to Honolii, where their brother had stopped for supplies. They watched during the night, and when Aiwohikupua was about to embark in the morning his sisters drew near, and Kahalaomapuana chanted a pathetic song, and with so great effect that her brother invited her into his canoe, placed her on his knee and wept over her. Ordering his rowers to pull out to sea with his youngest sister, whom he still held in his embrace, she begged him to return for the others, and when he refused she chanted a farewell song, leaped overboard and swam ashore. The sisters then decided to return to Paliuli, scarcely knowing where else to go on the island of Hawaii, where they were strangers. Arriving there, they found shelter in a clump of hala trees near the house of Laieikawai, the doors of which were kept continually closed. Failing to attract the attention of the inmates, the sisters concluded to keep a fire burning at night and to sing by turns--Maile-haiwale the first night, Maile-kaluhea the second, and so on for four nights; but no notice was taken of them. On the fifth night it was the turn of the youngest sister to sing. She lighted the fire, made a musical instrument of a ti leaf and played upon it. She did this in the evening and morning watches for two nights. Laieikawai had never heard the instrument before, and it delighted her. So she sent her kahu, a hunchback, to first spy out the musician, and then bring before her the person who was capable of making such music. Following the kahu, Kahalaomapuana found Laieikawai resting on the wings of birds, with two iiwipolenas perched upon her shoulders. She was kindly received, played before her, and told her of her sisters. Touched by the recital, Laieikawai ordered a house to be built for them, and formally adopted them as her companions and guards. They were fed by birds and lived as in an enchanted bower. On the return to Kauai of Aiwohikupua from his second voyage he had a great feast prepared, and all the guests were made drunk on awa. Under the influence of the liquor Aiwohikupua divulged the secret of his mission to Hawaii, and told all about his unsuccessful efforts in seeking to secure an interview with the princess of Paliuli. Hauailiki, a handsome young chief of Mana, rose to his feet and boasted that he could achieve without difficulty what Aiwohikupua had failed to accomplish; whereupon the latter offered to furnish him with a canoe and men to sail it if he would undertake to make good his boast, and each made a wager of his lands on the result. Hauailiki set sail for Hawaii the next day, and on his arrival at Keaau was greatly admired for his manly beauty. The following morning a dense fog enveloped the place, and when it cleared away he saw seven women sitting by the seaside, one of whom was Laieikawai. To attract her attention Hauailiki for four successive days appeared before her in the surf, performing many difficult feats of swimming and diving, but she gave him no heed. On the fifth day he exhibited his skill in surf-swimming, and won applause from all but Laieikawai. He then showed himself as a surf-swimmer without a board. His skill was then recognized by Laieikawai, and she beckoned him to approach, and threw around his neck a lei lehua, or garland of lehua blossoms. Immediately the fog settled down, and when it cleared Laieikawai and her party had left for Paliuli. Hauailiki and his guide determined to follow the party at once, and, traveling all night, they reached Paliuli in the morning. Approaching the house, they were met by Maile-haiwale, the first sentinel, who ordered them to retire. But they passed her by force, as they did the second, third and fourth guards, until they met Kahalaomapuana near the door of the house, resting on the wings of birds. She ordered them back, threatening that the birds should pick their bones, and they returned in haste to Keaau. Undecided what course to pursue, Hauailiki dreamed of meeting Laieikawai several nights in succession, and at last resolved to visit Paliuli again and without an attendant. Reaching the spot, he approached the house by a back path without encountering the sentinels, and found Kahalaomapuana asleep at the door. He pushed aside the feather curtain, entered the room, and found Laieikawai asleep, resting on the wings of birds. He awoke her, and she ordered him away. He pleaded with her and told her of his dreams, but she insisted upon his departure. Kahalaomapuana then came to the assistance of her mistress, and drove the importunate suitor back to Keaau. Abandoning the undertaking as hopeless, Hauailiki returned to Kauai. Arriving at Wailua, he was welcomed by a large gathering of chiefs, and when he had told his story Aiwohikupua generously forgave him his wager. Rejoiced to learn that his sisters had become the attendants of Laieikawai, Aiwohikupua resolved to revisit Paliuli. He assembled a fleet of twenty double and thirty single canoes, forty peleleus for his attendants, and a triple canoe for himself and counselor, and set sail for Hawaii. Waka knew of the arrival of the fleet at Keaau, and admonished Laieikawai not to visit the coast. The sisters were put on guard, and Kahalaomapuana summoned to their defence their terrible patron god Kihanuilulumoku, a moo, or gigantic lizard. The night following these preparations Aiwohikupua and his guide made their appearance at Paliuli. Five tabu sticks, covered with white kapa, had been set at intervals beyond the house; but the invaders disregarded them and pushed on, until they encountered Maile-haiwale, the first sentinel. She ordered them to retire, and sent a bird to summon the rest of her sisters. The youngest came, borne on the wings of birds, and drove her brother back, telling him that they were no longer sisters of his. Aiwohikupua returned to Keaau, resolved to secure by force what he had been unable to effect by strategy. He therefore sent up to Paliuli a detachment of ten warriors, but they were promptly slain by the lizard god. After waiting for two days he sent another detachment of twenty warriors, with a competent officer, and all of them shared the same fate. He next sent forty men, and still other forties, until eight forties in all had perished. He next despatched his two swift messengers to inquire about the fate of his warriors. They met a bird-catcher above Olaa, who told them of the moo and his dreadful work. Presently they heard the roaring of the wind and the crash of falling trees, and the monster appeared in the path before them. They reassumed their bird forms, however, and escaped by flying. Aiwohikupua then summoned Kalahumoku, the man-eating dog from Kahiki, to kill the moo and bring to him Laieikawai; and with the dog he sent his two bird messengers, to bring him early tidings of the result. As the two monsters met, a column of fog rose and drifted toward the sea. This warned Aiwohikupua that the dog had been defeated. Late in the day the animal returned, badly wounded and with ears and tail missing, and the whole party set sail for Kauai. Arriving home, Aiwohikupua thought of his engagement with the beautiful Poliahu, and began to perform certain expiatory rites to relieve himself of the oath he had taken not to marry a woman of the Hawaiian Islands. He then sent his two bird messengers to Poliahu, to inform her that he was preparing to fulfil his engagement. By mistake the birds flew to Hana. They inquired for the betrothed of the Kauai chief, and were directed to Hinaikamalama. They informed her that three months were to be spent in preparation, and that in the fourth month, in the night of kulu, Aiwohikupua would come to claim his bride. These were the words they had been instructed to speak to Poliahu, but by mistake they were told to another, who joyously replied: "He remembers, then, the game of konane which we played together." On the return of the bird messengers the blunder was discovered, and they were banished from the court. Then the koae, or tropic bird, was sent to Poliahu with the same message with which the others had been entrusted. Aiwohikupua, relieved of his oath, waited until the 24th day of the third month, and then set sail in great state, with forty double and eighty single canoes, and twenty peleleus. On the 11th day of the fourth month he arrived at Kawaihae, and despatched the koae to inform Poliahu, who named Waiulaula as the place for the marriage. To give brilliancy to the ceremony Aiwohikupua dressed his petty chiefs, male and female, in feather cloaks, and many of his female attendants in fine mats. He wore the white mantle given to him by Poliahu, and a red feather helmet. His rowers were clad in fine red kapas. On the platform of the chief's double canoe was raised an anu, covered with yellow cloaks, and above it stood the tabu puloulou. Around this canoe were ten others, carrying musicians skilled in playing the hula drum and other instruments. On the day of kulu the three great mountains were covered with snow, which was the sign promised by Poliahu. On the arrival of Aiwohikupua and his party at Waiulaula they were met by Poliahu, Lilinoe, Waiau and Kahoupokane, the three latter being mountain goddesses. The men suffered from cold but on being apprised of the fact Poliahu and her friends removed their snow mantles, causing the snow on the mountains to retire to its usual limits. Aiwohikupua and Poliahu were then made man and wife. Feasting and music followed, and the happy pair returned together to Kauai, making their residence above Honopuwai. In revenge for their dismissal the banished bird messengers informed Hinaikamalama of the marriage of her betrothed. Angered at his perfidy, she persuaded her parents to make a visit with her to Kauai. There was a gathering of chiefs at Mana, Kauai, to celebrate the nuptials of Hauailiki and Makaweli. The night was spent in games, dancing and other pastimes. A game of kilu was in progress. At midnight Hinaikamalama entered the kilu shed and sat down among the circle of players. Observing her, Hauailiki requested the mea ume (drawer) to tell Aiwohikupua to stop the hula kaeke and take part in the game of kilu, in order to enable him to make her his prize. Accordingly, when Hauailiki won at the game, the mea ume went around the circle and threw the maile wreath over him. The wreath was then removed and placed over the shoulders of Hinaikamalama. She rose to her feet and requested permission to speak. She asked in whose honor the festival was being given, and, on being informed of the occasion, requested Hauailiki to delay the fulfilment of the ume, and then proceeded to tell her story of the faithlessness of Aiwohikupua. The story created a great sensation, and the conduct of Aiwohikupua was universally condemned. Poliahu was enraged and returned to Mauna Kea, and the chief agreed to fulfil his engagement with Hinaikamalama. The night of their marriage Poliahu sent the chill of her snow mantle upon her rival, and she was benumbed with cold. Her teeth chattered, and it was with difficulty that she could be kept from freezing. A second time, when she and Aiwohikupua came together, an intense chill came over her. She was frightened, and inquired the cause. The chief answered: "The cold is sent by your rival. Betake you at once to a fire, that you may not perish." The next day at noon they met, as had been previously arranged. Poliahu put on her sun mantle, and a scorching heat almost consumed her rival. Again they met, but were unable to remain together, and Hinaikamalama unceremoniously left Kauai, without even touching noses with Aiwohikupua. Before she left for Maui, however, a kilu game was arranged at Puuapapai, and Hauailiki, still mindful of his success at Mana, endeavored to secure the fruits of his victory. But Hinaikamalama refused to yield, unless the victor would come to Hana in proper state and formally make her his wife. During the game Poliahu and her companions appeared in glittering robes of snow and chilled the assemblage, and the next morning they returned to Mauna Kea, while Hinaikamalama set sail for Hana. III. The king and queen of Kauai both dying a short time after the events just before recorded, they left the sovereignty of the island to their son, Kekalukaluokewa. They also left in his charge a magical bamboo (ohe) called Kanikawi, and enjoined upon him a promise to seek out and marry Laieikawai, of whom many reports had reached Kauai. The new king ordered an immense fleet of canoes for his trip to Hawaii, and sailed in the month of Mahoemua, or August. At Makahanaloa he saw the rainbow over Keaau, and sailed thither. Waka foresaw his coming and advised Laieikawai to marry him and become the queen of a whole island. After waiting four days Laieikawai and her kahu, the hunchback, went down to Keaau, and watched the king and his two favorite companions sporting in the surf. They knew the king by his not carrying his own surf-board when he landed. She returned to Paliuli and informed Waka that she would accept him for a husband. Waka then arranged that Kekalukaluokewa should go at sunrise the next morning and play in the surf alone; that a dense fog should settle down, under cover of which Laieikawai would join him in the surf; that when the fog raised the two would be seen by all riding in together on the same roller, and then they were to touch noses. A fog would again envelop them, and then birds would bear the pair to Paliuli. She was forbidden to speak to any one after leaving the house. Now, it appears that Halaaniani, a young man of Puna, noted for his debaucheries, had often seen Laieikawai at Keaau, and ardently longed to possess her. Learning that she was about to marry the king of Kauai, he implored his sister, Malio, to exert her magical powers in his behalf. She consented, and by her direction they both went to sleep, and when they awoke related to each other their dreams. She dreamed that she saw a bird building a nest and leaving it in the possession of another, which was a sure omen in favor of Halaaniani. Malio declared that her magic powers would prevail over those of Waka, and gave her brother minute instructions, which he strictly observed, as will appear. They went to the beach and saw Kekalukaluokewa swimming alone in the surf. Soon the fog of Waka settled down on the land. A clap of thunder was heard as Laieikawai reached the surf. A second peal resounded, invoked by Malio. The fog lifted, and three persons instead of two were seen in the surf. This was noted with surprise on shore. When the first roller came the king said, "Let us go ashore," and he rode in on the breaker with Laieikawai, while Halaaniani remained behind. At that moment the king and his companion touched noses. Three times they rode in on the waves, while Halaaniani, as directed by his sister, remained outside among the rollers. The fourth time Laieikawai asked the king why he desired to repeat the sport so often. "Because," said he, "I am not used to the short surf; I prefer to ride on the long rollers." The fifth was to be the last time for the Kauai king and his promised bride. As soon as the two started for the shore Halaaniani seized Laieikawai by the feet and held her back, so that the surf-board slipped from her grasp, and Kekalukaluokewa was borne to the shore without her. She complained of the loss of her surf-board, and it was restored to her. Halaaniani persuaded her to swim farther out to sea with him, telling her not to look back, as he would let her know when they reached his surf. After swimming for some time she remonstrated, but he induced her to continue on with him. At last he told her to look back. "Why," said she, in amazement, "the land is out of sight, and Kumukahi, the sea-god, has come to stir the waves!" "This is the surf of which I told you," he replied; "we will wait and go in on the third roller. Do not in any case let go of your surf-board." Then he prayed to his patron deity, and the breakers began to rise. As the third came thundering on, he exclaimed, "Pae kaua!" and, mounting the roller, they started for the shore. Laieikawai was in the overhanging arch of the wave, and, looking up, saw Halaaniani poised with great skill on the crest. At that moment she began to yield to the seductive fascination of Halaaniani. As they came in, Waka supposed her companion to be Kekalukaluokewa, and she sent down the birds in the fog; and when it cleared away Laieikawai and Halaaniani were occupants of the feather-house at Paliuli, where their union was consummated. Waka wondered why her granddaughter did not come to her that night or the next day, as had been promised, and the day following she went to the house to learn if anything serious had happened. Laieikawai and her husband were sleeping soundly. Waka was enraged, for the man was not the one she had selected. Waking her granddaughter and pointing to the man, she exclaimed, "Who is this?" "Kekalukaluokewa," was the answer. "No," returned Waka; "this is Halaaniani, the brother of Malio!" Angered at the deception, Waka declared that she would deprive Laieikawai of her powers and privileges, and desired never to behold her face again. Abandoning Laieikawai, Waka resolved to assume the charge of her twin-sister, Laielohelohe, and wed her to the king of Kauai. She had been left, it will be remembered, with the priest of Kukaniloko, on the island of Oahu. To this end Waka had a new house erected, and, borrowing a double canoe from Kekalukaluokewa, sailed at once for Oahu. Arriving at Kukaniloko, she offered a pig as a propitiation, and explained her errand to Kapukaihaoa, who approved her plans and delivered Laielohelohe into her charge. After an absence of thirty-three days Waka returned to Keaau with the sister of Laieikawai. At her command the fog gathered, and they were secretly borne by birds to their new house at Paliuli. Within three days she had a consultation with Kekalukaluokewa in relation to his marriage with Laielohelohe. She directed him to build a large kilu shed, and there assemble the people of the district, that the ceremony might be celebrated with becoming pomp. Meanwhile, Halaaniani had seen Laielohelohe, and determined to secure her for himself. With this object he persuaded Laieikawai to go down to Keaau with him for a few days of sea-bathing, leaving her faithful attendants behind. Arriving there, he told her that he was about to visit his sister, Malio, and if he did not return in two days she might consider him dead. On the twelfth day the five sisters went down to Keaau and joined their mistress in wailing over her husband, whom she believed to be dead. Soon after they all had dreams of Halaaniani with another woman, and concluded to cease their mourning and return to Paliuli. Halaaniani visited his sister and induced her to assist him in his designs concerning Laielohelohe. She advised him to watch her for four days, and report his observations. He did so, and reported that her chief occupation was stringing lehua flowers; and he climbed a tree to observe her, while his sister sounded the pulai, or ti-leaf trumpet, five times, and again five times; but Laielohelohe did not take the slightest notice of it. The next morning they went there again, and he climbed a tree with a mass of lehua blossoms, and threw them down before her, while his sister played the hano, a sweet-toned wind instrument. This attracted the attention of Laielohelohe, and, without seeing the musician, she expressed her thanks. The morning following they repeated these manoeuvres three times. Then Laielohelohe spoke and said: "If the musician is a woman, let us touch noses." With this Malio showed herself, and proposed that she should touch noses with her brother first. This angered her, and she ordered both of them to leave. Malio admitted her failure, but promised to resort to supernatural agencies, and win Laielohelohe for her brother on her wedding-day, as had been done with Laieikawai. About this time Waka went down to communicate to Kekalukaluokewa her programme for the marriage ceremonies, fixed for the day following. He was to order the people and his court to assemble at the appointed place, and at noon was to retire to his own house. She would then cover the land with a thick mist, and the singing of birds would be heard; first the quack of the alae and the chirruping of ewaewaiki, on hearing which he would step without the house. Next he would hear the singing of the oo, which would indicate that she was about to send to him Laielohelohe. Then would be heard the notes of the iiwipolena, and his bride would be near him. Lastly, he would hear the singing of the ka'huli, and they would meet apart from the assemblage, when thunder would peal, the earth would quake, and the people would tremble. Then the two would be borne upward by birds, the mist would clear away, and they would be seen resting upon the birds in glory. Laieikawai and the five sisters were anxious to witness the coming display, of which they had heard, and Kahalaomapuana engaged the moo god, Kihanuilulumoku, to convey them thither at the appointed time. Malio assured her brother again that her power would prevail over the efforts of Waka, and the preliminaries of the ceremony began. At noon Kekalukaluokewa, dressed as became the occasion, entered his house, as had been arranged. He heard the singing of birds, came forth in the fog, and awaited the coming of his bride. A clap of thunder followed, when the fog lifted, and Laielohelohe and Halaaniani were seen rising in the air on the wings of birds. Laieikawai and her attendants witnessed the ascension, sitting on the tongue of the great moo. Believing that he had again lost his bride, Kekalukaluokewa sought Waka, to chide her for the failure. "She is not his yet," said Waka, "for she has obeyed my command not to speak to or touch noses with him"; and, to reassure the king, she offered to stake her life that all would yet be well. As they approached the place of assembly Waka again enveloped it in fog, and immediately sent Kekalukaluokewa upward in the air on the wings of birds. When the fog cleared away, Kekalukaluokewa and Laielohelohe were beheld sitting together, upborne by birds, and the multitude shouted, "Hoao na 'lii! e!" ("the chiefs are married!") When Waka heard these acclamations she appeared before the congregation and denounced Laieikawai in the most opprobrious terms. The latter departed in shame and rage, and was carried by the moo, together with the five sisters, to Olaa, where she took up her residence. Halaaniani's misdemeanors finally brought him into great contempt, and he was despised and condemned by all. The Kauai king returned home with his bride, taking with him Waka. On their way they stopped at Oahu to take on board the priest Kapukaihaoa, who became the prime minister of Kauai. IV. The sisters of Aiwohikupua, chagrined at what had befallen their mistress, resolved to send Kahalaomapuana to Kealohilani, in a far-distant land, to bring their brother, Kaonohiokala, to marry Laieikawai, in order that she might triumph over Waka. Accordingly, she started on her voyage, being carried by the gigantic moo god, Kihanuilulumoku. Meantime, Laieikawai and her train made a pleasure trip around Hawaii, first to Kau, then to Kona, and next to Kohala. Becoming discouraged, the old prophet of Kauai had left Kaiwilahilahi, Hawaii, and started for his native island. Touching at Waimea, he saw the well-known rainbow over Kaiopae, a half-hour's journey north of Kawaihae, and followed it to Moolau, and then to Puakea, in Kohala, where he finally met and conversed with Laieikawai. He procured a double canoe for the party, and they sailed together to Laie, Oahu, where he learned the history of Laieikawai. That night his guardian deity informed him in a dream that she was the person he had been seeking for so long, and directed him to take the party to Haena, Kauai. In the morning he offered a pig and fowl before her, and obtained her consent for him to become her guardian. They then sailed for Kauai, and settled at Honopuwaiakua. In one of his subsequent tours the prophet found, on arriving at Wailua, that all the virgin daughters of the petty chiefs and courtiers on Kauai had been collected there, in order that Aiwohikupua might select two new wives to take the places of Poliahu and Hinaikamalama. The prophet spoke so contemptuously of the girls brought there for inspection, and boasted so loudly of the beauty and graces of his adopted daughter, that a quarrel arose and he was thrown into prison. He escaped during the night, however, and it was reported to the chief that he was dead. He had left a banana trunk wrapped in cloth, and it was offered on the altar of the heiau in the place of his body. At the moment when the deception was discovered the prophet made his appearance on the platform of a double canoe at the mouth of the river, with Laieikawai and the five sisters on board. Then Laieikawai stepped upon the platform, surrounded with the insignia of a tabu chief, and the winds ceased, the sea rose, thunders reverberated, lightnings flashed, and the heiau and altar were shaken almost to ruins. The assembled multitude shouted in admiration of the beauty of Laieikawai, and Aiwohikupua, after recovering from the shock of what he had witnessed, sent a herald to demand her in marriage. But the prophet proudly answered that she was not for such as he, and would marry no one of lower rank than the sovereign of an island. They then returned to Honopuwaiakua. We will now return to Kahalaomapuana, who was sent to a far-distant land in search of her brother, in the hope of making him the husband of Laieikawai. For four months the great moo swam with her in his mouth, and they arrived at last at Kealohilani. But the guardian of the place was absent on a visit to the Moon, and they awaited his return for twenty days. On his arrival he was greatly alarmed at the sight of the gigantic reptile, lying with his head in the house and his tail in the sea, and without a word flew to Nuumealani to consult Kaeloikamalama, the powerful kupua, who shut the door of the pea kapu of the Kukulu o Kahiki, where Kaonohiokala was concealed. They returned together, the kupua armed with a laau palau a hundred paces long with which to slay the moo. Just as he was preparing to strike, the moo stirred his tail in the ocean and sent a tremendous breaker rolling inland, and they both started to retreat. At that moment the moo cast out Kahalaomapuana on the neck of her uncle, Kaeloikamalama. He asked her who she was and the object of her visit, which she explained, and also their relationship. Then both embraced her affectionately, for they were brothers of her mother. In furtherance of the purposes of her visit, Kaeloikamalama took his niece with him on a ten days' journey to the place of ascent, where he called upon Lanalananuiaimakua to let down the ladder. Before long a sort of spider's web, branching through the air, descended. He then gave his niece full directions, as follows: "Here is your way to ascend until you see a single house standing in the Moon, in the land of Kahakaekaea, where dwells Moanalihaikawaokele, your father, an old man with long hair and bent head. If he is awake do not approach him, lest he see you first, and you die before you have a chance to speak. Wait until he is asleep on his back; then cautiously approach from the leeward, spring on his breast, grasp him tightly by the beard, and chant the mele in which I will instruct you." Instructing her in the mele, he continued: "Explain to him the object of your visit, and all will be well." She was about to begin the ascent when he imparted this final information: "In ascending, if fine rain falls and you are chilly, fear not; it is caused by your father. Climb on, and, should you smell fragrance, know that it is caused by your mother and that you are approaching the end of your journey. If the sunbeams pierce you and the heat beats upon your head, do not fear. Persevere, and you will enter the shelter of the Moon and be safe in Kahakaekaea." With these instructions she boldly began the ascent. Climbing upward without ceasing, toward evening she encountered fine rain and mist; early next morning she smelt the fragrance of the shrub kiele; at midday she suffered from the heat of the sun, and in the evening entered the cool shade of the Moon, in the land of Kahakaekaea. Observing a large house standing alone, she proceeded to the lee side, and waited until the old man fell asleep on his back. She then grasped his beard and chanted the mele, as instructed by her uncle. He awoke, but she held him where lay his strength, and his struggles were vain. He asked her who she was, and about her relatives, and her answers were satisfactory. She then let go his beard and he took her on his knee and wailed over her. He then inquired the object of her visit, and she related the whole story. He informed her that it was not within his power to grant her request, and that she must apply to her mother, who lived with her son, Kaonohiokala, in a sacred, inaccessible place, and only visited Kahakaekaea once every month. By stratagem she obtained an interview with her mother, Laukieleula, and after great persuasion secured her assistance in advancing the purposes of her visit. The old woman then summoned the bird-god, Haluluikekihiokamalama, to take them up into the pea kapu of the Kukulu o Kahiki. The bird reached down a wing, upon which they both mounted and were carried to Awakea (noon), the god who opens the gate of the Sun, where dwelt Kaonohiokala (the eye-ball of the sun). They found the place shut in by thunder-clouds. They called upon Awakea, who rose with intense heat and dispersed the clouds, disclosing to their view the prince asleep in the very centre of the Sun, where the air was white with heat. He awoke. His eyes were like lightning, and his body gleamed like molten lava. Laukieleula called to him and said: "Your favorite sister is here." He looked up, and then summoned the guardians of the shade to appear and stand before him. This they promptly did, and the heat of the sun was mitigated. His resting-place being thus shaded, he called his sister to him and wailed over her, for they had been separated for a long time. He inquired the object of her visit, and about their sisters, and brother Aiwohikupua, and was interested in all that related to them. Through the advice of his mother he consented to descend and marry Laieikawai, and the signs of his coming, he explained, would be as follows: First, there would be a heavy rain and high surf before he started. Next, there would be strong wind for ten days, followed by thunder without rain; then he would be in Kahakaekaea. When it thundered again twice he would be at Nuumealani, and when it thundered thrice he would be in Kealohilani. There he would lay aside his tabu supernatural form and assume the human shape as a high chief. After this there would be many portents, such as thunder, lightning, rain, fog, rainbows, high seas and mist on the ocean, and in one month thereafter he would appear on the mountain ridge at dawn. When the sun rose a halo would surround him, and in the evening, when the full moon rose in the night of Mahealani, he would appear and marry Laieikawai. After this he would punish the enemies of his sisters and his bride. As a token he gave to his sister for Laieikawai a rainbow-robe. Kahalaomapuana was a month in returning to Kealohilani, where she found the moo in waiting for her. He swam with her across the great waters to Hawaii, but, not finding their friends at Olaa, he hunted all through the islands, like a dog scenting for his master, until he found them at Honopuwaiakua, Kauai. The whole trip occupied eleven months and fourteen days. Kahalaomapuana gave her friends a full history of her extraordinary journey, to the dismay of Laieikawai, who was awed at the thought of her intended husband. The prophet, who knew nothing of the mission of the sister until her return, had predicted the coming of Kaonohiokala a month before; and now he traveled around the island warning the people, and advising Aiwohikupua, in particular, to set up tabu flags all around his place and collect his family within the precinct; but he was repelled with insult. He gave the same advice to Kekalukaluokewa, who obeyed it in spite of the opposition of Waka. Ten days after the return of Kahalaomapuana the portents began to appear in the order already named, and in due time Kaonohiokala appeared, surrounded by a halo. Shouts of acclamation and homage were heard throughout the island, and Laieikawai put on her rainbow robe. In the evening, as the full moon rose, the prince descended from the mountain and came within the circle of the prophet, and they all prostrated themselves before him. He spoke graciously to them, and told Laieikawai that he had come to make good the promise made to her through his sister. Then all shouted, "Amana! ua noa, lele wale aku la!" A rainbow appeared, and on it the prince and his bride were suddenly drawn upward to the moon. A few nights after, as the moon was directly overhead, a rainbow was let down like a ladder, on which they descended. Summoning the prophet, the prince directed him to travel around the island and make proclamation for all to assemble at the end of ten days at Pihanakalani. The five sisters, and afterwards the prophet, were taken up to dwell in the coolness of the moon. One morning the assemblage at Pihanakalani saw the rainbow again let down from the moon, and standing upon it were the prince and his bride, the five sisters and the prophet. Vengeance was executed upon Waka, who was killed by a thunderbolt, and upon Aiwohikupua, who was reduced to poverty and contempt. Laielohelohe and Kekalukaluokewa were retained in favor under Kahalaomapuana, who was designated as the regent of her brother, and the four other sisters were made the governesses of the rest of the islands of the group. The affairs of state being thus summarily settled, Kaonohiokala again departed with his bride up the rainbow beyond the clouds, to dwell in the pea kapu o Kukulu o Kahiki, above the land called Kahakaekaea. V. Kaonohiokala made quarterly visits to his earthly dominions, to see that all went well with their rulers. Laielohelohe had grown more beautiful than her sister, and he became enamored of her. To promote his designs he made Kahalaomapuana joint regent with Mokukelekahiki in Kealohilani, and appointed Kekalukaluokewa to the regency of the entire group. He then requested the regent to make a tour of the islands, leaving Laielohelohe at Pihanakalani. He next applied to her guardian, Kapukaihaoa, and gained his consent to aid in her seduction. After Kaonohiokala had made two more trips to earth in furtherance of this intrigue, Laielohelohe resolved to seek her husband, and set sail, accordingly, for the windward islands. She found him at Honokalani, Maui, engaged in an amour with Hinaikamalama, the Hana chiefess who had abandoned Aiwohikupua. After unavailing efforts to reclaim him she returned to Kauai. Kaonohiokala then renewed his visits, and at last remained a year with the deserted wife. The forsaken Laieikawai appealed to her father-in-law, who directed her to go to the tabu heiau when old Laukieleula was asleep, and consult the bowl of knowledge. It was a wooden bowl, covered with wicker-work, the edge of the lid being decorated with feathers, and with carved images of birds standing on the rim. She was to remove the lid, insert her face in the bowl, and call "Laukapalili!" to give her the knowledge she required. She followed these directions and saw what her husband was doing on earth. His father and mother also looked, and observed for themselves the treachery of their son. Straightway the ladder was let down to the presence of Kaonohiokala. The sky was darkened and filled with uncanny forms, and ghastly voices wailed through the air, "Ua haule ka lani!"--"the heaven has fallen!" Then the three were seen standing together upon the rainbow ladder, and Moanalihaikawaokele proceeded to pronounce judgment on Kaonohiokala. He was never to return to the upper world, and was doomed to become a lapu--a spectre or wandering ghost--and live on butterflies. Kahalaomapuana took his place in the sun. Laieikawai, at her earnest request, was restored to earth to live with her sister, and the government of the group was entrusted to the prophet. Laieikawai had her name changed to Ka wahine o ka liula--"the lady of the twilight"--under which title she was worshipped by certain families after her death. LOHIAU, THE LOVER OF A GODDESS. CHARACTERS. Pele, the goddess of the volcanoes. Hiiaka, one of the sisters of Pele. Hopoe, a friend of Hiiaka. Pauo-palae and Omeo, travelling companions of Hiiaka. Lonoikaonolii, one of the brothers of Pele. Lohiau, a prince of Kauai. Paoa, a chief of Kauai. Milu, king of the regions of death. Kanemilohai, a god from Kahiki. Kalamainu and Kileoa, female demons of Kauai. Olepau, king of Maui. Waihimano, queen of Maui. LOHIAU, THE LOVER OF A GODDESS. THE LEGEND OF HIIAKA, THE IMMORTAL, AND THE PRINCE OF KAUAI. I. Of all the legends of the adventures with mortals of Pele, the dreadful goddess of the volcanoes, the most weird and dramatic is the one relating to her love for Lohiau, a prince of the island of Kauai, whose reign was probably contemporaneous with that of Kealiiokaloa, of Hawaii, during the early part of the sixteenth century. The story is not only a characteristic relic of the recklessly imaginative and highly-colored meles of the early poets, but an instructive reflex as well of the superstitions controlling the popular mind of the Hawaiian group at that period, when the forests abounded in mischievous gnomes and fairies, when the streams were guarded by nymphs and monsters, and when the very air was peopled with the spirits of the departed. But a thin veil then divided the living from the dead, the natural from the supernatural, and mortals were made the sport of the elements and the playthings of the gods. As the mele relates, Pele and her brothers and sisters, to amuse themselves with a taste of mortal enjoyments, one day emerged from their fiery chambers in the crater of Kilauea, and went down to the coast of Puna to bathe, surf-ride, sport in the sands, and gather edible sea-weed, squid, limpets and other delicacies washed by the waves. They assumed human forms for the occasion, and therefore had human appetites. While the others were amusing themselves in various ways--eating, laughing and sporting in the waves in the manner of mortals--Pele, in the guise of an old woman, sought repose and sleep in the shade of a hala tree. Her favorite sister was Hiiaka, her full name being Hiiaka-ika-pali-opele. She was younger than Pele, and frequently occupied the same grotto with her under the burning lake of Kilauea. Hiiaka accompanied her sovereign sister to the shade of the hala tree, and, sitting devotedly beside her, kept her cool with a kahili. Her eyelids growing heavy, Pele instructed Hiiaka to allow her under no circumstances to be disturbed, no matter how long she might sleep, whether for hours or days, and then closed her eyes in slumber. Scarcely had the ears of the sleeper been closed by the fingers of silence before she heard the sound of a drum--distant, but distinct and regular in its beat, as if to the impulse of music. Before leaving the crater she had heard the same sound, but paid little attention to it. Now, however, when hearing it in her dreams, her curiosity was aroused, and, assuming her spiritual form, she resolved to follow it. Leaving her slumbering earthly body under the eye and care of her sister, Pele mounted the air and proceeded in the direction whence the sound seemed to come. From place to place she followed it over the island of Hawaii; but it was always before her, and she could not overtake it. At Upolu it came to her from over the sea, and she followed it to the island of Maui. It was still beyond, and she sped to Molokai; still beyond, and she flew to Oahu; still beyond, and she crossed the channel and listened on the shores of Kauai, where it was more distinct than she had heard it before. Now encouraged, she continued the pursuit until she stood upon the mountain peak of Haupu, when she discovered at last that the sound came from the beach at Kaena. Proceeding thither, and hovering over the place unseen, she observed that the sound she had so long been following was that of a pahu-hula, or hula drum, beaten by Lohiau, the young and comely prince of Kauai, who was noted not only for the splendor of his hula entertainments, participated in by the most beautiful women of the island, but for his personal graces as a dancer and musician. The favorite deity of Lohiau was Lakakane, the god of the hula and similar sports, who in a spirit of mischief had conveyed the sound of the drum to the ears of Pele. The beach was thronged with dancers, musicians and spectators, all enjoying themselves under the shade of the hala and cocoa trees, with the prince as master of ceremonies and the centre of attraction. Assuming the form of a beautiful woman, Pele suddenly appeared before the festive throng. Attaching to her person every imaginable charm of form and feature, her presence was immediately noted; and, a way being opened for her to the prince, he received her most graciously and invited her to a seat near him, where she could best witness the entertainment. Glancing at the beautiful stranger from time to time in the midst of his performances, Lohiau at length became so fascinated that he failed to follow the music, when he yielded the instrument to another and seated himself beside the enchantress. In answer to his inquiry she informed the prince that she was a stranger in Kauai, and had come from the direction of the rising sun. Gazing into her face with a devouring passion, Lohiau smilingly said: "You are most welcome, but I cannot rejoice that you came." "And why, since I do not come as your enemy?" inquired Pele, archly. "Because, until now," returned the prince, "my thought has been that there were beautiful women in Kauai; but in looking at yours I find their faces are plain indeed." "I see you know how to speak flattering words to women," said Pele, casting a languishing look upon the prince. "Not better than I know how to love them," replied Lohiau, with ardor. "Will you be convinced?" "Lohiau is in his own kingdom, and has but to command," answered Pele, with a play of modesty which completed the enthralment of the prince. Thus Pele became the wife of Lohiau. He knew nothing of her or her family, and cared not to inquire. He saw only that she was beautiful above all women, and for a few days they lived so happily together that life seemed to be a dream to him. And Pele loved the prince scarcely less than he loved her; but the time had come for her return to Hawaii, and, pledging him to remain true to her, she left him with protestations of affection and the promise of a speedy return, and on the wings of the wind was wafted back to the shores of Puna, where she had left her sister waiting and watching in the shade of the hala. Lohiau was inconsolable. Every day he thought she would be with him the next, until more than a month passed, when he refused food and died of grief at her absence. The strange death of the prince occasioned much comment, for he was naturally strong and without disease. Some said he had been prayed to death by his enemies, and others that he had been poisoned; but an old kaula, who had seen Pele at Kaena and noted her actions, advised against further inquiry concerning the cause of Lohiau's death, offering as a reason the opinion that the strangely beautiful and unknown woman he had taken as a wife was an immortal, who had become attached to her earthly husband and called his spirit to her. The prince was greatly beloved by his people, and his body, carefully wrapped in many folds of kapa, was kept in state for some time in the royal mansion. It was guarded by the high chiefs of the kingdom, and every night funeral hymns were chanted around it, and meles recited of the deeds of the dead sovereign and his ancestors. Thus lying in state we will leave the remains of Lohiau, and follow Pele back to Hawaii. II. During all the time the spirit of Pele was absent the family kept watch over the body left by her under the hala tree, not daring to disturb it, and were overjoyed when it was at last reanimated, for the fires of the crater of Kilauea had nearly died out from neglect. Pele rose to her feet in the form of the old woman she had left asleep under the care of Hiiaka, and, without at the time mentioning her adventures in Kauai or the cause of her protracted slumber, returned with all but one of the family to Kilauea, and with a breath renewed the dying fires of the crater. Hiiaka asked and received the permission of Pele to remain for a few days at the beach with her much-loved friend Hopoe, a young woman of Puna, who had been left an orphan by an irruption from Kilauea, in which both of her parents had perished. On leaving Kauai it is probable that Pele, notwithstanding her fervent words to the contrary, never expected or particularly desired to see Lohiau again; but he had so endeared himself to her during their brief union that she did not find it easy to forget him, and, after struggling with the feeling for some time, she resolved to send for him. But to whom should she entrust the important mission? One after another she applied to her sisters at the crater, but the way was beset with evil spirits, and they refused to go. In this dilemma Pele sent her favorite brother, Lonoikaonolii, to bring Hiiaka from the beach, well knowing that she would not refuse to undertake the journey, however hazardous. Hiiaka accepted the mission, with the understanding that during her absence her friend Hopoe should be kept under the eye and guardianship of Pele. Arrangements were made for the immediate departure of Hiiaka. Pele conferred upon her some of her own powers, with an injunction to use them discreetly, and for a companion and servant gave her Pauo-palae, a woman of approved sagacity and prudence. With a farewell from her relatives and many an admonition from Pele, Hiiaka took her departure for Kauai, accompanied by Pauo-palae. They traveled as mortals, and were therefore subject to the fatigues and perils of humanity. Proceeding through the forests toward the coast of Hilo, they encountered an old woman, who accosted them politely and expressed a desire to follow them. Her name was Omeo, and she was leading a hog to the volcano as a sacrifice to Pele. No objection being made, she hurried to the crater with her offering, and returned and followed Hiiaka and her companion. Not long after, their journey was impeded by a demon of hideous proportions, who threw himself across their path in a narrow defile and attempted to destroy them. Pele knew their danger, however, and ordered her brothers to protect them with a rain of fire and thunder, which drove the monster to his den in the hills and enabled them to escape. After a little time they were joined by another woman, whose name was Papau. She desired to accompany them, and proceeded a short distance on the way, when they were confronted by a ferocious-looking man who was either insane or under the influence of evil spirits. He lacked either the power or the disposition to molest the party, however, and they passed on unharmed; but Papau screamed with fright and hastily returned to her home, where she was turned into a stone as a punishment for her cowardice. Coming to a small stream crossed by their path, they found the waters dammed by a huge moo, or lizard, lying in the bed. He was more than a hundred paces in length, and his eyes were of the size of great calabashes. He glared at the party viciously and opened his mouth as if to devour them; but Hiiaka tossed into it a stone, which became red-hot when it touched his throat, and, with a roar of pain which made the leaves of the trees tremble, he disappeared down the stream. After many other adventures with monsters and evil spirits, which Hiiaka was able to control and sometimes punish, the party reached the coast at a place called Honoipo, where they found a number of men and women engaged in the sport of surf-riding. As they were about to start for another trial, in a spirit of mischief Hiiaka turned their surf-boards into stone, and they fled in terror from the beach, fearing that some sea-god was preparing to devour them. Observing a fisherman drawing in his line, Hiiaka caused to be fastened to the submerged hook a human head. Raising it to the surface, the man stared at it for a moment with horror, then dropped the line and paddled swiftly away, to the great amusement of Hiiaka and her companions. Embarking in a canoe with two men as assistants, the travelers sailed for the island of Maui, which they reached without delay or accident. Landing at Kaupo, they traveled overland toward Honuaula, near which place, in approaching the palace of the king, whose name was Olepau, and who was lying within at the point of death, Hiiaka observed a human spirit hovering around the outer enclosure. Knowing that it was the half-freed soul or spirit of the moi, she seized and tied it up in a corner of her pau. Passing on with the soul of the king in her keeping, she met the queen, Waihimano, and told her that her husband had just died. But the queen denied that Olepau was dead, for she was a worshipper of two powerful lizard divinities, and the gods had assured her that morning that her husband would recover. Saying no more, Hiiaka and her companions went on their way, and the queen, returning to the palace, found her husband insensible and apparently dead. Trying in vain to restore him, she hastily consulted a kaula, telling him what the strange woman had said to her. The seer by the description recognized at once the sister of Pele, who had come to heal the king, but had been deterred in her errand of mercy by the queen's obstinate assurances of his recovery. He therefore advised that she be followed by a messenger with a spotless pig to be placed as an offering in the path before her, when she perchance might return and restore the king to life. But Hiiaka dropped behind her companions and assumed the form of an old woman, and, as the messenger did not recognize her, he returned with the report that the object of his search could not be found. "Did you meet no one?" inquired the seer. "No one answering the description," replied the messenger. "I saw only an old woman, so infirm as to be scarcely able to walk." "Fool!" exclaimed the kaula. "That old woman was Hiiaka in disguise. Hasten back to her, if you would save the life of your king!" The messenger again started in pursuit of Hiiaka, but the pig was obstinate and troublesome, and his progress was slow. Seizing the struggling animal in his arms, the messenger ran until he came within sight of the women, who were again traveling together, when Hiiaka struck the fold of her pau against a rock, and that instant the king expired. Reaching the coast and embarking with a fisherman, Hiiaka and her companions sailed for Oahu. Landing at Makapuu, they journeyed overland to Kou--now Honolulu--and from Haena made sail for Kauai. Arriving at Kaena, Hiiaka saw the spirit hand of Lohiau beckoning to her from the mouth of a cave among the cliffs. Turning to her companions, she said: "We have failed; the lover of Pele is dead! I see his spirit beckoning from the pali! There it is being held and hidden by the lizard-women, Kilioa and Kalamainu." Instructing her companions to proceed to Puoa, where the body of Lohiau was lying in state, Hiiaka started at once for the pali, for the purpose of giving battle to the female demons and rescuing the spirit of the dead prince. Ascending the cliff and entering the cave, Hiiaka waved her pau, and with angry hisses the demons disappeared. Search was made, and the spirit of Lohiau was found at last in a niche in the rocks, where it had been placed by a moonbeam. Taking it tenderly in her hand, she enclosed it in a fold of her pau, and in an invisible form floated down with it to Puoa. Waiting until after nightfall, Hiiaka entered the chamber of death unseen, and restored the spirit to the body of Lohiau. Recovering his life and consciousness, the prince looked around with amazement. The guards were frightened when he raised his head, and would have fled in alarm had they not been prevented by Hiiaka, who at that instant appeared before them in mortal form. Holding up her hand, as if to command obedience, she said: "Fear nothing, say nothing of this to any one living, and do nothing except as you may be ordered. The prince has returned to life, and may recover if properly cared for. His body is weak and wasted. Let him be secretly and at once removed to the sea-shore. The night is dark, and it may be done without observation." Not doubting that these instructions were from the gods, the guards obeyed them with so much prudence and alacrity that Lohiau was soon comfortably resting in a hut by the sea-shore, with Hiiaka and her companions ministering to his wants. The return of the prince to health and strength was rapid, and in a few days he reappeared among his friends, to their amazement and great joy. In answer to their inquiries he informed them that he owed to the gods his restoration to life. This did not entirely satisfy them, but no further explanation was offered. After celebrating his recovery with feasts and sacrifices to the gods, Lohiau announced to the chiefs of his kingdom that he was about to visit his wife, whose home was on Hawaii, and that he should leave the government of the island in the hands of his friend, the high-chief Paoa, to whom he enjoined the fealty and respect of all during his absence. In a magnificent double canoe, bearing the royal standard and equipped as became the kaulua of an alii-nui, Lohiau set sail for Hawaii, accompanied by Hiiaka and her companions, and taking with him his high-priest, chief navigator, and the customary staff of personal attendants. Touching at Oahu, Hiiaka ascended the Kaala mountains, and saw that her beautiful lehua and hala groves near the beach of Puna, on the distant island of Hawaii, had been destroyed by a lava flow. Impatient at the long absence of Hiiaka, and jealous as well, Pele had in a fit of rage destroyed the beautiful sea-shore retreats of her faithful sister. She scarcely doubted that Hiiaka had dared to love Lohiau, and in her chambers of fire chafed for her return. After bewailing her loss Hiiaka rejoined her companions, and Lohiau embarked for Hawaii. Landing at Kohala, the prince ordered his attendants to remain there until his return, and started overland for Kilauea with Hiiaka and her two female companions. Before reaching the volcano Hiiaka learned something of the jealous rage of Pele, and finally saw from a distant eminence her dear friend Hopoe undergoing the cruel tortures of volcanic fire, near the beach of Puna, which ended in her being turned into stone. Approaching the crater with apprehensions of further displays of Pele's fury, Hiiaka sent Omeo and Pauo-palae in advance to announce to the goddess her return with Lohiau. In her wrath she ordered both of the women to be slain at once, and resolved to treat her lover in the same manner. Aware of this heartless resolution, and unable to avert the execution of it, on their arrival at the verge of the crater Hiiaka threw her arms around the neck of the prince, whom she had learned to love without wrong to her sister, and, telling him of his impending fate, bade him a tender farewell. This scene was witnessed by Pele. Enraged beyond measure, she caused a gulf of molten lava to be opened between Hiiaka and the prince, and then ordered the instant destruction of Lohiau by fire. While the sisters of Pele were ascending the walls of the crater to execute her orders, Lohiau chanted a song to the goddess, avowing his innocence and pleading for mercy; but her rage was rekindled at the sound of his voice, and she turned a deaf ear to his entreaties. Approaching Lohiau, and pitying him, the sisters merely touched the palms of his hands, which turned them into lava, and then retired. Observing this, Pele ordered them to return at once, under the penalty of her displeasure, and consume the body of her lover. Lohiau again appealed to Pele, so piteously that the trees around him wept with grief; but her only answer was an impatient signal to her sisters to resume their work of destruction. In his despair he turned to Hiiaka and implored her intercession, but she answered in agony that she could do nothing. The sisters returned to Lohiau, and reluctantly touched his feet, which became stone; then his knees; then his thighs; then his breast. By the power conferred upon her by Pele, and of which she had not yet been deprived, Hiiaka rendered the body of the prince insensible to pain, and it was therefore without suffering that he felt his joints hardening into stone under the touch of his sympathizing executioners. As the remainder of his body was about to be turned into lava, Hiiaka said to the prince: "Listen! When you die go to the leeward, and I will find you!" The next moment Lohiau was a lifeless pillar of stone. Observing that the cruel work of her sister had been accomplished, and that all that remained of the shapely form of Lohiau was a black mass of lava, Hiiaka caused the earth to be opened at her feet, and started downward at once for the misty realm of Milu to overtake the soul of Lohiau, and, with the consent of the god of death, restore it to its body. Passing downward through each of the five spheres dividing the surface of the earth from the regions of Po, where Milu sits in state in the gloomy groves of death, Hiiaka finally stood in the presence of the august sovereign of the world of spirits. The king of death welcomed her to his dominions, and, in response to her inquiry, informed her that the soul of Lohiau had not yet reached the abode of spirits. Having no desire to return to earth, Hiiaka accepted the invitation of Milu, and, watching and waiting for the soul of Lohiau, remained for a time in the land of spirits. III. The attendants of Lohiau remained in Kohala until they learned of his fate at the hands of Pele, when they returned to Kauai in the royal kaulua, and horrified the friends of the prince by relating to them the story of his death. Enraged and desperate, Paoa, the faithful and sturdy chief to whom Lohiau had confided the government of his kingdom, started at once for Hawaii with a small party of retainers, determined, even at the sacrifice of his life, to denounce the powers that had slain his royal friend. Landing on the coast of Puna, he ascended to the crater of Kilauea, and, standing upon the brink of the seething lake of fire, denounced the cruelty of Pele and defied her power. He contemptuously threw to her offerings unfit for sacrifice, and stigmatized all the volcanic deities as evil spirits who had been driven with Kanaloa from the presence of Kane and the society of the gods. Paoa expected to be destroyed at once, and recklessly courted and awaited death. The brothers and sisters of Pele, with their several agencies of destruction, were momentarily expecting an order from the goddess to consume the audacious mortal in his tracks. Never before had such words of reproach and defiance been uttered by human tongue, and they could not doubt that swift vengeance would be hurled upon the offender. But Pele refused to harm the desperate champion of Lohiau, for circumstances had convinced her of the innocence of Hiiaka and the fidelity of the prince. Therefore, instead of punishing the brave Paoa, Pele and her relatives received him with friendship, gently chided him for his words of insult and defiance, and disarmed his anger by forgiving the offence. Satisfied of the great wrong she had done her faithful sister, and longing for her presence again in the chambers of the crater, Pele restored Pauo-palae and Omeo to life, and, endowing the latter with supernatural powers, sent her down to the regions of the dead to induce Hiiaka to return to earth. Descending through the opening made by Hiiaka, Omeo was stopped at the intervening spheres, owing to the aspects of mortality which she unconsciously retained, and encountered many difficulties in reaching the kingdom of Milu. Arriving there and making known the object of her visit, Omeo was neither assisted nor encouraged in her search for Hiiaka. Milu was not anxious to part with his distinguished guest, and attempted to deceive Omeo by intimating that Hiiaka had returned to earth and was then on a visit to some of the relatives of her family in Kahiki. Omeo was about to return, disappointed, to earth, when she discovered Hiiaka as she was listlessly emerging from a thick grove of trees where she had spent the most of her time since her arrival there in quest of the soul of Lohiau. Their greeting was most friendly, and when Omeo informed her of what had occurred at the volcano since her departure, she consented to leave the land of death and rejoin her relatives at the crater. The brothers and sisters of Hiiaka were overjoyed at her return, and Pele welcomed her with assurances of restored affection. Paoa was still there. He was at once recognized by Hiiaka, and the next day she descended from Kilauea and embarked with him for Kauai in search of the soul of Lohiau. The canoe of Paoa had scarcely left the shores of Puna before a strange craft swept in from the ocean, and was beached at the spot from which Hiiaka and her companion had embarked less than half a day before. It was a huge cowrie shell, dazzling in the brilliancy of its colors, and capable of indefinite expansion. Its masts were of ivory, and its sails were mats of the whiteness of milk. Both seemed to be mere ornaments, however, since the shell moved quite as swiftly through the water without wind as with it. The sole occupant of the little vessel was the god Kanemilohai. He was a relative of the Pele family, and came from Kahiki on a visit to the volcanic deities of Hawaii. Remaining two or three days with Pele, and learning all that had happened to the family since they left Kahiki, the god started for Kauai to extend a greeting to Hiiaka. Proceeding in a direct route, when about midway between the two islands the god caught the soul of Lohiau, which had misunderstood the final directions of Hiiaka and was on its way to Kauai. Not having gone to the land of spirits, it had been searching everywhere for Hiiaka, and had at last taken flight for Kauai, when it was intercepted by Kanemilohai. The god returned to the crater with the captured spirit, and, finding the pillar of stone into which Lohiau had been turned, restored the prince to life. As he recovered his consciousness and opened his eyes he recognized Pele standing before him. Apprehensive of further persecution, he was about to appeal to her again for mercy when she said, in a tone as tender as that in which she had first replied to his welcome on the beach at Kaena: "Fear me no longer. I have been unjust to you as well as to Hiiaka. After what I have done I cannot expect your love. Find Hiiaka and give it to her. She loves you, and knows how to be kind to a mortal." Lohiau would have thanked the goddess, but when he looked again she was gone, and in her place stood Kanemilohai, who told him to take the shell vessel he would find at the beach below, and proceed to Kauai, where he would probably meet Hiiaka and his friend Paoa. Lohiau hesitated, for there was something in the appearance of Kanemilohai that inspired a feeling of awe. "Go, and fear nothing," said the god, who knew the thoughts of the prince. "The shell was not made in the sea or by human hands, but it will bear you safely on your journey, no matter how rough the waves or great its burden." "The coast of Puna is a day's journey in length," said Lohiau. "Where and how will I be able to find the shell?" "Hasten to the shore at Keauhou," returned the god, "and you will see me there." Arriving at the beach designated, the prince was surprised to find Kanemilohai already there; but he found something more to excite his wonder when the god took from a crevice in the rocks, where it had been secreted, a shell no larger than the palm of his hand, and passed it to him with the announcement that it was the barge in which he was to sail for Kauai. Lohiau examined the little toy with something of a feeling of amusement, but more of perplexity, and was about to return it to his strange companion, when the latter instructed him to place the shell in the edge of the waters. The prince obeyed, and instantly found before him the beautiful craft in which the god had made his journey from Kahiki. The power being conferred upon him by the god to contract or extend the proportions of the shell at his will, Lohiau entered the enchanted vessel of pink and pearl, and, directing its course by simply pointing his finger, was swiftly borne out into the ocean. Rounding the southern cape of Hawaii, Lohiau thought of proceeding directly to Kauai; but he pointed too far to the northward, and the next morning sighted Oahu. Passing the headland of Leahi, he turned and entered the harbor of Hou. Landing, he contracted to the dimensions of a limpet, and secreted in a niche in the rocks, his obedient barge, and then proceeded to the village, where, he learned to his great joy, Hiiaka and Paoa were tarrying on a visit. Hou was at that time the scene of great merriment and feasting. It had become the temporary residence of the alii-nui, and high-chiefs, kahunas, adventurers, and noted surf-riders and hula performers had congregated there from all parts of the island. Ascertaining that an entertainment of great magnificence was to be given that evening by a distinguished chiefess in honor of Hiiaka and her companion, Lohiau resolved to be present. Had he made himself known he would have been entitled to the consideration of the highest--would have been, indeed, the guest of the alii-nui, with the right of entrance anywhere; but fancy prompted him to hide his rank and appear in disguise among the revelers. Early in the evening the grounds of the chiefess were lighted with hundreds of torches, and under a broad pavilion, festooned and scented with fragrant vines and flowers, the favored guests, enwreathed and crowned with leaf and blossom, partook without stint of such delicacies as the land and sea produced. After the feast, song and music filled the air, and bands of gaily-decked dancers kept step among the flaring torches, while around the doors of the mansion white-bearded bards chanted wild legends of the past and sang the mele-inoas of the hostess and her distinguished guests. In the midst of this inspiring revelry the guests divided into groups as their several tastes suggested. Some strolled out among the dancers, others listened to the stories of the bards, and one party, including Hiiaka, Paoa and the hostess, entered the mansion to engage in the game of kilu. It was a pastime of which singing or chanting was a part, and the chiefess was noted for her proficiency in the popular amusement. Lohiau entered the grounds at the close of the feast, and stood watching the festivities when the party of kilu players retired to the mansion. He had turned inward the feathers of his mantle of royal yellow, and, with his long hair falling over his face and shoulders, was readily mistaken for a kahuna. Quite a number of persons thronged around the kilu players to witness the game, and Lohiau entered the room without hindrance. Approaching the players, he screened himself behind the kapas of two old chiefs who were so intently regarding the performance that they did not observe him. The game progressed until the kilu fell to Hiiaka, and as she threw it she chanted a song of her own composing, in which the name of Lohiau was mentioned with tenderness. The song ceased, and from behind the spectators came the answering voice of the prince. As he sang he brushed back the hair from his handsome face and turned outward the yellow feathers of his mantle. The throng divided, the singer advanced, and before the players stood Lohiau, the prince of Kauai. He was recognized at once. Hiiaka threw herself into his arms, and the faithful Paoa wept with joy. Informed of the rank of the distinguished visitor, the guests vied with each other in showing him honor, and the festivities were renewed and carried far into the night. Learning the next day of the presence near his court of the sovereign of Kauai, the alii-nui would have entertained him in a manner befitting the high rank of both; but Lohiau was anxious to return to his people, and set sail for Kauai at once in the shell barge of Kanemilohai, expanded to adequate dimensions, taking with him Hiiaka and Paoa. Although Hiiaka soon after returned to Hawaii and effected a complete reconciliation with her sister, while Lohiau lived she spent much of her time in Kauai. Hopoe was restored to life, and Omeo, or Wahineomeo, was given an immortal form for what she had done, and became thereafter the mediator between the volcanic deities. KAHAVARI, CHIEF OF PUNA. CHARACTERS. Pele, goddess of volcanoes. Kahavari, chief of Puna. Ahua, companion of Kahavari. Kapoho and Kaohe, children of Kahavari. KAHAVARI, CHIEF OF PUNA. A STORY OF THE VENGEANCE OF THE GODDESS PELE. Between Cape Kumakahi, the extreme eastern point of the island of Hawaii, and the great lava flow of 1840, which burst forth apparently from a long subterranean channel connecting with the crater of Kilauea, and went down to the sea at Nanawale over villages and groves of palms, is a small historic district which, notwithstanding the repeated volcanic disturbances with which it has been convulsed in the past, the chasms with which it has been rent, and the smoke and ashes that have shut out the light of the sun and driven its people to the protection of their temples, still possesses many fertile nooks and natural attractions. Within a few miles of each other, not far inland, are a number of extinct craters; but the rains are abundant in Puna, and spring is eternal, and the vegetation grows rank above hidden patches of lava, and is constantly stretching and deepening its mantle of green over the vitreous rivers of Kilauea and the lower and lesser volcanic vents clinging to its base like so many cauterized ulcers. The valleys are green in that part of Puna now, and there the banana and the bread-fruit grow, and the ohia and pineapple scent the air. But so has it not always been, for the mango ripens over fields of buried lava, and the palms grow tall from the refilled chasms of dead streams of fire. The depression of Kapoho, now sweet with tropical odors, marks the site of a sunken mountain, and where to-day sleep the quiet waters of a lake once boiled a sea of liquid lava, in a basin broader, perhaps, than the mighty caldron of Kilauea. We are now about to speak of one of the many irruptions which at intervals in the past poured their desolating torrents of fire through the district, alternately loved and hated by Pele, the dreadful goddess of the volcanoes. In connection with it tradition has brought down a tale combining elements of simplicity and grandeur strikingly characteristic of the mythological legends of Polynesia--legends equaling the Norse in audacity, but lacking the motive and connecting causes of the Greek. They are simply legendary epics, beginning in caprice and abruptly ending, in many instances, in grandest tumult. They are like chapters torn from a lost volume--patches of disturbed elements and gigantic forms and energies clandestinely cut from a passing panorama and placed in the foreground of strange and inharmonious conditions. They embrace gods reminding us of Thor, monsters more hideous than Polyphemus, demi-gods mighty as the son of Thetis, and kings with strains reaching back to the loins of gods; but in motive and action they were independent of, and not unfrequently hostile to, each other. No celestial synod shaped their course or moved them to effort, and to no authority higher than their individual wills were they usually responsible. Many of them were created with no reference to the necessity of their being or the maintenance of divine respect or authority, and not a few seem to have been the creations of accident. As an example the demi-god Maui may be mentioned. As told by tradition, his principal abode was Hawaii, although his facilities for visiting the other islands of the group will be considered ample when it is stated that he could step from one to another, even from Oahu to Kauai, a distance of seventy miles. When he bathed--and bathing was one of his greatest delights--his feet trod the deepest basins of the ocean and his hair was moistened with the vapor of the clouds. Neither his creator nor the purpose of his creation is mentioned; but he was blest with a wife with proportions, it is presumed, somewhat in keeping with his own, and as an evidence of their attachment it is related that at one time he reached up and seized the sun, and held it for some hours motionless in the heavens, to enable his industrious spouse to complete the manufacture of a piece of kapa upon which she was engaged. And Kana was another gigantic being of similar proportions. He, too, was partial to Hawaii, and could step from island to island, and frequently stood for his amusement with one foot on Oahu and the other either on Maui or Kauai. Tradition may have confounded these two monsters; but, as Kana was wifeless, we are constrained to regard them as distinct; and, being without the care of a wife, he was enabled to devote his entire attention to himself and the inhabitants of the islands crawling at his feet. Hence, when the king of Kahiki, who was the keeper of the sun, shut its light from the Hawaiians for some trivial offence, Kana waded the ocean to the home of the vindictive monarch, and by threats compelled him to restore the light to the Hawaiian group. This done, he waded back and hung his mantle to dry on Mauna Kea, which was then an active volcano. Another demi-god of the same name is also referred to in some of the early meles of Hawaii. He was the son of Hina, who went with his brother to the rescue of their mother, who had been during their infancy abducted by the son of the king of Molokai. He was endowed by his grandmother, a sorceress from one of the southern islands, with the faculty of so elongating and contracting his person as to be able to pass through the deepest waters with his head at all times above the surface. The shadows of these and other monsters are seen far back in the past; but human beings of gigantic proportions, of natural birth and claiming no connection with the gods, are mentioned in Hawaiian folk-lore as having lived as late as the beginning of the sixteenth century. Thus, during the reign of Umi, king of Hawaii, whose romantic ascent to the throne is the theme of chant and song, and to whom the past and present dynasties of united Hawaii trace their descent, lived the giant Maukaleoleo. He was one of Umi's warriors, and must have been a mighty host in himself. His measure in feet is not recorded, but he stood upon the ground and plucked cocoanuts from the tallest trees, and once, without wetting his loins, strode out into six fathoms of water and saved the life of his chief. As the traditions relating to Umi are quite elaborate and circumstantial, the existence of Maukaleoleo cannot well be doubted, however greatly we may feel disposed to curtail his proportions. But, in groping among these monsters of the Hawaiian past, we have been led somewhat from the story of the irruption in Puna, to which reference has been made. However, as pertinent to it, and to the goddess whose wrath invoked it, it may be mentioned that many centuries ago a family of gods and goddesses came to Hawaii from Tahiti and took possession of the volcanic mountains of that island. The family consisted of five brothers and nine sisters, of which Pele was the principal deity. The others possessed specific powers and functions, such as controlling the fires, smoke, steam, explosions, etc., of the volcanoes under their supervision. Although they frequently dwelt in other volcanoes, their principal and favorite abode was the crater of Kilauea. Almost without exception they were destructive and merciless. Temples were erected to Pele in every district menaced by volcanic disturbance, and offerings of fruits, animals, and sometimes of human beings were laid upon her altars and thrown into the crater to secure her favor or placate her wrath. In the legend of "The Apotheosis of Pele" a more extended reference is made to the goddess and her family. With this knowledge of the power and disposition of Pele, the reader will be prepared for the story of the exhibition of her wrath in Puna, which will now be related nearly in the language of tradition. The event occurred during the reign of Kahoukapu, who from about 1340 to 1380 was the alii-nui, or governing chief, of Hawaii. The chief of the district of Puna was Kahavari, a young noble distinguished for his strength, courage and manly accomplishments. How he came to be chief or governor of Puna is not stated. As his father and sister lived on Oahu, he was probably a native of that island, and may have been advanced to his position through military service rendered the Hawaiian king, since it was customary in those days, as it was at later periods, for young men of martial tastes to seek adventure and employment at arms with the kings and chiefs of neighboring islands. The grass-thatched mansion of the young chief was near Kapoho, where his wife lived with their two children, Paupoulu and Kaohe; and at Kukii, no great distance away, dwelt his old mother, then on a visit to her distinguished son. As his taro lands were large and fertile, and he had fish-ponds on the sea-shore, he entertained with prodigality, and the people of Puna thought there was no chief like him in all Hawaii. It was at the time of the monthly festival of Lono. The day was beautiful. The trade-winds were bending the leaves of the palms and scattering the spray from the breakers chasing each other over the reef. A holua contest had been announced between the stalwart young chief and his favorite friend and companion, Ahua, and a large concourse of men, women and children had assembled at the foot of the hill to witness the exciting pastime. They brought with them drums, ohes, ulilis, rattling gourds and other musical instruments, and while they awaited the coming of the contestants all frolicked as if they were children--frolicked as was their way before the white man came to tell them they were nearly naked, and that life was too serious a thing to be frittered away in enjoyment. They ate ohias, cocoanuts and bananas under the palms, and chewed the pith of sugar-cane. They danced, sang and laughed at the hula and other sports of the children, and grew nervous with enthusiasm when their bards chanted the meles of by-gone years. The game of holua consists in sliding down a sometimes long but always steep hill on a narrow sledge from six to twelve feet in length, called a papa. The light and polished runners, bent upward at the front, are bound quite closely together, with cross-bars for the hands and feet. With a run at the top of the sliding track, slightly smoothed and sometimes strewn with rushes, the rider throws himself face downward on the narrow papa and dashes headlong down the hill. As the sledge is not more than six or eight inches in width, with more than as many feet in length, one of the principal difficulties of the descent is in keeping it under the rider; the other, of course, is in guiding it; but long practice is required to master the subtleties of either. Kahavari was an adept with the papa, and so was Ahua. Rare sport was therefore expected, and the people of the neighborhood assembled almost in a body to witness it. Finally appearing at the foot of the hill, Kahavari and his companion were heartily cheered by their good-natured auditors. Their papas were carried by attendants. The chief smiled upon the assemblage, and as he struck his tall spear into the ground and divested his broad shoulders of the kihei covering them, the wagers of fruit and pigs were three to one that he would reach the bottom first, although Ahua was expert with the papa, and but a month before had beaten the champion of Kau on his own ground. Taking their sledges under their arms, the contestants laughingly mounted the hill with firm, strong strides, neither thinking of resting until the top was gained. Stopping for a moment preparatory to the descent, a comely-looking woman stepped out from behind a clump of undergrowth and bowed before them. Little attention was paid to her until she approached still nearer and boldly challenged Kahavari to contest the holua with her instead of Ahua. Exchanging a smile of amusement with his companion, the chief scanned the lithe and shapely figure of the woman for a moment, and then exclaimed, more in astonishment than in anger: "What! with a woman?" "And why not with a woman, if she is your superior and you lack not the courage?" was the calm rejoinder. "You are bold, woman," returned the chief, with something of a frown. "What know you of the papa?" "Enough to reach the bottom of the hill in front of the chief of Puna," was the prompt and defiant answer. "Is it so, indeed? Then take the papa and we will see!" said Kahavari, with an angry look which did not seem to disturb the woman in the least. At a motion from the chief, Ahua handed his papa to the woman, and the next moment Kahavari, with the strange contestant closely behind him, was dashing down the hill. On, on they went, around and over rocks, at break-neck speed; but for a moment the woman lost her balance, and Kahavari reached the end of the course a dozen paces in advance. Music and shouting followed the victory of the chief, and, scowling upon the exultant multitude, the woman pointed to the hill, silently challenging the victor to another trial. They mounted the hill without a word, and turned for another start. "Stop!" said the woman, while a strange light flashed in her eyes. "Your papa is better than mine. If you would act fairly, let us now exchange!" "Why should I exchange?" replied the chief, hastily. "You are neither my wife nor my sister, and I know you not. Come!" And, presuming the woman was following him, Kahavari made a spring and dashed down the hill on his papa. With this the woman stamped her foot, and a river of burning lava burst from the hill and began to pour down into the valley beneath. Reaching the bottom, Kahavari rose and looked behind him, and to his horror saw a wide and wild torrent of lava rushing down the hillside toward the spot where he was standing; and riding on the crest of the foremost wave was the woman--now no longer disguised, but Pele, the dreadful goddess of Kilauea--with thunder at her feet and lightning playing with her flaming tresses. Seizing his spear, Kahavari, accompanied by Ahua, fled for his life to the small eminence of Puukea. He looked behind, and saw the entire assemblage of spectators engulfed in a sea of fire. With terrible rapidity the valleys began to fill, and he knew that his only hope of escape was in reaching the ocean, for it was manifest that Pele was intent upon his destruction. He fled to his house, and, passing it without stopping, said farewell to his mother, wife and children, and to his favorite hog Aloipuaa. Telling them that Pele was in pursuit of him with a river of fire, and to save themselves, if possible, by escaping to the hills, he left them to their fate. Coming to a chasm, he saw Pele pouring down it to cut off his retreat. He crossed on his spear, pulling his friend over after him. At length, closely pursued, he reached the ocean. His brother, discovering the danger, had just landed from his fishing canoe and gone to look after the safety of his family. Kahavari leaped into the canoe with his companion, and, using his spear for a paddle, was soon beyond the reach of the pursuing lava. Enraged at his escape, Pele ran some distance into the water and hurled after him huge stones, that hissed as they struck the waves, until an east wind sprang up and carried him far out to sea. He first reached the island of Maui, and thence by the way of Lanai found his way to Oahu, where he remained to the end of his days. All of his relatives in Puna perished, with hundreds of others in the neighborhood of Kapoho. But he never ventured back to Puna, the grave of his hopes and his people, for he believed Pele, the unforgiving, would visit the place with another horror if he did. Pele had come down from Kilauea in a pleasant mood to witness the holua contest; but Kahavari angered her unwittingly, and what followed has just been described. KAHALAOPUNA, THE PRINCESS OF MANOA. CHARACTERS. Kahaukani, male, and Kauahuahine, female, children of supernatural birth. Kolowahi, guardian of Kahaukani. Pohakukala, guardian of Kauahuahine. Kahalaopuna, daughter of Kahaukani and Kauahuahine. Kauhi, the betrothed of Kahalaopuna. Keawaawakiihelei and Kumauna, inferior chiefs. Mahana, a young chief. Akaaka, father of Kahaukani and Kauahuahine. Kaea, a sorcerer. Elepaio, a bird-god. KAHALAOPUNA, THE PRINCESS OF MANOA. A LEGEND OF THE VALLEY OF RAINBOW I. Manoa is the most beautiful of all the little valleys leaping abruptly from the mountains back of Honolulu and cooling the streets and byways of the city with their sweet waters. And it is also the most verdant. Gentle rains fall there more frequently than in the valleys on either side of it, and almost every day in the year it is canopied with rainbows. Sometimes it is called, and not inappropriately, the Valley of Rainbows. Why is it that Manoa is thus blessed with rains, thus ornamented with rainbows, thus cradled in everlasting green? Were a reason sought among natural causes, it would doubtless be found in a favoring rent or depression in the summit above the valley, and overlooking the eastern coast of Oahu, where wind and rain are abundant. But tradition furnishes another explanation of the exceptionally kind dealings of the elements with Manoa--not as satisfactory, perhaps, as the one suggested, but very much more poetic. Far back in the past, as the story relates, the projecting spur of Akaaka, above the head of Manoa Valley, was united in marriage with the neighboring promontory of Nalehuaakaaka. A growth of lehua bushes still crowns the spur in perpetual witness of the union. Of this marriage of mountains twin children were born--a boy named Kahaukani, which signified Manoa wind, and a girl called Kauahuahine, which implied Manoa rain. At their birth they were adopted by a chief and chiefess whose names were Kolowahi and Pohakukala. They were brother and sister, and cousins, also, of Akaaka. The brother took charge of the boy, and the sister assumed the custody and care of the girl. Reared apart from each other, and kept in ignorance of their close relationship, through the management of their foster-parents they were brought together at the proper age and married. The fruit of this union was a daughter, who was given the name of Kahalaopuna, and who became the most beautiful woman of her time. Thus it was that the marriage of the Wind (Kahaukani) and Rain (Kauahuahine) of Manoa brought to the valley as an inheritance the rainbows and showers for which it has since been distinguished. To continue the story of the ancient bards of Oahu, Kahalaopuna--or Kaha, as the name will hereafter be written--grew to a surpassingly beautiful womanhood. A house was built for her in a grove of sandal-trees at Kahaiamano, where she lived with a few devoted servants. The house was embowered in vines, and two poloulou, or tabu staves, were kept standing beside the entrance, to indicate that they guarded from intrusion a person of high rank. Her eyes were so bright that their glow penetrated the thatch of her hale, and a luminous glimmer played around its openings. When bathing a roseate halo surrounded her, and a similar light is still visible, it is claimed, whenever her spirit revisits Kahaiamano. In infancy Kaha was betrothed to Kauhi, a young chief of Kailua, whose parents were so sensible of the honor of the proposed union that they always provided her table with poi of their own making and choice fish from the ponds of Kawainui. The acceptance of these favors placed her under obligations to the parents of Kauhi and kept her in continual remembrance of her betrothal. Hence she gave no encouragement to the many chiefs of distinction who sought to obtain glimpses of her beauty and annoyed her with proffers of marriage. The chief to whom she was betrothed was, like herself, of something more than human descent, and she felt herself already bound to him by ties too sacred to be broken. The fame of her beauty spread far and near, and people came from long distances to catch glimpses of her from lands adjoining, as she walked to and from her bathing-pool or strolled in the shelter of the trees surrounding her house. Among those who many times approached her dwelling but failed to see her were Keawaawakiihelei and Kumauna, two inferior chiefs, whose eyes were disfigured by an unnatural distention of the lower lids. In ungenerous revenge, and envious of those who had fared better, they decked themselves with leis of flowers, and, repairing to the bathing-place at Waikiki, boasted that the garlands had been placed around their necks by the beautiful Kaha, with whom they affected the greatest intimacy. Among the bathers at that popular resort was Kauhi. Although the day fixed for his marriage with Kaha was near at hand, he had never seen her--this being one of the conditions of the betrothal. The stories of the two miscreants were repeated until Kauhi at length gave them credence, and in a fit of jealous fury he resolved to kill the beautiful enchantress who had thus trifled with his love. Leaving Waikiki in the morning, he reached Kahaiamano about midday. Breaking from a pandanus-tree a heavy cone of nuts with a short limb attached, he presented himself at the house of Kaha. She had just awoke from a nap, and was about to proceed to her bathing-pond, when she was startled at observing a stranger at her door. He did not speak, but from frequent descriptions she at length recognized him as Kauhi, and with some embarrassment invited him to enter. Declining, and admitting his identity, he requested her to step without, and she unhesitatingly complied. His first intention was to kill her at once; but her supreme loveliness and ready obedience unnerved him for the time, and he proposed that she should first bathe and then accompany him in a ramble through the woods. To this she assented, and while she was absent Kauhi stood by the door, moodily watching the bright light playing above the pond where she was bathing. He was profoundly impressed with her great beauty, and would have given half the years of his life to clasp her in his arms unsullied. The very thought intensified his jealousy; and when his mind reverted to the disgusting objects upon whom he believed she had bestowed her favors, he resolved to show her no mercy, and impatiently awaited her return. Finishing her bath and rejoining him at the door, her beauty was so enrapturing that he was afraid to look at her face, lest he might again falter; it was therefore with his back turned to her that he declined to partake of food before they departed, and motioned her to follow him. His actions were so strange that she said to him, half in alarm: "Are you, indeed, angered with me? Have I in any way displeased you? Speak, that I may know my fault!" "Why, foolish girl, what could you have done to displease me?" replied Kauhi, evasively. "Nothing, I hope," returned Kaha; "yet your look is cold and almost frightens me." "It is my mood to-day, perhaps," answered Kauhi, increasing his pace to give employment to his thoughts; "you will think better of my looks, no doubt, when we are of longer acquaintance." They kept on together, he leading and she following, until they reached a large rock in Aihualama, when he turned abruptly, and, seizing the girl by the arm, said: "You are beautiful--so beautiful that your face almost drives me mad; but you have been false and must die!" Kaha's first thought was that he was making sport with her; but when she looked up into his face and saw that it was stern and smileless, she replied: "If you are resolved upon my death, why did you not kill me at home, so that my bones might be buried by my people? If you think me false, tell me with whom, that I may disabuse your mind of the cruel error possessing it." "Your words are as fair as your face, but neither will deceive me longer!" exclaimed Kauhi; and with a blow on the temple with the cone of hala nuts, which he was still carrying, he laid her dead at his feet. Hastily digging a hole beside the rock, he buried the body and started down the valley toward Waikiki. He had scarcely left before a large owl--a god in that guise, who was related to Kaha and had followed her--unearthed the body, rubbed his head against the bruised temple, and restored the girl to life. Overtaking Kauhi, Kaha sang behind him a lament at his unkindness. Turning in amazement, he observed the owl flying above her head, and recognized the power that had restored her to life. Again ordering Kaha to follow him, they ascended the ridge dividing the valleys of Manoa and Nuuanu. The way was beset with sharp rocks and tangled undergrowth, and when Kaha reached the summit her tender feet were bleeding and her pau was in tatters. Seating herself on a stone to regain her breath, with tears in her eyes she implored Kauhi to tell her whither he was leading her and why he had sought to kill her. His only reply was a blow with the hala cone, which again felled her dead to the earth. Burying the body as before he resumed his way toward Waikiki. Again flying to the rescue of his beautiful and sinless relative, the owl-god scratched away the earth above her and restored her once more to life. Following Kauhi, she again chanted a song of lament behind him, and begged him to be merciful to one who had never wronged him, even in thought. Hearing her voice, he turned, and without answer conducted her across the valley of Nuuanu to the ridge of Waolani, where he killed and buried her as he had done twice before, and the owl-god a third time removed the earth from the body and gave it life. She again overtook her merciless companion, and again pleaded for life and forgiveness for her unknown fault. Instead of softening his heart, the words of Kaha enraged him, and he resolved not to be thwarted in his determination to take her life. Leading her to the head of Kalihi valley, where she was for the fourth time killed, buried and resurrected as before, he next conducted her across plains and steep ravines to Pohakea, on the Ewa slope of the Kaala mountains. He hoped the owl-god would not follow them so far, but, looking around, he discovered him among the branches of an ohia tree not far distant. As Kaha was worn down with fatigue, it required but a slight blow to kill her the fifth time, and when it was dealt to the unresisting girl her body was buried under the roots of a large koa tree, and there left by Kauhi, satisfied that it could not be reached by the owl-god. Repairing to the spot after the departure of Kauhi, the owl put himself to the task of scratching the earth from the body; but his claws became entangled with the roots, which had been left to embarrass his labors, and, after toiling for some time and making little or no progress, he abandoned the undertaking as hopeless, and, reluctantly left the unfortunate girl to her fate, following Kauhi to Waikiki. But there had been another witness to these many deaths and restorations of Kaha. It was a little green bird that had flitted along unobserved either by Kaha or her companion, and had followed them from Kahaiamano, flying from tree to tree and making no noise. Noting with regret that the owl-god had abandoned the body of Kaha, the little bird, which was a cousin to the girl and a supernatural being, flew with haste to the parents of Kaha, and informed them of all that had happened to their daughter. The girl had been missed, but as some of her servants had recognized Kauhi, and had seen her leave the house with him, her absence occasioned no uneasiness; and when the little green bird, whose name was Elepaio, recounted to the parents the story of Kaha's great suffering and many deaths, they found it difficult to believe that Kauhi could have been guilty of such fiendish cruelty to the radiant being who was about to become his wife. They were convinced of Elepaio's sincerity, however, and with great grief prepared to visit the spot and remove the remains of Kaha for more fitting interment. Meantime the spirit of the murdered girl discovered itself to Mahana, a young chief of good address, who was returning from a visit to Waianae. Directed by the apparition, he proceeded to the koa tree, and, removing the earth and roots, discovered the body of Kaha. He recognized the face at once, notwithstanding the blood and earth stains disfiguring its faultless regularity. He had seen and become enraptured with its beauty at Kahaiamano, and on one occasion, which lived in his memory like a beautiful dream, he had been emboldened by his love to approach sufficiently near to exchange modest words and glances with it. Gently removing the body from the shallow pit in which it had been buried, Mahana found to his great joy that it was still warm. Wrapping it in his kihei, or shoulder scarf, and covering it with maile ferns and ginger, he tenderly bore it in his arms to his home at Kamoiliili. As he walked he chanted his love and scarcely felt his burden. Reaching home, he laid the body upon a kapa-moe, and earnestly implored his elder brother to restore it to life, he being a kahuna and having skill in such matters. Examining the body and finding that he could do nothing unaided, the brother called upon their two spirit-sisters for assistance, and through their instrumentality the soul of Kaha was once more restored to its beautiful tenement. But it was some time before she fully recovered from the effects of her cruel treatment--some time, in fact, before she was able to walk without support. In her convalescence Mahana was her considerate and constant companion, and found no greater pleasure than in providing her with the delicacies to which she had been accustomed. She was greatly benefited by the waters of the underground cave of Mauoki, to which she was frequently and secretly taken, and under the watchful care of Mahana she was at length restored to health. II. With her recovery, in the home of her new friends at Kamoiliili, Kaha was introduced to a life that was new to her; but it was by no means an unpleasant change from the restraints of her listless and more sumptuous past behind the protecting shadows of her puloulous, where she was jealously watched, and where rank closed her doors to congenial companionship. She repaired to an unfrequented beach, and, unobserved, played with the shifting sands and sang to the waves, and at night went with Mahana to the reef with torch and spear in search of fish and squid. Knowing that her restoration to life could not be long kept from her relatives, Mahana told her that his love for her was great, and asked her to become his wife. "I shall never love any one better than Mahana," replied Kaha; "but from infancy I have been betrothed to Kauhi; my parents, the Wind and Rain of Manoa, have promised that I shall be his wife, and while he lives I can be the wife of no other." The argument that Kauhi had forfeited all right to her by his cruelties failed to shake her resolution, and the brother of Mahana advised him to in some manner compass the death of Kauhi. To this end they apprised the parents of Kaha of her restoration to life, and conspired with them to keep secret the information for a time. This they were the more disposed to do because of their uncertainty concerning what Kauhi might again attempt should he find the girl alive. In pursuance of the plan adopted, Mahana learned from Kaha all the songs she had chanted to mollify the wrath of Kauhi while she was following him through the mountains, and then sought the kilu houses of the king and chiefs in the hope of encountering his rival. It was not long before they met, under just such circumstances as Mahana desired. He discovered Kauhi engaged with others in the game of kilu, and joined the party as a player. The kilu passed from the hand of Kauhi to Mahana, who, on receiving it, began to chant the first of Kaha's songs. Surprised and embarrassed, Kauhi, in violation of the rules of the game, stopped the player to inquire where he had learned the words of the song he was singing. The answer was that he had learned them from Kaha, the noted beauty of Manoa, who was a friend of his sister, and was then visiting them at their home. Knowing that she had been deserted by the owl-god, and feeling assured that Kaha was no longer living, Kauhi denounced as a falsehood the explanation of the player. Bitter words followed, and but for the interference of friends there would have been bloodshed. They met the next day at the kilu house, and in the evening following, when similar scenes occurred between Mahana and his rival, Kauhi became so enraged at length that he admitted that he had killed the beautiful Kaha of Manoa, and declared the Kaha of Mahana to be an impostor, who had heard of the death of the real Kaha and audaciously assumed her name and rank. He then challenged Mahana to produce the woman claiming to be Kaha, agreeing to forfeit his life should she prove in flesh and blood to be the one whom he knew to be dead, and subjecting Mahana to a like penalty in the event of the claimant proving to be other than the person he represented her to be. It had been the purpose of Mahana to provoke his rival to a combat with weapons, but the challenge of Kauhi presented itself as a more satisfactory means of accomplishing the object of his aim, and he promptly accepted it; and, that both might be more firmly bound to its conditions, they were repeated and formally ratified in the presence of the king and principal chiefs of the district. The day fixed for the strange trial arrived. It was to be in the presence of the king and a number of distinguished chiefs, and Akaaka, the grandfather of Kaha, had been selected as one of the judges. Imus had been erected near the sea-shore by the respective friends of the contestants, in which to roast alive the vanquished chief, and dry wood for the heating was piled beside them. Fearing that the spirit of the murdered girl might be able to assume a living appearance, and thus impose upon the judges, Kauhi had consulted the priests and sorcerers of his family, and was advised by Kaea to have the large and tender leaves of the ape plant spread upon the ground where Kaha and her attendants before the tribunal were to be seated. "When she enters," said the kaula, "watch her closely. If she is of flesh her weight will rend the leaves; if she is merely a spirit the leaves where she walks and sits will not be torn." On her way to Waikiki, the place designated for the trial, Kaha was accompanied by her parents, friends and servants, and also by the two spirit-sisters of Mahana, who had assumed human forms in order to be better able to advise and assist her, if occasion required. They informed her of Kaea's proposed test with ape leaves, and advised her to quietly tear and rend them as far as possible for some distance around her, in order that the spirit-friends beside her, who would be unable to do as much for themselves, might thereby escape detection. If discovered, they would be exposed to the risk of being killed by the poe-poi-uhane, or spirit-catchers. Arriving at Waikiki, Kaha and her companions repaired to the large enclosure in which the trial was to take place. The king, chiefs, judges and advisers of Kauhi were already there, and thousands of spectators were assembled in the grounds adjoining. The ape leaves had been spread, by the consent of the king, as advised by Kaea, and Kaha entered with her friends and advanced to the place reserved for them. Not far from her stood Kauhi. As he bent forward in anxiety and looked into her star-like eyes, with a sinking heart he saw that their reproachful gleam was human, and knew that he had lost the wager of his life. Observing her instructions, Kaha took pains to quietly rend and rumple the ape leaves under and around her. So far as she was concerned, the test was satisfactory. The evidence of the leaves torn by her feet could not be questioned. Kaea was therefore compelled to admit that Kaha was a being of flesh and bone; but in his disappointment he declared that he saw and felt the presence of spirits in some manner connected with her, and would detect and punish them. Irritated at the malice of the kaula, Akaaka advised him to look for the faces of the spirits in an open calabash of water. Eagerly grasping at the suggestion, Kaea ordered a vessel of clear water to be brought in, and incautiously bent his eyes over it. He saw only the reflection of his own face. Akaaka also caught a glimpse of it, and, knowing it to be the spirit of the seer, he seized and crushed it between his palms, and Kaea fell dead to the earth beside the calabash into which he had been peering. Akaaka then turned and embraced Kaha, acknowledging that she was his granddaughter, and that her purity and obedience rendered her worthy of the love of the bold upland of Akaaka, and of her parents, the Wind and Rain of Manoa. The curiosity of the king was aroused, and he demanded an explanation of the strange proceedings he had just witnessed. Kaha told her simple story, and Kauhi, on being interrogated, could deny no part of it. As an excuse for his barbarous conduct, however, he repeated, and attributed his jealous rage to, the boastful assertions of Kumauna and Keawaawakiihelei. The slanderers were sent for at once, and, on being confronted by Kaha, admitted that they had never seen her before, and that they had boasted of their intimacy with her to make others envious of their good fortune. "Well," replied the king, after listening to the confessions of the miscreants, "as your efforts in exciting the envy of others have brought terrible suffering to an innocent girl, I now promise you something of which no one, I think, will envy you. You will be baked alive with Kauhi! If you have friends among the gods, pray to them that the imus may be hot and your sufferings short!" The imus were ordered to be heated at once, and Kauhi and the two calumniators were thrown into them alive and roasted. The first went to his death bravely, chanting a song of defiance as he proceeded to the place of execution, but the others vainly struggled and sought to escape. The retainers of Kauhi were so disgusted with his cruelty to Kaha that they transferred their allegiance to her, and the lands and fishing rights that had been his were given to Mahana at once. "And how do you intend to reward the young chief who hazarded his life for you?" inquired the king, pleasantly addressing Kaha as he rose to depart. "With my own, O king!" replied the girl, advancing to Mahana and laying her head upon his breast. "So shall it be, indeed," returned the king. "I have said it, and you are now the wife of Mahana." In his gratitude the happy young chief threw himself at the feet of the king and said: "I am your slave, great king! Demand of me some great service or sacrifice, that you may know that I am grateful!" "Even as you desire," returned the king, "I will put you to a task that will tax to the utmost your patience." "I listen, O king!" said Mahana, resolutely. "The sacrifice I ask," resumed the king, with a merry twinkle in his eye, "is that for full three days from this time you embrace not your bride." "A sacrifice, indeed!" exclaimed Mahana, catching the kindly humor of the request, and slyly glancing at the downcast face of Kaha. "It is--" "Too great, I see, for one whose beard is not yet fully grown," interrupted the king. "Well, I withdraw the request. The girl is yours; take her with you without conditions!" Here the story of the trials of Kaha should end; but it does not. Some time during the night following the death of Kauhi a tidal wave, sent by a powerful shark-god, swept over and destroyed the imus in which the condemned men had been roasted, and their bones were carried into the sea. Through the power of their family gods Kumauna and Keawaawakiihelei were transformed into two peaks in the mountains back of Manoa Valley while Kauhi, who was distantly related to the shark-god, was turned into a shark. For two years Kaha and her husband lived happily together, surrounded by many friends and enjoying every comfort. Her grandfather, Akaaka, visited her frequently, and, knowing of Kauhi's transformation and vindictive disposition, admonished her to avoid the sea. For two years she heeded the warning; but one day, when her husband was absent and her mother was asleep, she ventured with one of her women to the beach to witness the sports of the bathers and surf-riders. As no harm came to the swimmers, and the water was inviting, she finally borrowed a surf-board, and, throwing herself joyfully into the waves, was carried beyond the reef. This was the opportunity for which Kauhi had long waited. Seizing Kaha, and biting her body in twain, he swam around with the head and shoulders exposed above the water, that the bathers might note his triumph. The spirit of Kaha at once returned to the sleeping mother and informed her of what had befallen her daughter. Waking and missing Kaha, the mother gave the alarm, and with others immediately proceeded to the beach. The bathers, who had fled from the water on witnessing the fate of Kaha, confirmed the words of the spirit, and canoes were launched in pursuit of the shark, still exhibiting his bloody trophy beyond the reef. Swimming with the body of Kaha just far enough below the surface to be visible to the occupants of the canoes, the monster was followed to Waianae, where in shallow waters he was seen, with other sharks, to completely devour the remains. This rendered her restoration to life impossible, and the pursuing party returned sadly to Waikiki. With the final death of Kaha her parents relinquished their human lives and retired to Manoa Valley. The father is known as Manoa Wind, and his visible form is a small grove of hau trees below Kahaiamano. The mother is recognized as Manoa Rain, and is often met with in the vicinity of the former home of her beloved and beautiful daughter. The grandparents of Kaha also abandoned their human forms, Akaaka resuming his personation of the mountain spur bearing his name, and his august companion nestling upon his brow in the shape of a thicket of lehua bushes. And there, among the clouds, they still look down upon Kahaiamano and the fair valley of Manoa, and smile at the rains of Kauahuahine, which day by day renew their beauty, and keep green with ferns and sweet with flowers the earthly home of Kahalaopuna. APPENDIX. HAWAIIAN LEGENDS: GLOSSARY. EXPLANATORY NOTE. The Hawaiian alphabet proper contains but twelve letters, five vowels and seven consonants, namely: A, E, I, O, U, H, K, L, M, N, P, W. To these are sometimes added R, T and B. No appreciable distinction, however, is observed between the sounds of R and L, T and K, and B and P. The almost invariable sound of A is as pronounced in father; of E as in they; of I as in marine; of O as in mole; of U as in mute. The only general deviation is in giving the vowels long and short sounds. W takes the sound of V in most cases. Every word and every syllable of the language ends in a vowel, and no two consonants occur without a vowel sound between them. The accent of nine-tenths of the words in the language is on the penultimate. The indefinite article is he; the definite article ka or ke; the plural takes the prefix of na. The "O" beginning the metrical lines of chants and meles is not always employed as an interjection. It is used chiefly as a prefix to personal nouns and pronouns in the nominative case. A. Aa, the root of any vegetation. Ae, the affirmative; yes. Ao, light. Aaakoko, a vein or artery. Auwina la, afternoon. Akane, an intimate friend. Aole, the negative; no. Ai, food of any kind. Auhau, any tax due to a chief. Au, a current; the gale. Auwae, the chin. Aumoe, midnight. Aouli, the sky. Aumakua, the spirit of a deceased ancestor. Ailo, chiefs permitted to eat with the king. Ahiahi, evening. Aha-alii, chiefs of accepted and irrevocable rank. Aha, a sacred tabu prayer, during which any noise was death. Ahi, fire. Ahinahina, the color of gray. Aka, a shadow. Akua, a spirit or god. Akepaa, the liver. Akemama, the lungs. Aku, a mythical bird, sacred to the high priesthood. Ala, a path, road or way. Ala-nui, a great path. Alaula, the red path; the dawn. Aho, a breath. Aha-ula, a feather cape worn by chiefs. Alae, a sacred bird. Alii-koa, a military leader; a general. Aloha, love; love to you; a greeting or salutation. Alii, a chief. Alii-nui, a great or principal chief. Alii-niaupio, Alii-pio, Alii-naha, Alii-wohi and Lo-alii, different grades of chiefs. Anu, a receptacle in the inner temple from which issued the oracles. Anaana, the process of praying another to death. Anuenue, a rainbow. Ana, a cave or cavern. Apapani, a little song-bird. Awa, a plant; an intoxicating drink made of awa; a harbor. Awakea, noon. E. Ea, breath; air; a fish tabu to women. Eleele, black, or dark blue. Eha, pain. I. Ia, general name for fish. Ie, a vine for decorating idols. Iu, a sacred or tabued place. Ihe, a javelin used in war. Io, the human flesh. Ihimanu, a fish tabu to women. Ihu, the nose. Iku-nuu, of the royal strain. Iku-pau, of the priestly or sacred strain. Ili, the smallest division of land; the bark; the skin. Imu, an oven for cooking. Ilio, a dog; a stingy person. Imu-loa, an oven for baking men. Ipu, a calabash; a vessel; a container. Iliahi, sandal-wood. Iwi, a small bird with yellow feathers; the bone. O. O, a fork, or pointed implement used in eating. Oo, a bird with yellow feathers, used in making royal mantles. Oa, the rafters of a house. Oi-e, a name for the godhead. Oala, a club thrown in battle. Ohia, a native apple-tree; the fruit of the ohia. Ohia-apane, a species of ohia wood used in making idols. Oho, hair. Ohu, fog. Oho-kui, a bushy wig sometimes worn in battle. Ola, life. Omaomao, green. One, sand. Onionio, striped. Olai, an earthquake. Onini, a surf-board. Omo, a narrow stone adze. Oma, a space between two armies where sacrifices were made; the prime minister, or first officer under the king. Opelu, a fish sacred to the priesthood. Opu, the stomach. Owili, a surf-board made of wiliwili wood. U. Ua, a sea-bird; rain. Uau, a large marine bird. Uala, a potato. Uila, lightning. Uha, the thigh. Uhi, a yam. Ulu, the bread-fruit. Ukeke, an ancient pulsatile musical instrument. Ulili, a bamboo flute. Uliuia, a beer made of cane-juice or the ti root. Ulu-maika, a game of rolling round stone disks. Ulaula, red; the sacred color. Uliuli, blue. Ulunu, a pillow or head-rest. Unauna, a tabu mark. Unihipili, the spirit of a deceased person. Umiumi, the beard or whiskers. H. Hanai, a foster-child. Haiao, a day sacrifice. Haole, a foreigner. Hanuhanu, an ancient pastime. Hala, the pandanus-tree. Hakaolelo, a chief's spy; informer; reporter of events. Haa, a singing dance. Haipo, a night sacrifice. Haku, a lord; a master. Hakoko, wrestling, with a variety of holds. Hailima, the elbow. Hanauna, a relative. Hale, a house or dwelling. Hale-alii, the house of the chief; the royal mansion. Hale-lole, a tent or cloth house. Hale-koa, a fort or house of war. Hale-lua, a grave or sepulchre. Haili, a ghost; a name for a temple. Hawane, the cocoa palm. Hau, a lascivious dance, or hula. Hekili, thunder. Heenalu, surf-riding. Heihei, foot-racing; a large drum. Heie, the servant of a seer who reported his prophecies. Heiau, a temple or place of worship. Hikiee-moe, the stand for a bed. Hia, fire made by friction. Hika-po-loa, a name for the godhead. Hiua, a game played on a board with four squares. Hiiaka, a general name for volcanic deities. Hikini, sunrise; the east. Hili, a dye, made of barks, for coloring kapa. Hoa, a companion. Hoalii, a companion of the chief. Hoku, a star. Hoku-paa, the north star. Hoku-hele, a planet or "wandering star." Hoku-lele, a meteor. Hoku-welowelo, a comet. Honua, the earth. Holua, the pastime of sliding down precipitous hills on sledges. Hoao, the ancient marriage contract among the chiefs. Hoalauna, a friendly companion. Hoe, a paddle. Hoeuli, a rudder or steering-oar. Hoewaa, an oarsman. Hooilo, the rainy season. Hookama, an adopted child. Hokio, a musical instrument. Honu, a turtle. Hookupu, gifts to chiefs by their subjects. Hoopalau, a single combat in battle. Hua, an egg. Hue, a water-calabash or container. Hula, a dance, of which there were many varieties. Hulu, a feather. Hulumanu, aids of a chief or king wearing plumes. K. Kaai, a girdle put around the loins of a god by a chief. Kao, the star Antares. Kaunoa, a pointed, poisonous shell, making a dangerous wound. Kapu, or Tabu, a command, or interdict, of which there were several kinds; a prerogative pertaining to chiefs, priests and temples. Kane, a husband; the name of one of the godhead. Kauwa, a servant. Kai, the sea. Kaa-i, the neck. Kanaka, a man; a male. Kanaka-wale, a private citizen. Kanaka-maoli, an actual slave. Kaikamahine, a girl or daughter. Kaiki-kane, a male child. Kaikunane, a brother. Kaikuahine, a sister. Kaliko, spotted. Kaioloa, the ceremony of putting a maro on a god by the women of a chief. Kaumaha, a sacrifice to the gods. Kaumihau, a tabu by the high-priest, when a hog was baked, and men were temporarily separated from their wives. Kakuai, an offering to the gods at daily meals, generally of bananas. Kahoaka, the spirit of a living person, claimed to be visible to certain classes of priests. Kamakini, a tabu worship for the chief alone. Kaula, a prophet. Kaula-wahine, a prophetess. Kao, a tradition; a dart or javelin. Kaua, war; a battle; an army marching to battle. Kaualau, a plantain. Kakaka, a bow for shooting arrows, not used in war. Kaukaualii, inferior chiefs with titled fathers and untitled mothers. Kanikau, a funeral dirge; a mournful song. Kapa, a native cloth. Kalo, or Taro, a bulbous root from which poi is made. Kahili, a standard of feathers; an emblem of high rank. Kani, music. Kahuna, a priest, doctor or sorcerer. Kahu, a nurse or guardian of a child. Kahu-alii, chiefs of the lesser nobility acting as personal attendants to the king. Kapua, a wizard. Kaike, a large sacrificial drum. Kamaa, sandals. Kapuna, a grandparent. Kapuna-kah'ko, ancestors. Kau, the dry season. Keiki, a child. Keena, a room or apartment. Keokeo, white. Kekuielua, a war implement. Kino, the body. Kilo, a prophet. Kihi, the native sweet potato. Kilu, an indoor game of amusement. Kihei, a cloth worn over the shoulders. Konane, a game resembling draughts. Koa, coral; a species of wood; a warrior. Koilipi, an axe for cutting stone. Ko, sugar-cane. Koelo, a garden of a chief, cultivated by his people. Koheoheo, a poisonous mixture producing speedy death. Koipohaku, a stone axe. Koloa, a duck. Kona, a south wind; the south side of an island. Koolau, a windward district or division. Kua, the back of a person. Kuli, the knee. Kuekue, the heel. Kumu, a fish tabu to women. Kuoha, a prayer to incite sexual love in another. Kupua, a sorcerer. Kuai, a war implement. Kuleana, a small landed possession within the boundaries of an estate belonging to another. Kupee, a string of shells; a bracelet; an ornament. Kuahive, high lands. Kumu, a teacher. Kuahana, a war messenger despatched when a general call to arms was made. Kukui, a light; a torch made from the nuts of the kukui tree. L. Laau, a tree; wood. Lau, a leaf. Lala, a limb. Lae, the forehead. La, the sun. Lani, the heavens. Laau-palau, a knife used in husbandry, sometimes in war. Lanahu, coals. Lanai, a veranda, or house with open sides. Lehelehe, the lips. Lenalena, yellow, the royal color. Lei, a wreath of flowers or feathers. Lepa, a flag or ensign. Lehua, an aromatic shrub. Liliha, the fat of hogs. Loko, a lake or pond. Lima, the hand. Lou, a hook; a fish-hook. Loulu, a cocoanut. Luawai, a well. Luakina, the house of sacrifice in a temple. Luau, a feast. Lua, an ancient practice of killing by breaking bones. Luna, an overseer. Lunapai, a war messenger of a king or chief. M. Maa, a sling for throwing stones. Mahu, steam. Maiuu, the finger-nails. Mahioli, a feather helmet worn by chiefs. Maili, a fragrant and greatly esteemed plant. Mauka, toward the hills or mountains. Malama, a month; a purveyor in traveling. Mapuna, a spring. Maka, the eye. Manamana-lima, a finger. Manamana-wawae, a toe. Manu, general name for birds. Makuakane, a father or uncle. Makuahine, a mother or aunt. Mahini, the moon. Mahini-hou, the new moon. Mahini-peopeo, the full moon. Makani, the wind. Makani-ino, a storm. Makalii, the beginning of the Hawaiian new year. Maliu, a deified deceased chief. Maia, a general name for plantains and bananas, tabu to women. Malaolao, evening twilight. Mano, the shark; every species was tabu to women. Makaainani, the common people. Maro, a cloth worn around the loins of males. Mamo, a bird; a royal feather mantle; descendants. Manele, a palanquin for chiefs, with four bearers. Mahele, circumcision. Mahana, chiefs near the throne. Mele, an historical chant or song. Mele-inoa, a personal chant or song. Moa, a fowl. Moo, a lizard. Maikai, toward the sea. Mooolelo, a narrative of past events. Mookaao, an historical legend. Moko, boxing. Moko-moko, a boxer. Momi, a pearl. Moae, the trade winds. Moi, a king, or principal chief. Mu, the person who procured men for sacrifice. Muliwai, a stream, or river. Mumuku, a violent gust of wind. N. Naua, a pedigree. Nene, a goose. Niu, the cocoanut tree and fruit. Ninalo, the fruit of the hala tree. Noho, a seat. P. Pa, a dish or platter; a fence or wall. Pau, a short skirt worn by women; completed, finished. Pahale, a lawn or other enclosure. Pahu, a general name for a drum. Papa, a board; a sledge used in the pastime of holua. Papalina, the cheek. Paliuli, paradise. Pahi, general term for a knife or cutting instrument. Pakiko, an ancient war implement. Palala, any tax paid to a chief. Panalaau, a distant possession of lands. Papapaina, a table of any kind. Pahoa, a dagger, generally of wood. Palaoa, a carved ivory talisman worn around the neck by chiefs. Pali, a precipice. Paiai, pounded taro for making poi. Pahoehoe, lava. Pawa, a garden; a small cultivated field. Pea, an elevated cross before a heiau, signifying sacred. Peleleu, a large double war canoe. Pepeiao, the ear. Pipi, an oyster; clam; shell-fish. Poi, the paste of taro. Po'i, a cover or lid. Poo, the head. Poohiwi, the shoulder. Poni, purple. Pokahu, a stone. Pouli ka la, an eclipse. Po, night; darkness; the realms of death; chaos. Pola, a raised platform over double canoes. Pololu, a long war spear. Pua, a flower. Puka, a door. Puuwai, the heart. Puaa, a hog. Puaa-keiki, a pig. Puahiohio, a whirlwind. Puhenehene, an indoor pastime. Punipeki, a child's game. Pueo, an owl. Puana, a leader in meles; a starter of words. Pukaua, an officer in the army; a captain; a champion. Pule, a prayer. Pulelelua, a butterfly. Punahele, a friend or companion. Puloulou, a tabu staff, crowned with balls of kapa. Puuku, inferior chiefs, personal attendants of the king. W. Waa, a general name for canoe. Wai, a general name for water. Waiali, the platform from which chiefs addressed the people. Wahine, a woman; females generally. Wahi-moe, a bed. Wahie, wood for burning. Wanaao, the dawn. Wawae, a leg or foot. Waipuilani, a waterspout. Wauti, the inner bark of a tree from which cloth is made. Wahine-hoao, the real wife. Wili, lightning. Wiliwili, a light wood from which surf-boards were made. CARDINAL NUMBERS. One, Akahi. Two, Alua. Three, Akolu. Four, Aha. Five, Alima. Six, Aono. Seven, Ahiku. Eight, Awalu. Nine, Aiwa. Ten, Umi. Eleven, Umikumamakahi. Twelve, Umikumamalua. Thirteen, Umikumamakolu. Fourteen, Umikumamaha. Fifteen, Umikumamalima. Sixteen, Umikumamaono. Seventeen, Umikumamahiku. Eighteen, Umikumamawalu. Nineteen, Umikumamaiwa. Twenty, Iwakalua. Twenty-one, Iwakaluakumamakahi. Twenty-two, Iwakaluakumamalua. Twenty-three, Iwakaluakumamakolo. Twenty-four, Iwakaluakumamaha. Twenty-five, Iwakaluakumamalima. Twenty-six, Iwakaluakumamaono. Twenty-seven, Iwakaluakumamahiku. Twenty-eight, Iwakaluakumamawalu. Twenty-nine, Iwakaluakumamaiwa. Thirty, Kanakolu. Forty, Kanaha. Fifty, Kanalima. Sixty, Kanaono. Seventy, Kanahiku. Eighty, Kanawalu. Ninety, Kanaiwa. One hundred, Hookahi haneri (modern). One thousand, Hookahi tausani (modern). NAMES OF THE MONTHS. January, Makalii. February, Kaelo. March, Kaulua. April, Nana. May, Welo. June, Ikiiki. July, Kaaona. August, Hinaieleele. September, Hilinehu. October, Hilinama. November, Ikuwa. December, Welehu. NAMES OF THE DAYS OF THE MONTH. 1st, Hilo. 2d, Hoaka. 3d, Kukahi. 4th, Kulua. 5th, Kukolo. 6th, Kupau. 7th, Olekukahi. 8th, Olekulua. 9th, Olekukolu. 10th, Olekupau. 11th, Huna. 12th, Mohalu. 13th, Hua. 14th, Akua. 15th, Hoku. 16th, Mahealani. 17th, Kulu. 18th, Laaukukahi. 19th, Laaukulua. 20th, Laaupau. 21st, Olekukahi. 22d, Olekulua. 23d, Olepau. 24th, Kaloakukahi. 25th, Kaloakulua. 26th, Kaloapau. 27th, Kane. 28th, Lono. 29th, Mauli. 30th, Muku. NOTE [1] The Princess Likelike died February 2, 1887.